UNIT II STRUCTURE OF THE INDIAN ECONOMY SECTION A: CHANGING STATE OF THE INDIAN ECONOMY We have discussed the essentials of development and underdevelopment in the preceding chapter. In this cha...
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1) What aspcts aspcts o! his moth"#s moth"#s !mininity !mininity did $andhi $andhi inco"po"atd in his o%n p"sonality& Ever Ever sinc since e his his days days in Sout South h Afric frica a Gand Gandhi hi had had real realis ised ed the the inhe inhere rent nt strength in women folk. He not only upheld feminine values but he also consistently tried to internalize women’s eperiences !women’s values and women’s emotional intelligence into his personality. personality. "efore Gandhi left his village for England his mother made him promise never to eat meat. Gandhi since making that promise to his mother never ate meat and remained a vegetarian for the rest of his life. His time in #ondon! was in$uenced by a vow he had made to his mother upon leaving %ndia! in the presence of a &ain monk! to observe the Hindu precepts of abstinence from meat and alcohol as well as of promiscuity. promiscuity. &ain ideas and practices powerfully powerf ully in$uenced Gandhi particularly parti cularly through his mother who was a devout &ain and was in contact with &ain leaders. 'hemes from &ainism that Gandhi absorbed included ascetism( compassion for all forms of life( the importance of vows for self)discipline( vegetarianism( fastin fasting g for self self)puri* )puri*cat cation ion(( mutual mutual tolera tolerance nce among among people people of di+er di+erent ent creeds( and ,syadvad!, the idea that all views of truth are partial! a doctrine that lies at the root of Satyagraha.
') (sc"i in "i! th B"ahmanic t"adition t"adition that *aha"asht"ian +hitpa,ans li .ath/"am $ods "p"snt& 'raditionally! 'raditionally! the -hitpavans were a community of astrologers and priests who who o+er o+er relig eligio ious us serv servic ices es to othe otherr comm commun unit itie ies. s. 'he 'he / /th th cent centur ury y descriptions descriptions of the -hitpavans -hitpavans list inordinate inordinate frugality! frugality! untrustwort untrustworthiness hiness!! conspiratorialism! phlegmatic! hard work! cleanliness and intelligence among thei theirr attr attrib ibut utes es.. Ag Agri ricu cult ltur ure e was was the the seco second nd ma0o ma0orr occu occupa pati tion on in the the community! practised by those who possess arable land. Earlier! the 1eshastha "rahmins believed that they were the highest of all "rahmins! and looked down upon the -hitpavans as parvenus! barely e2ual to the noblest of dvi0as. Even the 3eshwa was denied the rights to use the Ghats reserved for 1eshasth priests at 4ashik on the Godavari. 'his usurping of power by -hitpavans from the 1eshastha "rahmins resulted in intense rivalry between between the two "rahmi "rahmin n commun communiti ities es which which contin continued ued in late late -olonia -oloniall "ritish "ritish %ndia %ndia times. times. 'he 56th 56th centur century y record records s also also mentio mention n Gramany Gramanyas as or village)level debates between the -hitpavans! and two other communities! namely the 1aiva0nas! and the-handraseniya7ayastha3 the-handraseniya7ayastha3rabhus. rabhus. 'his lasted for about ten years. -hitpavans were one of the rare "rahman communities in %ndia which had a long history of valour in the battle*eld. 'he 8aharashtrian "rahmins saw themselves as the upholders of a tradition of Hindu resistance against the 8uslim 8uslim occupa occupatio tion n of %ndia. %ndia. %t was on this this recons reconstruc tructed ted and self self)create )created d traditi tradition on that that a part part of the the 8ahara 8aharasht shtrian rian elite built built up their their anti) anti)"ri "ritis tish h nationalism. 'hey saw themselves as the previously powerful! now weakened!
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competitors of the "ritish. So terrorism directed against the 9a0 came naturally to them. 'heir aim was redemption of their lost glory. 8ost of Gandhi’s charisma did not etend to -hitpavans. %f the 7shatriyas were absent! the -hitpavans would have en0oyed greater status and they incorporated : as traditional rulers! landowners and warriors : elements of the 7shatriya identity and lived with many of the 7shatriya fears and anieties relating to womanhood.
3) Sta"tin !"om his association %ith $andhi#s ci,il
disodinc mo,mnt in 1'-30 to 2oatin his n%spap" Hind/ Rasht"a dsc"i in "i! his political associations %ith ,a"io/s o"ani4ation . After a brief period in Gandhi’s civil disobedience movement in 566);/! 4athuram became at the age of / an active and ardent member of the Hindu 8ahasabha! a small political party! and of the 9ashtriyaSwayamSevakSangh! a paramilitary wing of the 8ahasabha. "oth groups supported the cause of Hindu revivalism and tried to articulate the Hindu search for self)esteem. Godse did well in the party and within f ew years was the Secretary of the 3oona branch. 4athuram had become a baudhikkaryavah
) What a" th simila"itis and dissimila"itis t%n $andhi and $ods at th l,l o! mani!st political styl& Simila"itis t%n $ods and $andhi 6 5. "oth were committed and courageous nationalists. 'hey both felt that the problem of %ndia was basically the problem of the Hindus as they constituted the ma0ority of the %ndians.
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. Gandhi and Godse were allegiant to the idea of an undivided and free %ndia. 'hey felt austerity was a necessary part of political activity. ;. Godse like Gandhi! lived like a hermit. He slept on a wooden plank! using 0ust a blanket and rarely wore a shirt only in etreme winter. Godse neither smoke or drank and took Gandhi’s re0ection of seuality even further! by never marrying and remained a strict celibate. He considered himself a sanatani and was cremated according to sanatani rights. >. Godse was also in favour of mobilizing the %ndian 8uslims for the nationalist cause by making some concessions to their leadership. Godse in fact! had a grudging respect for what Gandhi had done for the country.
(i7"ncs t%n $ods and $andhi 6 5. #ike a normal human being anywhere in the world! Godse considered totally irrational Gandhi’s emphasis on political ethics! soul force and the moral supremacy of the oppressed over the oppressor. . Godse’s Hinduism was also di+erent from Gandhi. Gandhi felt Hinduism was a life style and an open)ended system of universal ethics which would continuously integrate new inputs. ?or Godse! salvation of Hindus lay in giving up their synthetism and ideological openness and in being religious in the fashion of politically successful societies. ;. Godse looked at history as a chronological se2uence of real events! and noticed %ndia was ruled by 8uslims or -hristians for over 5/// years. He felt Hindus were humiliated and this had to be redressed. Gandhi seldom cared about the past and 8uslim domination of %ndia meant nothing to him! prompting Godse to famously refer to Gandhi as @?ather of 3akistan’
5) A!t" illin $andhi .ath/"am $ods "po"tdly said that h had don his d/ty li A"8/na in th *ahaha"ata %hom9"ishna ad,isd to ill his o%n "lati,s ca/s thy %" ,il: What s/ppo"tin p"ops ao/t th socity in n"al and $andhi in pa"tic/la" co/ld .ath/"am may ha, citd to 8/sti!y his "ma"& Gandhi died! according to his own scenario! at the hands of one who was apparently a zealot! a religious fanatic! a typical assassin with a typical background! educated and intelligent! but an under)achiever. Godse was still relatively young! was coming from the middle class and yet from a group which was a displaced elite and with a long record of failures. Godse also had the fear of seuality! idealization of parents! ideological
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rigidity and constriction of emotions. 'his was the kind of society in which 4athuram Godse was born! grew and died. Godse and his associates’ decision to kill Gandhi was certainly determined by the circumstances of 3artition and the death of Hindus in the course of the communal violence of 56>. "ut! during his trial! Godse also made clear that there was an ideological element to the decisionB C% had never made a secret of the fact that % supported the ideology of the school that was opposed to that of Gandhi. % *rmly believed that the teachings of absolute ahimsa as advocated by Gandhi would ultimately result in the emasculation of the Hindu community and thus make the community incapable of resisting the aggression or inroads of other communities! especially the 8uslims.D"y his own admission! Godse belonged to an ideological stream fed by Hindu nationalism and political violence against Gandhi! a school of thought that began with ".G. 'ilak and was perpetuated by C'ilakitesD such as .1. Savarkar! Godse’s mentor. Godse’s interpretation of the 8ahabharata also has similarities with 'ilak’s Gita 9ahasya. At the end of his trial! Godse saidB C%n fact! honour! duty and love of one’s own kith and kin and country might often compel us to disregard non)violence. Ar0un had to *ght and slay 2uite a number of his friends and relations! including the revered "hishma! because the latter was on the side of the aggressor. %t is my *rm belief that in dubbing 9am! 7rishna and Ar0un as guilty of violence! the 8ahatma betrayed a total ignorance of the springs of human action.D
