For Global Peace with Social Justice in a Sustainable Environment

Biography and Mahatma Gandhi

Prof. Dr. Yogendra Yadav

Gandhian Scholar

Gandhi Research Foundation, Jalgaon, Maharashtra, India

Contact No. – 09404955338, 09415777229

E-mil-dr.yadav.yogendra@gandhifoundation.net; dr.yogendragandhi@gmail.com

Biography and Mahatma Gandhi

Biography and exploration were her favourite reading, for choice the biography of men who had been good to their mothers, and she liked the explorers to be alive so that she could shudder at the thought of their venturing forth again; but though she expressed a hope that they would have the sense to stay at home henceforth, she gleamed with admiration when they disappointed her. Mahatma Gandhi had read many biographies. He learnt a lesson from him. He gained knowledge. Mahatma Gandhi described, “A biography in three volumes of Mr. Gladstone, one of the greatest men of this age, written by Mr. Morley, his principal follower, has come out recently. Since biographical writing is rare in India, people there have not unfortunately been able to appreciate its value. People in the West are more advanced in this matter. Many kinds of lessons are to be found in the lives of great men, and they make a profound impression on the community. The honourable Mr. Chandavarkar spoke on the type of man that Mr. Gladstone was, before a distinguished audience in the Prarthana Samaj Hall in Bombay on November 22, 1903, He began by explaining who really are great men, what qualities they must possess and what kind of man Mr. Gladstone was. After brief, prefatory remarks on the reason why all the peoples of Europe regarded Mr. Gladstone a great man, Mr. Chandavarkar paid a tribute to him. In doing so, he cited the example of the philosopher, Emerson, and said that only he could be called great who possessed eminently such qualities as humility, gentleness, equanimity, kindness, respect even for those who held different views, however much mistaken these might be, a capacity for understanding, far-sightedness, unshakable devotion to eternal truth and determination to do one’s job. Such a man was Emerson. Mr. Chandavarkar said that greatness could not be attained through fatuous talk, but by cultivating reticence. It appears from Mr. Morley’s biography that Gladstone was no less great as a statesman and politician than Emerson was as a philosopher. Because of this greatness, not only England but also many other nations revered him. No one better understood his duties and abilities than Mr. Gladstone. The best evidence of this is his diary, which he maintained regularly and carefully. He passionately desired national progress, and so deeply did he love learning that he was respected both by the Government and the people, and he became much beloved of them. He was a man of remarkable intelligence and exemplary statesmanship. He excelled in carrying to completion whatever job he took in hand. He was never disheartened by failure and he stuck to truth always. Success did not him; in fact when the people of the world became pleased with him and the Press sang his praises, he thought only of his shortcomings. Although he failed in his endeavours to get self-rule for Ireland, [this] in the interests of England’s prosperity, even Englishmen and his opponents could not say that his labours had not been in the cause of the people’s weal. He never got puffed up with pride, even when he had won the esteem of the Government and the people. In fact he prized the people’s regard more than that of the Government. All this was due simply to his high sense of duty and his courteous nature. Mr. Chandavarkar read out examples of such virtues in Mr. Gladstone from Mr. Morley’s biography. Among them, the great man’s gentleness and humility, devotion to family, the state and the people, loyalty to the Queen, patriotism, and faith in the moral law appeared most worthy of emulation. It is a matter of regret that Gujaratis rarely have the benefit of such lectures. Mr. Chandavarkar’s glowing tribute to Mr. Gladstone in the Prarthana Samaj Hall is like a wreath placed on the grave of that great man.”1

Biographies are but the clothes and buttons of the man. The biography of the man himself cannot be written. Mahatma Gandhi described, “Meanwhile, we propose to give every week the biography of the Prophet written by a famous writer, Washington Irving. The biography deserves to be read by both Hindus and Muslims. Most Hindus are ignorant of the career of the Prophet. Most Muslims are ignorant of the researches made by Englishmen and of what they write about the Prophet. The history by Washington is likely to be of benefit to both these classes of readers. We do not give a full translation, but only the substance. Washington Irving’s account is considered excellent, and though he has not written ill of Islam like other European writers, it is likely that occasionally his ideas may be such as may not appeal to our readers. A wise man would make him acquainted even with such ideas. We advise our readers to go through the chapters that follow, bearing in mind that the purpose of reading is to accept knowledge from everything that we read and to draw the right lesson from it.”2

A biography is a detailed description or account of someone's life. It entails more than basic facts, a biography also portrays a subject's experience of these events. Unlike a profile, a biography presents a subject's life story, highlighting various aspects of his or her life, including intimate details of experience, and may include an analysis of a subject's personality. Mahatma Gandhi described, “We feel sad in answering this question. In utter good faith and out of great regard for Islam, we started publishing a translation of Irving’s book, with a view to serving the Indian community and, in particular, the Muslim brethren. Among the biographies written by white men, Washington Irving’s work is regarded as excellent. On the whole, he has shown the wonderful greatness of the Prophet, and has presented the good teachings of Islam in shining colours. Whether this is so or not, we believe it is the duty of every Muslim to know what the whites write about Islam and its Founder. In translating the book, our object was to help them perform this duty. While the translation was being given, some of our readers were pained to read the account of the Prophet’s marriage in chapter V, and suggested that we should stop publishing the life. Our aim is to show as far as possible that this journal belongs to the whole of the Indian community. We have no desire to injure needlessly the feelings of anyone in any way. We had to do so. For, we took great pains over the translation, and our readers will not have the opportunity of appreciating the excellent work of Irving. Moreover, we hear that many persons are displeased that we have discontinued the Life. To them we have only to say that those who want the translation of the biography may write to us. If many readers express the desire, we shall try to meet the wishes of such devout men by bringing it out separately in book-form when convenient to the Press.”3

Mahatma Gandhi described, “The late Dr. G. U. Pope1, whose biography in The Times we reproduce elsewhere, was one of the few Anglo-Indians carrying forward today the traditions of fifty years ago. His erudition and scholarship need no other outward token than the monument of works with which his name will always be associated. There have been few Englishmen for whom the people of Madras should bear greater reverence and deeper respect than Dr. Pope. His example is a shining light to the educated classes of Madras leading them along the path of investigation and explanation so that the world may know something of that great past which only recently was sunk in oblivion, that the treasures of literature, philology, philosophy, and theology may be brought to light, and that the people may receive some indication of their line of growth for the future. The demise of Dr. Pope is a loss to Indian and European scholarship alike. His memory will be ever dear to all who love India and those who have worked for India’s enlightenment in a spirit of sympathy for the people among whom they have spent a lifetime of toil.”4

Mahatma Gandhi described, “I send one issue of Saraswati and Thoreau’s biography today. I have gone through the biographical sketch of Ramdasji4 in the first issue today. It is very well written. Are you sure that you have sent me the second issue? Please look up there and send it to me if it is there. I do not find it here with me. Ask Purshottamdas if he has seen it. Thoreau’s biography is worth going through. Read it when you have the time. Mr. West will see it when it is entered in the library. You may, however, draw his attention to it.”5

Mahatma Gandhi described, “Community of interest means identical interests. If all of us pursue the same object, it can be said that we have a “community of interest”. If the whites seek to gratify only physical needs and we, spiritual needs, we have no “community of interest”. I have no information on what Muslim books there are in Gujarati. I know that a biography of the Prophet was written by Narayan Hemchandra and that copies used to be on sale at the Gujarati Press. Please tell Maganlal that it would be better for the present not to publish any list of books or journals. It will do if he reads this letter.”6

Biographical works are usually non-fiction, but fiction can also be used to portray a person's life. One in depth form of biographical coverage is called legacy writing. Biographical works in diverse media from literature to film form the genre known as a biography. Mahatma Gandhi described, “And now about the portrait. Not only was Gokhale not hungry for fame, he did not even like being honoured in public. Often, on such occasions, he would cast his eyes down. If you believe that, when his portrait is unveiled, his soul will rest in peace, you are mistaken. This great man, when dying, thus declared his cherished wish: “After I am dead, my biography will be written, my statues will be put up and condolence meetings will be held; all this will avail but little to bring peace to my soul. My only wish is that the whole of India live as I have lived and that the Servants of India Society which I have established prosper.” They who are prepared to abide by this testament are entitled to unveil Gokhale’s portrait.”7

Mahatma Gandhi described, “It represents the award money for a biography of Tilak. It may take another year before the payment is made. Devkarandas is not likely to be persuaded right now. If I have conquered the six enemies1, then people may accept what I say as the word of experience. But I am myself not aware of any such conquest. Have I yet given up fear of snakes and the like? That I have not done so is because the Self in me is stupefied by ignorance.”8 Mahatma Gandhi described, “Yesterday finished reading Geddes’ Evolution of Cities. Today started reading a biography of Ramanuja. Received ten seers of raisins. Finished reading the biography of Ramanujacharya. Started reading Sikh history.”9 “Finished reading Brihadaranyak Upanishad on Tuesday. Started reading History of Civilization in Europe by Guizot on Thursday. Finished reading Sahaba, Part II, today. Will commence tomorrow Maulana Shibli’s biography of Hasrat Omar.”10

Mahatma Gandhi described, “I weighed 99 lbs. today. On Wednesday, finished reading Rosicrucian Mysteries and started Plato’s Dialogues. Today finished reading the biography of Hasrat Omar and started reading Maulana Shibli’s Al Kalam and also Woodroffe’s Shakta and Shakti. Finished reading Motley’s book.”11 Mahatma Gandhi described, “A magazine editor has sent me an article he has written on the Prophet and which has given rise to an exciting meeting in Ahmadabad. He sends me also a copy of the Khilafat dated 29th May. The article is not discourteous or abusive. I do not think that it warrants all the excitement that it has given rise to. At the same time it is an ignorant writing. The writer does not appear to me to have read any good biography. Certainly, he has not read the Koran. He has given an estimate of the life of the Prophet which we find in the ordinary European reviews. The writer has asked for my opinion and I have told him as much as I have told you. I would not have worried you about this thing, had it not been for the number of Khilafat that he has sent me.”12

As early as the fourth century B.C.E. in the Western tradition, biography began to be distinguished from general history as a separate rhetorical form. Two principal lines emerged: historical biography chronicling the subject's entire life, and popular biography recounting notable incidents and sayings with little or no attempt to establish chronology or to depict the subject in historical context. Mahatma Gandhi described, “If you take up the task of writing my biography, you have to pass many months at the Ashram and, may be, even travel to South Africa and visit Champaran and Kheda, probably the Punjab, too. It is a big job if it is done thoroughly. It was in these places I tried to work out non-violence as I understand and know it.”13 Mahatma Gandhi described, “A terrible fire broke out last week in the historic Kibewada area in Poona and two printing presses, Dnyan Prakash and Aryabhooshan, owned by the Servants of India Society, were completely destroyed. This is a loss to the people as much as to the Society. Dnyan Prakash was a press as old as eighty years and the names of leaders like Chiplunkar, Agarkar and Lokmanya Tilak were associated with the Aryabhooshan Press, through which they had all started their public work. We may, therefore, say that the fire has destroyed two priceless memorials. Among other things, many valuable books, manuscripts of books and some considerable literature collected for a biography of the late Gokhale were lost in this fire.”14

Mahatma Gandhi described, “Today is the birth anniversary of the late Shrimad Rajchandra, whose reminiscences I have started writing that is, it is the Kartiki Purnima, Samvat 1979. I am not attempting to write a biography of Shrimad; such an attempt is beyond my capacity. I do not have with me the material needed for a biography. If I wanted to write one, I would spend some time in his birth-place, the port of Vavania, examine the house in which he lived, see the places which were the scenes of his childhood play and wanderings, meet his childhood friends, visit the school which he attended, interview his friends, disciples and relatives and gather from them all information which was likely to be useful; only after I had done all this would I start writing the biography. But I have not visited these places or become acquainted with such persons.”15

Theophrastus, the Greek philosopher of the fourth and late third century B.C.E., applied to the art of verbal portraiture his teacher Aristotle's proposition that character, the root word meaning a mark or stamp, as in the impression on a coin, is best revealed by acts. The Characters is a book of ideal types illustrated by specific behavior. The Characters revived and translated into English beginning in the late sixteenth century, influenced verbal portraiture in drama, poetry, and the newly developing genres of fiction and nonfiction prose from the Renaissance on. Mahatma Gandhi described, “I am writing to the Ashram to dispatch the biography of Garrison available there. You will return it after use.”16 Mahatma Gandhi described, “A grant can certainly be made for Mr. Doke’s biography from the Rustomji Trust. If necessary, you may use this letter for the purpose. If required, however, I shall write separately.”17

Mahatma Gandhi described, “The saying that it is always God’s will that prevails is indeed true. This is my advice to both of you. You two should bring credit to Imam Saheb’s place to which you succeed. Both of you should improve your Urdu. I should also like you to study the Koran. I hold that those who make a deep study of Islam cannot be narrow-minded. I do not wish that you should have a mere, literal knowledge of the Koran. You should penetrate behind its letter to its spirit. I have come across a biography of Hazrat Ali which I am reading these days. It is not well written, but I see that it does not take me long to reach the essence of a thing and so I find the biography quite interesting. And I derive much comfort from it. Write to me from time to time. You should both observe self-control.”18

Mahatma Gandhi described, “Among our books there are some Urdu ones. A few of them are likely to be with Imam Saheb. Inquire in the Ashram too. If you cannot identify them, Parasram will certainly be able to do so. If you find Sirat-Un-Nabi among these books, send it to me. It is written by Maulana Shibli. There is another biography of Nabi written by Dr. Mahomed Ali. Send that too. The Sirat is in two parts.”19 Mahatma Gandhi described, “I should like to have a list of the Urdu books. In any case, send Shibli’s volume. I know that Khalifa’s biography, too, is there.”20

Mahatma Gandhi described, “To write a biography means to write whatever we know about the life of a person which is fit to be published. If one feels sleepy at the prayer time, one must stand up.”21 Mahatma Gandhi described, “I believe you remember the books I want. It seems Premabehn has sent Khulfa-e-Rashidin Sarat Part II, the biography by Dr. Mohammed Ali, and other books.”22 Mahatma Gandhi described, “I got your letter and the copy of Sir Vithaldas’s1 biography. I will go through it.”23 Mahatma Gandhi described, “If Mani wants any other books, and she may call for them. She has had letters from Durga, Mani Parikh, Velanbehn and others. After resting for some time, she hopes to return to jail.’ Abbas Saheb’s 80th birthday seems to have been celebrated with enthusiasm. Kaka worked hard for that. The old man was very much pleased. Kalyanji is writing a short biography of him. All our men of letters visited him in this connection and refreshed the memory of half-forgotten old days.”24

Mahatma Gandhi described, “Such being my relations with Mussalmans, I felt it to be my duty to study the life of the Prophet. I had tried to do this in South Africa but then I did not know sufficiently. In India imprisonment brought me good luck and thus I had the opportunity to read Maulana Shibli’s biography of the Prophet which the late Hakim Saheb Ajmalkhan was good enough to send me at my request. At the same time I also read the volume on companions of the Prophet. I had read English works on Islam and the Prophet.”25 Mahatma Gandhi described, “I have annotated version of Ramacharitamanasa, too. Daily for half an hour during these days of rest, I listen to the recitation from the Ramayana. For the last three days I have been reading your book. Apart from reading the passages recited I also started on the preface and I have now progressed on to the biography. I have great faith in your rendering.”26

Mahatma Gandhi described, “The questions you have asked1 can be raised more or less about all religions. I am just telling you my impression after reading the whole biography of the Prophet. If I start looking for imperfections and faults, I can find many but while doing so a man begins to despair and there is no reason to despair.”27 Mahatma Gandhi described, “Pothan has been writing to me about Travancore. Generally a man’s obituary is written after his death. In your case, this is done before your death. So why should you concern yourself now what will be written after your death? Later on a new and revised edition of your biography will be brought out. If not Pothan, somebody else like him will write a revised obituary.”28

Mahatma Gandhi described, “Such severe criticism of the British is not appropriate in a biography of Jamnalalji. This criticism has a place but not in a book of this kind. Jamnalal would never have entered politics if he had not been impelled by moral principles.”29 Mahatma Gandhi described, “Narahari Parikh is one of those who joined the Satyagraha Ashram when it was first founded at Kochrab. Whatever, therefore, Chi. Vanamala has learnt, she has learnt at the Ashram. She is untouched by any Government school and the education imparted there. It can therefore be said that she knows how to work hard. She has however gone out to collect material for Kasturba’s biography. In this she has also secured contributions from others. Up to the time of writing I have not been able to look at these. It was Chi. Vanamala’s wish that I should go through what she has written. Poor girl, she would write about Kasturba but how could she forget me, with whom she romped around and played as a child? I see she has painstakingly collected her facts and ordered them neatly. Her language is homely and simple. I see no artificiality in it. Whether Chi. Vanamala has been successful in this her first effort is solely for the readers to judge.”30

Mahatma Gandhi described, “To the extent possible all business should be transacted in the national language. Rameshwaribehn should write about father only in the national language. The entire biography should be written in the national language it may well be translated into English later.”31 Mahatma Gandhi described, “I have been working since the last eight days on the booklet regarding constructive work. That is to say, I have been giving it every minute that I can spare from time to it me. I finished it two days ago, but I made so many revisions that I intend to get some portions rewritten. So that has taken another two days and is likely to take two more days still. To that extent the pamphlet will become new and perfect. I could have polished it still further. But is not greed a hill that lives and grows? It is not inert. Do not believe all that has appeared in the newspapers regarding Sardar’s biography. I have not seen the report. When I heard about the plan for presenting a book of tributes to Sardar, as promised, I put an end to it and suggested that an authentic biography be written instead. There would be no question of presenting it to him. I therefore refused to give a message when they approached me and thus stopped the plan for tributes. It was Munshi who took the lead and I, therefore, suggested that if he took up the work he would be able to do full justice to it. I have not inquired what happened or is happening after that. I do not know whether you are writing the biography or getting it written. You may ask Munshiji direct. The work is entrusted to Patil and Tendulkar. The letter is to work as Munshi’s assistant. If, therefore, Munshi has agreed, you should put together all the material you get and send it to Munshiji. If he is not going to do the work, ask me again. I had also suggested that the date for publication of the book should be announced right now and we should adhere to it.”32 Between history and the novel stands biography, their unwanted offspring, which has brought a great embarrassment to them both? In the historian's view biography is a kind of frogspawn it takes ten thousand biographies to make one small history. To the novelist we are simply what Nabokov called 'psycho-plagiarists. Yet biographers claim to have thrived on their outcast state. While so much history has been respectably academicised, and even the novel fenced off behind academic theory, the biographer is still free to roam wherever his instinct takes him. A vital literature needs cross-border trading.

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