The fact is that Gandhi was first and foremost a man of politics. His views on religion and philosophy are studied today only because of his dominance of the political scene at a crucial period in history. Unlike his contemporary Sri Aurobindo, Gandhi would be little known as a philosopher had he stayed aloof from politics. His writings on religious subjects — like his interpretation of the Bhagavadgita — are known today only because of his importance and influence as a politician; but a halo of saintliness always surrounds him...Gandhi the Saint: This brings us back to Gandhi the Saint, and Gandhi the Politician. A point to note, however, is that even when being most saintly, Mahatma Gandhi was loathe to give up politics, or even political power. Unlike Sri Aurobindo, who retired from politics in pursuit of spiritual goals, Gandhi remained a politician to the last. When he had ceased being even an ordinary member of the Congress, he continued to exercise his authority. The Subhas Bose episode is a striking example of it.
He has been called the 'most saintly of politicians'. Gandhi himself claimed that he was only a 'politician trying to be a saint', which is a more accurate description since it highlights the fact that he was a politician, and remained one to the last. Unfortunately, his followers invariably suspended their reason when faced with political actions presented by Gandhi. Even when they had serious doubts over a course of action being followed, they refrained from checking him. Politically unwise decisions were supinely accepted simply because they came from Gandhi. As Majumdar notes: This kind of absolute devotion and self-surrender has been highly extolled by certain religious sects .... But when it forms the basis of political action and is cited as justification for doing things not approved on rational principles, it becomes difficult for a historian to appreciate the laudable sentiments of his disciples. The inevitable effect of such sentiments was that the great political leaders of the Congress came to look upon Gandhi as a superman, who was infallible and acted by instinct, not logic or reason, and therefore should not be judged by ordinary standards which we apply to other leaders. Even strong men, who should have known better, allowed themselves to be dominated by him and sought refuge in his supposed infallibility. Jawaharlal Nehru, who prided in his rationalism, admitted "Gandhi was a unique personality and it was impossible to judge him by the usual standards, or even apply the ordinary canons of logic to him." The reality is that few had the strength of character to stand up to his bullying tactics. Nehru's rationalization amounts to what Americans call a copout. As a result of such blind faith on the part of his followers, Gandhi was not held to account for the consequences of his inspired if ill-advised actions. His sponsorship of the Khilafat and the resulting Mopla Rebellion is a prime example. His supposed saintliness, and his followers' blind trust in him, allowed him to come out of this disaster unscathed. It is difficult to see how any other politician could have survived such a disaster. Blunder after blunder, Gandhi the Saint rescued Gandhi the Politician. Majumdar's observation on this point is highly relevant. I yield to none in my profound respect for Gandhi, the saint and humanitarian. But as the author of this volume [Volume III], I am concerned only with the part he played in the struggle for freedom from the British yoke. I have necessarily to view his life and activities, thoughts, and feelings primarily from a narrow angle, namely as a politician and statesman leading a great political organization which was not intended to be a humanitarian association or the World Peace Society, but had been formed for a definite political object, namely, to achieve India's freedom from political bondage. This admirably sums up the goals of the present writer also. posted by scottpecksez at 8:59 PM
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