Day to Day with Gandhi/Volume 1/April 1918

Contents 1 April

April

Wrote a1 statement to the press on the Kaira trouble and sent its copies with covering letters to many persons. To Shastriar (Shrinivasa Shastri, President of the Servants of India Society) he wrote :

• You have perhaps read my statement about Kaira. The struggle

is one against the attempt of the officials to crush the spirit of the people. In the circumstances, I think, it is our clear duty to assist the cultivators. War cannot be allowed to cover oppression. I understand that there will be a public meeting in Bombay to express sympathy for the people. I hope that if you at all can, you will attend the meeting and speak at it."

Shastriar's reply :

• "I have received your letter dated Nadiad on the 1st April.

Need I say I am sensible of the honour it conveys ?

I have no desire to put my judgment against that of people better qualified by experience and local knowledge. But you would not like me to act except as my judgment approved, especially in important matters. Frankly, I am not satisfied of the expediency of passive resistance in the Kaira affair, even allowing that the rights of the case are with the ryots. _________________ 1. See Appendix I-1

I do not, however, approve of coercion by government. In fact, I pressed the urgent call for a conciliatory policy, as strongly as I could, both on Sir Ibrahim Rahimtoola and Sir James Dubolay when I saw them yesterday.

I am grieved to hesitate, instead of springing, to your side at your call. But I know at the same time you would not wish me in the circumstances to do what I cannot heartily approve."

The following is Bapu's counter-reply :

• I thank you for your note. However anxious I may be to win

your approbation for every conduct of mine, I share your anxiety that your conscience may not, in any way, be coerced. I know that you will keep in touch with the Kaira affairs, as they develop from day to day."

Then he wrote a letter to Natarajan1, which clearly exemplifies the dictum, "Agree with thine adversary quickly."

It also indicates Bapu's self-honesty, his faith in the honesty of his opponent and his eagerness to explain his point of view to him :

• "Dear Mr. Natarajan,

It grieves me to find that sometimes you jump to conclusions, and will not have the patience to hear the other side. This, I venture to think, adversely affects your capacity for national service, which I know you always want to render. Take this Kaira affair, I do not mind your differing from me. On the contrary, I honour, you for stating your convictions, even though it may hurt you to hold them in opposition to your friends. My complaint, however, is against the haste with which you form your conclusions. You do not know the inwardness of the Kaira struggle and you have no time to study it. There was the Godhra Conference in which the masses, for the first time, took an active part. Some of these men, at the end of the Conference, twitted the leaders with these remarks

"What is the use of your holding conferences and inviting us ?

Kaira is face to face with practically a failure of crops. The ryots are entitled ___________

1. Editor, "The Social Reformer."

to suspension. What are you people doing in the matter ?" Some of the listeners accepted the rebuke as well deserved and undertook to move in this matter. Hence the petition signed by thousands for suspension. This petition alone should have been sufficient to warrant suspension, which would have meant merely loss of interest to the Government, but gaining of goodwill in return. The officials, however, took a dubious and devious course. They set about getting annawari patraks (official registers of crop estimates with 1 rupee = 16 annas as the standard for a full crop) of which I can say that most of them will not bear a close scrutiny. The ryots have exhausted every means at their disposal for getting relief. Each time these faulty documents are flung in their faces. What are they to do ? To sell their cattle, trees and other belongings and quietly pay the revenue ? I would defy you to be on the scene, as I have been and to advise the ryots to do so. You must know the methods that are employed, in order to exact payment from ryots, when they have no crops. I could not calmly contemplate an emasculation of the ryots taking place in front of me. Nor could you. I hold that it is a perfectly constitutional, just and righteous thing for a people to say, 'Since you reject our petitions, and if we have to pay, we can only pay by borrowing or selling our belongings'. You have only to come and see with what perfect good humour the fight is being carried on, how the people are steeling their hearts for any kind of loss, and how elderly men and women too are taking part in the de-monstration. You, at least, ought to see that this self-inflicted suffering must exalt the nation, whereas the same suffering unwillingly undergone hitherto, has only degraded the nation. This is a bread-agitation. What is the use of a thousand meetings in India praying for redress, if they are to tell the people calmly to denude themselves of their trees or their cattle or their ornaments, whilst a constitutional agitation is being carried on ? It is like giving them stone when they asked for bread.

I wish this letter would prick your conscience, stimulate your inquiring spirit, bring you to Kaira and see the campaign

in working. I would then not only be prepared to tolerate, but would welcome, your report, no matter how adverse it may be to the cause. I shall have the satisfaction of knowing that you have at least studied the question. You owe this to yourself, to a friend and to the nation. If you cannot give this much time to the cause you must not, you have no business to, hold any opinion on the Kaira affair.

I hope you will pardon me for my presumption in writing to you as I have done. As I have told you so often, I always endeavour to secure your cooperation and help in my work, and I should be satisfied not to have it, if you withhold it after full consideration. You ought not to be led astray by the term 'passive resistance.' You have got a concrete case. Judge it on its merits.

Yours sincerely M. K. Gandhi"

Somebody remarked that the letter was likely to offend Natarajan. Bapu read it again. He found two sentences left unfinished. I was mildly rebuked : "I would expect at least you to draw my attention. Why didn't you point them out ?" I said I had shown the letter to Vallabhbhai and (Shankarlal) Banker. "I have not seen your ability in them in this respect." Bapu countered (falteringly) "But doesn't matter", he added glowing up, "he (Natarajan) may say I don't know good English, but the plea happens to be very happily put". The letter has been written with a view to goad his intellect to think properly, not to wound his feelings. It rouses him from his complacence with the question, "Dear friend, has your power of judgment deserted you ?"

8-4-'18

On the train from Vasad to Nadiad :

There were two letters and a telegram from Miss Esther Farring on Bapu's fast. I was asked to answer them, but my letter appeared to him to exaggerate his achievements. So he himself wrote the following letter :

• "Dear Esther,

I seem to have been cruelly neglectful in my correspondence with you. I could not be satisfied with giving only a line to you. I wanted to give you a long love letter. But I have not the quiet for framing such a letter. And I dare not wait any longer. I do not know how I can describe my activities, not one of which is of my own seeking. They have all come to me with a persistence I dare not oppose. What is a soldier to do who is hemmed in on all sides ? Is he to concentrate his effort on dealing with one attack only and to court extinction by ignoring the other attacks that are being simultaneously delivered ? Obviously, safety lies in dealing with all in the best way he can. Such is about my position. Distress pleads before me from all sides. I dare not refuse help where I know the remedy.

The Ahmedabad strike provided the richest lessons of life. The power of love was never so effectively demonstrated to me, as it was during the lock-out. The existence of God was realized by the mass of men before me, as soon as the fast was declared. Your telegram was the most touching and the truest of all. Those four days were to me days of peace, blessing and spiritual uplifting. There never was the slightest desire to eat during those days.

The Kaira affair you must have understood from my letter to the press. I wrote one on the fast too. If you have not seen the latter, please let me know,

I hope you are keeping well. In liver complaints nothing answers so well as fasting.

Please address your letter to Ahmedabad or rather Sabarmati.

With love, Yours Bapu"

Chi. Durga (Mrs. Mahadevbhai)

I don't know if you have forgotten me, but I haven't. Anandibehn has given me all the news about you. You have been separated from Mahadev longer than I had expected. I have told him, he can go to see you whenever he likes. But if you wish, I am prepared to send him even immediately. I must at the same time let you know that Mahadev is having very elevating experiences here, and you are sure to gain through them. If your perception of this fact can allay your pain of separation, Mahadev must stay on. But there is one risk there also. If it happens that I am involved in a struggle more serious than even this one, he cannot be spared for you, the while it lasts, even though you may want him then. So this is just the right time for him to pay you a visit. If you are tired of your stay there, you can come here. But I have some doubt whether your stay in Nadiad is feasible. It is also certain you cannot get here the benefits you are having there; just the same I am at your disposal and will follow your wishes.

Blessings, Mohandas"

To my ather : "Sujna Bhaishri,

I had decided a long time ago to write to you whenever I could seize a chance, but I was too busy for a long time and then for a while the idea slipped form my memory. You will please forgive me.

Let me beg to state that you have committed no error in entrusting Mahadev to me. The experience he is having here is quite a necessity for the development of his soul. And it is not true that money confers happiness to one and all. Mahadev is so constituted by nature that money and physical comforts cannot give peace to his soul. My reading of Durga, moreover, tells me that her outlook on life is going to be the same as Mahadev's is. She, too, is getting invaluable experiences.

As for me, I must say that the coming of both of them into my circle has been nothing but a valuable gain to me. I was in the look out for a helpful companion who should be at once a man of high character, a loving heart and deep learning. Mahadev fulfilled all the requisites and ended my search. And I had never dreamt that Durga would turn out to be as useful to me as she has verily been. God's ways are par excellence unique.

All I wish and pray is that you cease to have any worry for the couple and that you bless them in their march to life.

Respectfully yours, Mohandas Gandhi"

9-4-'18

N. M. Joshi spread a gossip in Bombay to the effect that, only out of respect for Gandhiji, he did not dissociate himself from the latter's statement that his own findings on the Kaira affair corroborated those of Gandhiji. Jamnadas apprised us of this propaganda of Joshi. (Shankarlal) Banker also had a good deal to say against him. Hence this letter from Bapu to Joshi:

• "Dear friend,

I have just heard that you have been saying to friends that it was only out of regard for me that you did not contradict me when I said that the result of your inquiry was the same as mine, so far as the annawari was concerned, and that you think I was uselessly making the people suffer. I should be sorry, if what I have heard is true. You have every right and you owe it to a friend, as I deem myself to be to you, to say what you feel. In public life there may arise hundreds of occasions when friends must differ and still remain friends. Do please, therefore, tell me what you have been saying to the Committee there and otherwise, too, what your opinion is on the whole of my activity. I know you will not mind, if it does not convince me (assuming it is adverse). You will believe me when I say that it will have due weight with me.

Yours sincerely, M. K. Gandhi"

10 - 4 -'18

Natarajan's loving response to Bapu's letter. Bapu was highly pleased and remarked, "you'll see this letter (to Joshi) will evoke the same happy reaction".

Propaganda for Hindi made a great stride at the Indore Con-ference. An excellent programme was chalked out, thirty thousand rupees were collected, and even volunteers came forth to leave their homes for work in other provinces. A notice appeared in the press to the effect that six Madrasis were to be given scholarships to learn and spread Hindi. Immediately came Anna's letter: "Gomti, myself and a colleague are eager to seize this opportunity to fit ourselves for Hindi propaganda by first learning Hindi ourselves." Though he was in a great hurry to go out, Bapu could not help scratching out a very hasty but telling reply immediately.

"Bhaisri Anna,

I am so happy at your reply. It is really a wonder to me that you manage never to forget me ! Three of you?yourself, Gomtibehn and a friend of your choice ! What more can I want ? Mahadev will write the rest.

Vande Mataram, Mohandas"

And the following letter to Hanmantrao also :

• "My dear Hanmantrao,

If Mr. Shastriar sees eye to eye with me regarding Hindi, I would like you to offer yourself as a scholar under my appeal, and select for me two more Telegus. I have already got 3 Tamils.

Yours sincerely, M. K. Gandhi"

On the same day there was a telegram of Dr. Naik from Budhwar Peth, Poona:

• "Hindi class opens 11th instant in public meeting under Hon.

Kamat. Wish your blessings."

He had paid 8 annas for a reply by wire, but Bapu who was so glad at the news that he wired this long reply:

• "I wish every success (to) your effort. Feel sure (the)

Deccan will lead the way, as in so many cases, in recognising Hindi as common medium, and thus save India loss of immense nerve-energy required (in the) use (of) English"

Letter to Polak :

• "My dear Henry,

I have not been regularly writing to you. I have neither the time nor the energy for writing. I am just now doing so much creative work that the day leaves me exhausted for further effort. Writing, making speeches and even talking are painful processes for me. I simply want to brood. A series of passive resistances is an agonising effort while it lasts. It is an exalting agony. I suppose the agony of child-birth must be somewhat like it.

I am asking Mr. Desai to give you details."

The following was Natarajan's reply received the day before yesterday, which had delighted Bapu's heart.

• "My dear Mr. Gandhi,

You will believe me when I tell you that I was really deeply touched by your kind and affectionate letter of remonstrance. I venture to think that my article on the situation in Kaira in the last issue of 'The Reformer' would have led you to a more correct appreciation of my standpoint. I do not at all deny that there are severe hardships suffered by the poorer ryots in the District, owing to the failure of their crops. I do not maintain that the Government, or the public for that matter, have done all they can to afford relief to them. I feel that a strong case has been made out for an independent public inquiry, that such an inquiry should be ordered by the Government and that, pending the result of that inquiry, the collection of revenue should be suspended. In all those respects I am at one with you heart and soul.

Where I have the misfortune, for such I must call it, to differ from you, it is as regards the wisdom of advising the sufferers to resort to withholding their dues. A ryot who has lost all cannot, of course, pay his assessment. His inability abro-gates his duty. No man can be required to do what it is not in his power to do. 'Passive Resistance' is a course open only to those who are able to pay, but will not pay, because they think that the state is not entitled to recover the tax from them. "What is the use of a thousand meetings," you ask, "praying for redress, if they are to tell the people calmly to denude them-selves of their trees or their cattle or their ornaments, whilst a constitutional agitation is being carried on ?" Does this not mean, in passing, that constitutional agitation can be recommended only in cases where nobody has to suffer anything ? Apart from that, I have heard it repeatedly said that it is not the case of those who advocate 'Passive Resistance' that the people or the large proportion of them are not able to pay.1 They are entitled to suspension under the rules; and since they have not been granted it, and not because they have nothing to pay the revenue with, that they refuse to pay.

The Government say that there has not been such a loss of crops as would justify suspension except in the villages, where it has already been granted. It is very probable that the Government have under-rated the amount of loss. It is also possible that the other side has somewhat over-rated it. I do not want to conceal from you that the results of Mr. Devdhar's inquiry, so far as it went, has produced an impression on me and on others, which makes it impossible to put aside altogether the possibility of such an exaggeration. In any case, there is, as I have said above and in my article, an ample case for an independent inquiry. Let us press the demand for an inquiry. If the local Government is unresponsive, let us go to the Government of India and to the Parliament. Let us create an all India opinion and bring it to bear upon the Government. Meanwhile, let funds be collected to relieve the poor cultivators and to keep them from starving. This is a hasty sketch of my views which are fully developed in the article in the last week's 'Reformer', an extract copy of which I send herewith.

Yours very sincerely, K. Natarajan."

11-4-'18

Saw Pratt today. Had long talks with him. Bapu went the length of telling him plainly, "Were I a king, I would not ___________________

1. See Appendix I-4, last para.

hesitate to grant a universal demand, however unreasonable it might be."

• * * *

Left for Navli, Read the mail in the train. Letters from Durga, my father, Balwantrai (a Gujarati literary writer of repute and Professor of History) and Prof. Patric Geddes. The last suggested organisation of public festivals with a view to encourage folk-songs and folk-literature?.I had been asked to go to Wadhwan, but the idea was dropped?.Vallabhbhai narrated his experience of Jinnah and did not mince his words: "For two long hours we waited, but Jinnah Saheb couldn't find time to grant us an audience. And this is whom they call our Mazzini of India ! And you had given him a certificate to boot !"

Referring to Sarojinidevi1 Bapu said :

"I have always spoken in high terms about her purity and I see nothing to withdraw from all that I have said. I have seen so much power and dignity of bearing in her, that I can't imagine anyone impugning her character. Faults there are in that lady?speechifying and making a great noise. But that is the very ess-ence of her public life, the food on which she thrives. "Take it from me," she once admitted to me, 'and I would die!" And I saw the truth of the remark. It is this flurry that fires her with zeal for public service. She is certainly a lover of gaieties. Would always have her table groan with rich dishes. Though not a millionaire's daughter herself, she has long enjoyed the luxuries of a princely home and cannot give them up. She may deliver as impressive speech on simplicity and voluntary suffering, and immediately afterwards do full justice to a sumptuous feast. But, I am quite sure, she will cast off the slough, if she falls in with a man of my type. Nature herself has made her of that deceptive fibre. I myself, when I first saw her, wondered, 'How can I take any work from this apparition !' Even when she visited the Ashram, she was such a sought-after that only once I could serve her the Ashram fare. All the same, I cannot forget her sudden ________________ 1. Sarojini Naidu

visit one day when I was in England. There I used to do my work squatting on the bare ground with a thin yarn mattress between. No such cushions and gaddis as here you provide me with. In she sailed, nevertheless, and without the least thought, squatted down by my side and even began to eat out of my dish ! I was asking myself what I should do to draw her out. Then decided to put her straight questions. "How is your home life ? When do you retire for sleep ? What is your time to get up ?" " Mine at 8 a.m.", she replied. "But the children would be already up. They would all flock to my bed, young and old?the moment they found me awake?and there would be a scramble for making my body their playground." What a picture, that! Could there be a mother's love greater than this ? And the same story even at her old home in Hyderabad. What complete freedom between mother and children ! And their correspondence ! It is a treat to read their letters. She has brought up the children so well that they are quite at home in a wide variety of subjects. And how brave she is ! She stood by me to the end, right till my Ambulance Corps in England broke down completely. She even delivered a lecture in Hindi to those Indian volunteers in England at my instance. How completely has she understood me and my position ! I explained to her how it was necessary that she should sacrifice her fondness for the English language to serve our country's cause. She immediately saw the truth of my view, and, gulping the unpalatable, said, "Yes, you are right." That woman is living solely for the cause of India. She is using all her extraordinary power of speech and pen in India's service. There is, of course, in her behaviour with men, a freedom which may appear to the strictly orthodox?Malaviyaji for instance?as going beyond the limits of modesty. She revels in fun and frolic?even mischievous pranks. But to me it seems she is just the sort of person whom all that befits. I know her husband well enough. He, too, is a brave soul. He has the largeness of heart to give her the fullest freedom. They simply hug and dote upon each other. I think she never hides from the public gaze, her conduct with anybody. The fact itself is a proof of the purity of her soul.

I have myself subjected her to a close scrutiny, and I can vouch for her good behaviour. Not that she is free from other faults. She would freely indulge in wild exaggeration. I had to rebuke her severely for writing about me in the way she has done. 'It I an insult. You had no business to write of me in this strain,' "I had told her. But it is woven into her nature?to laud to the skies the person she admires. But apart from these defects, where would you find a woman like her who has given up her life and soul for India ? "

We got down from the train, to get into an imposing chariot. The people of the village, Vadod, had marvellous enthusiasm. They had erected a grandly decorated pandal. With great éclat, we were carried in a procession accompanied by a musical band.

12-4-'18

During our talks Bapu said in passing, "What a glorious opportunity this (of Satyagraha), if the Germans landed on our shore ! They would be unwilling to fight with us, because we are unarmed, and we would refuse to obey their orders !"

Out of the two remarkable letters in yesterday's mail?that of Balwantrai Thakore and Prof. Patric Geddes?the chief points in the second letter were:1

• (1) It (Conference) was really perfectly English, with the

succession of decorous speeches by the proper persons, in the proper tone and with the proper conviction.

(2) No great public conference has yet given English a thought, yet at Stratford-on-Avon they play Shakespeare. Your theatres were silent. No sign of Tulsidas.

(3) Why not take examples and methods from the West?like the Welsh "Eisteddfod ?" At the one before the last, I heard Lloyd George in his utmost vigour, his utmost flowering mood, since largely in his own vernacular. He said, "I have come here to sing." __________________

1. These remarks and suggestions have been made with reference to the Hindi Literary Conference held at Indore.

(4) Their pandal was divided into groups of each quality of voice for collective singing.

(5) The Irish, reviving their language, may give you points, e.g., establishments of small vacation gatherings.

(6) Look to Provence?A great folk poet?Mistral. They do him honour, they reopened the ancient Greco-Roman Theatres of their region, and brought from Paris Sarah Bernhardt and her company not simply to do their plays, but to start their own acting at their highest level; and when the Swedes gave old Mistral the Nobel Prize, he built the Messee Provencal - no mere glass-case museum.

(7) In Denmark a bishop and a layman laid their heads to-gether and set about re-educating the youths and maidens, not with the three Rs but with plough and cow and tale and song.

(8) You want for your meetings no mere transient pandal, with its poor acoustics, but the open-air-theatre and the amphitheatre where the Greeks perfected their language and literature.

(9) Support strongly the plea of uniting Hindi and Urdu. It is very much alike the union of the Saxon and the French Vocabulary. English thus gained the best qualities of each. The homely directness and force of the Germanic languages yet gained a new precision, a new dignity from the classical side. Might not, therefore, the union of Hindi and Urdu be worked up by the institution of Essay and Prize poems for the next conference ?"

Bapu's reply :

• "Dear Prof. Geddes,

I am truly thankful to you for your very kind letter.

You would not be more pained than I am over our base imitation of the West. I want a great deal from you, but nothing indiscriminately. I take part in the spectacles, such as the one at Indore, in order that I may reach and touch the hearts of the people, and wean them from materialism as much as possible. There is a materialistic view of the vernaculars' question and the religious. I am endeavouring to place the latter before them. The success of the Conference is to be measured by the extent to which I have been able to touch the religious side of the audience before me.

I tried last year to do away with the pandal for the Congress, and suggested a meeting on the Maidan early in the morning. That is the Indian style, and it is the best. I wonder if the amphi-fheatre is an improvement. My ideal is speaking to a crowd from under a tree. Never mind, if the voice does not reach the thousands, nay millions. They come not to hear but to see. And they see far more than we can imagine. Amphitheatres suggest a limitation to the space capacity. The merit lies in an unlimited number being able to come, and yet doing their work in an orderly manner. Such were the annual fairs of old. We have but to introduce religion into the social and political life, and you have a perfect organisation in working order to fall back upon.

But what is the use of my writing ? Both of us are preoccupied. The wretched fever of the West has taken possession of us. We have no leisure for things eternal. The utmost that can be said of us is that we do hanker after the eternal, though our activity may belie our profession.

I shall treasure your letter. May I make public use of it ?

And do please tell me how I may build cheap and durable houses? from the foundation to the roof.

Yours sincerely, M. K. Gandhi"

• * *

"I have never come across a single Englishman who has worried over what would happen to him the next day," Bapu remarked.

'That is why they are yogis', I (Mahadevbhai) said to myself, 'and we, in India, are so small before them !'

Points in Balwantrai Thakore's letter:

(1) Not only does the Indian Social Reformer's article on the 'Situation in Kaira' appear to me reasonable in all its points, except the one about the formation of the Inquiry Committee, but it is also written in a very polite tone.

(2) We do not possess the economic efficiency or the skill to increase our farm produce.

(3) The principal question is how to make the application of the rules about suspension and remission of land revenue, 'instant, automatic and fairly reliable.'

(4) Big departments like that of land revenue, with their farspreading offshoots and ramifications create results, direct and indirect, as well as good and bad. But just as a surgical operation is not the right remedy to cure a very aged patient of his disease, and just as a woman advanced in pregnancy should not be administered strong drugs, so are extreme measures ineffective, in bringing about sudden reforms of these gigantic departments.

(5) Ordinary men, possessed of an ambition to win by hook or crook, men who believe it a national service to excite disaffection and hatred, demagogues and lovers of commotion may behave as you seem to be doing. But whatever movement you begin, you do it with a sense of religious duty (dharma) only. And even during its progress, if you ever find that you had erred in beginning it, you have not hesitated to admit your mistake and give a new turn to your movement. That is why I cannot understand your activity in the Kaira trouble."

Gandhiji's reply :

"Bhaishri Balwantraiji,

I am really obliged by your letter which shows your love for me. I have written to Natarajan that he has formed his opinion hastily. Rather than answer your arguments, I prefer to explain what I mean by 'Satyagraha'. I do use the words 'passive resis- tance' for it, but they do not express my idea of Satyagraha. You must, therefore, forget this expression, 'passive resistance.' To political questions also, I apply the same principle, as we do to make for a happy family life. I see people everywhere in India cowering from fear. They act out of fear, they lie out of fear and they cheat themselves and the Government out of fear. Today the smallest police officer can insult and run down even a millionaire. That is the wretched state under which we grovel and, I think, it is the duty of all our leaders to free the country from it. The officials as a class blatantly pooh-pooh public opinion. They think theirs is a heaven-born right to rule India, and it is a blasphemy to disobey their order. To free them from this delusion is itself a service to them and, therefore, to the Empire. Wherever, therefore, I see people submitting to injustice out of fear, I tell them that the only way to save themselves from suffering inflicted by others, is to invite suffering for themselves consciously and intelligently. That is what I call Satyagraha. It is 'duragraha', it is brute force to try to relieve one's pain by giving pain to the oppressor. If an ox is aggrieved, it gives a kick in return. If a human being is afflicted, he should use his soul-force and invite self-suffering, in order to rectify the wrong done to him.

This is not the first time when the ryots of the Kaira District are suffering severe distress. Only, this time they dared to ventilate their grievance. If they pay their dues, it will be only out of fear from the Government and against their will. And they will have either to sell their cattle or cut down their invaluable trees to enable them to do so. How can we sit silent and do nothing when we see, as I have been seeing with my own eyes, people suffering from this terrible distress? And what is the remedy ? Send applications ? These we have sent already and to no purpose. Natarajan says, 'Approach the Viceroy and, if he fails, the Cabinet and then the Parliament in England.' But where is the relief to the suffering ryot in this endless string of applications and appeals? His trees will have been cut off and the dues exacted in the meanwhile. This method of crying for relief is thus like crying over spilt milk. It must be borne in mind, besides, that the fight is not for any change in law, but for its implementation. Is there any sense in an appeal after the accused is already hanged ? A good many innocents have already been despatched this way?and all because of our placid indifference.

There were only two courses open to us. Either to thrash the the tax-gatherer black and blue and drive him away he came to our door, or to tell him courteously, "We are not going to pay the revenue." "But they will exact the dues all the same ! Where then comes in your defence of the ryot ?" ?I hope this doubt will not arise in your mind. If it does, I have already answered it in the beginning of the letter.

This fight is an unconscious but effective training to the people in their duty (dharma), in their moral behaviour, in unity, truth and non-violence. And the Government is taught the healthy lesson of listening to the people's voice. There is no room at all for hatred against anybody here. It is not by compulsion, but by awakening, through our own suffering, its sense of justice, that we want the Government to afford relief. So the result is bound to be beneficial all around, and the struggle is certain to develop the souls of all those who are engaged in it. And suppose, owing to their weakness, the ryots fail and succumb. What then ? No austerity for a righteous cause can fail to bear a good fruit. Any defeat here is only a step to victory :

¶ãñÖããä¼ã¨ã?½ã¶ããÍããñ¡ãäԦ㠹ãƦ¾ãÌãã¾ããñ ¶ã ãäÌã£ã¦ãñ ã1 ÔÌãʹã½ã¹¾ãԾ㠣ã½ãÃԾ㠨ãã¾ã¦ãñ ½ãÖ¦ããñ ¼ã¾ãã¦ãá ãã

"No set-back knows this effort brave; Even a little saves from danger grave."

If you find a further clarification still necessary, please write to me.

Vande Mataram, Mohandas."

There was a letter from Devdas today. In a former letter he had, though in the most loving terms, blamed Gandhiji for going on the fast during the strike. Gandhiji's reply :

"Chi. Devdas,

Your letter. You must have received mine also. You are silent as regards your health. That you are serving ? ? (a lady) is to ________________

1. Gita II-40. "Here no effort undertaken is lost, no disaster befalls. Even a little of this righteous course delivers one from great fear." ?'The Gita according to Gandhi' by M. D.

me the best thing you could do. You have written in the matter in the same charming, simple, unaffected manner, as is the description we read in the scriptures of disciples, going out to the woods to render domestic service to their guru. I, for one, cannot gauge the spiritual height to which this service will lift you.

It is not difficult to understand the real import of my refusal to accept, for more than one day only, the increment of 35% which we had demanded. It would have been totally unbecoming for me to stretch my point any further. The millowners even now believe that they have given the increment because of my fast, and not because of the firmness of the strikers. It would have been nothing but an extortion from the millowners, if I had demanded anything more under that situation. The fact that, when I was in the position of getting the maximum from them, I askde for the minimum, shows only my desire to be on the square and my humility and perception of right action. Had I not gone on a fast, the workers were certain to fall from their vow, and the strike would have fizzled out. It was only the fast that sustained them. Under these circumstances, demanding the minimum was the only right course, in order to see that the workers' vow was kept. Only the letter of such a vow should be maintained in such a situation. That was done. The flaws, moreover, that had crept into my vow were diminished, materially diminished, by asking for the minimum. Miss Esther (Farring) has thoroughly appreciated the significance and propriety of the fast. She wired a quotation from the Bible which means,

"Greater love than this no man can show To give his life for the neighbour's woe."

I consider the fast as my greatest achievement in life till now. I had an experience of supernal serenity while it lasted.

I do not get here the joy I used to have in my work at Ahmedabad. Uneasiness lurks in the mind and sometimes agitates it. I do often see that the people have grasped fully the spirit of the struggle, but what makes me worried is a passing appearance in their behaviour which suggests that they have not understood it. As for the work itself, there is no doubt it goes on in full swing, but my mind feels exhausted. The fight for Mohammad Ali's release is a crushing burden, though, I know, it has but to be borne. However, I have completely made my own the faith that God is going to give me the power to lift the load, how-so heavy, and so, deep down in me, there is peace also. Ba, besides, is with me here.

Tell Chhotelal that his pen seems to have got tired again. Let him send me greater details about the work in our weaving section.

Blessings Bapu"

It has been decided to leave for Bombay tonight. The Commissioner's meeting ended in a fiasco. The peasants could not be over-awed and, in the face of the Commissioner himself, they said they would stand by their resolve not to pay their revenue dues. Gandhiji was delighted at this outcome of the meeting and indulged in varied talks.

About the Englishmen he said :

"I have thoroughly studied them and have assimilated their excellent traits. I dare say, nobody may be treating them with as much frankness as I do. Hardly may there be any Indian who has as many friends among them as I have. They never suffer under a sense of helplessness; it is we who do. I have never seen an Englishman worrying how to procure the means wherewith to buy his next meal."

"We can certainly tell the Kaira peasants that through our local struggle, we are fighting for Swaraj for the whole of India as well. The first act of our Swaraj Parliament will be to restore the confiscated lands to the peasants. How is it possible for me, if I am then alive, to forget those peasants who had stuck to their resolve till then ?"

"There can never be a Satyagraha by a government against the people."

He referred to More Sanghwani1 and his famous mare and said,

"Kathiawar is steeped in the heroic spirit, but all gone wrong. Bravery wasted in internecine fights. There is acumen, too, among the people, enough and to spare, but used for intrigue and duplicity. They know only one way to get rich?cunning and cheating."

13-4-'18

Arrived in Bombay. Saw Carmichael and Duboley. Answered these questions put by them:

"Will the movement raise the moral tone of the people?", "Will it make them more loyal to the Empire ?". The interview lasted for an hour and a half. Then saw Chandawarkar and some others.

14-4-'18

Returned from Bombay. A very impressive and moving ex-position before me of the subject : "Love is the motive spring of Satyagraha". Wrote "Instructions to the Volunteers" in the afternoon. Then a letter to Maffey about Mohammad Ali.

15-4-'18

"My body has regained its normal health", said Bapu. Pratt's letter full of grief, anger and irritation at the failure of the meeting he had called. Reply to him. Public reply to Pratt's speech for the press,* letters to Carmichael and Chandawarkar, message* through the Press to the ryots of Kaira, containing an answer to Pratt's speech. Letter to the Lieutenant Governor of Bihar re. Swami Satyadev. Revised both the papers for the Press at night. Other private letters, ten or twelve in number. Such stupendous activity would astound any on-looker. It seems he is the embodied form of the maxim: "Knowledge of the Self is to recognise and attain the Power of the Almighty Soul" as well as of his own comment thereon : "The fully awakened soul __________________

1. A famous outlaw of Kathiawar during the transition period, before the establishment of British rule.

• See Appendix I?2 and 3.

can shake the world without stirring a finger." "My worth is nothing before that Power," he had added, in all humility, at the time I, too, was indirectly given a sage advice through the following words he wrote in a letter to someone :

"A man who has not taken a vow, is like a rudderless boat that is tossed hither and thither, till it strikes a rock and is smashed."

16-4-'18

Danteli and Chikhodra. A very large and impressive meeting at Chikhodra. Bapu's speech, too, rose to the occasion: "I am sure that this place, ruled as it is by the spirit of the great Swami Dayanand, is daily resounding with the sweet chants of Vedic hymns, and that the yogic rules of yama and niyama are obser- ved here. Hence this ground is just the right one where the vow (to refuse to pay the revenue dues) should be taken." His whole speech hung upon this idea.

Letter to the Nayaka1 friends :

"I have been told just now that 25 among you are the first on whom the Government's heavy hand has fallen. If the news is correct, I write this to congratulate you. I believe that the farms which have been listed as 'confiscated', will remain so only on paper. Just the same, as, on your part, you have taken a vow not to pay the dues and to suffer the consequences, there is no sense in giving you any consolation or assurance. The one thing I should do is to congratulate you."

17-4-'18

Visited Ode. The reception by the people was very imposing, but in the meeting the result was nil. The village is ridden by strife among its parties. Bapu wrote the mail for Johannesburg-delightful letters to Manilal, and Mr., Mrs. and Miss West. I can't find copies. He read and corrected Padhiar's (a Gujarati author) 'Antyajastotra' (a eulogy of the 'untouchable') and wrote an introduction for it. All this output of work within the two ____________________

1. A poor low-class community among the Hindus.

hours before the commencement of the meeting. On our return, we two? Shankarlal Banker and I?lost the way. We had to take a round of 4 miles to reach Bhalej station, and a severe rebuke from Bapu followed the mishap.

18-4-'18

Ras. The beautiful scenery and the big maidan, which looked like a natural open-air theatre, was a pleasant surprise to Bapu. Wonderful speech. Use of the word 'lokasangraha'1 in it.

19-4-'18

Nadiad, Ramnavmi.2 Wrote several letters?chief among them to Hanmantrao and some Madrasis. Graduates and lawyers, twenty in all, wrote from Kumbakonam (a South Indian town) to the effect that a teacher for Hindi should be sent to them, since they were eager to learn the language. Bapu thought of sending Devdas.

To the Madrasis:

• "I was delighted to receive your letter signed by so many of

you. I shall send you a teacher, as fast as I can. I am trying to secure the services of a volunteer who would teach Hindi for the love of it. The success of this great national effort depends almost entirely upon the presidency of Madras. But I have great faith in the Tamil brethren rising to the occasion. There will be no limit to our power for serving the land, as soon as we make Hindi the common medium of expression, throughout the length and breadth of India."

Manu Subedar (a rich influential Bombayite) paid a visit. Talks with him. "We don't want your money. Money collected in Bombay and sent from there, would have an extremely demoralising effect on the presents here," said Bapu to him. Subedar racked his brains at night to find an exact Gujarati equivalent _____________________

1. The word occurs in the Gita III?20. Mahadevbhai translates it as "guidance to mankind."?The Gospel of Selfless Action by M. D. p. 178. 2. Birthday of Rama, Chaitrasud 9, (Navami?ninth, Chaitrasud? bright half of the month Chaitra).

for the English word 'pale-faced', Bapu was at last tired and told him "Now, please ! Save yourself the trouble. The word 'gora' (lit? white) will do for us."

20-4-'18 and 21-4-'18

Ajarpura, Kasol and Samarkha.

Meetings at all the three villages. Remarkable speech at Ajarpura. "One of the objects of this Satyagraha is to resuscitate our old grampanchayats (village-communes)" Subedar was indisposed and vomitted during the round. We went to Ahmedabad at night. Saw Ambalal (Sarabhai), Anandshankar (a scholar and arbitrator in the workers' strike dispute) the next day. Returned from Ahmedabad at night. In the train Bapu talked of a Maharashtrian gentleman who has come from Ahmednagar to pick up the art and science of Satyagraha. "These people" expostulated Bapu, "are under the impression that all this (Satyagraha) is like studying a mechanism, everything about which can be immediately learnt up by merely watching its working. This is a common fault with all Maharashtrians from the smallest of them to even such great men as Prof. Karve." But Joshi and another Maharashtrian friend, who visited Bapu in Delhi on the 28th., drew from him a favourable comment. As they took only 5 minutes of Bapu's time, Andrews remarked, "These people are very wise. They won't take a minute more than necessary." "Yes," Bapu agreed; "that is the white side of Maharashtra."

22-4-'18

Meetings in the morning at Pandoli and Sunav. Overflowing enthusiasm at Sunav where nearly 2000 people attended the meeting. But Pandoli welcomed us with the Indian drums and cymbals (jhanjh-pakhaj), whereas at Sunav there was a modern musical band. Bapu commented, "In the band at Sunav, we missed the melody and the natural simplicity of the indigenous drums and cymbals we enjoyed at Pandoli. We have to take particular care to see that our activity too, does not degenerate into the artificiality of that musical band. In our drums and cymbals, the age-old melody of India has been preserved, while the band, with its discordant notes, jars in the ear. Our activity, also, must be full of harmony and sweetness." Excellent speeches at both the places. Letters to Pratt, Ghosal and the Viceroy after returning to Nadiad.

Left for Bombay by the mail at night. Such rush and over-crowding that we were separated.

23-4-'18

Immediately on getting up, I saw Bapu writing in the mail train letters to Maganlal and Ba. Among other things that Bapu had heard from Ba, was the fact that Maganlalbhai and Santok (Mrs. Maganlal) had quarrelled. Hence, his letters with a view to smooth the matter.

"Chi. Maganlal,

Ba told me that high words had passed between you and Santok and that you were looking dejected. I wish you never involved yourself in any friction. You must remember to be patient in your attempts to develop the soul of Santok. Impatience may indicate want of love. We must be content, if we have done our duty, i.e., taken care to see that we do not support anybody in the wrong action he or she may be taking. It is your worry that consumes you and blocks your own evolution. It is high time you extricated yourself from this sad state.

½ãã¨ããÔ¹ãÍããÃÔ¦ãì  ?ã?ãõ¶¦ãñ¾ã Íããè¦ããñÓ¥ãÔãì?ãªì: ?ãªã: ã1 ?ããØã½ãã¹ãããä¾ã¶ããñ¡ãä¶ã¦¾ããÔ¦ããâãäÔ¦ããä¦ãàãÔÌã ¼ ããÀ¦ã ãã

Objects touch the senses and we feel Pleasure and pain and heat and cold; Contacts fleeting they, they come and go; Be not by them subdued, O Bharat bold !

________________________ 1. Gita II?14, "O Kaunteya ! Contacts of the senses with their objects being cold and heat, pleasure and pain; they come and go and are transient. Endure them O Bharata !" ?'The Gospel of Selfless Action' by M. D

Meditate over this verse and assimilate its precept. It is charged with the power to transform us. For me, I can say, the verse has afforded peace during times of great anxiety and trouble. You must also make use of Santok as a mediator, to end the differences in Bhupatrai's family. They can and must be made up."

"My dear Kastur, (Kasturba?Mrs. Gandhi)

You must give a mother's love and solace to Maganlal. He has left his home and parents to make my work his own. If there is anybody at present who is fit to inherit my work and responsibility, it is he. Who, but you, can arm him with a mother's moral support and strength ? It is your business to share in his sorrows, to serve him with maternal love and sympathy at his meals and save him from many a worry. There is another thing you may look after?the quarrels between the members of Bhupatrai's family. You are the right person to bring about their reconciliation. I wish you kept yourself busy doing such silent service. Therein lies real learning and real greatness. You need have no constraint in wearing a borderless white sari1. I will try to come soon."

Attended the meeting of the 'Beggar Committee' at noon and took his meal after his return. I kept waiting for him in order to dine in his company.

A public meeting on the Kaira trouble was held at night under the auspices of the Home Rule League. Hon. (V.J.) Patel was the President. Tilak also came up unexpectedly. Patel began his speech in Gujarati, and the speeches delivered there were either in Gujarati or Marathi. Patel made a speech with inebriate excess. Subedar, Horniman and others also let themselves go, and made Pratt the butt of their ridicule and sarcasm. Bapu's speech was restrained, gentle and full of good taste.

24-4-'18

My coat, with Rs.125/- in cash, and a deposit receipt for Rs.2500/- was stolen in Bombay. Bapu saw Maulana Abdul ________________ 1. Hindu widows alone used to wear such saris

Bari in the morning. Jamnadas came on a visit in the afternoon and during the long talks with him, Bapu said "I disliked entirely the tone of yesterday's speeches. The Englishman is deeply hurt at his name being made the target of scoffs, and that is exactly what happened last night. I will have to raise a protest against such speeches some day."

Started for Delhi at 4.30 p.m. We finished our meals before the fall of the evening and had a short chat. On the ground of his acquaintance with Bapu, as a volunteer at the Lucknow Congress, a Sindhi student came to see him in the afternoon. Bapu put his visit to good use by asking him to buy our tickets, and occupy our seats in the train till we came up. During the journey the student came again into our compartment. He said he had received military training as a cadet in the Indian Defence Force. Bapu was quick to see in the statement a good chance for the Ashram boys. He said, "Will you not be good enough to stay in our Ashram for a few days, and give our students the training you have acquired? When does your vacation begin ?

My father came to meet us at Navsari station and was very happy to see me doing well. The one question that Bapu put him, late when the train was about to start, was : "Well, aren't you satisfied and free from worry now ? After a short silence, my father replied, "Yes, sir."

25-4-'18

The next morning, he wrote all his letters for the day, even as the train was running. Then he talked about many persons, about Harilal, about Subedar, Banker and many others. Harilal had asked me to procure a recommendation for him from Manu Subedar and send it to Calcutta. As I had raised no objection and timely submitted to Harilal's wishes, Bapu gave me what I should call a fatherly admonition. I was both amazed and charmed with it, as it showed at once Bapu's unparalleled love and concern for me, his intense desire to round off the angles in my nature, and, what was still more remarkable, his perfectly correct discernment of my faults. I have never been pleased so much by his praises of me, as by this-his deep insight into my foibles. "You are extremely pliant," he began; "and this I point out not as a merit in you, but as a defect. You succumb completely to the atmosphere around you. You do not display the mettle to resist and rise above a debasing environment. That means you would be a prey to evil influences, if you happen to be in their midst. You are like a painter who cannot help depicting obsce- nity in his portrait, if he chanced to see an indecent scene. In-stead of completely detaching yourself from an unclean surrounding, you take interest in it, are even tickled at it." "

Your analysis is perfectly correct, I admit," I replied, "and I am going to strive hard to remove the defect. But how can I arrogate to myself the work of reforming such a big man as  ?" "Where's the question of reforming anybody else?" rejoined Bapu. "Nobody ever reforms others in this world. We have to reform only ourselves. Get mentally detached from your associates, and, through this simple aloofness, you can stamp your presence on others. People must realize that some kind of talk has to be discontinued, immediately you happen to come to them. You can be said to have impressed yourself on others, only when they would be ashamed to use filthy language or talk about any indecent incident in your presence. You must learn to remain always in an entirely pure environment." I told him that, though I knew the close relationship between art and ethics, it was my nature to enjoy unhealthy literature for the sake of its attractive style or its gripping subject-matter. "I have been observing that trait in you almost since you came to me," said Bapu.

Bapu : "In the whole Bombay crowd, only one man caught my eye-Banker. But wait. There was Umar (Sobhani) also, a stalwart Muslim. The Muslim, as a rule, is a man of strong likes and dislikes. That apart, he is an excellent man and is highly cultured too".

"Harilal threw away his whole life in a moment by one false step. I see in him all my faults magnified and my merits minimissed, as we see in some special mirrors reflections of objects larger and smaller than their size. My virtues, generosity for instance, have been enlarged in him into defects. I feel that Devdas has been born to compensate me for the dissatisfaction I feel from my three other sons."

As we were going to the station, Bapu, disclosed an unknown fact of his life: "On my return from England, I sold away practically all the ornaments of Ba, in order to pay off my debt for my educational expenses in England. Do you know the only ornaments Ba possesses are the pair of gold bangles she wears on her wrists? Harilal, too, can do likewise. The custom in our caste enjoins that Rs.1700/- worth of jewellery is the minimum a bridegroom's father must give as a gift to the bride. And the bride's parents are not required to give her anything. The caste does not object to the use of this jewellery by the husband in order to tide over a difficult time in the family."

At Bharatpur station Bapu went into the first class compartment in which Chandawarkar, Paranjape and Patel were travelling. They must have talked a lot. When he re-joined, I asked him, "Could you make them agree to combine and speak with one voice at the Viceroy's meeting?" He heaved a sigh and said, "Noo. There was not much difference in their views, and they were discussing what they should do there. But our great men appear so small to me! These three, for instance. They didn't seem to be in earnest. Their attitude showed that they did not believe that this occasion called for serious thinking."

A reporter of 'The Hindu' Vyasrao, joined Bapu in the train at Mathura station. They talked about conscription, and voluntary recruitment. "How can you," the reporter submitted, "wedded to non-violence as you are, encourage recruitment in the army ? Please clarity your stand." "I am definitely opposed to war as such," Bapu explained, " But I would support the attitude of one who approaches me with a fixed desire to fight I would tell him to enrol himself in the army." The reporter was be-fuddled. Bapu said :

• "I recognise the existence of human passions, and before a man

learns to die, he must be capable to strike. To one who comes for the advice whether it is right to fight or not, I would distinctly say 'No, it is not.' But to one who comes with the clear conviction in his pocket that fighting is right, but is doubtful whether it is right to fight on a particular occasion, I would advise him that the present is the right moment to fight."

After giving this clarification, Bapu asked the reporter, "Do you see my point now ? If you do, explain it." The reporter said something, but he did not appear to have caught Bapu's view. Bapu then said :

• "Take a concrete case. There is my son who tells me that he

cannot do without marrying. I do believe that celibacy is the best for him, and yet I must allow him to marry, simply to ensure that he does not go wrong, and after his marriage persuade him to be more and more continent."

26-4-'18

He showered his love on me, and gave me a parting embrace, before he retired last night. But the first thing he did in the morning, was to call me and read me a lecture :

"What shall I say, when you did it all out of love ? But I must say that spiritually you have erred. Why did you not take your meal the other day till I came back ? I was deeply pained to find you waiting for me. If you desisted from having your meal out of a feeling of love for me, let me tell you that that love was mistaken love. If you wanted to have the joy of my company at dinner, it was simply self-indulgence. I wanted to send you somewhere immediately on my return, but I saw that you had not had your meal, and was forced to give up the idea. How can I take work from you this way ? You are prone to mistaking your bad habits for good ones. Are not our relations too close now for standing on any such formality ? Your father and Durga have joined in pampering you rather too much."

In the morning, he attended the preliminary meeting called by (Sir Claude) Hill. At the very commencement of the meeting, Bapu raised his objection against the absence of Tilak, Mrs. Besant and Ali brothers. Hill asked : "Who resents their absence ?" Only Bapuji said, "I resent," Nobody supported him. He returned from the meeting disgusted and annoyed. Began to pen a letter to Hill. Showed it to Andrews. It underwent several corrections. Mazhar-ul-Huq (ex-president of the Muslim League) also was there to help him.

• "Dear Sir Claude Hill,

It was not without considerable pain that I had to decline the honour of serving on any of the Committees that will be appointed at the eventful Conference and of speaking on the main resolution. I feel that the Conference will be largely abortive with the most powerful leaders excluded from it. The absence of Mr. Tilak, Mrs. Besant and Ali Brothers from the Conference deprives it of any real weight. I must confess that not one of us, who were present at today's meeting, has the influence of these leaders with the masses. Refusal to have them at the Conference, shows that there is no real desire to change the attitude hitherto adopted by those who are holding the reins of the Government. And, without any real alteration in the spirit, all your concessions will lose their grace and force, and will fail to evoke genuine loyalty from the masses. How to evoke in the Indian the loyalty of the Englishman, is the question before the Indian leaders. I submit that it is impossible to do so, unless you are prepared to trust the trusted leaders of the people and to do all that such trust means. So far as Ali Brothers are concerned, there is no proof of their guilt before the public, and they have emphatically repudiated the charge of having corresponded with the enemy. Most Mohammedans think what the Ali Brothers think on the situation.

I feel that for other reasons, also, I could not effectively serve on the Conference. I have just read the Home Mail papers. They deal with the Secret Treaties. The revelations make painful reading. I do not know that I could call the Allies' cause to be any longer just, if these treaties are truly reported. I do not know what effect the news will produce on the Mohammedans of India. The Government will best serve the Empire, if they were boldly to advise His Majesty's Government to recede from the false and immoral position they placed themselves in by these treaties. No one will be more glad than I would be, to find that my reading of the papers is totally incorrect.

There will be no domestic peace in India, so long as local officials administer affairs, as they have been doing in Kaira. I am sure the Viceroy does not wish that people should not resist injustice and tyranny. I do hope that the contemplated spoliation in Kaira will be stopped at once, and the just demand of the Kaira people will be complied with.

I would like to warn the Government against accepting or initiating conscription. I hope it will never flourish on the Indian soil. But in any case, it ought not to be introduced until all voluntary efforts have been honestly made and have failed. You will admit that the leaders have, with remarkable restraint, hushed all the tales of forcible recruitment that is reported to have gone on hitherto. I venture to think that the danger point has been reached.

Lastly, a thorough education in Home Rule has now so widely penetrated the masses, that nothing short of very substantial evidence of the near advent of Home Rule will secure the real co-operation of the people.

You will now understand and, perhaps, appreciate my reluctance to speak or to serve on the Committees. I can best demonstrate my good wishes by abstaining from the Conference. Will you please place this letter before the Viceroy at the earliest possible opportunity ?

Yours sincerely, M. K. Gandhi"

After the letter was completed, Malaviyaji came up. He thought the letter rather too strongly worded, but could not suggest any improvement except the one of adding 'and oblige' at the end of the letter. Bapu, however, rejected the suggestion. Andrews started for 'Metcalff House' to hand the letter personally to Hill. Bapuji and I accompanied him. Seeing us walking, Malaviyaji, who had left earlier, got down from his carriage and joined us. Various subjects were discussed on the way. Malaviyaji said that he makes his son read to him, 'Secret of Success' and 'Plain Living and High Thinking' and he himself quotes apposite verses from the Mahabharata during the reading. The statement drew a smile from Andrews. Malaviyaji saw it and felt constrained to give us a harangue upon the excellence of the books. After a short walk with us, he separated from us to pay a visit to a friend. While Andrews often spoke of the letter in the highest terms such as 'splendid' and 'Magnificent', Bapuji remarked, when Pandit Malaviyaji was no longer with us.

• "I am sure Panditji has not liked the letter. It is good that

he came after the letter was finished. Otherwise, we would never have finished it at all. He would have us wash it to nothing."

Malaviyaji rejoined us and the chats touched various ordinary matters. We reached 'Metcalff House' and Andrews went in to hand over the letter to Hill. On his return to us,. Andrews gave us a detailed report:

• "I encountered Hailey on the way. He asked what I was about at

that late hour. I said I wanted to see Sir Claude Hill. He offered to take me there. He went in and told Sir Claude that I was waiting outside, Sir Claude came and hastily told me, "Well, Mr. Andrews, I am so busy, I cannot give you a minute." I said, "I do not want a minute. I wanted to deliver this letter into your own hands. It is a very important letter, and I hope you will read it tonight."

27-4-'18

Bapu did not attend the Conference and sent a copy of the above letter to Maffey. In a covering letter he wrote :

• "The development the whole situation has since undergone, in

my opinion, renders the discharge of the (Ali) Brothers more than ever imperative. After considerable hesitation and deep thought, I have come to the conclusion that I cannot take part in the Conference, and serve the cause for which it has been called. My reasons are set forth in my letter to Sir Claude Hill, copy of which I beg to enclose herewith. I do not know whether His Excellency would still like to see me about the Brothers. I am in Delhi upto the 29th, and can naturally prolong my stay, if necessary."

This letter was sent at 11 a.m. Within a short time came Maffey's reply, which stated that the Viceroy wanted Bapuji to interview him at 3 p.m. So the interview did take place after all and it lasted for 2 hours. "Don't wreck the Conference by keeping out of it. You may, if you like, wreck it from within. You can place all your views and facts before your friends, and try to persuade them to your view. But do you think anyone will agree with you? If you don't attend the Conference, your absence will have a very bad effect on India," ?this was the gist of the Viceroy's plea.

Then the question of the Secret Treaties came up. The Viceroy said, "Are you sure that the Treaties have really been made ? You can't say anything before hearing the other party." In his reply Bapu put before the Viceroy everything about that paragraph in his letter quite honestly.

"I do not read the papers and am usually ignorant of events. But Andrews gave me several issues of "The Nation", and from them I came to know of these Treaties. Both Andrews and I felt that your attention must be drawn to them, and I wrote about the matter. I have no special information beyond what is given in those issues. It is true, I admit, that we must hear what the Cabinet has to say about it."

28-4-'18

A serious conflict raged in his mind all through the morning on the question whether he should or should not attend the Conference. To Andrews he said:

• "The spirit of chivalry in me gets the better of the spirit of

justice. I was simply cut up when he (the Viceroy) said, "You will be alone in India some day. There will be none to agree with you or follow you. Try to persuade your friends about what you say, and you will see what I say."

Before going to the Conference, Bapuji sent Andrews to Sir William Vincent to get an appointment fixed with him. Andrews was made to wait for quarter of an hour in a bathroom. Then he said he could give Andrews about a minute only. He did not even shake hands with him, but straightway launched with, *"Well, Mr. Andrews, what can I do for you ? Bapuji saw him at 10 a.m. To Bapuji also he was curt: *"I cannot give you a single minute. What has the Brothers' question to do with the recruitment question?"

• Bapuji said, "It has a lot to do. The whole question of

recruitment will be solved by the release of the Brothers."

• Sir William : "Well, what have you done for the war ? So far as

I know, you have simply given a lot of trouble to the local authorities."

• Bapu : "I did a lot of work in England. I offered to do similar

work here, but the offer was refused."

• Sir William : "Goodbye."

That was all. The interview ended and Bapuji came back.

Attended the Man-Power Committee of the Conference, but spoke not a word there. When he returned from the Conference in the evening, he decided to send a letter to the Viceroy after the end of the Conference, as he had sent one before its commencement. The letter was drafted. It was a remarkable letter containing a demand for the grant of self-government to India and the repeal of the Arms Act as well as the Press Act immediately. The letter was discussed at Malaviyaji's residence late till the midnight hour. Malaviyaji had agreed to sign the letter then, but in the morning he retracted and refused to sign it. In the absence of Malaviyaji's signature, Bapuji decided not to send the letter to the Viceroy, though 17 others had signed it. Then he thought of speaking in Urdu at the Conference, since he was asked to propose a resolution. So he sent Andrews to get the necessary permission. The Viceroy not only gave it, but sent the following message with it : *"Please assure all your friends that I have already done what I possibly could do. The Scheme submitted will not be exactly the Congress-League Scheme1, but will substantially be like it. I hope to-morrow there will be no bargaining, no huckstering therefore. The whole world ? especially all in England?will be watching with anxiousness what happens to-morrow, everybody's eyes are fixed on to-morrow, and I do hope that there will be no huckstering."

29-4-'18

Simply with two sentences spoken in Urdu in support, he proposed the resolution that stood against his name. Malaviyaji came to see him in the afternoon. He talked on eugenics, as treated in the stories of the Mahabharata and the Puranas2, about Sri Krishna and Satyabhama, Pundarik and Samba, fruits of observing brahmacharya for 12 years continuously and about love, joy and innocent living among birds and monkeys.

Referring to Malaviyaji's speech at the Conference, Bapu said, "He is now a spent force."

At the Conference hall, Bapu had talked, with Sir Claude Hill also, who then felt ashamed of his conduct yesterday.

He began to prepare a letter to the Viceroy, part of which he dictated to me. At night he and Andrews continued to revise it till 1 a.m. the next morning.

Before going to the Conference, he had written the following letter, intimating his decision to attend it, to the Private Secretary to the Viceroy :

• "In fear and trembling, I have decided, as a matter of duty,

to join the Conference. After the interview with His Excellency and subsequently with you, I feel I could not do otherwise." _______________

1. The Indian National Congress and the Muslim League had jointly sponsored a scheme of reforms, including an agreed (political) solution of the communal question. But the Government afterwards weaned away the League from it, and then foisted their Montague-Chelmsford Scheme, known shortly as the Montford Scheme, including their own communal solution. 2. Semi-historical and mythological Sanskrit books, giving religious precepts through stories, so as to make them easy to understand by the masses.

This was the reply he had received :

• "The Viceroy does not believe in your 'fear and trembling.' Nor

do I.

His Excellency is very glad, indeed, to hear that you will join the Conference. I have written to Sir Claude Hill to inform him that you will join the Man-Power Committee which meets at 11 a.m."

While the letter to the Viceroy was being written at night, a letter from Mr. Maffey was received :

• "Dear Mr. Gandhi,

I now find that in the morning's rush, I did not read the end part of your letter, and only dealt with the first question?your speech.

If I may deal with that, may I say that I know that the Vice-roy felt very much touched by your presence, by the simple words you said, and the way you said them.

I am so glad that you see scope for definite work ahead. It is all wanted and you will not regret it. Standing out for rights is not always the best way of getting them. If you can believe in us, fight for us and don't be impatient with us.

We leave tonight, but if at any time I can be of service, let me know.

Yours sincerely Maffey"

Bapu's reply :

• "It was very kind of you, in spite of your overwhelming work,

to re-read my letter and find time to answer it. Pray convey my thanks to His Excellency for his kindly sentiments.

I am preparing two letters for you which will follow you to Simla. I hardly think they shall be ready before you leave. One of them will contain definite suggestions, in which you may use my services, and the other will simply complete my views on the situation.

My trust in you is not to be easily shaken. I entirely endorse what you say about rights. But I have no business to inflict a long letter on you.

always feel that I am committing a sin when I write to you.

Yours, M. K. Gandhi"

30-4-'18

The revision of the letter which was again taken up in the morning continued all the day through right upto the evening. Andrews went through every word and dotted the 'is' and crossed the 'ts'. The letter that emerged after all this scrutiny and revision, astounded all of us by its excellence. Rudra, Andrews and others lavished praises and called it 'magnificent', 'splendid' etc. It was decided that Rev. Ireland should proceed to Simla by the night train and hand it personally to the Viceroy. He was offered Rs. 70/- but contenting himself with the Inter Class fare, he accepted only Rs.20 /-. The following two letters?to Sir William Vincent and Mr. Maffey? were also written that same evening and sent :

• "Dear Mr. Maffey,

I would like you please to read the letter to the Viceroy and wire to me at Nadiad whether His Excellency has any reason why it may not be published. It is intended to counteract forces of darkness. I am simply besieged with inquiries as to my position. The people are befogged. Dame Rumour is doing all the mischief she can. I want to overtake her. You will forgive me for my apparent impatience.

The other enclosure contains my offer. You will do with it what you like. I would love to do something which Lord Chelmsford would consider to be real war-work. I have an idea that, if I became your Recruiting Agent-in-Chief, I might rain men on you. Pardon me for the impertinence.

The Viceroy looked pale yesterday. My whole heart went out to him, as I watched him listening to the speeches. May God watch over and protect him and you, his faithful and devoted Secretary. I feel you are more than Secretary to him".

• "Dear Sir William Vincent,

I ruffled you on Sunday. But I really came to further the object for which you have overworked yourself. I merely came to tell you that the release of the Ali Brothers was calculated to encourage recruiting. If I did not believe this, it would have been sinful for me to expect you to give me a single minute of your time.

You asked me whether I had brought the authorities a single recruit. I suggest to you that it was not a fair question, and one might truly serve the Empire and yet not bring a single recruit.

I hope you will not resent this letter, but accept it as an honest explanation of a visit which you so hastily misunderstood."

That same day he came to know that the Poet (Rabindranath Tagore) was going to Australia, or somewhere out of India, and was taking Andrews with him. After deep cogitation, Bapu wrote the following letter to him and sent it with Andrews who left for Calcutta :

• "Dear Gurudev,

"Much as I should like to keep Mr. Andrews with me a little longer, I feel sure that he must leave for Calcutta tonight. I know you want his soothing presence by you, whilst you are keeping indifferent health. And you must have him while you need him. We are on the threshold of a mighty change in India. I would like all the pure forces to be physically in the country during the process of her new birth. If, therefore, you could at all find rest anywhere in India, I would ask you and Mr. Andrews to remain in the country, and kindly to lend me Mr.Andrews now and then. His guidance at times is most precious to me.

Yours sincerely, M. K. Gandhi"

The principal letter, which Bapu wrote to the Viceroy, was acclaimed as 'classic' by those present. Bapu himself said that it contained the quintessence of dharma, of Satyagraha and of his other ideals. When the Government's permission was received, it was published in the Press.

Here is the text of that remarkable letter:

Delhi April-29-'18

• "Sir,

As you are aware, after careful consideration, I felt constrained to convey to Your Excellency that I could not attend the Conference for reasons stated in my letter of the 26th instant. But after the interview you were good enough to grant me, I persuaded myself to join it?if for no other cause than cer-tainly out of my great regard for yourself.

One of my reasons for absentation?and perhaps the strongest?was that Mr. Tilak, Mrs. Besant, and the Ali Brothers, whom I regard as among the most powerful leaders of public opinion, were not invited to the Conference. I still feel that it was a grave blunder not to have asked them, and I respectfully suggest that the blunder might be partially repaired, if these leaders were invited to assist the Government by giving it the benefit of their advice at the Provincial Conferences which, I understand, are to follow. I venture to submit that no Government can afford to disregard leaders who represent large masses of the people, as these do, even though they may hold views fundamentally different. At the same time, it gives me pleasure to be able to say that the views of all parties were permitted to be freely expressed at the Committees of the Conference. For my own part, I purposely refrained from stating my views, either at the Committee?on which I had the honour of serving? or at the Conference itself. I felt that I could best serve the objects of the Conference, by simply tendering my support to the resolutions submitted to it?and this I have done without any reservation. I hope to translate the spoken word into action, as early as the Government can see its way to accept my offer, which I am submitting simultaneously herewith in a separate letter. I recognize that, in the hour of its danger, we must give --- as we have decided to give --- ungrudging and unequivocal support to the Empire, of which we aspire, in the near future, to be partners in the same sense as the Dominions overseas. But it is the simple truth that our response is due to the expectation that our goal will be reached all the more speedily on that account?even as the performance of a duty automatically confers a corresponding right. The people are entitled to believe that the imminent reforms, alluded to in your speech, will embody the main, general principles of the Congress-League Scheme, and, I am sure, that it is this faith which has enabled many members of the Conference to tender to the Government their whole-hearted co-operation.

If I could make my countrymen retrace their steps, I would make them withdraw all the Congress resolutions, and not whisper "Home Rule" or "Responsible Government" during the pendency of the war. I would make India offer all her ablebodied sons, as a sacrifice to the Empire at its critical moment; and I know that India, by this very act, would become the most favoured partner in the Empire, and racial distinctions would become a thing of the past. But, practically, the whole of educated India has decided to take a less effective course, and it is no longer possible to say that educated India does not exercise any influence on the masses. I have been coming into most inti-mate touch with the ryots, ever since my return from South Africa to India, and I wish to assure you that the desire for Home Rule has widely penetrated them. I was present at the sessions of the last Congress, and I was party to the resolution that full Responsible Government should be granted to British India, within a period to be fixed definitely by a Parliamentary Statute. I admit that it is a bold step to take, but I feel sure that nothing less than a definite vision of Home Rule?to be realized in the shortest possible time?will satisfy the Indian people. I know that there are many in India who consider no sacrifice too great in order to achieve the end; and they are wakeful enough to realize that they must be equally prepared to sacrifice themselves for the Empire, in which they hope and desire to reach their final status. It follows, then, that we can but accelerate our journey towards the goal, by silently and simply devoting ourselves, heart and soul, to the work of delivering the Empire from the threatening danger. It will be national suicide not to recognize this elementary truth. We must perceive that, if we serve to save the Empire, we have in that very act secured Home Rule.

Whilst, therefore, it is clear to me that we should give to the Empire every available man for its defence, I fear I cannot say the same thing about financial assistance. My intimate intercourse with the ryots convince me that India has already donated to the Imperial Exchequer beyond her capacity. I know that in making this statement I am voicing the opinion of the vast majority of my countrymen.

The Conference means for me, and I believe for many of us, a definite step in consecration of our lives to the common cause. But ours is a peculiar position. We are today outside the partnership. Ours is a consecration based on the hope of better future. I should be untrue to you and to my country, if I did not state that hope in the plainest language. But I do not bargain for its fulfilment. But you should know it. Disappointment of the hope means disillusion.

There is one thing I may not omit. You have appealed to us to sink domestic differences. If the appeal involves the toleration of tyranny and wrong-doing on the part of officials, I am powerless to respond. I shall resist organized tyranny to the uttermost. The appeal must be to the officials that they do not ill-treat a single soul, and that they consult and respect popular opinion, as never before. In Champaran, by resisting an age-long tyranny, I have shown the ultimate sovereignty of British justice. In Kaira, a population that was cursing the Government now feels that it, and not the Government, is the power when it is prepared to suffer for the truth it represents. It is, therefore, losing its bitterness, and is saying to itself that the Government must be a Government for the people, for it tolerates orderly and respectful disobedience where injustice is felt.

Thus, Champaran and Kaira affairs are my direct, definite and special contribution to the war. Ask me to suspend my activities in that direction, and you ask me to suspend my life. If I could popularize the use of soul-force, which is but another name for love-force, in the place of brute-force, I know that I could present you with an India that could defy the whole world to do its worst. In season and out of season, therefore, I shall discipline myself to express in my life this eternal law of suffering, and present it for acceptance to those who care. And if I take part in any other activity, the motive is to show the matchless superiority of that law.

Lastly, I would like you to ask His Majesty's Ministers to give definite assurances about Mohammedan States. I am sure you know that every Mohammedan is deeply interested in them. As a Hindu, I cannot be indifferent to their cause. Their sorrows must be our sorrows. In the most scrupulous regard for the right of these States, and for the Muslim sentiment as to places of worship, and in your just and timely treatment of the Indian claim to Home Rule, lies the safety of the Empire.

I write this, because I love the English Nation, and I wish to evoke in every Indian the loyalty of the Englishman.

I remain, Your Excellency's faithful servant, M. K. Gandhi."

The other letter which Bapu submitted along with this one, requested the Government to utilize Bapu's service in the recruiting campaign. His experiences of the Ambulance Corps he had raised in South Africa and in England, were adduced therein to show his fitness for the work he was requesting the Government to entrust him with.

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