Summary
Chapter 4
The carts are rolling through Kanthapura on the day of the fair, and Moorthy is also hurrying into the village to visit his mother. When he greets her, though, she pushes him away in distress and proclaims he is excommunicated. She begs him not to let his shadow fall on her as well, and in her anger and frustration, she rushes out of the hut. She screams at a Pariah for getting in her way and says her son is the cause of all this turmoil. She decides she must just die a holy death.
Finally, though, she calms down and feels a fool for being so angry at her beloved son. When she returns home, he is not there, and the first footsteps she hears are not his but Bhatta’s, who tells her Moorthy is angry at him for saying the Swami will excommunicate them. He adds that Moorthy also said he would do more and more Pariah work and the Swami is no one, only a “self-chosen fool” (41). This distresses Narsamma even more.
Bhatta tells her she has never been to the city and cannot imagine what goes on there, and as he is talking Moorthy returns. Bhatta leaves without saying anything.
Moorthy and Narsamma do not speak anymore. Moorthy is excommunicated along with his family and generations to come. Narsamma dies not long after.
Moorthy leaves for a time and then returns and lives in Rangamma’s house. He continues to visit the Pariahs. The narrator’s son, Seenu, joins him and they plan to go to the Skeffington Coffee Estate.
Chapter 5
The Skeffington Coffee Estate is massive, growing larger and larger and attracting more and more coolies. The maistri would go to them in other places throughout India and tell them to come to the estate and work, promising them money and that the Sahib was a very fine and generous man. The coolies would agree, and travel to the Estate.
This is what happened to the coolies from the Godavery when they arrived at the Estate: a tall, fat man with golden hair—the Sahib—came before them. The maistri explained that if they worked then they would get sweets and if they did not they would be beaten. The coolies began to build their huts and thought that this was going to be a fine place to live in.
When they worked, though, the maistri yelled at them and beat them when they were slow or distracted. They told stories, stories of the snakes, as they tried to avoid the eye of the maistri.
They were extremely surprised when one day the suffocating heat turned into thick rain and thundering booming in the sky. Siddayya told them this was what this country was like, and it would last a few days.
They also experienced sickness, and some began to die. The Sahib heard of what was happening to his labor force and sent pills for them, but Siddayya counseled them not to take the pills because the Sahib knew nothing about their lives. When the Sahib heard of this he was enraged and ordered them to take six, and while most complied, others still did not.
As some children and elderly continued to die from ill health, some thought they ought to take their money they were owed and leave. They counted up what they were owed and thought it would be more than enough. Siddayya listened and nodded, but knew no one ever left.
Ten years passed, with births and deaths and marriages. No one left. The old Sahib died and his nephew took over. Many maistris and coolies came and went. The nephew did not beat like his uncle but he did take whatever woman he wanted, and when a girl refused he went to their men and if they refused he beat them or cut their pay. Only when he wanted a Brahmin girl was he hesitant, and finally stopped going after them when it got too messy with one father shot and a long court battle over restitution for the widow.
At the time of the novel’s events, the Sahib is pleased when he hears there will be a policeman in town, but nothing changes with Bade Khan. He is universally disliked, and Moorthy is beloved, and the business of associating with the Pariahs continues. After all, “what is a policeman before a Gandhi's man? Tell me, does a boar stand before a lion or a jackal before an elephant?” (56).
Chapter 6
The Pariah households are anxiously awaiting Moorthy, who is supposed to be coming this evening. At one point they think they hear him but it is just Bade Khan lurking.
Moorthy approaches the Coffee Estate but Bade Khan growls out to him that he cannot come here. Moorthy replies that coolies are men, and according to the Government no man owns another so he has a right to go in and the coolies have a right to speak to him.
The coolies come to the gate and everyone begins to curse Bade Khan. Khan throws punches and hits Moorthy, and the coolies fall on him. Moorthy cries out that there should be no violence. Bade Khan is in a rage and claims he will have them all arrested. The maistri whips them back up the Estate Path and Moorthy goes back to Kanthapura.
In the morning, the maistri comes to Pariah Rachanna’s door and tells him they must clear out. As much as Rachanna’s wife begs, nothing is changed. Rachanna asks for the money they are owed and the maistri laughs, and procures Bade Khan and the butlers to physically drive them out.
The family goes to Moorthy, who takes them to Patel Range Gowda. Timmayya gives Rachanna and his family a place in his backyard, and that is where they live.
From this point on, Moorthy is even more sorrowful and quiet. This is when his “Don’t-Trust-the-Government” campaign begins.
Chapter 7
Moorthy announces to Rangamma that he will fast for three days at the temple, explaining sadly that it is because his presence has brought trouble and violence. Seenu tells him this is fine for the Mahatma but not them, but Moorthy calmly says to let him do this, and that he will not die.
Moorthy retires to the temple, lit by candles. He says his gayatri and sinks into sleep. He meditates and remains motionless, even when the villagers come by and Waterfall Venkamma mocks him. He tells himself to love his enemies.
Over time he feels exalted, infused with love. He thinks he is Siva, looking out over the radiant earth. His thoughts go to darkened shores and his illuminated consciousness takes over. This vision is the first vision he has had since the one of Mahatma.
The next morning, he is deep in his meditation and radiance seems to pour from him. When Ratna comes to see him, he asks her to pray with him. He no longer sees her as a fifteen-year-old girl but as a sister. He asks her to pray so that the sins of others will be purified.
Rangamma comes by with salt for him and Moorthy puts it into his water and drinks. His stomach is cool, but then warmth spreads through his limbs. Rangamma tries to get him to eat just a little but he refuses.
His face is shiny and shriveled. He tells Rangamma that if he could love Bade Khan, then their cause would win. Rangamma shakes her head, wondering how anyone could love Bade Khan; they may not insult him or even hate him, but they cannot love him.
Moorthy is even weaker the next day. Bhatta comes to him and tells him he is merely pretending to be pious, but Moorthy smiles that he is too weak to talk to him right now and will explain it later. Bhatta insults him and leaves.
On the third day, Moorthy is dizzy and his heart is beating strangely. He seems to see things that are not there, and the temple “seemed to shake and sink” (66). He swoons, and when he wakes up he sees Rangamma. He breaks into sobs and the people there are confused. Rangamma offers him an orange, but he tells her she knows he cannot take it.
He drinks more water and feels better. Rangamma tells Ratna to pray for him. The critical period is over by the evening and Moorthy says he is finished now, and is not too weak to have a bhajan this evening. Seenu lights the oil lamps and calls everyone from every street. Bade Khan also joins. When the bhajan is over, Moorthy notices the Brahmin quarter is sparse, and thinks he must send his love out to them. He is filled with a vital sense of peace. He breaks his fast the next day and begins to preach his new campaign.
Chapter 8
Moorthy goes to see the elder Range Gowda, without whom nothing can be done in the village. He tells Gowda that things are bad in Kanthapura, as the Brahmins are not coming to the bhajan anymore, people are afraid of being excommunicated, and Bhatta is an issue. Range Gowda stiffens and says Bhatta came to him but he admonished him for his behavior; he would not be “his dog’s tail” (69).
Moorthy explains that his idea is that they should start a Congress group in Kanthapura, which will join the Congress of All India. There is a small annual fee and you must vow to speak the truth. Range Gowda is fine with his idea, as long as they will not get in trouble with the government. Moorthy thinks, and says that it is no trouble to be against the Indian government but it will be when they are against the Red-man’s government.
Range Gowda curses Bade Khan, but Moorthy counsels him to love his enemies. Range Gowda cannot understand this, but Moorthy says that one must love their enemies because hatred spreads and love will prevent more enemies from arising.
Eventually Range Gowda tells Moorthy he will support him in this endeavor, and he knows Mahatma is a holy man and if Mahatma wants this, then it is right. Moorthy thanks him and says it is not a light thing to be a member of Congress and all promises made are made before the Mahatma and God.
Moorthy visits the Weavers, the Potters, and the Pariahs. For the first time he enters a Pariah home, crossing the threshold, and feels an acute sense of strangeness as if all the gods were calling out against him. But Rachanna and his wife are pleased, and serve him. Eventually the whole Pariah corner comes to the house and gazes at Moorthy there.
Moorthy begins, telling all the women and children there that they must have a panchayat (Congress), and they must spin and practice ahimsa and speak the truth. He asks if they can spin a hundred yards per day, and many of the women frustrate him with their reluctance to commit to this. Finally Rachanna’s wife says she will do it.
Moorthy goes to the temple and rings a bell and asks blessings of the gods. He returns home to Rangamma, telling him he is a little unsure what to do since he entered a Pariah house. She thinks, and says he can come through the back, clean and clothe himself afresh, and take a little Ganges water as a refresher.
At dusk, he prays by the river and then goes to the Pariah night school that Seenu holds in the panchayat hall. Seenu is overjoyed when Moorthy tells him they will have their Congress. The next day, Moorthy tells Range Gowda it is decided, and they agree to have a gods’ procession and a bhajan, and elect the committee.
In the evening, the people all come with camphor and coconuts. They are excited for the procession and the bhajan, and listen as Range Gowda introduces Moorthy as their Gandhi. The people laugh, but he says it is true, as Moorthy has much wisdom in him. Moorthy feels tears spring to his eyes, and whispers a prayer.
Moorthy takes leadership and asks the quarters if they will officially join the panchayat. At some hesitation on the duties Range Gowda rebukes them and they tremble their assent. They decide on Moorthy as president, Range Gowda as super-president and protector, Rangamma as the third member, Rachanna among the Pariahs, and Seenu as the fifth member.
Two days later, Moorthy makes his list of twenty-three members, and the fees are paid. There is a picture in the paper of Moorthy, and the people glow that he is a great man and spoken of in the city. From then on the women spin more and more and Moorthy says the Mahatma is very pleased.
Analysis
In this set of chapters, Moorthy continues to promote the ideas and ideals of Gandhism, occasionally incurring the disapprobation of some of the villagers but largely receiving support. Bhatta is one of the main voices against Moorthy, fearing his own power and wealth threatened by the upheaval Gandhi campaigns for. There is also the despised Bade Khan, seen as a complete outsider and indicative of growing colonial control over the small village, and Waterfall Venkamma, whose sneering disapproval seems more personal than political. Overall, though, most of the characters readily embrace the teachings of Gandhi that come to them via Moorthy. It is almost impossible for them to ignore the realities of colonial life—especially if they are a Pariah or spend time talking to the Pariahs.
The chapter on the Godavary coolies (Pariahs), which is somewhat chronologically outside the main narrative, functions as an indicator to the reader as to what is at stake in India at this moment. Pariahs are treated cruelly and unfairly by both their British masters and the Indians who work for them (as overseers or police or soldiers, for example). Even Brahmins are not immune from the predatory Sahib, or from the overall economic and political system that marginalizes them in their own country.
The question about what to do with the coolies/Pariahs permeates the text. Characters are ambivalent; even Moorthy is disturbed by his choice to cross a Pariah threshold. Critic Ania Loomba looks at Gandhi’s own views on the subject, explaining simply that he believed they were part of Hindu society but this was a political, not a moral stance. Gandhi wrote, “I believe that if Hindu Society has been able to stand it is because it is founded on the caste system. The seeds of Swaraj (self-rule) are to be found in the caste system. Different castes are like different sections of the military division. Each division is working for the good of the whole.” Gandhi warned, “To destroy the caste system and adopt the Western European social system means that Hindus must give up on the principle of hereditary occupation which is the soul of the caste system… It will be a [sic] chaos if everyday a Brahmin is to be and a Shudra is to be changed into a Brahmin.”
Loomba also quotes politician and social reformer B.R. Ambedkar, who said frankly, “Gandhism is a paradox. It stands for freedom from foreign domination which means the destruction of the existing political structure of the country. At the same time it seeks to maintain intact a social structure which permits the domination of one class by another on a hereditary basis which means a perpetual domination of one class by another,” and “these very instruments which blasted and blighted the life of Untouchables are to be found intact and untarnished in the bosom of Gandhism.” This is not to cast aspersions on Gandhi or his philosophy, or to claim he did no good for the real Kanthapuras of India, but that both are complex and occasionally contradictory.
T.J. Abraham is critical not of Gandhism but of how Kanthapura portrays it. He deems it a “distortion” of the philosophy, conspicuous more for its “violent hierarchy” and the “binary between religions.” In the novel, Gandhism does little to bring the Pariahs into the mainstream; the cardinal Gandhist principle of truth is ignored in favor of subterfuge and deceit, as with the religious procession at the end of the novel that serves as a façade for clandestine behavior; the establishment of Gandhism in the village comes from Moorthy, who is “of a meditative nature and is given to visions” and had “no actual encounter with Gandhi.” Gandhism ultimately fails the people, Abraham claims, and is a “discourse exposing how Gandhism draws a blank” and is “ineffectual as a programme for anticolonial nationalist movement.” The novel “breaks at its centre for want of strong sinews to take the weight of a secular modern India, which may require a Gandhian scheme, whose postulate would be something other than religion.” Abraham’s opinion isn’t the end-all-be-all of Kanthapura criticism, but it does offer the reader food for thought.
