Magazine 2016
International Peer-Reviewed Journal
RESEARCH HORIZONS, VOL. 6 JULY 2016
GANDHIAN PHILOSOPHY IN NISSIM EZEKIEL’S “THE PATRIOT”
*
Sharmila Jajodia
ABSTRACT
In the present society falsehood and violence has taken over truth and non-violence all over the world
including India, the country which has given birth to Gandhi, known as “Mahatma” all over the world.
He was a yogi who has experimented with truth, non-violence and brahmacharya and ‘Sarva Dharm
Sadbhava’. He had been also a teetotaller in his life and wanted that youngsters should avoid intake of
intoxicants. He did a lot for the welfare of women and downtrodden and marginalized sections of
society. He wanted to establish Ram Rajya in India. He inspired the common person to lead a simple
life and to discard foreign things and to accept Indian goods in their lives. He influenced the intellectuals
from various fields of life including creative writers all over the world. Indian literature also didn’t remain
untouched by the philosophy of the great apostle of love and peace as many writers produced literary
works based on his life and principles. Gandhiji has inspired poets, novelists and dramatists who have
created social and political consciousness in the Indian society and also aroused patriotic feelings in
their psyche in the pre-independence period through their creative outputs. Not only this, even post-
independent Indian literary works depict the impact of his philosophy. In the light of above observation,
this paper is directed to analyse the impact of Gandhian Philosophy on Indian English Literature with
special reference to Nissim Ezekiel’s “The Patriot” included in his “Very Indian Poem in Indian English”.
Key Words : Brain drain, Gandhian philosophy, Indian culture, patriotism, world peace
Introduction
The relationship between literature and society is so intimate that one can’t be divorced from the other.
One particular incident in society, an individual or an ideology can create such an impact on others
including the creative writers who never lose the opportunity to convert the raw material into literary
works having much greater aesthetic value. Mahatma Gandhi was also one such great individual who
influenced the intellectuals from various fields of life including litterateurs all over the world. Indian
literature also didn’t remain untouched by the philosophy of the great apostle of love and peace as
many writers produced literary works based on his life and principles. Gandhiji, a multifaceted
personality- writer, journalist, lawyer and political leader has inspired poets, novelists and dramatists
who have created social and political consciousness in the Indian society and also aroused patriotic
feelings in their psyche in the pre-independence period through their creative outputs. Among these
writers are-Mulk Raj Anand and Raja Rao who demonstrated impact of Gandhi in their seminal works-
Untouchable (1935) and Kanthapura(1938) respectively in a very convincing way . Not only this, even
post-independent Indian literary works depict the impact of his philosophy like Anita Desai’s Where
Shall We Go This Summer? (1975), Shashi Tharoor’s The Great Indian Novel (1989), Mukunda Rao’s
The Mahatma (1992), Mahesh Dattani’s Final Solutions (1992-93) etc. In some works Gandhi appears
as a character while in others his spirit pervades the whole narrative. Some works accept Gandhian
ideology and depict its positive impact on Indian society while some reject it and portray its negative
output doubting its practical application in worldly affairs. In the light of the said observation this paper
is directed to analyse the impact of Gandhian Philosophy on Indian English Literature with special
reference to Nissim Ezekiel’s “The Patriot” from “Very Indian Poem in Indian English”. The poem was
written in 1977 when the then prime minister Indira Gandhi had imposed the Emergency to suppress
her rival politicians. Therefore, Ezekiel actually attacks “the prevalent corruption, injustice and oppression
in the name of the ‘20 –point programme’ for regeneration, the forced sterilization of people (to implement
a ‘one family, one child’ rule).” (IL, pp.166-7)
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RESEARCH HORIZONS, VOL. 6 JULY 2016
In the present society falsehood and violence has taken over truth and non-violence all over the world
including India, the country which has been commonly known in Europe as ‘the land of Gandhi’. He
was a yogi who has experimented with truth, non-violence, self-control and ‘Sarva Dharma Sadbhava’
throughout his life and proved that it is not an easy path. One has to face failures too who strives for it.
But the continuous efforts in this direction are always fruitful as the moral force influences every kind of
personality not through fear of penalty or expectation of reward.
According to Gandhi, it is impossible to discover truth without non-violence as non-violence implies
not to hurt by evil thought, by undue haste, by lying, by hatred, by wishing ill to anybody. He considered
truth and non-violence as the two sides of a coin. Therefore Gandhi has said that non-violence and
truth are so intertwined that it is practically impossible to disentangle and separate them. He also said
that non-violence is not meant only for monks and cave dwellers but also for common man. Its practical
application in life lies in Satyagraha or soul force which means denying meek submission to the will of
the wrong doer; pitting of one’s soul in its entirety against the will of the unjust and cruel ones. Explaining
the dimensional depth of non-violence to a New York Times correspondent Gandhi said, “The hardest
metal yields to sufficient heat; even so must the hardest heart melt before the sufficiency of the heat of
non-violence. And there is no limit of non-violence to generate heat.” (Singh, 244)
Nissim Ezekiel, one of the great Indian English poets in the post independent period appears to be
influenced by Gandhiji intensely in his poem “The Patriot”. He begins his poem like this-
“
I am standing for peace and non-violence.
Why world is fighting fighting
Why all people of world
Are not following Mahatma Gandhi,
I am simply not understanding.
Ancient Indian wisdom is 100 % correct.
I should say even 200 % correct.
But modern generation is neglecting-
Too much going for fashion and foreign thing.” (237)
Like Gandhi, Ezekiel desires to maintain peace and nonviolence raising voice against violence in
his surrounding, the very Indian characteristics. But he is very much disturbed and shocked and unable
to understand why the world is involved in fighting. The poet is confused why people do not follow
Mahatma Gandhi and the Ancient Indian wisdom inscribed in our scriptures. He says that modern
generation is neglecting the ancient Indian Culture- its traditions and philosophy of love, truth, non-
violence, simplicity, self-control; and running after fashion and foreign things. Thus like Gandhi, the
poet exhorts the common person to lead a simple life and to discard foreign things and accept Indian
goods in their lives. The poet emphasizes that Indians should follow the principle of self control, simple
living and high thinking; they should avoid imitating western civilization and follow Indian culture which
is absolutely correct.
Gandhiji did a lot for the welfare of women and downtrodden and marginalized sections of society. He
used to respect women a lot. The whole dalit literature in Indian languages is a witness to this fact.
Nissim Ezekiel also seems to express the same when he writes that he reads in a newspaper that one
goonda has thrown stone at Indirabehn. He thinks that the attacker will be undoubtedly a frustrated
and misled student. Nissim Ezekiel is pointing out the way violence has entered the life of young
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students who can even attack someone like the then woman Prime Minister Indira Gandhi out of
depression or misleading environment.
The poet ironically states that he reads Times of India to improve his English to highlight the fact that
Indians prefer English, the non-native language to Hindi, the language of the land. Throughout the
poem the poet has tried to express how Indians especially the semi-literate write and speak wrong
English. Like Gandhi, the poet is also aware that English has surpassed the Indian languages and
therefore a common Indian feels the requirement to improve his English.
“
Other day I’m reading in newspaper
Everyday I’m reading Times of India
(
To improve my English language)
How one goonda fellow
Throw stone at Indirabehn.
Must be student unrest fellow, I am thinking.” (237)
The poet then asks his friends, Romans, countrymen to listen to him carefully as so much is happening
all over the world. He ironically asserts that regeneration (reform in moral and spiritual ideas,
remuneration (payment and reward for work or services), contraception (prevention of new ideas or
contradiction in views is taking place) and therefore the brothers and sisters need to be patient in their
conduct, they need to tolerate all these changes without being violent in their thoughts, actions and
speeches.
“
Friends, Romans, countrymen, I am saying
(
to myself)
Lend me the ears. Everything is coming-
Regeneration, Remuneration, Contraception.
Be patiently, brothers and sisters.” (237)
Gandhiji had also been a teetotaller in his life. Among his constructive works for the ethical and economic
welfare of India and the world, one was to discard intoxicants. He stressed that youngsters should
avoid intake of intoxicants absolutely. He expressed in his magazine “Young India” that consumption
of the intoxicants lead to the moral downfall and the death of the conscience (soul) of the consumers
as it damages their bodies as well as minds. Therefore Ezekiel also says directly that our own product
lassi is better than wine and he inquires if the reader wants one glass lassi which is very good for
digestion. If a little salt is added into it, it becomes a very good drink. He says that he has never tasted
wine as he is a teetotaller. He also utters emphatically that wine is for drunkards.
“
You want one glass lassi?
Very good for digestion.
With little salt lovely drink.
Better than wine;
Not that I am ever tasting the wine.
I’m the total teetotaller, completely total.
But I say
Wine is for the drunkards only.” (238)
Then Ezekiel turns to the concept of world peace again which was very much practiced by Gandhi in
his life time for social welfare. He asks what do you think of the possibility or vision of world peace in a
scenario as Pakistan and China, the neighbouring countries of India are behaving in a rather different
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way as far as their relations with India are concerned. It makes the poet very sad and he feels harassed
that the international relations are not good. The poet enquires when all men are brothers, why do they
forget brotherhood and fraternity. In India also people should understand that Gujaratis, Maharashtrians,
Hindiwallahs all are brothers even though they may have some funny, strange habits still one tolerates
other. Thus the poet opines that differences in behaviour within the country and the world must be
tolerated for peaceful atmosphere. Thus Ezekiel is propagating Gandhi’s principles of peace,
brotherhood, tolerance and good interpersonal relations. The poet like Gandhi wanted to establish
Ramrajya in India too and is sure if we are tolerant towards each other in all stages of our lives in its
various aspects and activities then it is certain that the long cherished dream of Ramrajya will be
fulfilled in near future.
“
What do you think of prospects of world peace?
Pakistan behaving like this,
China behaving like that,
it is making me very sad, I am telling you.
Really, most harassing me.
All men are brothers, no?
In India also
Gujaratis, Maharashtrians, Hindiwallahs
All brothers
though some are having funny habits.
Still, you tolerate me,
I tolerate you,
One day, Ram Rajya is surely coming.” (238)
Next the poet talks about the love for motherland in the backdrop of brain drain. He is shocked that
people are going abroad leaving their own country. He laughs at such Indians but is sure that one day
they will visit again at any time at any stage of their lives. He is actually indirectly hinting at the problems
faced by the immigrants and their desire to come back to their own land as they suffer from nostalgia,
identity crisis and alienation, dislocation and experience exile. He assures that he does not believe in
ceremonial talks and events, but enjoys the company of his countrymen.
“
You are going?
But you will visit again
Any time, any day,
I am not believing in ceremony.
Always I am enjoying your company.” (238)
The poet is not able to understand the psychology of the people in general and also of the peoples
(
nations) engaged in violent activities. Thus Ezekiel like Gandhi talks about respect and equality for all
religions, castes, creeds and languages and tolerance for individual and cultural differences in our
overall conduct to avoid disturbance in our personal and social lives. A sense of patriotism prompts
the poet to look within and think of the country and world peace. He also exposes the depravity of
Indian mind which instead of understanding true Indian spirit and the ancient Indian culture hankers
after western culture. Thus this poem by Ezekiel is an experiment with self seeking as an individual and
as a collective whole which Gandhi as a yogi has practised throughout his life at personal and social
level.
From the above discussion, it can be easily analysed that Gandhi’s presence is felt throughout the
poem in each line and each idea of the poem and in its entirety too. If it is said that Nissim Ezekiel is
Gandhi or Gandhi is Nissim Ezekiel here, it will be no exaggeration perhaps. Although Gandhi does
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not appear as a character, yet the strong Gandhian ideology and spirit is poured out in this creative
output by Nissim Ezekiel which is quite appreciative especially when the whole world is riding in the
boat of domestic and social; internal and external; national and international violence in micro as well
as macro matters as a result of growing intolerance within and without. Literature being universal and
permanent, this poem by Ezekiel is a strong reminder to everyone in the present era as well as in the
coming era that truth, nonviolence and Sarva dharm sadbhava are eternal. Hence it is indeed the
specific need of the hour to incorporate these Gandhian principles in our lives always to lead a healthy
life and build a healthy society to get rid of various contagious maladies- excessive materialism, violence,
frustration, drug addiction, wars, communalism besides indifference and apathy in relations. Otherwise
the day is not much far ahead when we will be repenting on our deeds for not listening to Gandhi or
Ezekiel as Gandhi ji has said- “The future depends on what you do today.” (DNA, 5)
REFERENCES:
Ahmed, Irshad Gulam. “Nissim Ezekiel’s Critical Nationalism and the question of Indian English” (164-
1
69) in Indian Literature: Sahitya Akademi’s Bi-monthly Journal , No. 250: March/April 2009 Vol. LIII ,
No. 2. Print.
Ezekiel, Nissim. (1989). “The Patriot: Very Indian Poem in Indian English.” Collected Poems. New
Delhi: Oxford University Press. Print.
th
DNA. 30 January 2011. Mumbai. Print.
Pandey, K. M. (1997) “Response to Gandhi: Indian English Fiction of the Nineties.” ed. C. S. Singh.
Spectrum History of Indian Literature in English. New Delhi: Atlantic Publishers and Distributors. Print.
*
Assistant Professor, Department Of English, Ramniranjan Jhunjhunwala College, Ghatkopar (W),
Mumbai - 400 086.
Email : [email protected] / [email protected]
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