SIDELIGHTS ON GOKHALE
By K. CHANDRASEKHARAN
It
is a singular trait of the Westerner to preserve in print memories of persons
whom he admires or holds dear, however little the information he is able to
glean of them. The Indian feels no such strong inducement to write the lives of
great men whom he regards as his ideals in life. On the other hand we are often
told that the very heroes have laid a ban on those coming after them, not to
attempt any such biography. Our sense of reverence for the departed is so very
great that we do not violate their wishes. Perhaps, we are more ready to
respect their wishes in this than in any other matter. Again, we hear of the
complaint that is usually laid against the heroes themselves, that they have
not left regular diaries or connected correspondence, which alone form the most
valuable part of a biography, apart from other contemporary
sources of writing of record. True, that a biography of great
magnitude, characteristic of an earlier century in
“Biography,
in my view, does not consist in telling all one knows–for in that case the most
trifling book would be as long as life itself–but in taking stock of one’s
knowledge and of choosing what is essential,” says Andre Maurois
in his ‘Aspects of Biography.’
So none need feel sorry if some of our
great men like Gopala Krishna Gokhale have not left
adequate materials in the shape of correspondence and diaries. But
Srinivasa Sastri, despite his master’s strict injunctions of ‘no biography,
please’, made some efforts to reconstruct the life from what little he gathered
from available records as well as his own personal contact. Within a small
canvas Sastri has filled adequate art that keeps us absorbed in the lessons of
that life. Certainly he could have expanded the theme, if only to receive
greater appreciation of his inimitable presentation of the subject. But judging
from what we have, however limited in form, the earnestness and sincerity of
the true patriot in Gokhale have been brought into sufficient prominence.
From
all accounts that we have, Gokhale was an outstanding figure not only during
his own lifetime (1866 to 1915), but even after Gandhiji totally eclipsed many
an ardent patriot of this country or, for that matter, of any other country,
by his unsurpassed personality and his unique method of service. Gandhiji
gave, in ‘The Story of my Experiments with Truth’ his first impression of
Gokhale thus:
“To
see Gokhale at work was as much a joy as an education. He never wasted a
minute. His private relations and friendships were all for public good. All his
talk had reference only to the good of the country, and was absolutely free
from any face of untruth or insincerity.
What
more is needed to assure posterity of Gokhale’s absolutely sincere and solid
service to the motherland.
Much
has transpired since in the history of India and we are in an atmosphere so
totally different after Independence that we can hardly comprehend, at this
distance of time and in the present context of cataclysmic changes, the
inwardness of Gokhale’s devoted labours and his
contribution to the freedom struggle. I am not now dealing with the main work
of Gokhale. I shall only endeavour to throw a
sidelight on his noble life. Fortunately for me, I have in my possession
some letters written by him to my late father with whom an unusual bond of
affection closely knit him. Sastri has alluded to the bond of affection that
subsisted between Krishnaswami Aiyar and Gokhale. He quotes Gokhale’s words:
“When
I was discussing the Constitution with Morley, and Morley made statements of
somewhat depressing character and the papers were full of angry criticism, the
one man who sent to me consolation was Krishnaswami.”
Sastri
then pays a warm tribute to Krishnaswami Aiyar’s gift
of imagination, and that too from six thousand miles away, “to divine what was
taking place in London.”
To
indicate how much Krishnaswami Aiyar’s entire being
was suffused with ardent admiration of Gokhale, I shall quote passages from two
letters, one from Gokhale to Krishnaswami Aiyar and the other from Krishnaswami
Aiyar to Gokhale.
From
K to G, dated October 9th, 1910:
“Can
you not manage to tear yourself off from all work and worry for a three months’
rest, say in Kashmir? Quiet mental peace (the Shanti
of our Upanishads) is a greater tonic and life-restorer to a diabetic
constitution than any medicine yet discovered. Perhaps I don’t practise what I preach. But that does not make the counsel
less valuable. There are Krishnaswamis enough in the
land. But there is only one Gokhale.”
To
this letter from Krishnaswami Aiyar is a reply from Gokhale and, in reference
to the advice, he writes:
“What
can I say about your most kind advice in the last paragraph of your letter? I
wish I could tear myself off from all work as you suggest, and I cannot tell
you how I long for the Shanti
that you speak of. The time for this, however, is not yet for me. A
couple of years more may make the situation easier and then I shall take the
first opportunity to do as you suggest.”
Both
of them did not live long enough to benefit by their mutual good advice and
timely warnings. But the impression remains how Gokhale cherished intense
feelings of love and respect for his friends. Incidentally, one would like to
comment on Gokhale’s letters almost always beginning with long and sometimes
excessive sense of the proprieties. I give below sentences from a few letters:
18th
May 1909
“I
do not know how to apologise to you for not replying
earlier to your most affectionate and gratifying letter of last month. Not that
any apology is now needed between us even for such a long delay in writing as
has occurred in this instance. I know you will not misunderstand me lightly and
I know also that no one will more readily make allowances for my difficulties
than yourself...”
Here is another
example:
25th
Sept. 1901
“I
have owed you a letter for a long, long time now, but I have all through felt
that your stock of indulgence for me is fairly large and I have therefore not
hesitated to draw liberally on it.”
These
sentences reveal the touching solicitude and sense of earnestness of Gokhale in
his relationship with friends.
Everyone
is familiar with the ‘apology incident’ for which Gokhale was very much criticised. Having protested against the criminal conduct
of soldiers in the course of the anti-plague operations in Poona, Gokhale was
not able to substantiate his statements. Further, his informants in India
failed him at the last minute. Not only did he refuse to disclose their
identity, in fairness to them, but he even tendered an apology to the
authorities. Apart from what any other person of lower calibre would have done in the circumstances, Gokhale
patiently put up with the humiliation resulting from what he could not for
long afterwards efface from the memory of people. To those who are under the
impression that a great estrangement existed between Tilak and Gokhale, a
reference to the latest book on Tilak by Parvate will
really be helpful to clear the misconception they suffer from. Rao Saheb Chapekar is reported to
have quoted Gokhale as having said:
“Had
Tilak been free, he would certainly have collected evidence in support of my
statements made in England and run to my rescue. But unfortunately he was
arrested and sent to jail.”
This
certainly proves that Gokhale was not, as people imagined or partisans would
have us believe, ever opposed to Tilak fundamentally.
True,
Gokhale did not see eye to eye with Tilak in the methods he advocated for
winning ‘freedom for the country. Nor was Gokhale imbued with the same fiery
spirit in the fight for emancipation as Tilak. They had also minor differences
which, in the political arena, were naturally augmented sometimes to vital
divergences in their outlook and action. Still Gokhale’s innate gentleness,
forbearance and balance helped him easily to overcome prejudices and even
contradictions in persons with whom he had to measure swords.
Humility
is what Sastri has more than half-a-dozen times underlined in the make-up of
his master. “We come nearest to the great when we are great in humility,” said
the poet Tagore in his storybook. Indeed Gokhale’s stature was drawn to its
fullest height, only through his unassumed
sense of humbleness. After tendering the most satisfying evidence before the Welby Commission and having elicited
well-merited praise from all around–apart from what individual members of the
very Commission had singled out for appreciation in his thoroughly equipped
answers–his own personal reaction to the whole matter remains unrivalled for
its core of inborn restraint as expressed in a letter he wrote to Sri Joshi:
“And
now let me say that I have thought it my duty to tell you all this, because all
this high praise belongs to you and to Rao Saheb (Ranade) and not to me. And if it
has been bestowed on me, I have received it only as your representative, and
now I lay it at your feet and Rao Saheb’s
as our ancient, honoured Guru Dakshina...”
This
is not mere formally, as everyone can recognise the
ring of sincerity in the words. But maybe today there will be fewer among the
present generation to value such disarming modesty than among those belonging to
an earlier one.
The
letters of Gokhale may not be models of literary composition, but they are
often very expressive without much ado and unnecessary verbiage. The following
letters reveal the sincere friend and responsible politician in Gokhale, in intimate
espistolary relationship.
G
to K, dated June 22nd, 1909
“I
feel weighed down by a sense of responsibility which I have incurred by
starting this Society. However, there is a faith in me that a
Higher blessing rests on this work and that sustains me...
“I
propose to speak here publicly on the present situation in the first week of
July and I mean to follow up that address by others. But you know well how
little one man can do. A number of us must go about
speaking publicly from time to time, but the difficulty is about prominent men
finding time for the work or feeling the call within...”
The
other, dated Sept. 29th, 1906, is all about the division in the Congress. After
a few paragraphs, he comes to his Society’s work.
“Before
leaving London, I left orders with different booksellers for books worth Rs. 10,000. additional lists are to be sent from here, but
there is no hurry about them. The library, when completed, will cost about Rs. 20,000 and will be a unique library m this country. Its
central Idea is the growth of freedom all over the world. You will find in it
an account of all nationalistic and humanitarian movements that have ever been
started in any country. There will also be standard histories of every country
in the world. Books bearing upon the ancient greatness of the three races
inhabiting India at present–Hindus, Mahomedans and
Parsees–will also be there. Then every important historical book about
India–from the writings of the earliest foreign visitors down to latest
works–will be found in the collection. Finally, all blue-books about India,
Government publications on administration, economics and other subjects, and
other material for the study of practical political problems will be found in
the library. There will be some other books besides these, such as the speeches
of great nation-builders and others who have swayed masses of men on great
occasions, works of practical political philosophy, and so on...”
This
is enough to show how, in the midst of grinding political work, his own Society
is not forgotten and how his plans are conveyed in meticulous detail to his
friends for their information.
Here
we are reminded by Sastri of Gokhale’s ambition to have workers in the
political field who should be qualified by a very thorough study of printed
records, apart from possessing personal experience in politics. One other
quality which Sastri lays stress upon and which, for all persons engaged in
whatever task, will prove a wholesome advice and a lasting piece of education,
is the thought of john Stuart Mill which Gokhale followed to the letter:
“Nothing
prepares a young student for tackling big problems so much as the attempt to
solve a problem somewhat more difficult than he can manage...The task that he
undertakes must be a little in excess of his power in order that his best
qualities may be evoked.”
Gokhale,
says Sastri, was never found to be self-satisfied but on the other hand
striving to accomplish the best that could be within his reach with greater
exertion and devotion.
Another
aspect–and that is Gokhale’s spiritual philosophy–is best revealed in the words
of Sastri in his “My Master Gokhale”:
“Moreover,
remember that the best part of our nature is manifested not in what we enjoy,
but in what we endure,–there is a sublimity
anti moral elevation in undeserved suffering which nothing can equal and which
is almost its own reward.”
These
lofty sentiments gain added significance after what we have witnessed of the
great Satyagraha movement launched by Mahatmaji, which
turned ordinary mortals into great heroes and martyrs in the cause of freedom.
Gokhale
loved children, and it used to be often expressed with animation and pride in
my home how, every time he visited the ‘Ashrama’ in Mylpore, he brought toys to distribute among children, how
his fondness for, one of my sisters, who is now no more, knew no bounds, and
how he liked to devote some time to fondling her and bandying words in
playfulness. But the tenderest part of the story is
that, to his own two daughters after the death of his wife, he could hardly pay
any attention. Sastri in his own restrained manner narrates an episode which
moves us to the depths. When Gokhale was staying in Triplicane
with Sastri, as guest, a wire came from Poona that his second daughter was very
ill. For a few brief moments, Gokhale seemed unable to decide whether to leave
his political work and go home to the sick-bed of his child. He seemed, he
said, to hear his own child half-reproachfully saying: “What have I known of a
father’s love and care!” The poor girl did not survive that illness, and that
adds poignancy to the whole episode.
It
only shows how much Gokhale’s personal loves and his own health were sacrificed
to the cause he loved above everything else–his
country. To speak with moderation as Sastri does of Gokhale, is not possible
for normal beings like ourselves. For instance, Sastri says of Gokhale:
“His intellectual endowments were by to means what you would call brilliant. Nevertheless what came to him were great opportunities. Now, here is another matter for contemplation. Opportunities come to us all. Only, some of us never see them. Others, having seen them, do not profit by them. Opportunities of some kind each one of us has. In the case of Gokhale there is no doubt his opportunities were superlative...”
In this context let me close with the wise words uttered by no less a statesman and public spirited person than Stanley Baldwin, once the Prime Minister of England:
“The greatest men on earth are men who think, as we do, but deeper; and see the real, as we do, but clearer; who work towards the goal, as we do, but faster; and serve humanity, as we do, but better.”