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R. K. Narayan's place among the novelists of India is supreme. Among the European writes only the greatest once have enjoyed their reputation though their mother tongue was English. Narayan's work have been translated into several European and Indian languages and he has won considerable audience in Britain and America. In an interview with R.K. Narayan, V. Panduranga Rao asked him, " considering your ‘Waiting for the Mahatma', were you greatly influenced by Gandhi?" Narayan replied "No. He was a rare man. But i don't agree with political or economic thinking. But-Truth- and he was absolutely transparent."[1] This sums up R. K. Narayan's attitude to Gandhi and his ideology. He may not agree with Gandhi's political or economic theories, but he could not help feeling the impact of his insistence on truth, which is, in fact the basic main stay of Gandhian ideology.

This Research paper aims at ellucidating Gandhian Philosophy and its Influence on R. K. Narayan who strongly beleived in Truth, Ahimsa, Satyagrah and simple living.

Narayan makes Gandhi appear personally as a character in Waiting for the Mahatma (1955). Anand too introduces Gandhi in Untouchable, but only towards the end. Other novelist also have tried their best to exploit the 'charisma' of Gandhi's name in some form or the other. But very few have given all-pervading role. The problem is that Gandhi is too great a man to be given a minor part and a major part will turn the novel into a  biography. The best way out is to keep Gandhi in the background and show the Influence of his ideology only indirectly. Narayan has done exactly the same by stressing how Bharti and Sriram share a common allegiance to the Mahatma. The novel depicts the impact of Gandhian thought on an individual in the same way as Raja Rao's 'Kanthapura' portrays the impact felt by a community.

But there is a difference between the two, i.e. Narayan's novel has no definit narrator as 'Kanthapura' has and the story is related in straightforward third person. Though Gandhi figures as a character of considerable significance, he is always in the back ground.

"Narayan probably never even met Gandhi and certainly did not know him intimately,"[3] writes Prof. P. S. Sundaram. His novel is not a political novel. He is not trying to aim at projecting a Gandhi image. He is only trying to tell the story of an average Indian who falls in love with one of Gandhi's followers and is gradually influenced by Gandhi through the girl he loves.

Gandhi himself was not interested in expounding any political or economic theories. He hated 'isms' and did not want to leave any cult behind. Participation in the Struggle for Freedom was only incidental. Initially his spirit has rebelled against the injustice heaped upon the Indians by the British both in South Africa and India. He had also been deeply moved by the miserable plight of the untouchables. In trying to fight out this exploitation and injustice, he realized that India had to be freed from the foreign yoke so that the Indians might regain their self-respect and dignity. The war waged by him essentially based on the moral principles of truth and non-violence. In this respect, 'Waiting for the Mahatma' does echo the influence of Gandhian Idealogy. Prof A. N. Kaul writes'.

“Not Gandhism as a political ideology or movement, but the Mahatma theme as something connected with Gandhi, but not be equated with him, as a forced fed from the same traditional sources that nourished Gandhi, has figured more than once in Narayan's imagination and has been treated by him in more than one way."[4]

The novel portrays varied reactions of the characters to the impact of Gandhi and his philosophy. The novelist, however, seems to be more interested in reflecting how one ordinary individual without any ideology to follow is imperceptibly converted into a follower of Gandhi. Sriram, the hero of the novel, is twenty. His grandmother presents him with a passbook to operate independently his savings bank account in the local bank since he has come of age. He passes his time with ease and comfort in the familiar setting of Malgudi. But his equilibrium is shaken when Mahatma and his followers come to the town. There is an enchanting and whimsical girl in the entourage who attracts him and because of her he is led into the company of Mahatma Gandhi. His first encounter with her is when she confronts him with a collection box and he slips an eight-anna coin into the box. He keeps making discrete enquiries about her till he asks the Jaggery merchant, who reveals, "she has something to do with Mahatma Gandhi and is collecting a fund. You know the Mahatma is coming."[5]

Narayan with his keen perception and ironical sense of humour shows how people try to exploit the magic of Mahatma Gandhi's name. When someone points out that the man behind Gandhi on the platform is Mr. Natesh, the Municipal chairman, another persons sneers at the very mention of his name and says, "Some people convincingly adopt patriotism when Mahatma Ji arrives. Otherwise how can they have a ride in the big procession and a seat on the dias?"[6]

Gandhi is thus introduced quit early in the novel. He comes to Malgudi to address it's inhabitants. He talks of 'Ahimsa'. He notices how persons talking and points out in his innocently disarming manner,

"I notice two men there talking. It’s not good
to talk now,when perhaps the one next to you
is anxious to listen. If you disturb his hearing, it is one form of 'himsa'."[7]

After this the people are afraid to stir or speak. Talking of 'Ram Dhun' and 'charka' Gandhi says,

I see before me a vast army. Everyone of you has certain good points and certain defects, and you must all survive to discipline yourselves before we can hope to attain freedom for our country. An army is always in training and keeps itself in good shape by regular drill and discipline. We, the citizens of this country, are all soldiers of a non-violent army, but even such an army has to practice a few things daily in order to keep itself in proper condition: we do not have to bask in the sun and cry "Left" or "Right". But we have a system of our own to follow: That is 'Ram Dhun' spinning on the 'Charka' and the practice of absolute Truth and Non-violence.”[8]

At the next evening's meeting Sriram tries to secure a seat nearer to the dias. “Not only would he thus be nearer to Gandhi,but also beside the women's enclosure. Most of them were without ornaments knowing Gandhi's aversion to all show and luxury"[9] Sriram starts staring at them, but suddenly recollects Gandhi's teaching of the previous day, "All women are your, sisters and mothers. Never look at them with thoughts of lust."[10] Sriram feels troubled at the thoughts ,he averts his glance. Thus Gandhi's reformatory influence starts affecting wayward Sriram.

Mahatma Gandhi's insistence on hating the British rule and the British is apparent when Gandhi tells the people that while asking the British to quit, only love, and not bitterness, is to be used.

Narayan, the keen observer, has made a thorough study of Gandhi and is aware of the influence of Shamal Bhatt and Jesus Christ on him. He knows about Gandhi's observation that the Sermon on the Mount had gone 'straight to my heart and that the verse- 'whosoever shall smitte thee on thy right cheek, turn to him the other also'- "delighted me beyond measure."[11]

Waiting for Mahatma was followed by The Guide (1958) The Man-eater of Malgudi (1962) and The Vendor of Sweets (1967). We come across a passing reference to Gandhi and his ideology in The man-eater of Malgudi. Gandhi's love for the common man, his distrust of power, his disapproval of 'devdasi' and prostitution and faith in the inherent goodness of man find ample expression in this novel.

The Vendor of Sweets has its own share of Gandhi and his ideology. Jagan, the hero not only sells sweets, but also preaches his philosophy. "Conquer taste and you will have conquered the self,"[12]  so pronounces Jagan. His philosophy, in other words, is the very quintessence of Gandhian ideology. Jagan preaches, “I have given up salt since this morning.”[13]  Perhaps Narayan knew that Gandhi had stayed without salt for 10 years. Jagan wears clothes made of materials spun with his own hands.  He spins for an hour every day and produces enough yarn for his sartorial requirements. He never possess more than two sets of clothes and sells the rest yarn to the handloom committee in exchange for cash.  Though it is less than five rupees a month, he feels a sentimental thrill in receiving it.  The Vendor of Sweets, thus portraits various aspects of Gandhian ideology not only in theory, but also in practise.  It also shows the practability of Gadhian principles if one has a determination to put them into practice.

An objective and dispassionate study of Narayan's fiction will thus convince anyone that he has read Gandhi very thoroughly. He has utilized his knowledge very profitably by introducing Gandhian philosophy in the major part of his fiction. Narayan's charactesr hail from lower middle class and are quite receptive to Gandhian way of life. Consequently, panoramic vista of Gandhian Ideology comes to view in his novels- Ahimsa, absolute truth, non violence, love for all and bitterness for none, religious toleration, self control, 'brahmcharya,' simple living, aversion to ornaments, show and luxury, abolition of caste- system, pride in one's profession, encouragement for Indian languages and swadeshi things, service for humanity, faith in religion, voice against devadasi system and prostitution and security for women and children. Almost all the important principles of Gadhian philosophy have been dealt with by Narayan.

1. V. Panduranga Rao, ‘Tea with R.K.Narayan’, The Journal of Commonwealth Literature, Vol.VI, No.1, June 1971, p.81. 2. A. N. Kaul, R.K. Narayan and the East-West-Theme,’ Indian Literature (Simla: Indian Institute of Advanced studies, 1972).ed. A Poddar, p.228. 3. P.S. Sundaram, R.K.Narayan (New Delhi: Arnold Heinamann India, 1973), p.84. 4. Dr. ( Mrs Sudarshan Sharma, The Influence of Gandhian Ideology on Indo-Anglian Fiction, ( Soni Book Agency India, 1982) p.45. 5. Waiting for the Mahatma ( Mysore: Indian Thought Publications, 1969), p.14. 6. Ibid., p.16. 7. Ibid., p.17. 8. Ibid., 9. Ibid. 10. Ibid., p.18