Gandhi: The Years That Changed the World, 1914-1948 by Ramachandra Guha (PDF)

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Opening in July 1914, as Mohandas Gandhi leaves South Africa to return to India, Gandhi: The Years That Changed the World, 1914-1918 traces the Mahatma’s life over the three decades preceding his assassination. Drawing on new archival materials, acclaimed historian Ramachandra Guha follows Gandhi’s struggle to deliver India from British rule, to forge harmonious relations between India’s Hindus and Muslims, to end the pernicious practice of untouchability, and to nurture India’s economic and moral self-reliance. He shows how in each of these campaigns, Gandhi adapted methods of nonviolence that successfully challenged British authority and would influence revolutionary movements throughout the world. A revelatory look at the complexity of Gandhi’s thinking and motives, the book is a luminous portrait of not only the man himself, but also those closest to him—family, friends, and political and social leaders.

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Editorial Reviews: Review Praise for Ramachandra Guha’s Gandhi: The Years That Changed the World, 1914-1948“Magisterial . . . balanced and brilliantly readable . . . This biography reads like the final word on its subject. . . . In fact, this masterly assessment should serve for several generations, and for non-Indians as well.” —Bernard Porter, Literary Review (UK) “Ramachandra Guha is as dogged a researcher as Gandhi was an agitator. . . . [This book] is the most exhaustive account yet of Gandhi’s temporal and spiritual crusades. A vivid and absorbing read. . . . Gandhi’s character and mission demands rigorous exploration and Guha weaves together the narrative as deftly as Gandhi’s homespun cloth. . . . A remarkable, pioneering leader who changed the world and still has much to teach us.” —Tarquin Hall, The Sunday Times (UK)“A massive and much-needed study of [Guha’s] subject’s emergence as a world leader. . . . Superb. On nearly every page, Guha offers evidence why Gandhi remains relevant in the world 70 years after his death.” —Kirkus Reviews (starred review) “Guha mines newly discovered archival material to produce a portrait of the Indian leader that is both panoramic in scope and surprisingly intimate, both admiring of Gandhi and cognizant of his flaws. . . . Incisively written, this is a landmark account of Gandhi’s engagement with the world he would transform forever.” —Publisher’s Weekly (starred review)Praise for Ramachandra Guha’s Gandhi Before India “Remarkable. . . . [A] moving portrait [with] cinematic richness.” —Jyoti Thottam, The New York Times Book Review “A work of vivid social history as well as biography.” —Patrick French, The Guardian “Deeply contextualized, dexterously researched, and judiciously written, this deserves to become the landmark biography of the early Gandhi.” —Maya Jasanoff, The New Republic “Guha is a brilliant historian who combines the gift of a storyteller, the discipline of an academic and the critical ability of seeing Gandhi as a fascinating human being, by not placing him on a pedestal. . . . [He] has re-created the past by connecting scattered dots . . . to weave a rich tapestry.” —Salil Tripathi, San Francisco Chronicle “In Ramachandra Guha, a great man has found a great biographer, a wise, persistent and elegant historian who has done justice to perhaps his nation’s greatest story.” —Christopher Kremmer, Sydney Morning Herald “Fascinating. . . . A biography with a remarkable ear for the resonances of Gandhi’s work and time—for the fan-mail and hate-mail; for overheard disagreements with family and colleagues; for his exchanges with political acquaintances, including his enemies. . . . As exhaustively researched a biography of the African Gandhi as we will have for some time. . . . [Gandhi Before India] triumphs.” —Elleke Boehmer, The Independent (London) About the Author Ramachandra Guha has taught at Stanford University, the University of Oslo, the Indian Institute of Science, and the London School of Economics. His books include the award-winning India After Gandhi, and the first volume of this biography, Gandhi Before India, which was a 2014 New York Times Notable Book and a San Francisco Chronicle Best Book of the Year. He is the recipient of the Fukuoka Prize for contributions to Asian Studies and of an honorary doctorate in the humanities from Yale University. He lives in Bangalore. www ramachandraguha.in Excerpt. © Reprinted by permission. All rights reserved. Chapter One The Returning Hero I.On 18 July 1914, Mohandas Gandhi sailed from Cape Town for London. With him were his wife, Kasturba, and his closest friend, a Jewish architect named Hermann Kallenbach. Gandhi was leaving South Africa for good, after two decades spent there in various roles: lawyer, editor, food faddist, activist and prisoner. He had been the unquestioned leader of the small Indian community in South Africa. Now he wished to work with, and for, the several hundred million people of his homeland. One of the Gandhis’ four children was already in India; the others were on their way, part of a larger group of students from Phoenix, the settlement that Gandhi had established in rural Natal. The patriarch wished to go to London first, because his mentor, the great Poona* educationist and politician Gopal Krishna Gokhale, was there. Ever since they first met in 1896, Gokhale had been the Indian whom Gandhi most admired. In his years in the diaspora he wrote to him regularly, consulting him on matters of politics and social reform. Gokhale, in turn, visited Gandhi in South Africa in 1912, and raised money from wealthy Indians for the causes that Gandhi was fighting for. Gandhi had first gone to South Africa in May 1893, as a legal adviser to a Gujarati merchant fighting a court case. After the dispute was resolved, he stayed on to build a successful law practice. Over time, he moved from lawyering to activism, leading campaigns in Natal and the Transvaal against racial laws that bore down heavily on Indians. He went to jail several times; his wife Kasturba too courted arrest. In between campaigns he read and thought deeply on religious matters, practised and advocated the simple life, and ran a weekly newspaper, Indian Opinion (much of which he wrote himself). Gandhi’s desire to consult Gokhale was born as much out of respect (for the older man) as ignorance (about his own country). At this stage he probably knew South Africa better than he knew India. He was intimately familiar with the peninsula of Kathiawar, where he was born and raised. He had lived briefly in Bombay, and visited Madras, Calcutta and Banaras. But vast areas of the subcontinent were unknown to him. Peasants constituted the majority of Indians; Gandhi had no knowledge of how they lived and laboured. Gokhale was a leader of the Moderate wing of the Congress party. He believed in debate and dialogue, and in appealing to reason and justice. By these methods he hoped to persuade the colonial government to grant self-rule to his people. At the other end of the spectrum was a group of young Indian revolutionaries, some of whom Gandhi had met (and argued with) in London in 1909. These radicals believed that armed struggle was the only way to win freedom for India. In South Africa, Gandhi had evolved a method of protest distinct and different both from the polite pleading of the Moderates and the bomb-throwing of the revolutionaries. He called this satyagraha, or truth-force. This involved the deliberate violation of laws deemed to be unjust. Protesting individually or in batches, satyagrahis courted arrest, and courted it again, until the offending law was repealed. In 1909, Gandhi asked the Congress to apply his method to India too. Satyagraha, he said, ‘is the only weapon suited to the genius of our people and our land’. For ‘the many ills we suffer from in India it is an infallible panacea’. There were other ideas about India that Gandhi developed in South Africa. Himself a Hindu, he worked closely with Muslims. Himself a native Gujarati speaker, in South Africa he came into contact with Indians speaking Tamil, Telugu, Hindi, Urdu and Bengali. He saw that the sustenance of religious and linguistic pluralism was central to the nurturing of nationhood. Living in London and Johannesburg, he became disenchanted with industrialism; he hoped that India would base its economic future on its peasant and craft traditions rather than mindlessly emulate the West. Though largely unfamiliar with life in India, Gandhi had a reasonably clear idea of what he could contribute to his country. What he was not clear about was where he would base himself, what organizational affiliation he would seek, and what activities he would undertake. That is why he thought it prudent to first visit Gokhale in London. He needed to consult his guru and seek his guidance before embarking on a career in a land where he was, in political and social terms, an outsider. II. Gandhi had first gone to England in 1888, to qualify as a lawyer. He went again in 1906 and 1909, representing to the Imperial Government the case for humane treatment of Indians in South Africa. This was his fourth visit, but the first time he was travelling in third class. On board, the Gandhis and Kallenbach lived mostly on fruits, nuts and milk. Every day, Gandhi spent an hour reading the Gita or the Ramayana to his wife, and another hour teaching Gujarati to his companion. Gandhi and Kallenbach had first met in Johannesburg in 1904. The lawyer and the architect shared a common hero in Leo Tolstoy, under whose influence they abandoned their professions in favour of social work. Kallenbach was devoted to Gandhi, so devoted that the Indians in South Africa called him ‘Hanuman’ (after the monkey god who had served Lord Rama). When the Gandhis decided to return to India, he said he would also come with them. The simplicity that Tolstoy prescribed was harder for Kallenbach than for Gandhi. In Johannesburg he had liked going to the best barbers. He owned one of the first automobiles in the city. Gandhi was able to wean him off these luxuries, but the enchantment with modern technology remained. Now, on board the S.S. Kinfaus, the two argued about a pair of expensive binoculars that the architect owned—and cherished. Kallenbach (out of a mixture of genuine respect and blind reverence) gave way, and the field glasses were flung into the sea. These private arguments were soon overshadowed by the onset of war in Europe. On 28 June—when the Gandhis were still in South Africa—Archduke Franz Ferdinand, heir to the Austro-Hungarian throne, was assassinated by a Bosnian Serb. The S.S. Kinfaus sailed on 18 July towards a Europe still at peace. Ten days into the journey, Austria declared war on Serbia. Russia started mobilizing in defence of the Serbs, prompting the Germans to do the same on behalf of the Austrians. On 1 August, Germany and Russia were officially at war. Two days later, Germany invaded Belgium. Now France also stood threatened; on 4 August, Britain declared war on Germany. Underwater mines had been laid in the English Channel; negotiating them carefully, the ship Gandhi was on docked in Southampton on 6 August. III. When Gandhi arrived in London, Gokhale himself was stranded in France. He had gone to Vichy to rest; with the war, ships had temporarily been suspended between Paris and London. So Gokhale asked a friend, the poet Sarojini Naidu—then holidaying in London— to welcome the visitors on his behalf. The Gandhis were staying with a Gujarati friend in Bayswater. It was raining when Mrs Naidu called on them, climbing (as she later wrote) ‘the staircase of an ordinary London dwelling home to find myself confronted with a true Hindu idyll of radiant and domestic simplicity’. Gandhi, the ‘great South African leader’, was ‘reclining, a little ill and weary, on the floor eating his frugal meals of nuts and fruits (which I shared) and his wife was busy and content as though she were a mere modest housewife absorbed in a hundred details of household service, and not the world-famed heroine of a hundred noble sufferings in a nation’s cause’. From their first meeting, Mrs Naidu got the sense that ‘Mrs. Gandhi was like a bird with eager outstretched wings longing to annihilate the time and distance that lay before her and her far-off India, and impatient of the brief and necessary interruption in her homeward flight. The woman’s heart within her was full of yearning for the accustomed sounds and scenes of her own land and the mother’s heart within her full of passionate hunger for the beloved faces of her children.’ Kasturba’s yearning could not yet be realized, for her husband had decided that he must stay on in England to help with the War effort. In 1914, Gandhi was still an Empire loyalist. He believed that the racial laws in South Africa were an aberration, a departure from the equality of all subjects that Queen Victoria had promised. In his struggles against discrimination he had sometimes found support among English officials and politicians. Now that Britain was at war, the Empire’s subjects must—regardless of their race—rally round to defend it. In 1899, Gandhi had raised an ambulance corps during the Anglo-Boer war, and done so again in 1906, when the Natal government suppressed a Zulu rebellion. On both occasions, Gandhi had taken the side of the ruler, without bearing arms himself. Now, for the third time in fifteen years, he would lead his fellow Indians in nursing the wounded. IV. Ten days after landing in London, Gandhi and Kasturba were guests of honour at a reception in Hotel Cecil. Sarojini Naidu was present, as were the nationalist politicians Lala Lajpat Rai and Muhammad Ali Jinnah. Gandhi gave a speech, mostly on the South African satyagraha of 1913–14, in which his wife and he, as well as several thousand others, had gone to jail. Praising the courage and sacrifice of the Tamil satyagrahis in Natal, he said: ‘These men and women are the salt of India; on them will be built the Indian nation that is to be.’ The long sea journey had exhausted Gandhi. He was suffering from pain in his legs. A doctor he saw suspected pleurisy. But he carried on with his work; by the end of August, close to a hundred Indians had signed up for a training class in nursing. Gandhi’s decision to help in the war effort attracted criticism. Henry Polak, a radical Jew who had been his political lieutenant in South Africa, told him it was a departure from his professions of ahimsa, or non-violence. So did Gandhi’s nephew Maganlal. The novelist Olive Schreiner—a white South African passionately opposed to racism and imperialism—wrote to Gandhi an anguished letter of protest. War, she said, ‘was against my religion—whether it is Englishmen travelling thousands of miles to kill Indians in India, or Indians travelling thousands of miles to kill white men whom they have never seen in Europe’. She was ‘struck to the heart with sorrow’ to read that Gandhi and the ‘beautiful and beloved Indian poetess’ (Sarojini Naidu) had offered to serve the British Government ‘in any way they might demand of you’. She continued: ‘Surely you, who would not take up arms even in the cause of your own oppressed people cannot be willing to shed blood in this wicked cause.’ Gandhi’s reply to Olive Schreiner is unrecorded. To his nephew Maganlal, he said that since London owed its food and supplies to the protection of the navy, merely by living there he was participating in the conflict. Attending to the war wounded was his way of repayment for this protection. Otherwise, he wrote, ‘there was only one right course left, which was to go away to live in some mountain or cave in England itself and subsist on whatever food or shelter Nature might provide . . . I do not yet possess the spiritual strength necessary for this.’ When another Gujarati friend complained that Gandhi’s war work was an abdication of ahimsa, he answered that he was not shooting, merely nursing. He hoped to get a chance to attend to wounded Germans so that he ‘could nurse them without any partisan spirit’. V. Gokhale had now returned to London and had long conversations with Gandhi. Each was anxious about the other person’s health. Gandhi worried that his mentor was overweight and did not exercise enough. Gokhale, on his part, thought Gandhi’s pleurisy a consequence of his fruit-and-nut diet. Gokhale was keen that Gandhi join his Servants of India Society, which focused on education and social reform. Perhaps he could start a chapter of the society in his home province of Gujarat. However, he advised Gandhi to refrain from public work for a year after his return. He should use this period of ‘probation’ to travel around a country he scarcely knew. Gokhale sailed for Bombay on 24 October 1914. The Gandhis would have followed him immediately, except that the British government had refused to grant permission to Kallenbach to accompany them to India, for he was technically a German citizen, and now an ‘enemy alien’. Gandhi made several representations, saying that since he had lived for many years in South Africa, Kallenbach considered himself a naturalized Briton. Influential Englishmen whom Gandhi knew were asked to plead on behalf of Kallenbach. The Colonial Office was unmoved; Gandhi’s ‘German’ friend could not go to India; he was shipped off to an internment camp on the Isle of Man instead. The Gandhis had to return home without Kallenbach. What would Gandhi do on his return to India after two decades in exile? An interesting prediction was offered by C.F. Andrews, an English priest and friend of Gokhale’s who had taught for many years at St Stephen’s College in Delhi. In January 1914, Andrews had worked closely with Gandhi in mediating a settlement with the South African authorities, which abolished a poll tax levied on Indians and also lifted some other restrictions on them. In December of that year, Andrews wrote to Gokhale that “I have been thinking a great deal about what Mr. Gandhi will do on his return. Perhaps it is no use thinking as he is bound to take his own course, whatever it may be. He is not one who can be bound. I do feel positive about one thing, that he could not for long [fit] in with the general work of the Servants of India [Society]. He might take up some special sphere, such as work among the depressed classes [i.e. the ‘untouchables’], but he would need to be quite independent.” Read more

Reviews from Amazon users which were colected at the time this book was published on the website:

⭐I’m finding this book a bit dry. And if you buy the paper back, don’t’ read past page 499 because the book splits literally in half. You can always share it with with your wife if you one. A wife that is. And if you don’t you’re better off. Book or wife. With this piece of peut-etre you’ll have a double volume set for the price of one.

⭐Book was fine but it was sold to me as new and it is a used book. Unfortunately the return window closed by the time I finally got around to reading it.

⭐I read the first biography in the sequence, Gandhi before India or something like that. It was very good. I decided to read up on his life in India, but was very disappointed that this book is nowhere as good as the one that covers his early life and years in South Africa. I struggled through about 200 pages before giving up. There were too many terms and concepts that related to India and needed some context or definition for someone in Arizona. Too bad. I may try another more mainstream Gandhi biography in the future…

⭐well researched

⭐It was fine.

⭐I can’t compare this book to the multitude of other biographies written on Gandhi, as this is my first. At almost 900 pages of text and over 200 pages of ancillary material this is a monument for the ages. Ramachandra Guha is arguably one of the more important Indian historians of his generation in the estimation of many. He has combed through the massive volumes of Gandhi’s writings, endless archives and newly available papers. His aim was nothing less than to document all of Gandhi’s public and private life from his return to India in 1914 to his death in 1948.Gandhi’s four objectives were to gain Indian independence, promote Hindu-Muslim unity, end untouchability, and achieve economic self reliance. To reach these goals Gandhi staged highly effective forms of political protest such as his march to the sea (in defiance of the British salt tax) and famed fasts (to stop interfaith violence). In the end foreign rule was overcome, but he was unable to prevent mass killings and partition of the subcontinent. His assassination by Hindu nationalist Nathuram Godse would foretell of future troubles.Guha is an unabashed admirer of Gandhi, if not entirely uncritical of all he did. He sees Gandhi as the foremost figure in modern Indian history, and a highly influential figure across the world stage. This is not a difficult argument to make, and Guha does it with great conviction. The writing is fluid and unhindered by an overly academic style. The most obvious critique of his analysis is the representation of Gandhi as a liberal or even a radical. Gandhi was a reformer in many areas, but in most cases he was guided by conservative values and religious beliefs.Gandhi’s rejection of western industrialism and embrace of agrarian decentralization now seem quaint and rooted in the 19th century. He was greatly influenced by Tolstoy’s faith based pacifism, anti-colonialism and opposition to private land ownership. Homespun cloth and village councils were a challenge to British economic and political repression, but would not be the way of the future. In the debate with Ambedkar over the untouchables, Guha makes a different case than Arundhati Roy, who sees Gandhi as a reactionary on caste issues.Guha covers Gandhi’s private life also, although somewhat superficially. In terms of an interesting psychological subject Gandhi ranks near the top. Oddly, he appears two dimensional and conventional in this portrait. Guha doesn’t shy away from controversial aspects of Gandhi’s celibacy experiments, such as sleeping naked with teenage relatives to test his purity. As with an extramarital dalliance with feminist Saraladevi Chaudhurani, Guha concludes nothing untoward occurred. Gandhi, both man and milieu, seem distant and difficult to fathom.Ultimately this book could have benefited from a shorter format and a more incisive look at Gandhi the politician. Guha proposes Gandhi as an antidote to the fundamentalism and intolerance that has challenged India since the birth of the republic. In doing so he sacrifices a level of insight into the traditionalist worldview Gandhi used to mobilize the rural masses. Although Guha notes the urban and middle class makeup of other nationalist and revolutionary groups, he doesn’t see this as a significant lens to examine the social context of Gandhi’s movement.

⭐In this much-anticipated second part of the biography, Guha provides a balanced, well-researched and thorough narrative of one of modern worlds greatest leaders. The sheer clarity with which Guha pens this narrative makes this 1000+ page (including almost 100 pages of index and another 90 pages on notes) tome read like a fast-paced novel.The book, however, is not a glorification – in fact, the balanced approach (clearly detailing the evolution of moral, religious and what now seems as completely strange beliefs) amplifies a reader’s admiration of Gandhi’s pursuit of self-improvement while simultaneously engaged in leading millions to self-rule.Perhaps the biggest contribution of this biography is 2 chapters in the first third of the book that provides a more detailed look at the personal evolution of Gandhi – particularly his views on religion and what one can glean from his own reactions to his serialized autobiography. The sections that discuss the environment leading to the independence, particularly the deepening sense of separatism and selfishness of leaders arguing for Pakistan will sadden anyone aware of the millions of lives lost and displaced in the partition. On a macro level, this is a book that is an excellent case study on political strategy – revolution v/s reactionary v/s incremental pragmatism.The factual narrative of each of the key events in each year, every key meeting, correspondence, fast, march, arrest, etc is in itself a fascinating and informative read. However, one also gets to appreciate the political genius of Gandhi (opportunism, perhaps in some cases and maybe even luck – such as Tilak’s early death), organizational (Congress) machinations, and various tactics leaders adopt jostling for better positions in the party’s platform. The genesis and crystallization of the Hindu-Muslim relation (or lack of it) that has defined much of the subcontinent’s modern history is also clearly captured in this biography – albeit from the vantage point from Gandhi. Gandhi’s attempts in forging (or forcing his view of amity) a Hindu-Muslim unity while challenging some of the then-systemic biases within Hinduism is also an informative read and provides a much richer context to appreciate and judge the current day politics. The range of reactions from various key leaders to Gandhi’s efforts can still be seen in almost any discussion of the politics in the sub-continent.Just as in the first part of the biography, one gets to learn more about the personal side of Gandhi – particularly his relationship with his sons and wife, a bizarre experiment involving his grand-niece , and views on sexuality (none of which are candidates to deify Gandhi as a role model in family life). It is this astounding dichotomy of fighting for freedom for the masses but keeping the ones devoted to him in strict “Law Giver” mode that will puzzle readers. A reader also learns about the key roles of some of Gandhi’s assistants and a host of influential leaders from various backgrounds that unfortunately never made it through popular recounting of India’s independence struggle).For the casual reader of Indian history, the wide cast of characters and their import, will be difficult to follow along – However, as a remarkable study of an individuals evolution (moral, philosophical, political) and as a narrative on the most formative years of India, this biography is a must-read.

⭐Innumerable books are available on father of the nation Mahatma Gandhi making it difficult to sustain interest in a new biography if somebody had already read a few of them. But the research, style, language and perspective of Ramachandra Guha is matchless which keeps the interest intact even where you are aware of many facts mentioned. This is one of the finest biographies on the father of the nation MahatmaGandhi produced and published so far.

⭐Thoroughly researched magnum opus of Ramchandra Gua! Magnificently captures 360 degree of man behind the great persona of Gandhi. A wealth of newly researched materials on Gandhi.It transports you to another time. Well balanced word by word analysis of Gandhi’s letters, his conversations and his speeches as if the man inside Gandhi is living with you. His strengths and his weaknesses revealing his human side are richly presented and how he was seen was by his contemporaries. This makes it immensely readable. Brilliant narrative lets you visualize the events like an epic cinema that is being unfolded before you!There is, in fact, a concern that once the books finishes, my time with him would also end. Mao Tzu had said good traveler is not intent on arrival. It is the same with this book. Once you are immersed in it you no longer would want this book to come to end.I wish every Indian could read this magnificent book on the greatest man of the last century.

⭐Definitive, and probably that is the point. It’s all there. Against that, it takes a long to read and fir me was a job of work. Comprehensiveness is worth five stars. Readability perhaps four. I’ve gone for four.

⭐This is undoubtedly one of the best book ever written on The Father of The Nation. Alot of hardwork and deep research has been put into writing this book and it is quite evident from the beautiful articulation of all the events in the life of the Mahatma. Ramachandra Guha is blessed with acute perspicacity. A must read for people of all ages.

⭐I bought “Gandhi: The years that changed the world 1914-1948” a year ago, but I finished reading it only an hour ago. The impartial stand, taken by the writer, makes this book different. Guha provides insightful information with a great sense of accuracy. I thought only the British viceroys, members of the RSS and the Hindu Mahasabha, Jinnah and Ambedkar had ‘problems’ with Gandhi. A significant event that Guha narrated in the epilogue shows how the Maoists hated Gandhi’s ideologies like non-violence and interfaith harmony.Asked where Kondapalli Seetharamaiah, a schoolteacher-turned-Maoist, went first after he escaped from a hospital in Hyderabad where he was undergoing treatment after the police arrested him, he said ‘he went from the hospital in Hyderabad to Gandhi’s birthplace in Gujarat.’ “Here the revolutionary got off the train and took a rickshaw to Gandhi’s parental home, now a museum dedicated to his memory,” writes Guha. Why? “I went there and spat on the ‘maggu’.” “This Maoist’s hatred of Gandhi was so intense that he travelled incognito across the country merely to spit on the doorstep of the home in which Gandhi was born,” he writes.Another incident that i noticed while reading is the account of Brij Krishna Chandiwala who was given the task of bathing the dead Mahatma. “I filled a tumbler with cold water from the tub and stretched out my hand to pour it on Bapu’s body, but almost automatically my hand was arrested. Bapu never took a cold bath. It was 2 am. At this late hour, in the month of January, how could i pour this icy water on his body?”There are many such incidents that have been narrated with a great passion interwoven with Gandhi’s progress as a human being and a ‘Mahatma”. As a biographer, it seems Guha was conscious that his ideologies should never influence the text and he was quite successful in it.MT Saju

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