Saket and Mahatma Gandhi

[Prof. Dr. Yogendra Yadav]

Prof. Dr. Yogendra Yadav

Gandhian Scholar

Gandhi Research Foundation, Jalgaon, Maharashtra, India

Contact No. – 09415777229, 094055338

E-mail- [e-mail];[e-mail]

 

Saket and Mahatma Gandhi

 

Saket is a famous mahavakya of Maithilisharan Gupta. He was a famous poet. He wrote many books. He was associate of Mahatma Gandhi also. He gave those books to Mahatma Gandhi for reading. Mahatma Gandhi gave comments on those books. He gave a famous comment on Saket. He mentions it in his letters. That is here. Mahatma Gandhi wrote, “I have received the gift you sent. I will read it with interest. I shall enjoy reading it as the subject too is after my heart. I have finished Panchavati and liked it. Have started on Saket.”1 Mahatma Gandhi wrote, “The addressee had sent Saket, a poetical work on the theme of Ayodhya during Rama’s exile, and three other books. Another poetical work of the addressee dealing with Rama’s sojourn at Panchavati.”2

Mahatma Gandhi wrote, “I read Saket, Anagh, Panchavati and Jhankar with enjoyment. I liked them very much. But I do not consider myself at all qualified to make comments. However, as you have asked for my opinion and I did gather impressions while reading I am putting them down as they occurred to me. The expression of Urmila’s grief, though beautiful in style, could hardly have had a place in Saket. That Tulsidas did not say much about Urmila has been held against him. But this omission I have not viewed as a fault. I see in that the artistry of the poet. The composition of Manas is such that a worthy character like Urmila is brought to notice only by ellipsis, in that lies the greatness of the work and such characters. The character of Urmila and others could have been delineated only to enhance the impact of Sitaji’s character. But Urmila’s virtues were of no lesser order than Sita’s.  Sita’s sisters were of the same caliber as herself. Mana is an incomparable scripture. The praise of Sita and Rama rings through every page and every verse. I expected to see the same characteristic in Saket. I may mention one more point. The lamentations of Dasharatha and others described in Tulsidas’s Manas did not jar. Tulsidasji could not have done anything different. But such lamentations are not appreciated in a book of the present period. It affects adversely the sentiment of valour as well as faith. Those who have faith in the spirit and who consider worldly pleasures as transitory cannot find death and separation unbearable. They might temporarily give way to grief but how can we expect pitiful lamentations from them? I do not at all mean by all this that you should try to make any improvements in the second edition. But it will be a different matter if you find any worth in my comments. Mahadev is now with me. I have dictated this to him as the right hand pains and writing with the left hand takes more time.”3

Mahatma Gandhi wrote, “You certainly wrote a fine poem for Vimal. After all you are a father and do love him, and it is right that you should. I do not believe that he does not take interest in study. In a proper atmosphere, children learn spontaneously. I have often found that they learn more outside the class-room than inside it. It is our duty, therefore, to create the school atmosphere even at home so that the children may spontaneously go on learning all the time what they can. This is the true Montessori Method. But this means that all the grown-up members should behave as teachers, that is, should have purity of character and should love the children. This does not mean that we should close our schools, but it certainly means that we should, as quickly as we can, make the whole atmosphere of the Ashram like that of a school, and that all the grown-up men and women should regard themselves as the children’s guardians and make themselves fit to be so. If we do this, the children will no longer feel the hours in the class-rooms boring. You should not include for reading Saket and Anagh just because I have made that suggestion. You may do so only if you like the suggestion and feel that some at least in the Ashram will appreciate it.”4

Mahatma Gandhi wrote, “It is hardly a letter, it is sheer poetry. You have won over me. I follow your point and from that viewpoint Urmila’s grief is pertinent. As a matter of fact, I had no right to say a word. My study of the scriptures is insignificant and of literature evens less. My knowledge of the vernacular too is of the same order. Being well aware of my own short-comings, I gave you my impressions2 just as they occurred to me. My friends, knowing my deficiencies but also my devotion to Truth, ask for my opinion whatever its worth. Prompted by love I sent you my comments, but I could never have expected such a beautiful, poetic letter in reply. I shall preserve it and read it again; which means that I must re-read Saket from the viewpoint expounded by you. Although your language is pretty easy, I occasionally find it difficult to understand it fully, owing to my scanty knowledge of Hindi. Yet another reason of my difficulty is my limited Hindi vocabulary. Is there any dictionary of Hindi wherein I may find the meanings of all the difficult words used in Saket and such other books? I know that a determined effort will by itself make many things clear. My vandemataram to Ajmeriji. I remember his bhajans very well. God willing, I shall listen to them again some time. Yes, I have written4 to Parasram to include Saket and Anagh in the Ashram curriculum. Possibly a start has already been made.”5 

Mahatma Gandhi wrote, “You should not read Saket so that you may cry with sorrow as you read it. Even Urmila’s protestations teach spiritual wisdom. We should read the poem for its glorification of Rama. Moreover, what comparison can there be between Urmila’s separation from Lakshmana and Durga’s from Mahadev? Yours is no separation at all. You can write to him, see him if you wish to and get news about him from time to time. Urmila had no such consolation. How can we compare a forest with a jail-temple, and fourteen years with two years?”6 Mahatma Gandhi wrote, “I got your dictionary too. I received another copy of Saket with your annotations. The notes will be of great help to me. I will not bother you to send Hindi Shabdasagar. The Kalyan office might possibly send me one. Anyhow, I shall manage well enough with your notes and the dictionary. This correspondence about Saket cannot be made public for the present. The condition that no letters of mine will be published during my incarceration is implied in the permission for writing letters granted to me. And there is no harm in keeping this correspondence unpublished for some time. The inherent strength of Saket will by itself push it ahead. Mahadev had an experience of your affection; I was extremely delighted to hear the whole account from him.”

 

References:

1.  LETTER TO MAITHILISHARAN GUPTA, February 20/22, 1932
2. VOL. 55: 10 FEBRUARY, 1932 - 15 JUNE, 1932 75
3.   LETTER TO MAITHILISHARAN GUPTA, April 5, 1932
4. LETTER TO PARASRAM MEHROTRA, April 18, 1932
5. LETTER TO MAITHILISHARAN GUPTA, April 26, 1932
6. LETTER TO DURGA M. DESAI, May 8, 1932
7.   LETTER TO MAITHILISHARAN GUPTA, May 15, 1932