Gandhi and Indian literature

 Impact of Gandhi in Indian literature

Literature is the result of race, time, and environment, as Taine has stated. By race, we mean the human race, often known as mankind. Moment focuses on the element of time, the era or epoch in which it is made, and milieu is the context in which it was created. All of these forming elements influence one another in a reciprocal manner. The passage of time, as well as the sociocultural, economic, and political environments, have an impact on a person's growth and development. In a similar manner, literature emerges from social soil, ignited by the thought processes of historical figures and nourished by the tender hearts of those who name themselves creative authors.

The race, time, and environment of Indian literature have all been greatly influenced by Mahatma Gandhiji and his towering persona. From Kashmir to Kanya Kumari and from Kolkata to Kutch, Gandhian thinking was prevalent in almost all of the Indian languages during the period before and after independence. Gandhiji's experiments with his principles and ideas were in their second inning at the time. Barrister Mohandas K. Gandhi set foot on Indian soil with self-confidence, courage, and deep-rooted faith in his ideology after spending twenty of the young and enthusiastic years of his first phase of life in South Africa, experimenting the values of non-violence and truth, pursuing social justice, and promoting individual self-esteem.

The spirituality and culture of India were ingrained in him from an early age. Later, as he studied works by John Ruskin, Henry David Thoreau, the Bhagvad gita, Srimad Rajchandra, Arnold, Carlyle, and other authors, they began to bloom. These offered him an excellent chance to put his principles into action. We were extremely fortunate to have Gandhi as a leader who prayed, preached, practised, and spread his ideology, which contained gems like truth, social justice, non-violence, untouchability, celibacy, fearlessness, Swadeshi, Sarvodaya religious equality, communal harmony, rural uplift by small-scale and cottage industries, self-reliance, importance of cow in our socio-economic setup, women empowerment and their involvement in freedom struggle, faith in God. While none of these concepts were very novel, Gandhi's preaching and example of them were. He had the whole nation in his thrall. The writers were no exception. He has produced an inferno, a storm, and a hurricane that has blown millions of people's minds.

The well-known Hindi novelist Munshi Premchand considered himself as Gandhiji's pupil. Premchand, who was up in a rural area, was attracted by Gandhi's rural economics, the role of the cow in a farmer's life, and exploitation-free social structures, such as the trusteeship principle. Therefore, he included these concepts in his books "Godan" and "Karmabhumi." He has demonstrated the importance of the economic aspect in the evolution of society. The foundation of economic relationships and the means of production is the output that creates social structures. In "Godan," the author discusses class disputes, the growing divide between the rich and the poor, landlords and workers, the feudalist and capitalist attitude that destroys communities, the joint family system, and other issues. Rural agronomy is the foundation of the Gandhian economy. Hori and Dhania are examples of rural folk struggling hard and passing through life- long crisis. 

The famous novel "Godhuli," written by Kannad author S. L. Bhairappa, depicts the conflicts between Eastern and Western cultures. Namha Kaling, the book's protagonist, grew up in an agricultural rural society. He supports the idea that people and nature may coexist together. He believes what Gandhiji taught at the nightly mass prayers about the bond between God and man. He raises cows humanely rather than using a business strategy. Although Hilda, his American wife, had a commercial and consumerist attitude, he was nevertheless friendly to cows and other animals.To sum up, it might be concluded that different authors and novelists understand Gandhi's ideology and adopted it as the foundation for their works of art because they were exposed to Gandhi's doctrine through the air they breathed today.

Ramanlal's notable work Gramlaxmi addressed themes like as untouchability, widow remarriages, rural cleanliness, religious harmony between Hindus and Muslims, village upliftment, etc. His other books, such as Purnima, which deals with aiding the underprivileged, as well as Divyachakshu, which deals with processions, the Freedom Movement, and Satyagraha, all represent Gandhian ideals. It reflects the aristocratic but orthodox Indian's English way of life. They lacked faith in modern movements and were dubious of Gandhiji's actions and beliefs, yet writers and novelists have demonstrated how Gandhian nonviolence has triumphed over violence. On the other hand, the novel's youthful characters are idealistic and willing to forgo comforts. The Journey of Indian Languages: Perspectives on Culture and Society.

The period of our Freedom Movement, led by Mahatma Gandhi from 1916 to 1947, was meticulously depicted in "Kanthapura" by renowned Indian English author Raja Rao. Almost every Indian was able to sense Gandhiji's influence in some way. He gained a cult following among the general populace, including farmers, labourers, intellectuals, social workers, political leaders, men, women, and children, and was regarded as a legendary character by them. He provides a clear and trustworthy account of Gandhi's influence on rural India. It is admirable that Rao used Gandhi as a representation of Vishnu in his Gandhi portrait. Gandhi is the invisible God. Moorthy encounters resistance in his attempts to eliminate distance and force the locals to spin, weave, and wear hand-spun cloth. However, Moorthy consistently succeeds in ensuring the prosperity of the Kanthapura power struggle. Moorthy is being drew closer to the Congress celebration sports drive by Jawaharlal Nehru. Despite the colonialist government's complete devastation of Kanthapura, the residents' souls remain unwavering. He will grant us swaraj, the Mahatma said, and they will receive it.

K.A. Abbas's Inqilab portrayed Gandhi as a proponent of Hindu-Muslim cooperation and as a peace messenger because of his unwavering faith in religious harmony. The younger Anwar is the protagonist, and he embraces Gandhianism when he is just eight years old—a particularly receptive age! Anwar consistently sits across from his father and listens to the elders talking about the Rowlatt bill, martial law, strikes, the Congress party, the Muslim League, Gandhi's satyagraha, and ahimsa. When it came to them, "matters instinctually engaged him—now not to adhere with the low regulations of the government and now not to slaughter everyone." He learns the value of self-rule from his father. Anwar is greeted by Gandhi with a smile, and he is asked to sit down. Anwar is unsure of how to express his suffering to the Mahatma. He bursts into uncontrollable tears. The rotating wheel stops squeaking at that time, and the Mahatma walks over to the child and rests a hand on his head without saying a word while gently brushing Anwar's wavy hair and removing the top of his fez. His touch is so delicate that Anwar cries out in agony as he feels ever more helpless. He cries out, "Gracious Mahatmaji! Kindly deal with those Hindu-Muslim commotions. If it's not too much effort for you, it would be nice if you could spare us.

To sum up, it might be concluded that different authors and novelists understand Gandhi's ideology and adopted it as the foundation for their works of art because they were exposed to Gandhi's doctrine through the air they breathed today.