Foreword:
Lokmanya Tilak and Gandhi were national heroes of the independence struggle. Though both were very religious to the core and patriotic till the last breath, their similarities ends here and their political school of thought differs on the core issues of means to achieve the end –Independence
In order to compare the similarities and differences, in the personalities and political thought of Gandhi and Lokmanya Tilak we need to take a brief overview of their lives and achievements.
Life sketch of Lokmanya Tilak: Father of political unrest in India, a bleeder of murderers.
Born on: 23rd July 1856
Passed away on: 1st August 1920
Lokmanya Tilak was just 1 year old during the failed revolt of 1857 which was primarily led by the descendants of the last Peshwa, Principalities of Jhansi and Senapati Tatya Tope of Nana Saheb Peshwa. Pune was the breeding ground of these anti-British thoughts after the failed revolt of 1857 and Lokmanya Tilak the hero. Lokmanya Tilak was born on 23rd July, 1856, Chikhli, Ratnagiri to Paravti Bai Gangadhar and Shri Gangadhar Tilak. His full name was Balwant Gangadhar Lokmanya Tilak. Since his very childhood, he was imbued with patriotic sentiments and so felt very critical of the British rule in India. He studied from Deccan College , from 1873 to 1877 and completed his L.L.B from Government Law College, Mumbai from 1878 to 1879. In 1881 he started the publication of Kesari in Marathi and Maratha in English for arousing national awakening and sentiments. His writings were sharp, harsh and piercing. Lokmanya Tilak availed much popularity in Europe and America by his books Orayan and Artic Home in Vedas. Max Muller was a great German scholar and an Indologist, who was highly impressed with the eminent scholarship of Lokmanya Tilak. When plague broke out in Pune, Lokmanya Tilak devoted himself wholeheartedly to the service of the victims. He was blamed for political unrest in India and also instigating militant and anti-imperialist activities. However he said that such actions of his were a direct consequence of the regressive policies of the British. In 1908, Lokmanya Tilak faced a trial on a charge of sedition .The historic speech which Lokmanya Tilak made in his defense lasted for 4 days and 24 hours. In 1916, together with Annie Besant he launched the Home Rule League movement; however, he parted ways because of differences between them.
The most important contribution of Lokmanya Tilak towards the Indian Independence Struggle was that he transformed the Congress from an elitist discussion platform and a pleading and petitioning organization to one which played an active role in bringing awareness, strengthening the courage of the people and bringing the atrocities of the British in bright daylight.
For Lokmanya Tilak’s anti-imperialistic activities he was imprisoned a number of times. In 1908, he was given 6 years rigorous imprisonment and for the same, was sent to Mandalay. This was the unfortunate fate of the great nationalist leader .However, it is not a surprising punishment for ‘The Father of Political Unrest of India’. Thus, the British rulers were justified in giving him such a punishment, as the man was dangerous. Even the present day Indian State in spite of being a democracy, would have punished a blunt and harsh man like Tilak who instigated people to be violent.
He died on August 1, 1920, Mumbai soon after his return from Mandalay, due to Pneumonia and his weak health caused due to rigorous imprisonment.
Political Philosophy of Tilak:
Like Lala Lajpat Rai, Bal Gangadhar Lokmanya Tilak believed that militant methods were necessary to get ourselves completely rid from the authoritarian British rule. Lokmanya Tilak’s principle was militancy and not mendicancy. Bal Gangadhar Lokmanya Tilak was the first Indian leader to give the slogan “India is my birth right and I shall have it.” This statement was made at a time , when people could not imagine under any government other than the British and many had accepted their domination on India so much so that they felt that the British were actually uplifting and improving a ‘backward’ country like India. It was only the middle class people and the educated people who actually made sense of concepts like democracy and sovereignty.
Lokmanya Tilak, a staunch nationalist allied himself with Agarkar and Gokhale .He was not just a political leader but a scholar. He started the following educational institutes in Pune for making education accessible to the Indian poor and to stir up the intelligence, limping resolve and snoozing ethics of the fallen brothers and sisters of India. This was a ground-breaking act since Government Institutions and Christian missionaries were the solitary organizations concerned in educating the natives and the schooling provided was unsuccessful to produce leadership for industrial rejuvenation or an autonomous country. Private enterprises in schooling were dejected.
The New English School
The Deccan Education Society
Fergusson College (started in 1885)
Although these initiatives were making speedy advancement, the in-house differences among life-members began to augment. Lokmanya Tilak had differences over social and political progress with his colleagues .Agarkar and Gokhale thought that social reforms precede political reforms and Lokmanya Tilak thought vice-versa. Hence, Lokmanya Tilak resigned from the Life-Membership of D.E. Society.
He established Kesari and Maratha. Kesari means a ‘roaring lion’ .Lokmanya Tilak could guess the public opinion and often guided it and hence he was titled as ‘Lokamanya’.
He had the audacity to question the government through his editorial daily ‘Sarkar che doka thikanya var ahe ka’?
Lokmanya Tilak and others gave the agenda of Swadeshi and patronized the bonfire of foreign goods
He represented the extremist school of political thought in India. The moderate Congress which was formed by Hume and Annie Besant to redress the legitimate grievances of the natives was transformed by leaders like Lal, Bal and Pal i.e. Lala Lajpat Rai, Balgangadhar Lokmanya Tilak and Bipin Chandra Pal. There were many conflicts of opinions within the Congress after the division of Bengal. Vinayak Damodar Sawarkar, Kudiram Bose and Chaphekar brothers took inspiration from Lokmanya Tilak. Lokmanya Tilak was often sentenced to jial by the British Government due to his anti-British activities. He was charged for sedition against the government and sentenced for 6 years of imprisonment in Mandalay. During the trial, in his defense, Lokmanya Tilak claimed to be innocent. However, he justified his patriotism and actions in the following words which have been etched on the stone walls of Bombay High Court for future generations to note.
” In spite of the verdict of the juries, I maintain that I am innocent. It may be the will of the providence that the cause which I represent shall prosper more by my sufferings than by my pen and tongue.”
He realized the weaknesses in the British administration. He started Ganesh Utsav and Shiva Jyanti as socio-religious celebrations with a political aim of uniting the masses under one umbrella to which the British could not object. Lokmanya Tilak succeeded in achieving his goal of unifying people under the umbrella of Shiva Jayanti and Ganesh Utsav.
By the time Lokmanya Tilak died in 1920, he had made the Indian national movement strong enough to oppose British imperialism .With the end of Lokmanya Tilak era, Gandhi era began.
Life Sketch of Gandhi: –Father of India
Born on: 2nd October 1869
Passed away on: 30th January 1948
Interesting example of Gandhi’s wit:
He had gone for the Round Table Conference to London in 1932. He was invited by the then King of Britain to Buckingham Palace. The dress code for the same was European i.e. a 3 piece suit. Gandhi declined to wear formals to meet the king. The King made an exception for him and allowed him to enter the palace in his usual rural Indian attire. After Gandhi’s meeting with the King, the world press was waiting for a comment from Gandhi regarding the meeting with the King. Gandhi replied in a short, sweet and nasty way- “The King was wearing enough for both of us”.
Mohandas Karamchand Gandhi was born on 2nd October 1869, in a bania family at Porbandar in Gujarat. After he finished his early education in Bharat, he sailed to England to study Law. He returned from England in 1891 and qualified as a barrister. In 1894, Gandhiji went to South Africa in connection with a law suit and pursued his legal career there. There he lived for 20 years opposing discriminatory legislation against Indians. Gandhiji was an advocate of Ahimsa and always stood for communal harmony, but he himself was shot dead by a religious fanatic Nathuram Godse on 30th January 1948. The whole of the world mourned his death. A small giant who humbled the British Empire was silenced by his own Indian brother.
Mahatma Gandhi was the leader of the Indian national freedom struggle against England’s colonial rule. He led a wholly non – violent struggle. In South Africa, he launched a civil disobedience movement against the disgrace and discrimination showed to the Asian settlers. This was the dawn of his political career. In 1916, he returned to Bharat and played a very significant role in the Indian freedom struggle. Gandhiji launched a number of movements to pressurize the British to concede India its independence. The most well known being:
Non-Violent Cooperation movement (1920)
Civil Disobedience Movement (1930)
Quit India Movement (1942)
He also worked diligently for the Harijans (a dignified name given by him to the untouchables).
Lokmanya Tilak always wanted Swaraj. Initially, Gandhi wanted dominion status and never spoke about Poorna Swaraj till its resolution was passed in 1929. Gandhi told the British, Chale Jao on 8th August, 1942.
Gandhi was the greatest symbol of Hindu- Muslim unity. He often resorted to fasting as a means of enlightening his opponents. Gandhi’s one man army stopped the communal riots in Naukhali in 1947. However, Gandhi had to accept the partition of India. Earlier he said that India will be partitioned over my dead body.
The following was the turning point of his life and made him a mahatma from a barrister. He, a reputed barrister, was thrown out of a carriage by two whites under the pretext that he was in a carriage reserved for whites only. This incident shook Gandhi to his very core. He realized that his education, wealth and power are unable to equate him and bring him at par with white skinned people. As a brown Indian, he was a second class Indian of the British Empire. An empire which was known for the fact that the sun never set on it. Gandhi left his lucrative practice and joined the Indian National Movement. He led Congress after Lokmanya Tilak . Swadeshi; non-cooperation and civil disobedience were his weapons. Satyagraha and Ahimsa were the two wheels of his political ideology. Satyagraha remains one of the most potent philosophies in self-determination struggles all over the globe in our day.
Political philosophy of Gandhi:
Gandhi’s success lies in the fact that he could guess in totality the psyche of Indian masses. He shed his 3 piece suit and accepted poverty by limiting himself to only one loincloth. This gesture had a great symbolic meaning .The masses highly appreciated this. He was the first and the last barrister amongst many who led the struggle to wear just one loincloth from the beginning till the end. This proves his tremendous conviction that poverty is the bond shared the most among Indians. His objective was to assist deprived farmers and laborers, dissent against tyrannical duties and discrimination. He struggled to reduce the rich and poor divide, liberate women and lay a stop to caste prejudices, amid the crucial goal of independence for Bharat.
His greatness lay in the fact that he valued the means as much as the ends. Whenever his movement turned violent, he withdrew it. For e.g. Gandhi called back the nation –wide non-violent movement because of the disappointing violent incident in Chauri Chaura, in 1922 in which 22 policemen were killed. He believed in the resilience of the Indian people due to their experience of absorbing many aggressions prior to the British. India absorbed all aggressions and the aggressors became native except for the British. However, India never retaliated nor made any aggression in any country so far. He perceived that Indians can suffer and bear, however, it is not in their nature to attack and retaliate. On the other hand the British looted India under the garb of shouldering the ‘white man’s burden ‘ of improving Afro-Asians .Hence, the British had to develop a set of laws and a fair judicial system to uphold the ‘rule of law’. These were the scheme of things after the revolt of 1857, to subvert any revolt, retaliation and resistance to the government. In the name of 'rule of law’ the British ruled and tried nationalist who followed violent means of upsurge against British rule. E.g. Vasudev Balwant Phadke, tried and sentenced and expired outside India. Gandhi, being a barrister, remained within the four corners of law. He never took arms into his hands, nor allowed his followers to do so. Ahimsa and Satyagraha were his chief tools. Non cooperation to British rule and civil disobedience were his primary weapons. He encouraged the people to leave government schools and colleges. Gandhi took the national movement from the classes to masses.
Similarities between Tilak and Gandhi:
Religiosity to their very core.
Gandhi declared untouchability as a sin against God and man. The last words that came out from his mouth were: ‘He Ram’. He accepted the Bhagavad Gita as the inspiration of his complete endeavor as a political philosopher.
While, Lokmanya Tilak made fruitful use of his time in the Mandalay jail where he wrote Gita Rahasya .He also wrote a famous commentary on Srimad Bhagwat Gita. Lokmanya Tilak was in fact, a profound scholar of Indian History and Culture. This is proved by his book: Arctic Home in the Vedas.
Patriotic in their utterances and deeds.
Lokmanya Tilak vehemently opposed the partition of Bengal in 1905 under the viceroyalty of Lord Curzon .Lifelong, Lokmanya Tilak strived for nationalism. When there were no funds with the committee to continue publishing Kesari, Tilak took upon himself to continue to let Kesari live. He decided to buy the press machine and use his own money for Kesari’s survival.
Gandhi’s patriotism does not need any explanation. Moreover, he was never seen as a Gujrati or a regional leader. In-fact he was fortunate to have an international following.
Both led the Indian National Movement during the climax of their political career and opposed the British Empire through their political philosophy.
Capacity to involve masses into the national movement.
After Tilak and Agarkar were released after their 1st imprisonment, Tilak spoke to the gathered crowd and appealed to them for support, trust and contribution. Agarkar was incapable of understanding why Tilak asked for support. So after Agarkar questioned him regarding the same, Tilak explained to him that public opinion is very important if you want to bring about a radical change .Thus, he understood that he got his power from the people. In a colonial country like India which relied on the method of pleading to the British for empowering people and making changes in the society, Tilak was among those rare people who did not try to impress the British.
Gandhi on the other hand relied heavily on the tolerance capability, ability to do menial labor and produce handicraft of the people. He, thus, recognized the strengths of the people and used them to an optimum level. He converted the weaknesses like inability to fight with taller and stronger Europeans and religious teachings of non-violence into strengths. Thus, Gandhi made it possible for each and every Indian to participate and contribute in the freedom struggle.
Both used to write in Kesari and Maratha; and Harijan and Navjivan respectively to influence the masses.
Supported the usage of Swadeshi and boycott of foreign goods.
The Swadeshi agenda had its origin in the anti-partition agitation which was a reaction against the pronouncement to partition Bengal. The resolution to separate had been announced in December 1903. Tilak played a leading role in spreading the Swadeshi movement outside Bengal.
“The entire foundation of the spinning wheel rests on the fact that there are crores of semi-employed people in India. And I should admit that if there were none such, there would be no room for the spinning wheel….I would favor the use of more elaborate machinery if thereby India’s pauperism be avoided”[Economic Thought of Gandhi. (n.d.). In Contemporary Relevance of Gandhi (p. 81,82).]
Supported Hindu –Muslim unity and Khilafat movement
Tilak felt that Swaraj was probable simply by converging the public belonging to every section of society into the nationwide movement. Tilak wrote in the journal Kesari:
“When Hindus and Muslims jointly ask for Swarajya from a common platform, the British bureaucracy has to realize that its days are numbered.”
[ Friends Of India. (n.d.). Retrieved January 21, 2015, from http://blog.friendsofindia.net/2007/07/swaraj-and-swadeshi.html]
During the partition of 1947, Gandhi went to Naukhali and fasted till the communal riots stopped. Reasoning in his arguments and public pressure created humbled the Hindu and Muslim communalist. They stopped the riots with a pledge that they would not kill again. Gandhi’s one man army was more powerful than the entire police machinery of the then State. Law and order again was normal. After independence, Gandhi tried to end the Hindu-Muslim clash in Bengal; this led to his assassination
Indomitable character
Tilak processed his life experiences in an extraordinary way. He was a very courageous, forth- right, blunt and straightforward man. He had a strong sense of political dignity and self –respect, even though the government was not, for the people, of the people and by the people. Once, when a resolution against untouchability had to be signed, Tilak did not sign it. The reason he provided was that by solely signing the resolution, there is no guarantee that he will not practice it, as there was no authority which was given the job of keeping a check on the signatories. Also, he felt that by signing it, he is not doing any good to the society in any way. He earnestly believed that the hearts of his brothers and sisters must be changed through social reform and not through paperwork.
In a country like South Africa where apartheid was engrained in society, Gandhiji’s famous insult in the train was not extraordinary. However, the sense that he made of it was in its own right, extraordinary. Not all have this depth of thought, self esteem and the knack of using an ordinary experience to take a remarkable stand.
Both advocated Swaraj and upliftment and empowerment of the people.
Tilak could go through anything and tolerate all pains for the sake of his cause (almost like a tapasvi). Whereas, many call Gandhi a saint because of his religious bent of mind, tolerance capability and non-violent nature.
Differences between Tilak and Gandhi:
Both had a very different conception of Swaraj.
Within congress, Tilak was an extremist while Gandhi was a moderate.
Lokmanya Tilak had no hesitation in supporting violent means at times (in fact he justified violence if it was going to do public good) while Gandhi always advocated non-violence.
Tilak was more interested in the end result-Swaraj than the means employed however Gandhi was particular about good means to good ends and keeping the sanctity of means within the periphery of satyagraha, ahimsa, civil disobedience and non-violence
Tilak, though Lokmanya, a leader of masses, national movement at Tilak’s time could not encompass the masses. It remained limited to classes only. This meant that his highest influence was on the middle class, upper middle class and educated people of Maharashtra , especially Pune and Mumbai. Whereas, Gandhi engrossed masses from all classes, religions and regions, whether educated or uneducated, in the freedom struggle and it never remained a class movement.
Tilak used Hindu sentiments through Ganesh Utsav and Shiv Jayanti to organize discontent. Gandhi never resorted to using religious sentiments for public purposes.
Tilak could instigate people to be violent but Gandhi advised them to condemn his/ her acts but love the actors.
Gandhi could practice what he preached but Tilak could not be a murder but only bleed them.
Tilak was adamant and straight forward and so, was naive and not diplomatic. Whereas, Gandhi was an extremely shrewd and witty leader.
Both were fervently religious. However, one justified violence by it and the other taught ahimsa, compassion and Satyagraha based on it.
Tilak thought that political power would eventually uplift the Indian’s economically. He said that the English dominance had hampered business, led to the fall of industry, and shattered the valor and abilities of the masses. Under imperial dominance, he said, the nation was neither offered education, civil rights, or value for public opinion. Lacking richness and gratification, the Indian masses suffered continuously from scarcity, want and economic drain.
He assumed that devoid of political authority in Indian hands, Indian commerce possibly will not expand and youth couldn't get education. Moreover, Bharat could not achieve public reforms or material wellbeing.
On the other hand, though Gandhi understood the above, he not only encouraged the boycott of foreign goods but also encouraged handicrafts, small scale industries, empowering the farmers, strengthening the villages and Swadeshi. Thus, Gandhi asked the people to proactively respond economically to economic problems. Of course, he believed that economic and political methods of the freedom struggle should go hand in hand.
Tilak’s Swaraj and Gandhi’s Swaraj:
Tilak was the earliest freedom fighter to grip Swaraj. He was totally against the western education system as it disregarded and defamed Bhartiya civilization, history and principles. He grieved about the rejection of liberty of expression for nationalists, and the absences of any say or function for common people in the dealings of their mother-land. Thus, he looked at Swaraj as the obvious and single answer.
He wanted to acquire Swaraj by mobilizing common people than by pleading for it from the British. The moderates in Congress questioned- how can the masses attain Swaraj while he questioned- who is Britain to give us Swaraj?
His activism and his fervent encouragement, particularly by the use of the newspapers, enthused a whole generation.
Lokmanya Tilak thought of Swaraj as his birth right. For Tilak it meant - self-governance by, for and of Indians. He believed that all Indians had the ‘right to self government’.
Gandhi started with dominion status and converted it to the idea of Swaraj only in 1942 during the Chale Jao movement. This was so because Gandhi believed that mere replacing foreign governance by Bhartiya rule was not going to make any difference. More than self-rule, it was about coming to a conclusion on what was the meaning of self and rule and the relationship between these two. Gandhi had more to do with righteousness than rights. His Swaraj meant ‘control over self’. He removed the issue of who must govern Bharat from the question of political supremacy to a question of ethical mastery. He caused ‘Bharat’ to represent every person: Governing Bharat was to govern the self and mastering the self meant mastering Bharat. More than just a person who possesses rights , ahead of the subject of another’s rule, further than the inhabitant of a country, a person is India and India becomes every individual .Both are sovereign. Actions like fasting, prayer, spinning fiber, or commitment to celibacy are not just personal but are actually political actions. Gandhi wanted ‘Suraj’ to reign hand in hand with ‘Swaraj’.
A lot of the dissatisfaction of Bhartiya democratic system today is because of our stoppage to pay attention to Gandhi’s wisdom about the meaning of Swaraj.
Why did Tilak justify violence and Gandhi did not?
Tilak had the entire Maratha raj to look up to in his regional history. As a child he felt deeply about the Swaraj which Chatrapati Shivaji Maharaj had fought for. The Maratha Kingdom, at one point covered almost the whole of India.
Whereas, Gandhi, a bania in a state of which the people are traditionally traders, could never relate to violence for political gains. Being in South Africa too, he fought a legal and not a violent battle.
Extremism and Passive resistance
Extremism is an ideology which justifies the use of arms to meet the political end. Tilak appreciated Shivaji for killing Afzal Khan, Chaphekar brother for killing Rand and also the Bengal revolutionaries. However, though he was a realist and pragmatist, he never preached political murders. He was called an extremist because his method of functioning was extremely different from the conventional leaders in congress. He was a man of action, a mass leader and a revolutionary. Even in the case of his concept of Swaraj, it was too radical in the kind of society he was living in (many people hailed the British rule).
Gandhi was a moderate because people could easily digest his preaching which were doable by people having a strong control on themselves. The so-called moderate method was more extremist than the extremists when it comes to his stubborn tactics of Satyagraha and civil disobedience. His famous Dandi march in 1930 engrossed the attention of the entire world. Even an item like salt which is naturally prepared was being taxed heavily by the British. This fact was shown to the world by Gandhi. He led the Dandi yatra to dramatize the situation. He could have gone by train as well! A Marathi poem was written: uchalle tu mith muth bhar samrajyacha dhal-l-la paya (You picked up a handful of salt and dissolved the feet of an empire). He wrote his famous autobiography under the title ‘My experiments with truth.’ This is published in several languages. His candid confession of his sexual behavior during teenage and experiments to test his celibacy in his old age were recorded.
The contribution of Gandhi lies in the fact that he brought masses into the national movement guided by him on the path of moderation and extremism. Therefore, the successive government in India was democratic. On the other hand many Afro-Asian countries could not swallow the western pill of democracy. In such countries, military dictatorship swallowed infant republics in one go. Gandhi's philosophy of means over the ends was very much important in Indian polity. India did not have a democratic tradition, yet India’s experiments with democracy are time tested.
Passive resistance is a political ideology which is the opposite of aggression/ extremism. It advocates personal suffering to secure rights. It means that if the citizens do not agree to certain laws, they will not follow them and face the repercussions of the same. This is done because; following such laws goes against their principles and makes nothing more than slaves out of them. A passive resister will not follow a law against his conscience, even if this means that he will be blown apart by a cannon in his mouth. To become a passive resister the mind has to be trained to take a stand, cultivate fearlessness, follow truth, and be strong and courageous and the body has to be trained to only be the slave of the soul and be disciplined.
Conclusion
India’s welfare did not consist in simply finishing British rule. It would be dangerous, more so, of no use, to employ might or aggression .Liberty gained through hostility would not last.
If India had gotten independence by extremism, there could have been a possibility of having a military government and dictatorship. Lokmanya Tilak triggered violence towards the British, this generated sympathy towards the English government in India. However, Gandhi asked the people to willingly be victims .This way, he showed the world how brutal and inhumane the British can be. Even the British could not look in the eye and justify their atrocities committed towards the unarmed self-respecting and respectable non-violent protesters. He generated a world opinion which sympathized with India. This is the reason why Gandhi is till date revered by the whole world.
Violence can be sought by many easily. In Fact being violent while defending the body is a part of an animal's natural instincts. However, only humans can actively perform passive resistance. It is a sign of dignity, maturity and also, compassion and love for the actor but disagreement with his/ her act. This is exactly why passive resistance remains to the most sophisticated and highest form of resistance mankind has ever known.
References:
Websites:
4.3. (n.d.). Retrieved January 20, 2015, from http://www.ncte-india.org/pub/tilak/4.3.htm
Welcome to Deccan Education Society, Pune. (n.d.). Retrieved January 20, 2015, from http://www.despune.org/
Gandhi had an extraordinary ability to process his life experience. (n.d.). Retrieved January 20, 2015, from http://www.johnsadowsky.com/gandhi-had-an-extraordinary-ability-to-process-his-life-experience/
(n.d.). Retrieved January 20, 2015, from http://www.biography.com/people/mahatma-gandhi-9305898#fight-for-indian-liberation
Swadeshi Movement in India | Indian History. (n.d.). Retrieved January 20, 2015, from http://www.historydiscussion.net/history-of-india/swadeshi-movement-in-india-indian-history/656
Mahatma Gandhi and Bal Gangadhar Tilak. (n.d.). Retrieved January 20, 2015, from http://gandhiking.ning.com/profiles/blogs/mahatma-gandhi-and-bal-gangadhar-tilak-1
'Hind Swaraj or Indian Home Rule' | Friends of Tibet (INDIA). (n.d.). Retrieved January 20, 2015, from http://www.friendsoftibet.org/main/hind_swaraj_17.html
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Mahatma Gandhi and Bal Gangadhar Tilak. (n.d.). Retrieved January 21, 2015, from http://www.internationalpeaceandconflict.org/profiles/blogs/mahatma-gandhi-and-bal-gangadhar-tilak-1#.VL-IGtKUePY
http://www.telegraphindia.com/1050626/asp/opinion/story_4915438.asp
Gandhi and Tilak: Parallel ideologies to a singular goal. (n.d.). Retrieved January 21, 2015, from http://daily.bhaskar.com/news/GUJ-AHD-gandhi-and-tilak-parallel-ideologies-to-a-singular-goal-4267967-NOR.html
Books:
Padhy, K.S. Indian Political Thought. 125,126.
Wadhwa, Madhuri. Gandhi between Tradition and Modernity. New Delhi: Deep & Deep Publications, 1991.
Sinha, M.P. Contemporary Relevance of Gandhi
Newspaper:
Ashar, Sandeep. "Ahead of Davos , CM to Lift Ban on Industries near Rivers." Indian Express, January 20, 2015.
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