ELSA MEET, 17th November 2019
Contemporary Relevance of Mahatma Gandhi
To
mark the 150th birth anniversary year of Mahatma Gandhi, ELSA
organised the seminar on ‘Contemporary Relevance of Mahatma Gandhi.’ The meet
began with Prof. Sunder Lal, acclaimed Mathematician and former Vice
Chancellor, Purvanchal University, Jaunpur, garlanding the portrait of Mahatma
Gandhi. Through online presentation Prof. Jonah Raskin from Santa Rosa,
California delivered the opening remarks wherein he stated, “As a long time American resister to immoral and illegal
power, Gandhi, King and Thoreau ought not to be remembered for
their religion and the institutions where they worshipped and practiced their
spiritual beliefs but for their all-embracing spirituality that transcends
national boundaries.” As a part of the Meet, a short fun quiz by Prof.
Ghosh based on the life of Mahatma Gandhi was conducted as a warm up session to
get the participants focussed on the topic and test the horizon of their
knowledge about Gandhiji. After the Quiz, Prof. Ghosh set the ball rolling by
giving an account of a 2009 exchange between a 9th grade student
named Lily with the then U.S. President Barack Obama. Lily asked Obama, “If you
could have dinner with anyone, dead or alive, who it would be”? In response to
this, Obama picked none other than Gandhi as a real hero. Obama stated that his
ideal was Gandhi who was able to help people who thought they had no power
realise that they had power and then help people who had lot of power realize
if all that they were doing is oppressing people then that’s not a really good
exercise of power.”
Kartik Mahajan, a student of
class 9, made his presentation by negating the application of the principles of
Ahimsa and non-violence in the present perspective especially when we are
positioned against a belligerent neighbour. Another young member, Gayatri Singh recited her own poem on the simplicity which represents the great man.
Dr. Roopali Khanna called Gandhi a practical icon who believed in practicing
the philosophy which he was out to preach. She said that Mahatma Gandhi can
rightly be credited for the awakening of political consciousness, thus making
him more relevant for present times. Prof. Sunder Lal spoke on the principle of
“take least and use most” which was followed by Gandhi himself when he
preserved even the used envelopes to be further used as note pads. He shared
his own experience of organising the ‘Bapu Bazar’ at Jaunpur where used clothes
were sold to the needy ones at very minimal prices. His emphasis was on
ensuring the ecological balance through keeping our material needs minimal,
which was taught by Gandhi in his life. Mr. Surender Sabharwal spoke of the
role Gandhi played during the time of partition of India and Pakistan. He said
had Gandhi not been a mute witness to the massacre of Hindus in West Pakistan
the tragedy could have been of lesser magnitude. He also referred to Indian
Summer by Alex von Tunzelmann and read excerpts from that book. Atisha
Srivastava highlighted Gandhi as a great source of inspiration for all. Dr.
S.P. Singh discussed various ‘paradoxical’ aspects of Gandhi. He specifically
mentioned his last days when he had lost his political relevance and had been
side-lined. His relevance today, according to Dr Singh, arises out of his
political uprightness. Dr. Sanjay Mishra tried to define Gandhi as a man of principles
though his approach to three major events of his life namely Chauri Chaura,
martyrdom of Bhagat Singh and his chequered relationship with Subhas Chandra
Bose that raise questions on his decisions. Dr Ranjana Mehrotra, Anjali Singh,
Saurabh Agarwal, Mohit Mahajan, Dr. Rajan Lal, Dr.
Shrikant Kulshreshtha and Jessica Joel also took part in the
discussion. Dr. Manju from Chandigarh University made her online presentation
on “Kanthapura
and Waiting for the Mahatma: Gandhi's
Two Steps Towards Posterity.”
On this occasion ELSA
members felicitated their fellow-members: Dr. S.P. Singh (for his appointment
as Principal, St. Johns College), Dr. Rajan Lal (for being selected as
Assistant Professor by the UPHESC), and Shri Surendra Sharma, Proprietor
Goverdhan Hotel, for his remarkably generous contribution in encouraging the
humble efforts of ELSA. The vibrant and invigorating Meet concluded with all
members taking a resolve to adhere to Gandhiji’s inspiring message embossed on
the bookmarks presented to all: “Be the change you wish to see in the world,”
so elegantly designed by Saurabh Agarwal.
Thoughts on
Gandhi, Thoreau and King
Jonah
Raskin, Earth
Civil
disobedience is as much a part of the American experience as it is a part of the
Indian experience. In the nineteenth-century, Henry David Thoreau went to jail
to protest the U.S. war with Mexico and thereby set an example for others to
follow. He also defended John Brown, who led an armed attack to undermine
slavery in the U.S. So, Thoreau wasn’t a purist when it came to non-violence.
Martin Luther King, Jr., who led the U.S. civil rights movement, wasn’t a
purist either. He spoke of a total “war” against racism and the American
version of apartheid. Gandhi wasn’t a purist either. He advocated non-violent
resistance to the British Empire. The “resistance” part was as crucial as the
non-violent part.
Thoreau,
King and Gandhi form a kind of trinity when it comes to non-violence. They have
inspired hundreds of thousands, perhaps millions of people around the world who
have wanted justice and equality. They continue to be a living inspiration to
protestors from Hong Kong and Santiago, Chile to Mumbai, India and Washington,
D.C. Dissenters, rebels and insurrectionaries rarely if ever have the military
might of governments. They do have sheer numbers and they have a moral
advantage, which gives them a distinct advantage in the global war against
tyranny.
In
my view, as a long time American resister to immoral and illegal power, Gandhi,
King and Thoreau ought not to be remembered for their religion
and the institutions where they worshipped and practiced their spiritual
beliefs but for their all-embracing spirituality that transcends national
boundaries. King actually went to India and learned about Gandhi in India.
Thoreau didn’t actually set foot in India, but he traveled there through the
books he read. Gandhi belonged to Earth and acted with a sense of the whole
world. In an era of global climate change, we’re all in this together. As someone
said, “None of us is free until all of us are free.”
Professor
Jonah Raskin, Emeritus
Professor, Sonoma State University, California is author of 14 books. He is a
frequent contributor to Re-Markings whose Editorial Advisory Board he adorns.
Jonah Raskin and Dr. Anil Rajan with ELSA Members in Agra
Mahatma Gandhi
Sanjay Kumar Misra
To my mind, Mahatma Gandhi’s unflinching faith in and
practice of the principle of non-violence is the most incredible, most
enduring, and also the most controversial and debated and debunked thing about
him. The practice of the non-violent form of protest and struggle seems so
unreal, so impractical, and so hard to achieve and sustain with consistency
given the odds of life and the twists and turns of circumstances. It is easy to
talk about and preach but well-nigh impossible to practise. That Gandhiji practised
non-violence all through is perhaps one big reason of Einstein calling his
being scarce to believe.
Let me cite three examples when Gandhiji remained
steadfast on his disavowal of the use of arms and violence during the freedom
struggle despite facing tremendous criticism and opposition from his own
people. First, his stand on the Chauri Chaura violence in 1922: Gandhiji called
off his non-cooperation movement in protest against the retaliatory violence
perpetrated by Indians against the British police force. Gandhiji faced
all-round criticism for his position; Pt. Nehru and Bhagat Singh were critical
of him. But Gandhiji stood his ground. Secondly, Gandhiji has been attacked
most vigorously for his failure or for not making enough effort to save Bhagat
Singh and others from hanging in 1931. Gandhiji was not supportive of the use
of non-violent means by Bhagat Singh and cohorts. In the Karachi session of the
Congress, slogans like ‘Down with Gandhi’ were rampant. But Gandhiji remained
unfazed. Thirdly, Gandhiji has been bitterly criticized for his ousting of
Netaji Subhas Chandra Bose from the position of the Congress president in 1939
and for his exit from the party itself. Despite his immense liking of Bose’s
patriotic fervor, Gandhiji was extremely wary of Bose’s well-declared policy of
armed struggle; that is why, perhaps, he did not want Bose to steer the party
on those lines. Bose had no objection to dictatorship if it was for a righteous
cause. So come what might, Gandhiji did not compromise with his principle of
non-violence. He went against the popular opinion and views of his own people
but did not condone the violent means and methods. This is not easy to do in
life.
In this connection, the relationship between and
Gandhiji and Netaji and their mutual regard for each other are fascinating to
read. A lot of rubbish has been said about Gandhiji and Netaji. Whatever others
may say about Gandhiji, Netaji’s broadcast to Gandhiji over the Rangoon Radio
in July 1944 settles the debate.
Bose was an extremely intelligent and well-read man.
He was a first rate intellectual in his own right and had razor-sharp mind and
understanding of things around him. And, he was most clear and fearless in his
views and approach. He came into contact with Gandhiji in 1921 and knew him
very well. Both held diametrically opposite stances – non-violent struggle
versus armed rebellion. Bose praised the Dandi Salt March and the Quit India
Resolution initiatives of Gandhiji, although he was sure that Gandhiji’s methods
and efforts won’t be able to liberate the country from the British Rule and the
armed struggle was inevitable. In his 1935 book The Indian Struggle,
while asserting openly that India’s salvation will not be achieved under
Gandhiji’s leadership, Netaji assessed quite positively Gandhi’s role in the
freedom struggle.
Despite all that Bose did, Gandhiji called him patriot
among patriots, admired his sacrifice and never faulted his commitment to
country’s freedom. So by the time Netaji came over microphone in July 1944 to
address Gandhiji from Rangoon, a lot had happened between him and Gandhiji and
he must have been sure of what kind of man Gandhiji was. Hence, his view of
Gandhiji is most reliable. Netaji was most concerned for Gandhiji’s
deteriorating health and his captivity. He thought that Gandhiji was much
needed by the country in the final hour of the independence struggle. Netaji
credited Gandhiji with creating awakening for independence in the country and
endorsed the fact that Gandhiji was held in the high esteem by countries all
over as no other political leader of the country. It is quite clear from this
radio address of Netaji that he had no ill-will and misgiving about Gandhiji.
Bose had huge popularity and support from all over but
he felt it important to win the confidence of the Mahatma as he thundered over
radio on 06 July 1944 from Rangoon:
“India’s last war of independence has begun. Troops of
Azad Hind Fouj are now fighting bravely on the soil of India and in spite of
all difficulty and hardship they are pushing forward, slowly but steadily. This
armed struggle will go on until the last Britisher is thrown out of India and
until our Tricolour National Flag proudly floats over the Viceroy’s House in
New Delhi. Father of our Nation! In this holy war for India’s liberation we ask
for your blessings and good wishes. Jai Hind.”
Interestingly,
it was Gandhiji who made the title ‘Netaji’ famous for Bose, and it was Bose
who described Gandhiji as the ‘Father of the Nation’. "
Dr. Sanjay Kumar Misra is Associate Professor in the Department of English
at RBS College, Agra.
Kanthapura and Waiting
for the Mahatma:
Gandhi's Two Steps Towards Posterity
Manju
Gandhi and his principles have been soiled in Indian culture and
it is believed that it is like “an underground Indian river, now hidden, now
surfacing, but always present...” Although reality is entirely different as
Gandhi’s principles of truth and non-violence shine bright in black and white
but are gradually moving towards being obsolete with materialistic ideas of
machine age. There may be a time when it will be difficult for posterity to believe
that there really lived a man who fought with the armed forces with his soul
force and transformed his foes into his friends with the weapons of love.
Gandhi and his nonviolence is being forgotten gradually although it is
something which is required most in the present scenario when cruelty has
slaughtered innocence and being innocent means being witless. The sacred places
like schools and religious places have become a training center for corruption
and brutality and posterity is sitting on the heap of gunpowder. Kanthapura by Raja Rao is a novel
dealing with Gandhi's principles of nonviolence and truth. Despite being
physically absent, Mahatma is everywhere. His principles of nonviolence and
truth are followed as the verdict of God and Gandhi's image is worshipped as
the incarnation of God. While in R. K. Narayan’s Waiting for Mahatma which can be taken as one more step towards
modernity, a boy infatuated with the beauty of a girl tries to find his love.
His mind remained unmarked with the purity of these ideas although he is
spending his days in Gandhi's association. It seems as if these two novels are
the reflection of Indian mind towards Gandhi and his principles. Now, when the
world is suffocating in the hands of cruelty and self-centeredness and needs
the principles of nonviolence and truth most, such ideals are disappearing even
from Gandhi's own land.
Dr Manju is Associate Professor in the Department of English at
Chandigarh University
Gandhi
and his views on Parliamentary Democracy
Saurabh
Agarwal
In the current times the
Parliament is worshipped as symbol of democracy and revered to a stage where a
Prime Minister chooses to venerate it when he enters it for the first time. It
is noteworthy that Mahatma Gandhi had different views altogether on the
parliamentary system of government and its suitability for a country as diverse
and complex like India. In his work Indian Self Rule he says that “Parliaments
are real emblem of slavery” and “is without a real master. Under
Prime Minister, its movement is not steady but it is buffeted about like a
prostitute.” He understood that the Prime Minister stood under
severe compulsion to keep his government running. He believed that a super
structure like Parliament forming laws for a country as diverse as India cannot
be considered as true and complete representative of the people’s aspirations.
The alternate he had in mind was the Panchayat Raj as he said, "Panchayat Raj represents true democracy
realized. We would regard the humblest and the lowest Indian as being equally
the ruler of India with the tallest in the land." Gandhi wrote,
"Democracy becomes an impossible thing until power is shared by all, but
let not democracy degenerate into mobocracy."
His views were based on the oversimplification of the rural life
and economy where each village was to be perceived as self-sufficient in most
of its needs like water, food, clothing and education still integrated to the
rest in certain ways. But on the legions of pragmatism
these ideas have to be proved to be insufficient as they arose out of Gandhi
aversion to modern machinery which he called anti-labour. In present context we
see that the panchayats and local bodies of self-government have followed
the footsteps to the elder brother Parliament and kept in pace in race of
nepotism, corruption, irrational behaviour and retrograde thinking when they
justify honour killing and doing moral policing rather than ensuring developmental
policies. His prediction for failure of Parliamentary democracy could not have been
wrong if we consider recent example where the electoral mandate in a state
leads to nothing but to a midnight coup, where several constitutional
authorities work with a single agenda of installing their government, the
political parties can be more infidel then the leading characters of today’s
soap operas and the battle of ideologies is lost the day election is won. In
this situation Gandhi’s following words, though utopic, should be the political
bible:
“It would be decidedly wrong to create
ministerships for the sake of conciliating interests. If I were a Prime
Minister and I was pestered with such claims, I should tell my electors to
choose another leader. These offices have to be held lightly, not tightly. They
are or should be crowns of thorns, never of renown. Offices have to be taken in
order to see if they enable us to quicken the pace at which we are moving
towards our goal. It would be tragic if self-seekers or misguided zealots were
allowed to impede the progress by imposing themselves on Prime
Ministers.”
Saurabh Agarwal is an entrepreneur based in Agra. He enjoys
his passion for reading and writing.
Gandhi the Practical Idealist
Roopali Khanna
For a long time, we have looked at
pragmatism and idealism as lying at opposite ends of the spectrum. Even great
philosophers right from Plato could not reconcile the dichotomy between reality
and idealism. When we go into the depth of Gandhi's Philosophy, we feel that
there is no dichotomy in Gandhi's perception. His philosophy was realistic and based on
experiments and that is why he was not tired of calling himself a practical
idealist. His life was ceaseless search for truth. His "Experiments with
Truth" and its realization in everyday life was of immediate and paramount
importance to him.
Therefore,
whether it was the suffering of labourers in South Africa or peasants in Kaira
or the insult of one nation exploiting another through imposition of slavery,
they all evoked the utmost effort on the part of Gandhi to serve the cause of
suffering humanity. As a social
scientist, Gandhi experimented with many prevalent social assumptions and
developed innovative principles based on an in-depth analysis, comprehensive
synthesis and rejecting unconvincing and anachronistic ideas. He tackled in a realistic manner the most
difficult social evils that had been deeply entrenched in the Indian soil for
centuries. He transmuted the elitist associations into democratized mass
organisations of peasants, women, workers, students etc. He awakened the
political consciousness of every Indian villager and transformed the degenerated and
dehumanized nation into a dynamic and dignified moral force.
One
would wonder, what may be the relevance of Gandhi in this all-pervasive
materialistic, agnostic and consumerist culture? To tell the truth, Gandhi’s ideal of non-violence
today has become even a more pressing cry of the entire humanity than in any
particular phase of the human history. The tremendous advent in the sphere of
physical science has created such lethal weapons before which the extinction of
the human civilization, nay, even the species itself is a matter of a few
seconds. Vinoba Bhave, the well-reputed protagonist of non-violence in modern
India, has rightly remarked that this is an age when we must have to make
proper synthesis of Vijnana and Atmajnana, i.e. Science and
Self-knowledge.
Dr. Roopali Khanna
is guest faculty in the Department of English at Baikunthi Devi Kanya Mahavidyalaya,
Agra. She runs an art studio named Kala Sadhana.
Mahatma
Gandhi’s Political Ideology and its Relevance in India
Sneha Srivastava
Mohandas
Karamchand Gandhi was not a man of values but a whole lot of values were born
as a collection and in collaboration inside a man. It is often said that
Gandhian values are old fashioned and are worthless with the changing politics.
But there seems a loophole in this sentence itself. We hear some illicit
practices in Indian political arena such as horse trading, defection of
politicians, freebies, electoral corrupt funding, political funding, casteism
and class-based politics.
Was this type of
India imagined by the great nation makers or the citizens of India?
Mahatma Gandhi is
credited to be one of the nationalist leaders to play an important role in
India’s freedom struggle. Often addressed as “Bapu”, the father of nation, his
preaching and values are of utmost importance. One of such important value,
which he mentioned in Seven Social Sins in Young India was “Politics
without principles.”
Not being directly
involved into politics, he was one of the best political guru who
exhibited excellent political neetis during early 20th
century. If his decisions, the pathway of his quest towards attaining freedom, are
analysed with an open mind, then the sharp and witty politician can be seen.
Politics in any
nation helps it to get shaped in a refined manner. Even after years of
independence, politics in India still plays a major role. And so does “Gandhian
Political Style” which was excellent in attaining freedom struggle is also most
efficient today if applied very wisely. There are many citations of his
political decisions. Few of which are discussed over here.
In 1915, when he
returned to India from South Africa, he was a famous personality and so was
invited to join the political front. Yet he, without getting lured, chose to
travel the whole of India to explore its conditions and study the scenario from
scratch for a year. Like today’s pseudo neo politicians, he could have easily joined
any leading front and would have bargained for high status in the party.
Second example is
he always worked for and with the sufferers directly. In Champaran, Kheda,
Ahmedabad mill strike etc., he always closely worked with masses. Masses have
always been the key to the success of any struggle or event. Also, he took one
goal at a time and left it only when it was achieved unlike the pseudo neo politicians,
just introduce or rename the names of numerous schemes that sadly either do not
start or just hang like pendulum sluggishly during beginning years itself.
Thirdly, when he
saw the up-surging demands of separate electorates for minorities, he in spite
of facing criticism, changed the functioning of the Congress politicians. He saw
the liking of Dr. B. R. Ambedkar among the masses and so adopted the concept of
“Harijan.” He introduced the concept, “One should do work all work by oneself.”
He very ardently followed it to the core of his heart. A leader is a great
leader when he brings in change as per the need and legitimate demand. When he
introspects and if finds wrong functioning, he adapts the new system whole-heartedly.
One’s growth and improvement stop when the person considers oneself and one’s
decisions as ultimate over all others. And we do find this as a common ill
habit among shallow politicians.
His speeches and their
words were free from irresponsible statements, foul language, sharp criticism,
egoist authoritarian decisions etc. He always had soft pitch and a decent way
of conversation both with the supporters and opponents. The status of language
in speech has degraded to the lowest of all time in India. Most of the time in
debates, discussions, interviews and above all on the floor of Parliament,
monkey-like behaviour and unmeaningful baseless foul or false statements are
encountered. And this is not over, the shame is that on the next day one word of
apology is published in media and actions are again repeated.
Gandhi, even if he
was the “Chanakya of Politics,” his actions and decisions always ended at great
aims focussing on societal benefit, self-reliance and Indian rural industry
upliftment. But now parochial and self-focussed aims overpower the Pseudo neo
politicians. Their objectives are always the gratification of self needs.
He was considered
as the person who tried his best in bringing in Hindu-Muslim unity. For this he
took many initiatives, one of them was Congress Khilafat Movement. This was the
first time after a long period where Hindu-Muslims worked in sync and harmony. Divide
and rule based on caste, religion, race, colour, class is the new culture of neo
politics. There is absence of ethics or value system now a days.
Political field
once valued and seen with respect is now considered as the worst profession. It
is often stated that people with shrewdness and wrong practices can enter this
field. There is no room for the intelligentsia, a person with aims of societal
benefit and a person working as clean as white colour. Gandhi never gave up on
ethics, value system, morals, upliftment of society, non-violence and simple
living and high thinking. If a survey is done about how many youth see
political field as their future objective, the sad fact is that only a handful
will agree. Out of those 70-80% will be pseudo neo politicians and the
remaining would be blank about how to join the field and their success rate.
It is ironical
that India with a rich cultural background and political heritage is devoid of
“politicians with values and principles.” To take the nation to highest peaks
of success, it is essential to have more and more quality, intelligent, well
learned and broadminded young politicians with high valuable goals.
The need of the
hour is to have more and more open-minded political Gandhis in the nation as
the Gandhian values are not archaic or old fashioned but well framed,
everlasting set of virtues similar to the constitution of India.
Sneha Srivastava is MBA (Human
Resource) from Atal Bihari Vajpayee Indian Institute of Information Technology
& Management, Gwalior (M.P.)
Gandhiji
and Ahimsa
Kartik Mahajan
January 30th,
1948 was a very dark day for Indians because Mahatma Gandhi was shot 3 times
brutally by Nathuram Godse in the compound of Birla House. According to
witnesses, Gandhiji had reached the top steps leading to the raised lawn behind
Birla House where he had been conducting multi-faith prayer meetings every
evening. As Gandhiji began to walk towards the dais, Godse stepped in and
assassinated him. Gandhiji was taken inside the Birla Compound and Godse was
handed over to police by the crowd. In court, Godse said that he did it because
millions of people were forced to change their homes as India was now divided
into two countries. He also said that during the partition of India Hindus were
massacred brutally while Muslims were sent unharmed since Gandhiji had said
that Muslim are our brothers and that we shouldn’t raise weapons against them,
which further enraged him. I believe that
if Gandhiji were alive today we could have damaged our country's interest
because he would have said that people of Pakistan are our brothers, so we
should accept whatever their demands are. So, I disagree
with the practice of Ahimsa in relations with our neighbours. As a
country, our interests should be most important. As Lord Krishna said that
defeat brawn with brawn and wit with wit.
Kartik Mahajan is student of Class IX at DPS, Agra.
ELSA MEET
QUIZ
1. Where
was Gandhiji Born?
2.
Give the complete title of Gandhiji’s Autobiography.
3.
Name the parents of Mahatma Gandhi.
4.
Who was the political Guru of Mahatma Gandhi?
5.
In which year did Mahatma Gandhi return to India from South Africa?
6.
Who first addressed Gandhiji as “The Father of the Nation?”
7.
Who first addressed Gandhiji as ‘Mahatma’?
8. Name the title of the
book and its author that inspired Gandhiji to start the Phoenix Settlement near
Durban.
9. Name the Indian leader who
described Gandhiji's Dandi March in the following words? "Like the
historic march of Ramchandra to Lanka, the march of Gandhi will be
memorable."
10. Gandhiji confessed his
guilt of stealing for the purpose of smoking in a letter, promising never to
steal in future and asking for adequate punishment. To whom was this letter
addressed?
11. While
holding a first-class ticket Gandhiji was ordered by a railway official to
shift to the van compartment. On his refusal to comply with the unjust order, a
constable was called to push him out with bag and baggage. Identify the railway
station where this incident took place.
12. In the 1939 Congress
elections Subhas Chandra Bose fought the election and won it, defeating the
official candidate by over 200 votes. Gandhiji took it as a personal defeat.
Identify the candidate.
13. When did Gandhiji get his
head shaved, discard his clothes and settle for a loin cloth?
14. Who worked as a Private
Secretary to Mahatma Gandhi?
15. Name the Viceroy who wrote
home these words after his first meeting with Gandhiji: "Mr Gandhi's
religious and moral views are, I believe, admirable, but I confess that I find
it difficult to understand the practice of them in politics."
16. Where did Gandhiji receive
his primary education?
17. Which mythological
character impressed Gandhiji for life when he saw a play on his life?
18. What is the name of weekly started by Gandhiji in South
Africa?
19. Name the Pulitzer
Prize winning author of Great Soul: Mahatma
Gandhi and His Struggle With India that
created huge controversy and
20. I have read your book with great interest, because I think
the question you have therein dealt with is important not only for Indians, but
for the whole of mankind.’ – Tolstoy. Give the title of the book referred to by
Tolstoy.
Answers to the Quiz
1.Porbandar 2. The Story of My Experiments with Truth. 3. Karamchand Uttamchand Gandhi & Putlibai. 4. Gopal Krishna Gokhale. 5. 1915. 6. Subhas Chandra Bose. 7. Rabindranath Tagore. 8. Unto this Last by John Ruskin. 9. Motilal Nehru. 10. His Father. 11. Maritzburg. 12. Pattabhi Sitaramayya. 13. 1921. 14. Mahadev Desai. 15. Lord Reading. 16. Rajkot. 17. Harishchandra. 18. The Indian Opinion. 19. Joseph Lelyveld. 20. Indian Home Rule or Hind Swaraj.
