Gandhian Politics and Religion in Raja Rao’s ‘Kanthapura’ Essay Example

India. Rama Jha highlights Gandhi's understanding of his countrymen and how he recognized the need to draw upon their religion in order to revolutionize them (Jha 88).

Gandhi believed that religion and politics were closely linked in India's religious traditions. He aimed to motivate the Indian people to take collective action by drawing on traditional myths and religious terms with a more secular interpretation. Raja Rao's novel Kanthapura vividly depicts how the villagers of Kanthapura embrace and follow Gandhi's principles, viewing them as divine teachings.

Religion plays a significant role in the lives of Indian people, forming an essential part of their cultural identity. The residents of Kanthapura, much like other rural Indians, possess a strong devotion to religion and often believe in superstitions. Their everyday actions are influenced by religious myths and legends, shaping their decisions. Recognizing the deep religious sensitivity of the villagers, Gandhi strategically incorporates spiritual elements into his political ideology, effectively spreading his ideas among the masses. Prior to the introduction of Gandhian principles, Kanthapura was characterized by ignorance and dependence on religious superstitions, with their unwavering faith centered on Goddess Kenchamma.

The villagers mainly focus on devotion and rituals to honor the Goddess. Strict caste divisions are adhered to and the atmosphere is highly conservative. This tranquil and rigid setting is disrupted when Moorthy, known as the “little mahatma,” introduces Gandhian ideas to the village. However, explaining these complex principles to villagers who are deeply attached to their long-established religious customs and traditions proves to be a challenge.

Raja Rao observes in great detail how the larger political and social discussions involving Gandhi mix with traditional religious myths and terms that are familiar to

the villagers. This transformation begins with the building of the Kanthapurishwari temple, a suggestion made by Moorthy. This temple becomes the focal point for all the discussions and events related to Gandhi in this novel. In fact, as the narrator explains, "that's where all the trouble began." Once the temple is consecrated, regular religious gatherings and rituals such as Sankara-jayanthi, Bhajan, and Harikathas take place.

Politics becomes intertwined with religious rituals and teachings in the Harikathas, performed by Jayaramachar, a renowned Harikatha-man who has been practicing even before Mahatma Gandhi. Jayaramachar cleverly incorporates familiar religious myths with contemporary political reality, skillfully embedding Gandhian thoughts in the discourse. The narrator recounts a story of Siva and Parvati, where Parvati represents the country and Siva is metaphorically related to Swaraj, described as having three aspects: self-purification, Hindu-Muslim unity, and Khaddar. The narrator is amazed by the uniqueness of these Harikathas that constantly mention our country and Swaraj. In another Harikatha, the birth of Gandhi is depicted, shocking the listeners who never anticipated a story about an ordinary human being as the subject of a Harikatha. Gandhi’s birth is presented in mythical terms as an avatar of lord Siva.

When the sage was still enjoying the pleasures offered by Brahma, he welcomed him as a guest. During this time, a son was born in Gujarat who was like no other that the world had seen. Recall how Krishna, at the age of four, started battling demons and killed the serpent Kali. Similarly, our Mohandas began to fight against the enemies of our country. According to the villagers' imaginations, Gandhi is seen as the embodiment of Lord Krishna and has been

born to defeat the foreign rule, symbolized by the serpent. (kanthapura, p. 16)

Gandhi's spiritual teachings have a strong appeal to the religious villagers. He advises them to fight, but not to harm anyone's soul. He emphasizes the importance of loving all; whether they are Hindu, Mohomedan, Christian, or Pariah, as everyone is equal before God. Gandhi also warns against becoming too attached to wealth, as it leads to passions and attachments that hide the truth. He urges them to always tell the truth, as it is God and the only God he acknowledges. (Kanthapura, p. 16-17) As the religious elders are familiar with the original stories, they initially respond skeptically to the modified versions of the myths.

The villagers' superstitious mindset proves difficult to change. In an attempt to convince the village elders, young followers of Gandhi depict him as a "saint, a holy man." However, they eventually find themselves drawn to religious gatherings and become influenced by politically infused versions of myths. Gradually, they adopt the ideas presented in these stories. By juxtaposing the greatness of gods and demigods with Gandhi, the villagers assimilate him as "a saint, the Mahatma, a wise man and a soft man, and a saint" (Kanthapura, p. 7). Gandhi's concept of religion is secular. As Mohit Chakrabarti concisely explains, it means being true to oneself while also considering others. To be religious in Gandhi's view is to prioritize the well-being of others and foster a sense of oneness, eliminating feelings of otherness. Religion acts as a mirror that allows individuals to reflect upon themselves and simultaneously view others.

According to Chakrabarti (34), the bond between individuals is immeasurable and continuous. Gandhi

stresses the significance of action in its purest form, as it leads to self-discovery. Through self-realization, one can connect with others and comprehend the divine. Moorthy's thoughts and behaviors align with this principle, motivating him to maintain control in the face of humiliation. Moorthy, influenced by Gandhi's teachings, believes in loving even his enemies (Kanthapura, p. 9). His actions and thoughts are entirely Gandhian in nature. The mystical portrayal of Gandhi inspires Moorthy's actions. Similar to Gandhi, Moorthy emphasizes self-conduct and self-discovery. Taking responsibility for the violence at the skeffigton coffee estate, Moorthy undertakes a three-day fast accompanied by meditation as a form of penance. Rao imbues the fasting ritual with mystical and legendary associations (Rama Jha 101).

He speaks in a manner similar to Gandhi: "The great enemy is within us, Rangamma," Moorthy said slowly. "Hatred resides within us. If only we could eliminate hate and instead show fearless, calm affection towards our fellow humans, we would become stronger. Not only would the enemy surrender, but they would also be converted." (Kanthapura, p. 93) The villagers struggle to understand Gandhi's call for affection towards fellow human beings. As the narrator states, "Rangamma did not comprehend this, and to be honest, neither did any of us" (Kanthapura, p. 3). Despite their difficulty grasping Gandhi's thoughts, they still follow Moorthy's every word because it comes from Mahatma Gandhi himself. In their minds, Mahatma Gandhi is "almighty and divine," and they believe they must obey his every command. Thus, it becomes easy to politicize the villagers by presenting all actions through the lens of religion. Every political act is linked to religious rituals and ceremonies, which makes it

more readily accepted by the villagers.

The election of the local congress committee in Kanthapura is preceded by a religious procession and Bhajan. When Moorthy, the chosen leader, is anointed the Mahatma of the village folk, he takes a vow in the name of God. He looks back towards the bright god in the sanctum, closes his eyes, and sends up a prayer. Whispers to himself, "Mahatma Gandhi ki jai!" then rings the bell and speaks to them about spinning, ahimsa, and truth (Kanthapura, p. 106-107). Satyagraha, a sharp weapon used by Gandhi during the freedom movement, is also mentioned.

He emphasizes the significance of Satyagraha for religious and spiritual reasons. According to Vinita Dhondiyal Bhatnagar's essay 'The Making of a Mahatma: The Construct of Gandhi as a National Icon,' Satyagraha utilized a spiritual force that aimed to transform adversaries, ease conflict, and foster harmony. It rejected engaging in oppositional binaries by refusing to abide by enmity-based codes. Satyagraha was the insistence on truth, which embodied love as a dynamic expression. The law of love, typically associated with the private sphere, became a potent political force in Gandhi's ideology. Rather than inflicting suffering on others, suffering itself became a more powerful political strategy. Satyagraha was fundamentally a religious movement and served as a process of penance and purification (Bhatnagar 49-50).
When faced with imminent arrest and a tense atmosphere among the crowd, Moorthy, in Kanthapura, calls for peace, love, and order. He encourages them to surrender themselves to these principles, which exemplify the true spirit of a Satyagrahi (Kanthapura, p.120-121). After his arrest, the villagers engage in fasting and prayer on his behalf. Upon learning about plans

to hire lawyers for his defense, Moorthy declines the offer as he believes only Truth should speak on his behalf, requiring no other defense. Moorthy, like Gandhi, firmly believes in and preaches Truth - something that must undergo transformation. He declares his intention to speak only what Truth prompts because Truth does not require defense (Kanthapura, p. [page number]).123) Following his release from prison, Moorthy prepares for a fresh start, this time focusing on taking action.

He advocates for the construction of a temple dedicated to 'Mother India' through the collective efforts of the masses. Once the temple is fully built - stone by stone, person by person - with the bell hanging from the roof and the majestic eagle-tower erected, we will invite the Mother to be present in both our dreams and our daily lives. In essence, India will then exist within a temple created by our own hands (Kanthapura, p. 169). This political aspiration of a liberated India is conveyed to the villagers through religious symbolism. Inspired by Moothys' call to action, the women in the community initiate peaceful protests, seeking divine guidance and blessings from Goddess Kenchamma.

They view the progression of the movement as a sacred pilgrimage, equating Mahatma to Lord Shiva. If they become discouraged by the presence of the white force during their journey, this unease is eventually overcome by an inner strength and ultimately surrendered to the cause: However, an unfamiliar intensity surged from within them, causing their hair to stand on end and their ears to grow hot. A formidable power shook them from head to toe...such an overwhelming fear seized them that they hastily returned home, trembling

and gasping with godlike fury...Forgive us, Moorthy!

Kenchamma, forgive us! We will go, oh, to the end of the pilgrimage. (Kanthapura, p. 231) This demonstrates the impact of employing the Gandhian approach of mobilizing the masses through religious zeal. It is through the merging of Gandhi's political dedication and the villagers' religious devotion that we see how politics and religion become inseparable in Gandhian ideology.

The religious and spiritual associations of Gandhi's political program have a profound impact on the villagers of Kanthapura in Raja Rao's novel Kanthapura. By relating the complex principles of Gandhian thought to religious terms and connecting them to religious myths and figures, these unfamiliar concepts become more accessible and meaningful to the villagers.

Works Cited:
Rao, Raja. Kanthapura. Oxford University Press, 1974.
Chakrabarti, Mohit. Society and Religion: Gandhian Cohesion. ” Gandhian Religion. New Delhi: Gyan Publishing House. 1994.
Bhatnagar, Vinita Dhondiyal. “The Making of a Mahatma: The Construct of Gandhi as a National Icon. ” Readings in Indian English Literature: Nation, Culture and Identity. New Delhi: Harman Publishing House, 2001.
Jha, Rama. “Raja Rao: Quest for Spiritual Regeneration Through Gandhian Thought. ” Gandhian Thought and Indo-Anglian Novelists. Delhi: Chanakya Publications, 1983.