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June

1 to 8-6-1918

I left for my home at Kaliawadi in the morning and stayed there till the 8th. The correspondence between Bapu and me, however, continued. During my absence from him the following was published in the Press: Letter to Maffey, Statement to the Press on South Africa, Letter to Sir George Barnes, Clarification of the Kaira Struggle and Statement to the Press on the same. A telegram was also sent to the Government of Bihar urging Swamiji's release. Durga did not accept the proposal to go to Champaran. Bapu's letter to her.

8 to 12-6-1918

Bapu left for Bombay by the night mail. I too joined him in Bombay the next morning. Conference with Tilak. Bapu's letter to the Governor (of Bombay) conveying his decision not to speak on any resolution at the Governor's Conference and not to take part in the Man-Power Committee. Interview with the Governor the next day. His boast, "My speech will excel (Lord) Chelmsford's." Row at the Conference. Letter to the Governor at night. Saw Chandwarkar. Left for Poona the next day. That incident re. the Servants of India Society (details given below). Shastriar's speech at night, which was preceeded by the formal opening of "Poona Anath Vidyarthi Bhavan" (Home for Destitute Students, Poona) and of "Chinchwad Anath Vidyarthi Bhavan" (a similar Home at Chinchwad). Kelkar was the President. It was a delightful speech.

13-6-'18

Early in the morning we started. Though Bapu felt very sleepy in the Poona Mail and the compartment was crammed rather too full and though be himself was suffering from hemicrania (a kind of neuralgic headache), he did not fail to tell me what he wanted to.

"You did not act wisely yesterday. Why did you tell me that you were given a permission to attend the Annual Celebration of the Society (Servants of India Society) ? All you should have stated was simply this: According to the rule of the Society, outsiders are not allowed."

"But would it not be lie? It was Dr. Dev who gave me and Devdas the permission," I asked.

Bapu: "No, you would not have been required to tell a lie at all. There was nothing wrong in telling him, "You can't go there since the rule forbids." He would never then have inquired of you whether you were going there or not. Had you confined yourself to pointing out the rule to him, you could have avoided the surge of bitter resentment and 'hinsa' (violence in thought) in his heart and even saved the Society from his illfeelings. It was simply because Dr. Dev had expected that you would keep silent about the permission given to you, that he (Dr. Dev) had asked you to convey to the refusal of permission to him. But I demurred. "Was that a gentlemanly act on the part of the Society? Certainly not." "Why not?" Bapu answered. "I may be accompanied by any number of men and they may be holding a variety of views friendly or otherwise. How can the Society admit all of them, just because they happen to come with me? Shastriar, of course, is able to defend himself for all that he said yesterday. But all members may not possess that capacity. In their morning meeting, besides, each one of them was going to speak frankly about his work and its difficulties. How could they allow an unfriendly outsider to know all their ins and outs? You, they knew, very well?as a detached onlooker?and trusted you as a man of principles. So they would let you in. But it's all right. I am not saying all this to reprove you. What I mean to say is that it would have been better, if you had been a little more discreet."

Left for Ahmedabad by the night train.

14-6-'18

Arrived in Nadiad. I went to Ahmedabad. Left for Bombay the same night.

15-6-'18

Interview with the Governor. Infructuous. Sat late till 1 a.m. dictating his speech for the next day. Forceful speech.

16-6-'18

Conference in Bombay. Tilak felt insulted. A protest meeting was held. Bapu agreed to preside on condition that he must be allowed to co-operate with the Government on his own terms. The meeting supported Bapu and was quite successful, but afterwards Shankarlal Banker's views appeared to be in favour of offering obstruction to the Government?not co-operation with it. "How can men like us retain any faith in this Government even after the last Conference ? The people are in no mood to help the Government. But you are our leader. We can't do anything without you. You must now lead us in this matter also; otherwise, I will give up my connection with the League (he was a Secretary of the Home Rule League in Bombay) and cling to you." That was the purport of his letter.

Reply :

"I have received your letter. I would never stoop so low as to advise you to give up the League and join me, but I would certainly wish you to remain in the League and in that position turn its attitude in the right direction. The stand it has taken up at present appears to you to be quite right and justified, but to me it looks dangerously bad. If the League does not participate in recruitment, it will be tantamount to going back upon its own resolutions passed in Bombay. If all the members of the League hold the view that no member can retain his membership after he joins the recruiting campaign, then these Bombay resolutions should not have been passed by them, and I should not have been given the Presidential chair. In tolerating my presence and guidance, the League has accepted at least this principle : the work of recruiting is left to the individual discretion of members.

To imagine that I put faith only in the English people is to misunderstand me. My faith covers the whole of humanity, to human nature as such. There is no human being on earth without a grain of honesty. It is our duty as brother-humans to develop that quality in him. If in our attempt to do so he plays false to us, it is he who will have to bear the evil consequence of his misdeed, not we.

And take it from me that the mentality of the people is not what you suppose it to be.

I will explain to you all this still further when we meet. I believe it the duty of every Leaguer in the whole of India to plunge headlong into this campaign. Side by side with that support to the Government, they must carry on any agitation they like against its misdeeds. If that is done, both the objects will be served. If the Home Rule League does nothing about recruitment, it will receive a severe set-back.

Vande Mataram, Mohandas."

17-6-'18

Came to Nadiad. Informal meeting to explain the importance of the recruitment work.

18-6-'18

Ahmedabad. His speech in Bombay has come in papers today. Meeting of the Gujarat Sabha in the evening. Completely foolish talks. Bapu felt disgusted.

19-6-'18 War Conference in the Ashram. The same topic was discussed during his evening stroll. 20-6-'18 Narhari (Editor of these Diaries) offered himself for recruitment. Tears in Manibehn's (Mrs. Naraharibhai's) eyes. Returned to Nadiad at night. 21-6-'18 Drafted an 'Appeal for Recruiting.' Excellent pamphlet. Office work. Bapu opened the recruitment campaign by holding the first meeting for it today in Nadiad. Delivered a powerful speech. I am asked to translate the pamphlet.

Indulal's1 endless monologue at night?about anecdotes of Shastriar, about Banker, about Bapu. His very high opinion for Shastriar's eloquence and for his devotion and humility. He recalled Shastriar's speech at the Annual Celebration of 1916, when he (Shastriar) said that he for one could never replace Gokhale, and that it would take years for a second Rama to come forward and lift the mighty bow left by the second Shiva (Gokhale), as did the first Rama at the Swayamvara2 of Sita inaugurated by Janaka (Sita's father).

22-6-'18

Spent the day in Ahmedabad. As I had missed the train, I remained in Nadiad. Bapu returned at night.

23-6-'18

Began to revise my translation in the morning. He was very quick at it and did half the revision before 9 a.m. Talk with Subedar who had come on a visit. After reading all the papers Subedar had brought, Bapu said, "As a party outside the dispute _____________________ 1. Sri Indulal Yagnik, now an Opposition leader in Gujarat. 2. A gala assembly of suitors which a king used to call at his capital, in order that his daughter?the princess?might make her own choice of a husband (swayam?by the self, vara?the chosen, i.e. husband.)

I cannot but feel that Harilal has really committed the crime. Without minding his relationship with me, you may file a suit against him." Bapu wrote to Narottam Seth also to the same effect. He finished the revision of the translation in the afternoon. I made copies. Copious letters in the evening.

His talk with Subedar :

"This (modern) city-civilization does not appear to me as a civilization at all. That is Swaraj (Self-rule) where every village is a republic and the Centre is a federation of these many republics. To me for one every king appears a robber. Our history is the history of brigands. Even the biographies of kings like Pratap do not inspire me. They were only giant bandits. They had a definite objective to gain and for that they performed exploits. The masses in India have always tried to appease all kinds of kings, good, bad and indifferent. They have even offered consecrated food to beasts and worshipped serpents. All this to serve some selfish end. Whatever the kind of civilization, city or village, that is real civilization in my view, in which THE FORCES OF NATURE ARE USED WITH RESTRAINT. I feel that the country is heading for destruction, the speedier as the cities grow in size and number. My attempt to stop this exodus from villages is like the play of a child that holds a piece of straw in the falling waters of a cascade to stop the fall. But I like to indulge in that childish play."

Subedar ridiculed Bapu's statement: "The British nation can claim credit for many virtuous deeds," which appears in the pamphlet "An Appeal for Recruiting." Bapu explained : "I am as fully aware of all the crimes committed by that nation as of its good acts. What I plead is this : They are certain to reap the whirlwind from the wind they have sown, but those misdeeds do not entitle us to thwart them from getting the reward of their righteous actions. I for one would forgive even a murderer and wish him to enjoy the benefits of whatever good deeds he may have done. That nation (The British) has indeed committed wicked deeds, but in its heart of hearts it disapproves of them and is averse to doing the wrong thing. That is why denunciators of its crimes have arisen from the nation itself. And it is the British nation which has shown an alacrity for self-reform. It was an Englishman?Sir Henry Campbell?who came forth on his own to grant independence to the Union of South Africa. England again is the land from which emanated the great reforms that have changed the face of Europe. Though there was not a sign of revolt in South Africa, that Campbell chucked Lord Millner out and roused the conscience of the British nation. He expelled the Chinese at the cost of lakhs of rupees and made South Africa a Union of Free States. Many White mine-owners raised a hue and cry on the question of the Chinese specially, but the British nation remained firm. And there are many such instances of British generosity. But all this does not mean I want the British nation to be deified and worshipped. I only say that we must not overlook its credit side. And I put you one straight question. What is really at the back of your mind ? All your talk of desiring to be partners in the Empire is bunkum, so long as you are not prepared to fight in its defence. Let us be honest to the public and put in action what we proclaim we must do. Silence is a golden virtue. Speak before the public only when you must, when you cannot help speaking out?and then every word from your lips will be like the gift of a ripe fruit, tasteful and nourishing. Tilak himself has no hatred for that nation. It was an unforgettable speech that he delivered at the Hindi Rastrabhasha Parishad (Conference for making Hindi the national language), in which he sang the praises of the British people. I had talked even to the Viceroy of his learned and wise speech and told him that if I were in his place, I would win over a man of Tilak's stamp. The speech indicated not only perfect balance in its eulogy of the Englishman, deep scholarship and masterly treatment of the subject, but also a language which could never be borrowed but only well out from within. It was the ripe fruit of his deep and sober reflection and the conviction arising out of it. As I was listening to him and saw the sparks of intellectual fire issuing out of him, I felt, 'One need not despair of our motherland. She continues to be the unexhausted mine of invaluable gems. He did not blow his Swaraj-trumpet there. He traced the history of the current languages right from the start of mutual talk through the birth of human speech, and showed the need of a common language for India for internal intercourse. When he was dilating upon the history of philology, he paid a worthy tribute to the Englishmen and said, "The Englishmen have done us service in various ways, but one of the greatest of them is their regeneration of regional languages."

Though immersed in the heavy work of recruitment, Bapu does not miss the chance of sending to Devdas instructions for the Hindi class which Devdas was conducting. At the same time he does not fail to explain to him the meaning of his recruitment campaign :

"I see that you are doing creditable work for the spread of Hindi. You must have received the instructions which I sent you yesterday. Begin teaching them (the students) grammar at once. They will find it interesting. In the very beginning of their study, it is advisable that they should be taught the different forms the words take. These forms may be compared and contrasted with those in Tamil. And let me have some idea of the ages of your students and their progress so far in their own studies.

The first pamphlet of an appeal for recruitment has been out. I am sending you three copies. It has also been translated into English. You may read it and let me know your reactions. I have been seeing the ahimsa-dharma (the duty of non-violence) in an altogether different and sublime light. At the same time I continue to detect my own imperfections and defects. My austerity falls for short of the needs of this great work. The knowledge which men used to gain through the experience of the Self, as a result of their hard spiritual strivings, was a million times greater than what they gain in modern times through experiments. Even if you analyse thousands of individual drops of water and find that every one of them is composed of two par of hydrogen and one of oxygen, you cannot necessarily come to the conclusion that these two gases, mixed thus, always form water, because the principle arrived at through such analysis is inferential knowledge. But if I took two parts of hydrogen and mixed them with one of oxygen and then proved that water was formed that way, that is unexceptionable knowledge, and that is experiential knowledge also. No matter if water can be made in other ways, I showed through that single experiment that the mixture of those two gases in that particular proportion is bound to form water. We often make inference our light to guide us in our attitudes and actions. And usually no harm is done. But it is in the case of the Himalayan undertakings that we find the weakness of inferential knowledge and the superiority of the knowledge arrived at through the experience of the Self. And that is the real reason why yama, niyama etc. are so indispensable in life. Their observance is the only ladder with which one can scale the heights of experiential knowledge. Blessings, Bapu"

Bapu wrote the following covering letter to Horniman (Editor, "The Bombay Chronicle") when he sent his classical pamphlet, "An Appeal for Recruiting" to him.

• "I wonder whether I shall succeed in engaging your pen in

behalf of my appeal herewith. I shall value it. I need it. I do feel that we shall truly serve the common cause, if we help the Government with sepoys and yet give battle on their wrong doings. The two can go side by side. The stupidity of administrators makes recruiting difficult. That need not dismay us. We ought to do our best. That is how I read the resolutions of the protest meetings. Yours sincerely, M. K. Gandhi."

Vithalbhai's (V. J. Patel) question whether it was advisable for him to join the Home Rule League.

Reply :

"Bhaishri Vithalbhai,

I have your letter. I for one would suggest that you should better remain out of the League and do whatever service you can individually. The Home Rule League is at present in an unenviable position, not because of any pressures from outside, but from its own many internal troubles. They (the Leaguers) have not been able to make their choice?whether to plump for obstruction or co-operation. They have harassed the Government more than enough by now. What is now needed is to abstain from agitation and do some constructive work. Till that change is made, the League's power of the serving the country is not going to develop any further. If you want to join the League with the definite object of turning its activities into the channel of solid service, not agitation merely, you may certainly join it. But your entry into the institution with a view to crossing swords with everyone?small or big?will be very unwelcome and harmful to the Leaguers. It is, to my mind, nothing but downright bad faith to join an institution just in order to wreck it. If you can pick up the art of keeping up good health, even that will be a great service to the country.

How do you view Vallabhbhai's1 new profession ? He has become a Recruiting Sergeant.

Vande Mataram, Mohandas."

Mohandas Nagji wrote a letter to elicit from Bapu his views on widow-marriage because 'differing and often conflicting views are afloat in the people's minds.'

"As regards widow-marriage, I hold it necessary for both a widow and widower to refrain from marrying. The fundamental basis of Hinduism is control of the senses. Self-restraint has a definite place in all religions, but in Hinduism it has been raised to the high rank of an indispensable virtue. A second marriage in that religion must take place only in exceptional cases. __________________ 1. Sardar Vallabhbhai was Vithalbhai's younger brother.

These are my views on principle. But at present child-marriages continue to be performed unhampered, and Hindu males go on indulging in one marriage after another without shame or constraint. So long as this unjust state continues, if a child-widow wants to marry, her wishes should be respected and no attempt should be made to stop her. I would not, however, sow the seed of a desire for a second marriage in the mind of even a very young child-widow, but if she chooses to marry, I would not consider it a sin on her part. Mohandas Gandhi,"1

Ever since the Champaran fight, very friendly relations had been established between Reverend F. Z. Hodge and Bapu. His letter regretting the fact that they could not meet during Bapu's re-visit of Champaran, gives us a good glimpse of his noble nature :

• "I know you will never forget Champaran (the ending 'ya' is

often dropped) and we shall look forward with pleasure to securing you back again some day. The work you have done here will abide, and the value of it will become more and more evident as the days go by. I can feel the stirring of a new life, an awakening sense of manhood, that fills me with hope for the future. This I regard as the direct outcome of your mission, and I pray that your labours elsewhere may bear the same rich fruit. I trust it will be possible to keep the schools going. They are lights set in the darkness and it would be a thousand pities were they extinguished. Please tell all your workers who may come that they will find an open door and a cordial welcome at the Mission. We are all comrades in the same great cause. I should like to keep in touch with you, but hardly dare ask you to write, knowing the busy life you lead, and yet if you could send an occasional line, I should be of all men most fortunate. We regard Mrs. Gandhi and yourself as belonging to our circle of inner _________________ 1. Gandhiji's views did materially change in favour of widow-marriage as his letter writings indicate, but he remained to the end a staunch advocate of celibacy and self-restraint as seen here.

friends and I trust you will not regard this a presumption on our part. Our home is open to you, and we fully intend to come and see you in the Ashram some day. Wherever you go, our prayers attend you and I hope you will pray for us sometimes. You know the difficulties in Champaran and can pray with understanding. I trust things will straighten out in Kaira. As far as I can judge, the situation is steadily improving in Champaran and I do not think the move to bring in the Maharaja of Benaras, whether it succeeds or not; will affect the trend of the current.

I trust you are both keeping well. Is Devdas with you ? John Ernest has returned to school, but Donald is here, lively as ever; I am thankful to say we are all flourishing. With kindest regards, F. Z. Hodge."

Bapu's reply :

• "Pray accept my heartfelt thanks for your kind letter. We do

regard ourselves as members of the inner circle of your family. It was a joy always to be able to pass a few hours with you. I am taking the liberty of sending your letter to Babu Brijkishore for its reference to my co-workers, as also for the warning that we may not allow the schools to languish. You know that Dr. Deva before he left put up a pucca building in Bhitiharwa. I am finding it most difficult to secure a lady teacher. But I do not despair of finding one. I would so like you to visit the schools now and then. You should ask Babu Gorakhprasad to find you a conveyance.

Devdas is now in Madras conducting a Hindi class for the Tamils.

The Kaira quarrel was settled some time ago. Did you read my letter announcing the settlement? I am now commencing a recruiting campaign.

Please remember us both to Mrs. Hodge. I hope she has entirely regained her former strength.

I trust the boys will have left off their shyness with me when I next meet them. It is my intention to visit Champaran at least once in three months. Yours sincerely, M. K. Gandhi."

And this to Miss Schlessin1 the same day :

• "Dear Miss Schlessin,

The long expected letter has come. We have all been looking forward to a letter from you.

Of course, Phoenix is not going to be sold. You can have 5 acres of ground in the center. I like your dream, specially as it includes a visit to India.

It delights me to find you getting tired of the type-writer."

• *
• *

I have not asked Ramdas to become a tailor, not that there is no poetry in tailoring. Ramdas may become a living sartor resartus. But he is a curious boy. He wants to gain all kinds of experiences. If he becomes a poet, he will be one not of words and in words but of action and in action. Ramdas is a visionary. And I like visionaries. I hope you will guide him, steer him and befriend him. I wish you would live with Manilal for a while. You could carry on your studies there. How are the Vogels, the Phillips and the Dokes? Do you ever meet them ? Where is Mac Intyre ? What do you think of the community ? Do you meet Thambi ?2 What has come over him ? There are questions which I should expect discussed in your letters. But something is better than nothing.

My life has become very complex. You must have read, at least, my important public letters. Now I am entering upon a _____________________ 1. She worked at first as Bapu's typist in South Africa, but soon won Bapu's complete confidence and rendered yeoman service in the South African Struggle. Bapu was never tired of fondly recollecting her exceptionally high spirit of self-sacrifice, her fearlessness, honesty and ability. 2. He has been mentioned by Gandhiji for his active part in the South African Struggle.

big recruiting campaign. My work has involved constant railway travelling. I am longing for solitude and rest. They may never be my lot. Mrs. Gandhi has developed remarkably. She has beautifully resigned herself to things she used to fight. But I must not describe things. You must see them for yourself. With love, Yours, M. K. Gandhi,"

To Mr. West :

• "Dear Mr. West,

I was glad to receive your note. I wish you will not worry about your financial affairs. Albert is a brother to me. Nothing can shake my trust in him. If I despaired of Albert, I should have to despair of the world. I have already written to him. I know that he has done what was best in the circumstances. I am glad, too, that both you and Sam are now able to have suitable education for the children. I wonder if Hilda remembers me. I do not know what has come over Manilal. He had such high regard for all of you and had so much affection showered on him by you all. He has developed a suspicious nature. I still think that he will be soon himself again. I know that your love will turn away his suspicion. I hope you will make advances to him, reason with him, speak to him and win him over. I cannot bear the idea of Manilal having an evil thought about you.

We are just now building new premises for the Ashram. I wish you were here to watch the progress of the buildings. The ground is beautifully situated. Maganlal is doing it all. He is doing what Albert was doing there, whilst Phoenix was building. For him there is no pleasure outside the Ashram.

With love to you all, Yours, M. K. Gandhi."

24-6-'18

In Ahmedabad. Wrote letters in the morning. Met the Ashram teachers in the afternoon. In a captivating style all his own he asked the Ashram boys individually what his favourite subject was. Somebody said, "Weaving". Some other, "Sanskrit." Neelkanth was for drawing and painting, and Krishnadas liked mathematics. But Bal (Kaka Kalelkar's younger son) spoke out "But I for one love to play." Bapu then talked about Ramayana and the lesson one should draw from it. Then he touched upon the effect of our habits on the growth of the body, and explained to children what a difference it meant to the stomach and the lungs if one sat with the back straight or stooping. From the talk about physical health, he came to the subject of mental health and made some noteworthy observations : "You may embroider any design of your choice on the cloth, but its texture must necessarily be of good yarn close-woven and clean. What I mean by 'texture' is your basic character. The design you weave on it may be of any pattern you like?any branch of learning you have an aptitude for?mathematics, languages, science or any other,?but none of these designs is of any use in keeping the basic texture clean and unsullied. It is only by self-restraint and by good thoughts, good company and good books, that you can keep the texture clean."

Started from the Ashram in the evening. Ba accompanied him. I started later and had to run to catch them up. "Mahadev", he said rather sadly, "It is more difficult to solve the worldly problems of family life than even the political questions of the country. Here is Ba. Chanchi1 has come and gives her company, but even then she yearns to stay with me at Nadiad." I told Bapu that Chanchibehn and Parvati were very unhappy and were shedding tears (over Harilal's possible fate). "Everyone is bewailing his or her personal sorrow", Bapu commented in reply, "but we have the sorrows of all to worry and weep over. And if we did so, twenty-four hours of the day would fall too short."

"How helpless and dependent is woman !" I sighed. "She has but to bear with her husband, no matter how he bungles in life, and suffer the consequences of his misdeeds."

Bapu: "But that is so with woman all the world over. I don't see any cause for regret in it. That is the very nature of __________________ 1. Their eldest son Harilal's wife.

womankind. She cannot do without some support and she delights in her dependence upon some other person. That is the very breath of her life. We men may earn and cudgel our brains for troubles outside the home and tell the wife, "You need not worry over those questions; be at ease and bring up the children and keep them happy." And that is quite the natural order of things. The she-goat is mild and helpless by nature, but does that make her unhappy? Looked at from your angle, even her menses and her act of procreation are physically painful to woman but can they be regarded as an infliction upon her ?"

"No" I admitted "but her helpless dependence is not as natural as all that." "It is," reaffirmed Bapu. "Is it not true that no woman can do without some stay or support? Even such a brave lady as ? ? does require somebody to lean on. No woman can carry on without the help of some man."

I cited Mrs. Besant's example. "What an instance !" Bapu rebutted. "All her life she has been hunting for support, and now the man she has sought out is of a caliber that has only lowered her own value."

"Who ?" I queried, "Sir Subramanya yer ?"

Bapu : "Not he. He himself is under (Mrs.) Besant's thumb. I speak of C. P. Ramaswami. She has surrendered herself lock, stock and barrel to him. He makes her dance to his piping. And he is brazen-faced enough to say, "This is what I say in the matter. What do you mean by raising objections ?" And the matter ends. She tamely submits. What a fall, from Bradlow, and Olcott, and Madam Blavatsky, to this C. P. Ramaswami !"

Bapu's vigorous speech at night at the protest meeting in Ahmedabad organised by the Home Rule League. All other speeches were entirely worthless. While returning to Nadiad he observed in the train: "Were I the Governor, I would send all the speakers to jail at once?so nasty was the tone of their speeches."

There was a funny incident at the Ahmedabad station. Broker had come to the station to see Bapu off. He told him, "Will you not do something, sir, for these poor third class passengers ?"

Vallabhbhai caught him. "Begin to travel third and things will improve." Just by way of a banter, he then added : "You blow away 40 rupees per day in your cigars and spend a lot over this and that. What a fine thing, if you travelled third and saved all that money for better uses ?"

"Don't rail at my habits," Broker defended himself. "My cigar sometimes fetches me a thousand rupees in a moment. And so do I earn thousands over my tea-cups and ice-cream plates. They are indispensable for my way of life. But that's a personal matter. How does it affect you ? If you need money, you have but to ask. I'll give it to you, whatever you want it for."

That tickled me to intervene : "Well, then, give us a thousand rupees for the recruiting campaign." Hardly had I finished, when he took out a thousand-rupee note from his pocket and actually handed it to me ! And then he said "Pooh ! What are a thousand to me, when I have already earned thousands and thousands ? Don't worry. Do take away the money. And let me tell you one thing you don't know. I had entered into a little business in the name of the Ashram. Had I been patient and abided my time, the Ashram would have got 2,000 rupees. But I did not. I was too hasty and got only a hundred and five. Take that also." And he took out another 105 rupees. I was at once reminded of George Elliot's characteristic line :

"A merry heart goes all the day."

26-6-'18

Left for Ras on the recruiting drive. Reached there in the afternoon. Very stirring speech. About 2000 persons must have gathered. Some very elevating sentiments about the fight : "Who can be taught the principle of non-violence ? How can he, who does not even know how to kill and be killed, follow that sub- lime principle ? Can a dumb man appreciate the power and self-control of the vow of silence ? We have been so emasculated that, since a long time, we have lost all power of giving a fight. We must acquire that invaluable power again. Even our sages of old coveted it. They used to undergo severe austerities and take solemn vows in order to gain the boon of divine weapons which conferred the power to conquer. It is very necessary that our men and women must regain this lost bravery and the spirit that knows no defeat. Recruitment offers them the chance.."

We reached Vasad station in the evening, too late to catch the train and we had to sleep on the platform. Vallabhbhai could not sleep in that uncongenial surrounding, but Bapu slept like a log.

27-6-'18

To Mehmadabad by the early morning train. Accompanied by the whole congregation of the members of the Gujarat Sabha he walked to Kaira. Saw Pandya ('Dunglichor' Mohanlal Pandya) and other released prisoners. Procession in their honour. Bapu's speech in the courtyard of the Dharmashala.1 After the speech was over, he told me in a tone of deep gravity: *"We stand on the threshold of a twilight ?whether morning or evening we know not. One is followed by the night, the other heralds the dawn. If we want to see the dawning day and not the mournful night, it behoves everyone of us who are Home Rulers to realize the truth at this juncture; to stand for it against any odds and to preach and practise it at any cost unflinchingly."

The pilgrims then left for Navagam. The day was scorching hot and the road full of rough stones. Our carriage rattled on with uncommon bumps. "Sorry, no nap for you today", regretted Vallabhbhai, but Bapu was proof against disturbances and fell sound asleep almost immediately after he got into the carri- age ! Three villages lying on the way gave us a cordial reception. We reached Navagam at 6 p.m. As in royal processions ___________________ 1. A quadrangular guest-house providing free temporary lodging. This is a common feature in Indian villages.

of Indian States, the drummers were mounted on camels and looking to the population of the little town, it must be termed a grand procession. The people seemed very enthusiastic. Bapu's speech was on a level that the village-folk could understand and appreciate.

From Navagam the same night to Barejdi. Bapu slept the whole night on an ordinary bench on the platform like any third class passenger. The next halt of our pilgrimage was at Nadiad. From there to Kathlal in the afternoon. Shankarlal Parikh had organised a magnificent procession to welcome Bapu. They had come with their pakhaj and other musical instruments. The chorus :

"O come ! Let's join and celebrate This gracious visit of Gandhi the Great."

could often be heard in their songs. All other arrangements too for Bapu's stay and the public meeting were perfect. "Who but a Walter Scott could give a vivid and glowing description of this exuberance of simple unsophisticated hearts ?" I said to myself wistfully when I saw that glorious sight and decided forthwith to read Scott. The procession ended at Pandya's house. As women in England kiss their loved ones in public without feeling shy, I saw Pandyaji's old sister, aged 66, giving him two loving pats on his cheek in the presence of us all. The sight made me envy Pandyaji and the thought struck me, "Really it's worth undergoing the hardships of a jail-life,?if only to be rewarded in the end with such loving pats ! " It was arranged that Bapu should have his rest at Shankarlal Parikh's house. The place presented a very neat appearance and the furniture and other things revealed a highly cultured taste. Everything in Kathlal gave one the impression of very good organising powers. In the evening a public welcome was given to Pandyaji on his return from jail. The address was placed on a dainty plate and presented to him. Bapu's speech referred to one thing chiefly the use of the word 'shishya' (disciple) in Shankarlal's speech on the occasion :

"I know I seem to honour myself when I give this warning to you all; but, even at the risk of being misunderstood, I must say that I do not deserve to be anybody's guru and I can never be a guru of others. How can he be a guru, who is himself in search of a worthy spiritual guide and master ? I ask you to think a million times before you call yourself my discipline or for that matter of any one else. A disciple worth the name transgresses not a single word of his guru. If, moreover, I want to be a guru, I must first claim to be totally faultless, and that is not my claim. Then again I am supposed to live in the clouds. I am so marked out as a man apart, that everyone thinks that nobody can put into practice what I say. But this Pandya came only the other day to learn the ABC of Satyagraha and in such a short time he has secured the M.A. degree ! " The people drank in every word of his speech.

Instead of sleeping for the night at Shankarlal Parikh's house, Bapu insisted on sleeping on the station platform and went there late at 11 p.m.

29-6-'18

Public meeting at Nadiad to give an address to Bapu. He wrote heaps of letters even before it was 3 p.m. Even about Harilal he did not mince matters and wrote: "The boy does not appear to be innocent even to me. If you want to do what I would like you to, you should file a suit against him in a law-court." The procession in Bapu's honour started at 3 p.m. The Nadiad Municipality then gave him an address. Bapu, in reply, highly eulogised sevadharma (the duty of serving others). He also paid a public tribute to Vallabhbhai for his excellent record as his Lieutenant Commander in the Kaira struggle. He then pointed out the fact that the service which the children of the orphanage (Nadiad Hindu Anathashram where he stays) as well as its scavenger gave to him was real service, because it was silent service inspired out of a sense of loving duty and nothing else. Those, he added, whose object in life is to win public applause are likely to commit graver crimes and to be more harmful to the nation than those who are out for amassing money.

At night also the only subject of his talks was recruiting. A long letter to Andrews.

30-6-'18

I prepared the meals and wrote a report of the visit to Ras. Bapu wrote letters. Indulal translated the report in English. After going through the translation Bapu said, "You people have not yet picked up the art of translation. If I begin to correct this, I shall have to transform its root and branch." And this to Indulal specially: "Dear brother! Translation is no ordinary matter. It is an art by itself and only long practice can teach us the skill."

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