Contents |
January
Went to Matheran for a change of air. After a 13 days' stay there he left it on 13-12-'18. In Bombay from the 14th onwards. Wrote the following letter to Andrews on 6-1-1919 :
"I suppose, I must get used to ups and downs and not feel any the worse for them, because it appears that before I have done with this protracted illness. I am likely still to have many ups and downs. Just at the present moment I seem to be all right. The hypodermic injections to which, I think, I must reconcile myself are producing the expected results. They are intended to whet my appetite and I must confess that my food today is the envy of a gourmand, both as to quantity and quality. But no one knows when I may have a set-back. I dare say a careful observer could even cast a table and prognosticate the next relapse and the others to follow. I am under the hands of a very eminent doctor. He wants to give 15 injections out of which he has given 4. The prospect before me is, therefore, by no means very pleasant and the needle-pricks are decidedly unpleasant. What are we not prepared to bear in order that we may live ?
I observe that the Bishop of Calcutta is dead. It must be a great wrench for you, but I suppose as well that he is free from pain. So far as my convenience is concerned, your having sent Miss Farring to Bolepur was all right. But I did consider your action impulsive. As you assure me that she entirely filled your place, I can have nothing more to say. But I felt from Miss Farring's letter that she could not very well take the higher English classes, or for that matter, even the lower English classes at Shantiniketan. But I suppose there is nothing insurmountable for one possessing the faith that Miss Farring does abundantly and she has succeeded where thousands would have failed. Has she taken her discharge from the Danish Mission, because you talk of her coming to me after her finishing Bolpur ? If she has got her discharge without causing any bad feeling, it is a great thing. I am in Bombay at least upto the 15th. I shall then have to consider the propriety of my going to Colombo. You need not worry about my election as a Congress delegate. I have not come to any final conclusion. When the actuality faces me I know that the way will be as clear to me as the blue skies. I am, therefore, 'careful for nothing'. I am not anxious to go as a deputy, but I shall not avoid the task, if I must perform it. I hope you are doing well.
Mohan"
Letter to Dr. Pranjivandas Mehta :
"My health wanes and waxes like the digits of the moon. Only, it manages to escape from the total darkness of the new moon. I am now completely free from piles, but the trouble is that I have no appetite and the general debility persists."
Letter to Andrews :
- My dear Charlie,
So you have been suffering from influenza. To me the marvel is that you can keep so well inspite of incessant wanderings. But I suppose God protects those whom He wants to use as His instruments, especially when they let Him do the guiding without any opposition. I, therefore, entertain no anxiety on your behalf. I feel certain that you may have all the strength you need for your mission. For me I am still going through ups and downs. I am not clear as you seem to be about the desirability of my going to England, either for the public work I may be able to do or for the sake of my health. I am, however, gradually feeling my way and taking it step by step."
To Maganlalbhai :
"My reveries during these days of illness have opened up such new vistas that I often long to tell you about them. But I can neither write nor dictate owing to the weakness of the body and the lassitude of the mind. The urge is strong today and hence this dictation. My conscience attests that it is not at all owing to any deficiency in my strength of mind or character that I have been making these changes in my diet. I have not been swept into them, but have deliberately made them out of my inner strength and after a detached reflection over the matter. The chief reason that has prompted me is the desire to satisfy you all and friends. I cannot bear to see the look in Ba's eyes. Very often her features appear like those of a cow intent on saying something, but incapacitated by dumbness and speaking through its appealing eyes. I do not fail to see the fact that there is an element of selfishness in that helpless look of Ba. All the same her humility coupled with her modesty conquers me. I am, therefore, impelled to yield to her wishes wherever possible. Only four days ago, Ba was lamenting over the fact that I did not take milk and suddenly burst out, "you may not have cow's milk, but what's wrong with goat's milk ?" It was a star-tling idea which set me thinking. The goat or any pain inflicted on it, was entirely out of my mind at the moment when I took the vow to abjure milk. I was then completely ignorant of the very fact that goat-milk also is used for human consumption. My vow was wholly confined to the use of cow's milk. Even the buffalo was not in the picture then. But to take buffalo's milk was to stab the spirit underlying my vow. There is nothing of the kind with regard to goat's milk. So I thought I should be able to comply with the appeals and protestation of friends to a great degree, if I took that milk. Though in a way my resolve to abstain from milk loses much of its substance after my knowledge about the harmlessness of goat's milk, yet it does not become entirely meaningless. Be that as it may, the point is that I am glad at this relief from the strictness of my vow, because the agony of my friends was increasing day by day and cables from Dr. Mehta were pouring in. There is little difference between cow's milk and goat's milk, if the goat is properly looked after and fed. The fact that in England the goat yields even more nourishing milk than the cow has been stated in several standard books on the subject. Indian goat's milk is regarded as lighter than the cow's, but this is a fact in favour of its use, not against it. But whether it is better than cow's milk or not, the point is that I can now say that I have taken all the steps I could towards the recovery of my health. I even allow the doctors to give me injections of iron, arsenic, and strychnine. If after so many concessions my health does not return to normal, it can never be legitimately argued that it will do so, if I give up the vow of confining my diet to five things only. So now nobody has any right to grumble against my obstinacy. We have only to patiently wait and watch the result of these so many changes. I have indeed thus given concessions to the body but every moment my conscience asks, 'What is the meaning of this desperate effort to save oneself from death? Is life worth all that flurry ? Is there any reform really so essential that one has but to keep oneself alive at any cost in order to strive for it ?' When I think of the plight of the great Kaiser, it seems to me that like our pieces on the chessboard man himself is but a helpless pawn in the game played by some invisible and powerful Personage.
He may strut all over the sphere of the earth, but in fact man is proportionately far smaller than an ant moving on the surface of a football, and like it man is always rushing into ignorance and doom. Despite these incessant thoughts, however, there has never been a shred of doubt in my mind as regards what we must do. As we cannot live without activity of some sort, there can be only one right channel along which it should flow and that is the service of others. The man who engages himself in it can experience supernal peace. In our Ashram we must conduct such beneficent activities. Suggestions on weaving and sowing jowar have been sent to you and you may do what you think best about it, but let me know what you do about them. Let me repeat that you can employ a servant for the kitchen, if necessary.
Blessings, Bapu"
It is now four days since the use of goat's milk as an experimental measure was begun. The ratiocination behind the change has been given in the above quoted letter. Today there was a fresh suggestion? that of the use of albumen water. Bapu frankly admitted: "I would certainly take it, if there was no possibility of others copying me in the matter. It has been quite clear to me that those who take milk can have no objection on moral grounds against albumen water. In fact it is more in consonance with the principle of vegetarianism than milk. For myself I am going to press anyone who needs albumen water to take it and have no qualms. It is only for the sake of the public good (lokasangraha) that I desist from taking albumen personally, because the people would simply copy me (blindly) as the Gita verse ¾ãªá¾ãªãÞãÀãä¦ã ÑãñÓ?: 1 says.
Formidable strike of mill workers in Bombay. Joshi (a labour leader) came yesterday and told Bapu, "I am going to request the Government to appoint an Arbitration Committee as soon as possible. Are you willing to work on it as a member, if you are appointed ?" Bapu agreed to the proposal. The next day Bapu requested Mr. Jehangir Petit (a millowner) to come over to him and let him know the facts. Mr. Petit gave them solely from the view-point of the mill-owners: "We have already given them 35% increase. We did make huge profits formerly, but we are now working at a loss. It is true that the prices of corn etc. have gone up, but is not the idea of increasing the wages in proportion to the rise in prices quite impossible ? And there is also the question of prestige. They have not cared even to let us know what their demands are. How can we grant any increase to those who go on a sudden lightning strike ? The least they should have done was to give us some previous notice. And yet there are some mill-owners who are prepared even now to grant 10% and some others even 15% increase. But let it be clearly realized that we (mill-owners) are prepared to let the strike
__________________________ 1. Gita-III-21. "Whatever the best man does is also done by other men; what example he sets, the world follows." The Gita According to Gandhi, by M. D. p.179.
drag on for even 2 months. And who is going to make up for the daily loss of
lakhs of rupees we are put to at present ? Will the strikers agree to a
reduction of wages when in future the prices go down ? You must rather tell
them, "Give up the strike and resume work. Trust us and we will secure for you
10 or 15% increase."
Bapu said today, "You know, I suppose, that Bishop Butler burnt all his writings except his 'Analogy'? What a good thing, if many publications get the same summary disposal ! If I could have my way, the first books I would burn would be all the Law Reports. If somebody wrote something 300 years ago, even that is accepted as a precedence which has to be followed, no matter how worthless it be. There are no such embarrassing Law Reports in France."
Bapu slowly plodded through a letter in his own hand to Ramdas :
"There is no doubt that Manilal is working very hard, and you must stay there with him for the present in order to help him. Gradually, Manilal will be able to raise the status of "The Indian Opinion." Once you begin the attempt with self-confidence, you also can write original articles. There is only one kind of knowledge necessary for success and that is the knowledge of facts. If you possess agricultural knowledge you can assuredly write good articles on the subject. Many persons fail as writers just because they scribble away articles without having any real knowledge of their subject. If you gain mastery over some simple subject and then begin to write on it, you are sure to be a successful writer. You could have given a very good report of Sheth Kachhalia's death. With such small beginnings a habit is formed and then even weighty articles can be written. When Polak came to me, his articles at first were very long and insipid. After four months' experience he could write tolerably well and after a year he was an adept. The great difficulty with you is want of confidence in your own capacity. There is no reason to believe that you are a dunce. I am certain you have great innate powers and if only you begin to take interest in reading and writing, the results are sure to be very good? ?"
The following letter was received from Mr. Jehangir Petit in answer to his talk with Bapu.
- "With reference to our conversation of yesterday, I have to
request you not to move in the matter. I incidentally mentioned to the mill-owners at our meeting yesterday the gist of our conversation, but they were all of opinion that the matter was one which should be settled and was capable of being settled by the employers and the employees themselves without any outside interference.
Yours sincerely, J. B. Petit"
Bombay : Bapu was operated upon for piles today. Slept till 8.30 p.m. Because unconscious then and began to rave. The last outburst during the delirium was very significant : "These two things are a 'must' for the Government. It has but to annul the Salt Act and nationalize the milk industry. It passes my understanding how such a cruel tax as this on salt was meekly accepted by the people. The whole country could have been inflamed to revolt against the Government at the time the law was passed. How could there be a tax on salt so indispensable to human life ?"
After he came to his senses he began to dictate letters at 12 midnight. Narhari1 had adversely criticised Bapu's amendment in his vow to abjure milk : "We are all glad to learn that you have begun to take goat's milk. But there is greater strength in giving up the vow straight away than in discovering new im-plications from it in order to discard it, stage by stage, etc." _____________________ 1. Narhari Parikh, Editor of Diaries.
Bapu's reply :
"Bhaishri Narhari,
Early at 0.30 a.m. I am dictating this letter. My operation for piles was performed yesterday. Intense pain followed it and I was given an injection of morphia. That brought about stupor and then sleep. Right from 2 p.m. yesterday I slept upto 12 midnight. My brain is therefore now cool and I do not think I shall have any sleep for some time more. It is, besides, Mahadev's turn to keep vigil just now. I am therefore in a mood to dictate a reply to your letter :
"Everyone hopes that as a result of this operation I shall have no piles' trouble any more. In that case there is every chance of my rapid recovery. My stay here, however for a month or so is certain. Before I leave for some other place I will pay a visit to the Ashram. I wish you all not to worry over my health.
I am very glad to read your comment on the relaxation of my vow about milk. When a man feels that his friend is succumbing to weakness under the pressure of illness or any other cause, it is his duty to draw the friend's attention to the fact. So many temptations come in the way of a man's (spiritual) progress and Nature has endowed such easy bypaths to entice him into self-delusion, that even a constantly vigilant person is sure to fall into a temptation, if he is morally weak or if his renunciations are not the outcome of a real apathy towards sense-pleasures (vairagya). This is why friends must be, as I have shown above, sentinels to guard each other's purity. I wish you all to perform that duty thoroughly. Therein lies your (moral) progress as well as mine. I do make it a point to consult Mahadev before making any important change in my life, but I have always had a feeling that my consultation with him does not yield the best results, as, owing to his all-absorbing love for me, he cannot fully discern my flaws, or, if he does, he simply overlooks them. I would have been gladder if you had written your comments in a letter direct to me (instead of to him). At least to this extent I am certain of myself : I can properly evalute the worth of an adverse criticism, because I have sufficient detachment for the purpose. Where, therefore, there is a disagreement between my view and that of anyone among you, I should be apprised of the fact. The information will not have a serious effect on my brain (even in this sickbed) and I shall be saved from the plight of being a judge of my own acts. Speaking for myself, I have no doubt that I have been able to keep to my vows very carefully and very successfully. Before I began to take goat's milk, I had given the matter a full 24 hours' consideration, and to me it is certain that whenever I have given any concession in the observance of any vow, I have done so for strong and justifiable reasons. There is no impelling urge in me to continue to live and, though 5 months have elapsed since I feel ill, my indifference to whether I survive the illness or not is as complete as before. When I took my vow it was impossible for any other kind of milk, except that of the cow or the buffalo to be present in my mind and in fact I was then thinking only of these two kinds. It was after deep reflection that I had taken this milk vow. I took it because I was deeply stirred at that time by the consciousness of the cruelty that the cow and the buffalo suffer from.1 What was my ______________________________ 1. As regards his resolve to abjure milk, Gandhiji writes in his Autobiography:
"It was from Raychandbhai that I first learnt that milk stimulated animal passion. Books on vegetarianism in English strengthened the idea, but so long as I had not taken the brahmacharya vow I could not make up my mind to forego milk. I had long realized that milk was not necessary for supporting the body, but it was not easy to give it up. While the necessity of avoiding milk in the interests of self-restraint was growing upon me. I happened to come across some literature from Calcutta, describing the tortures to which cows and buffaloes were subjected by their keepers. This had a wonderful effect on me, I discussed it with Mr. Kallenbach. Mr. Kallenbach said, "We constantly talk of the harmful effects of milk. Why then do we not give it up? It is certainly not necessary." I was agreeably surprised at the suggestion, which I warmly welcomed, and both of us pledged ourselves to abjure milk there and then. This was at Tolstoy Farm in 1912".
Experiences, however, had made Gandhiji change his views on the use of milk. He has given his latest views in his book, 'Arogyani Chavi' (Key to Health), written in 1942 in the Agakhan Palace, where he was then confined. He has stated in effect :
"Though my views in favour of vegetarianism stand, experience compels me to admit that milk and its products?butter, curd etc.,? are an unavoidable necessity for the perfect substenance of the human body. This is an important change in my views on the matter. I have done without milk, ghee etc., for six years. There was no lack of vitality on that account during the period. But owing to my ignorance I fell a prey in 1918 to a severe attack of dysentery, my frame was reduced to a skeleton. With determined insistence I refused to take any medicine, and took the same resolute stand against the use of milk or curd mixed with water. All efforts to re-build the body under these limitations failed. The doctor then put in : "But your vow could only refer to buffalo's or cow's milk. Why can't you take goat's milk ?" My wife immediately backed the proposal and I relented, I must admit that the man who has foregone cow's or buffalo's milk is really bound to eschew goat's milk also, because the last also contains same kinds of (non-vegetarian) substances as the former two. The difference is a matter of degree, not of kinds. So only the letter of my vow was preserved. As for its spirit, it was certainly killed. Be that as it may. Goat's milk was brought to me and I immediately took it. Quite a new vitality pulsated through my veins. I felt strong and got up from the bed. This and other experiences have forced me to turn in favour of the use of milk. But I have an unconquerable faith that among the countless varieties of vegetation on earth there must be some which can be perfect substitute for milk or curd and still be without the latter's flaw as an animal food. But only the future can prove the propriety of my faith."
duty under these circumstances ? Should I understand the vow according to its plain and natural meaning or its suggestive and subtle implication ? I think my interpretation should be as liberal as possible and I should accept the concessions that legitimately follow. But I am not going to admit that in taking goat's milk I am breaking my vow even in a subtle manner. It is indeed true that the dietetic experiment of doing without milk does receive a serious set-back after my use of goat's milk, but a dietetic experiment is not the same as a spiritual practice. The self-restraint and spirituality that lay behind my abstinence from milk have been left completely unimpaired even by this liberal interpretation. The pressure of friends about the use of milk continued to increase as days passed. Dr. Mehta was pouring upon me cables after cables. Thousands of brother-
Indians were very irritated and unhappy at my 'perversity' during this illness. Though Ba did not always shed visible tears and openly bewail my insistence, her whole inner being was under great stress and strain. What should I do in this situation ? There can be only one answer. Without departing one jot or little from my vow I must, within the four corners of its limits, give as much latitude to myself as I can. This much is enough for the present. There are many other arguments still, but I have given only the chief one. If it does not satisfy you and if you continue to see only weakness in my step, do send me your further comments. I shall be very glad if you consult others also and join their plea with yours. At present I am not going to discontinue milk even if I find that your objections are valid. Let not the fear, therefore, that I might give up milk deter you from stating your comments candidly.
I am very glad that you are paying particular attention to teaching Manibehn (Narharibhai's wife) the three Rs. If we can draw all our women out of their ignorance, we will achieve wonderful results."
Another letter :
"Chi. Bali,1
I have your letter. I go through ups and downs in health. As I was having severe piles' trouble for about 4 days, I was operated upon yesterday. Time alone can show whether there will be no reappearance of the trouble. The children are all happy and cheerful. The day before yesterday Kumi2 had taken them with her, but they were brought back before nightfall, as Harilal has specifically written that no change should be made in the children's place of sleeping. I am sorry I cannot comply with your wish. I have to be cruel enough to refuse your request to send them to our place. _______________________ 1. Chi.?Chiranjivi?long-lived, a term of blessings used by an elder for a youngster. Bali was an elder sister of Chanchal behn, alias Gulab behn, wife of Gandhiji's eldest son Harilal bhai. 2. Kumi behn or Kamu behn was another elder sister of Chanchal behn.
It is very necessary, moreover, that the children are not frequently
shuttled to and fro. A teacher, has been engaged for them since
yesterday. Manu1 is recovering under the treatment given to her and
she as well as Rami are growing satisfactorily. If, under these
circumstances, you think exclusively of the interests of the
children, you will not insist that they should be sent to you. But I
wish you to visit the Ashram every month or two or every three
months at the longest and indulge in fun and frolic with them. I
shall have the pleasure of your company besides. The deaths of both
Chhabalbhabhi2 and Chanchal3 have given you a deep shock, I know. If
I could, by any means, shift upon myself the burden of your grief, I
would gladly do so and release you from the life-long sorrow that
has fallen to your lot. You are as good as a daughter to me and
quite welcome to open your heart in your letters. Do write to me of
and on. Ba sends her blessings."
On the 20th the employees of the Mulji Jetha Market, Bombay, offered a peculiar kind of Satyagraha for enhancement in their salaries. They lay down flat in rows of five or six so as to completely block the entrance into the Market and had for their placards, "You may as well tread on the stomachs of the poor and get in," prominently displayed. The leader of the strikers Mr. Jerajani resolved to go on a one-day fast. When Gandhiji came to know of all this, he called him to his presence and rebuked him :
"I don't see any Satyagraha in what you have done. Satyagraha is not a weapon which can be used to exact what you want by force. That is Satyagraha wherein you attain your objective _______________________ 1. Harilalbhai's children : Kanti (boy), Rami (girl), Rasik (boy) and Manu (girl). 2. Harilalbhai's mother-in-law; Harilalbhai's father-in-law was Mr. Harilal Vakhatchand Vora, a leading lawyer in Rajkot (Sourashtra). He was a close friend of Gandhiji, was like the latter, deeply interested in naturopathy and kept with him a good stock of books on the subject. It was from these books that Gandhiji began his study of naturopathy. 3. Mrs. Harilalbhai.
through the method of love. It cannot be justice pure and simple
that you may get through the means you have employed. How can a
hungerstrike prove the justice of your demands ? Is it fair to
imitate my action without getting my approval before-hand ? What you
have done is not 'Satyagraha' but the very acme of 'A-Satyagraha'
(anything but Satyagraha). It is Satyagraha if you do not resume
work and let your employers engage whomsoever they may. That is the
right course of action for you." Then Bapu asked, "For how many days
have you resolved to go without food ?" He was told that the fast
was only for one day. Bapu then said, "Then it is all right. You may
fast, but end it the earliest moment consistently with your
declaration. My case was different. I had gone on a fast to stop
10,000 persons from lapsing from their vow.1"
Bapu's talk raised a storm of controversy. The report in 'The Bombay Chronicle' may be said to have excelled in misinterpretation. I had therefore to draft a letter to the 'Chronicle' denying its statements and explaining what Bapu had said. Bapu commented on the draft: "Your letter does not include what I said bout the propriety of the matter." I replied, "You had spoken only about their hunger-strike, not about their lying prostrate to block the passages through the gates." Immediately Bapu said, "All right. Then make that fact clear in your letter and let it go."
Letter from Miss Esther Ferring :
- "Do we take a vow in order to help and strengthen our
character ? Does God require us to take any kind of vows ? Can a vow not become fatal ? I do ask you, Bapu, in all reverence, because I desire to get more light on the question. I believe that God suffers, because you are now suffering, Bapu, although you _____________________ 1. Reference to Bapu's fast during the mill-workers' strike at Ahmedabad, 1918.
suffer with joy. But if God is a father and if God is perfect love,
does it not then cause suffering to Him, when His children take a
burden upon them, which they are not asked to carry ? If you could
explain me the deeper meaning of the vow it might help me in my own
life."
Reply :
- "My dear Esther,
I shall try to answer your very pertinent question as fully as possible. A vow is nothing but a fixed resolution to do or abs-tain from doing a particular thing. During the Self-denial Week the members of Salvation Army take a vow to abstain from taking jam or other eatable for a fixed period. During Lent the Roman Catholics undergo certain privations. That is also a vow. In each case the result expected is the same, viz., purification and expression of the soul. By these Resolutions you bring the body under subjection. Body is matter, soul is spirit and there is internal conflict between matter and spirit. Triumph of matter over the spirit means destruction of the latter. It is common knowledge that in the same proportion we indulge the body, we mortify the soul. Body or matter has undoubtedly its uses. The spirit can express itself only through matter or body. But that result can be obtained only when body is used as an instrument for the uplifting of the soul. The vast majority of the human family do not use the body in that manner. The result is triumph of the body or matter over the spirit or the soul. We, who know the soul to be imperishable living in a body which ever changes its substance and is perishable, must by making fixed resolutions bring our bodies under such control that we may be able to use them for the fullest service of the soul. This idea is fairly clearly brought out in the New Testament. But I have seen it nowhere explained as clearly and fully as in Hindu scriptures. You will find this law of self-denial written in every page of the Ramayana and the Mahabharata. Have you read these two books ? If not, you should one of these days read them carefully and with the eye of faith. There is a great deal of fabulous matter about these two books. They are designed for the masses and the authors have deliberately chosen to write them in a manner that would make them acceptable to the people. They have hit upon the easiest method of carrying the truth to the millions and the experience of ages shows that they have been marvellously successful. If I have not made myself sufficiently understood or written convincingly please tell me so and I shall endeavour again.
I have undergone an operation. Today is the sixth day. I do not know whether it is a successful operation. It was performed by an eminent surgeon. He is undoubtedly a very careful man. It would be no fault of his, if I have to continue to suffer pain inspite of the operation.
With love, Ever yours, Bapu"
In the morning I went to Mr. Jehangir Petit's bungalow to suggest to him that Mrs. Polak should be paid her voyage fare to England from the Imperial Citizenship Association's fund. He was not there, but I saw Mrs. Jaiji Petit and had long talks with her. She made an excellent impression on my mind and I said to Bapu what I thought about her. He spoke out immediately, "O, she is a veritable angel ! She has all the best qualities of the Parsi community and none of its faults. She is never conscious that she is a millionaire's daughter. As in this matter, in everything else she never fails to express her own independent view and then says, "I have had my say, and now you can do as you please." It is owing to this attitude that she has been able to get on with a man like Jehangir."
Freemasonry was the subject of our talk in the evening. He said, "There is no black magic worse than freemasonry, but in order to fight it should have to go through a literature whose vastness passes our imagination."
Dictated today the Introduction to Narhari's book.1 Bapu then remarked, "I remember so many incidents of that struggle and with such vividness that I think no one else can reproduce the story of the fight as well as I. If I once begin to write. I can easily fill 1000 pages, and the narrative may grow into an epic. But I have no idea when, if at all, it will be written2. If we go to England and carry with us an abundance of material on the subject we can do the work there during that period of leisure and rest."
Narhari's letter in reply to Bapu's (p.272 d.21.1.19) on the question of the latter's vow about abjuring milk :
"There is certainly perfect charity of heart in your step (of taking goat's milk), but only the letter of the vow has been kept thereby. If we regard milk as akin to flesh (i.e. non-vegetarian food) goat's milk is quite at par with cow milk."
Reply :
"Your letter has been read to me. I am very glad that you have frankly written what you think. I send this reply in the hope of getting a still more detailed exposition of your view. The broad meaning of my vow can be no other than what you say it is. Hence it was that on the very day when I began to take goat's milk, I declared, 'The real joy and zest in keeping the vow have now evaporated. I can no longer make experiments in milkless diet. Nor can I now be proud of the fact that I do not take a single non-vegetarian substance.' All the same even after listening to your letter I feel that my vow is not broken. I think that in the restricted meaning of the vow my interpretation is correct. The very idea of goat's milk was entirely out of my mind when I took the vow. And I am prepared to go to the length
______________________ 1. "Vasahati Prashno", (Problems of the Indians Overseas). The book contains chiefly the translation of Gokhale's speeches on the problems of the South African Indians. 2. Later on Gandhiji was able to write the book. It is entitled "Satyagraha in South Africa."
of saying that the fact that there were big loop-holes left in my
two vows shows the crystal purity underlying them.
As regards my vow of taking only five articles in a day1 I can rightfully have a concession when I stay in a foreign land and in the case of the milk vow the goat came to my aid with the kindness of a mother. There are many instances in our scriptures of vows being kept only in their literal and narrow sense. I can only now understand the propriety and sense in such concessions given by our scriptures. It is better to say of a man like myself that he kept the letter of the vow than to say that he broke it. I suppose I can now carry on with goat's milk. But there are people, and there will be more of them, who assert that I cannot regain my old vitality in full, unless I take cow's milk. But it is certain I am not going to take cow's milk even if their fear proves true. I will not, moreover, be able to get goat's milk wheresoever I go. That means that even the mere literal observance of the vow will not be easy or convenient. But the question whether it will be easy or difficult is not the issue between us. What we have to think over is simply the question whether it is possible or not to interpet my vow in the way I do. If the interpretation is really allowable, it becomes my 'apad-dharma'2 to accept it and remove the deep mental pain of my circle of friends and save my body from destruction. To me no one gets the right to break this vow on the ground that he is pressed by some body ____________________ 1. Gandhiji took the vow of not taking more than five articles in a day and of refusing to eat anything after nightfall in 1915 during the 'Kumbh Mela' (a religious fair) Hardwar. He kept this vow till the end of his life. In this vow there was the reservation of taking more than five things in a foreign land. As during that long illness in 1918, he could not despite the best efforts of doctors, put on flesh, they and Gandhiji's friends held the view that this vow blocked his progress. They had therefore suggested that Gandhiji should go abroad for about 3 months and Gandhiji himself was inclined to do so. But the use of goat's milk brought results, his health began to improve and immediately afterwards the Rowlatt Bill agitation burst upon the country. He therefore gave up the idea of a sojourn abroad. 2. "A dharma (course of conduct here) allowable in times of extreme distress". (Apte's Dictionary)
else to do so. Only the personal realization that he had blundered
or sinned in taking the vow entitles him to give it up. If even once
a man is allowed to break his vow for any other reason, the very
observance of vows would become a mockery of them and all the
sanctity and grandeur in taking vows would vanish. But I see no harm
at all in interpreting a vow in different ways and taking advantage
of such liberal interpretation where necessary. A man is not
cheating himself if he persuades his mind that he has kept his vow
of eschewing salt on the eleventh of the lunar month (ekadashi) when
he takes rock-salt on that holy day instead of the common salt. It
is enjoined that salt must not be taken on that day, and weak as he
is he cannot give up the saltish taste altogether. The man,
therefore, who uses another saltish substance as a substitute for
common salt does observe at least some self-restraint in order to
keep the ekadashi vow. There is a chance that in this way he may be
led in future to giving up rock-salt also.
"I do not wish to prolong my reply now. You may think over what has been written here and if there is anything more you would like to write on the matter, you may do so at your convenience.
All of us will learn something from the exchange of such letters and if I am erring I shall see the light.
" Letter from Revashankar Sodha1 :
"Please provide for my education, as I want to learn"
Reply :
"I am glad to know of your eagerness to learn and I wish to respect your desire, but just at present I have to curb it. Fondness for learning deserves to be overcome sometimes. I am pained at my very poor knowledge of Sanskrit. I cannot put in language my burning desire to learn up Marathi, Bengali and Tamil. But I had to restrain my longing in view of the successive under akings that fell into my hands. I often wish very much to teach Devdas a lot and I know that he possesses an excellent grasping __________________ 1. Son of Gandhiji's colleague in South Africa; he had come to India to stay in the Ashram.
capacity. I have, besides, the faith that he is so constituted that
he would put his knowledge to good use. With all that his study has
been suspended since the work of teaching Hindi to our Madrasi
brothers is a more important work for him. Then take Chi. Maganlal's
instance. He has yet to go a very long way in academic studies. And
all of us will agree that he can utilize his knowledge very
profitably if he is well read. That he has not been able to complete
his education is a defect that catches my eye very often. All the
same, ever since he joined me, I had to engage him in some other
work and hence I have not been able to let him progress in his
studies. I can give many such instances, but those already given are
sufficiently many to satisfy you. Just at present we have to make
the Ashram hum with so many essential activities, that it is
necessary to engage as many persons in them as we can requisition.
That is why I feel that you should, at present, do honestly and
sincerely whatever work you are entrusted with and give the fullest
satisfaction to those concerned. I am never going to forget the
question of providing for your education and when I think it is the
right time for you to begin your study, I am not going to let the
chance slip from my fingers. If you are not satisfied with my reply,
do let me know your mind, I want to take work from you but only
after keeping you satisfied.
Be very careful about your health. I feel I am recovering. When the treatment I am undergoing at the doctor's hands is completed, the first place I will visit before going any where else will be the Ashram. But it will be a month still before I can go there. You may, therefore, let me know your view in a letter to me. Do not put off writing under the assumption that you can have a hearty talk with me when we meet. And have no constraint or hesitation in telling me what you really feel."
Bapu wrote the following to the Hon. Mr. Patel about the Bill1, which he (Mr. Patel) has proposed : " Even after the fact _______________________ 1. To legalize inter-caste marriages among Hindus.
that your Bill has raised a storm of opposition in the Hindu
Society, do you think it necessary to press for its acceptance ? I
wish you come to see me to discuss the matter.
Mrs. Besant visited Bapu ostensibly to inquire after his health, but really to know his attitude towards the Deputation to England she was sponsoring. Bapu said "I can go there only as a free agent." She was quick to seize the chance. "Then it is only we who can send you as such. Why not go as a member of our Deputation ? You may think over the proposal and let me know latest on the 14th." Panditji (Malaviyaji) then came in the afternoon. The same talk? about the Deputation. Bapu said, "How fine, if something happens to stop the Congress Deputation from going to England : The men we have chosen cannot reflect any glory on the Congress." Panditji demurred
- "Not so. With both of us there, the others are bound to follow
us." Many other topics were discussed. Bapu paid a return visit to Mrs. Besant at night. She told me, "Even two hours' stay in a stuffy place like the one where you put up gets on the nerves and becomes unbearable to hardest-worked men like us. Why are you keeping Mr. Gandhi under such uncomfortable surroundings ? Had he been staying in a better place he would have recovered 25 days earlier." On our return, I reported Mrs. Besant's remarks to Bapu. "The most excellent among us", Bapu sighed, "do not understand what it is to have self-restraint. They cannot sacrifice physical comforts in the least. That is the plight to which we have fallen".
Daftari came to discuss the Patel (Inter-caste Marriage) Bill. The question arose whether the Hindu Law as it stands sanctions even sub-caste marriages. Dr. Tej Rahadur Sapru said that it does not. Bapu remarked, "Self-restraint is the fundamental basis of Hinduism, and it is only on this ground of self-restraint that I am opposed to the Bill"1. __________________________ 1. At that time Bapu thought it want of self-restraint to contract a marriage even with a member of a different sub-caste. His views have undergone many
Telegram from Syed Hussein of the 29th :
- "Independent appearing fifth February. Kindly send autographed
message for publication first issue."
Bapu dictated the reply :
- "In wishing you success in your new enterprise I would like to
say how I hope your writings would be worthy of the title you have chosen for your journal; and may I further hope that to a robust independence you will add an equal measure of self-restraint and the strictest adherence to truth ? Too often in our journals as in others do we get fiction instead of fact and declamation in place of sober reasoning. You would make The Independent a power in the land and a means of education for the people by avoiding the errors I have drawn attention to.
Yours sincerely, M. K. Gandhi"
It was found afterwards that the editor could not muster up sufficient courage to publish the message.
Letter from Mr. O. S. Ghate (attorney for Ali Brothers) on the repressive Rowlatt Bills. Strong criticism against its detestable and disgusting features. Statement that owing to the forthcoming Bills the fate of Ali Brothers was now practically sealed. Tragic appeal to Gandhiji to do his best for their release as all their hopes now rested on his effort.
Reply :
"I was glad to receive your letter although it is a doleful one. I was wondering why I did not hear from you. My eye is fixed on Ali Brothers. I am simply waiting for the result of the Government inquiry. Nothing should be done until the report of that Committee has been presented to the Government. ______________________
transformations since then. He had begun later on to believe that the existence of caste is a great impediment to the progress of Hindu society and it must be destroyed. He had stopped attending a marriage between members of one and the same caste, and in his last years he would not take part even in an intercaste marriage where one of the couple was not a Harijan.
Is the inquiry over ? If as a result of the inquiry the Brothers are
not released the time for action will have arrived. The
responsibility of taking such action as will be necessary, I know,
rests on my shoulders and if I am at all well I shall not allow a
single moment to pass in taking action, and from the present state
of my health I have every reason to hope that within a month's time
I should be able to take up this work if it becomes necessary. My
medical adviser expects me to take fully three months' rest outside
India after he discharges me. But for the sake of this work I should
certainly forego the three months' rest. I agree with you that the
new Bill for the preservation of internal tranquility is damnable
and no stone may be left unturned by us to kill the measure. But I
strongly feel that because of its very severity it will never become
law. I think that all the Indian members of the Imperial Council
will strenuously oppose it. But all this is no reason for the
country not taking up vigorous agitation. I am myself preparing to
do my humble share in it. I am watching its course. There is no fear
of its immediately becoming law. There will therefore be ample time
to direct and develop the strongest possible agitation. In any event
I would like the Brothers to keep absolutely clear of the agitation
until they have gained their full freedom. I shall hope that they
will take no action without consultation with me."
