D A Y - T O - D A Y W I T H G A N D H I Vol. VI D A Y - T O - D A Y W I T H G A N D H I [ SECRETARY'S DIARY ] by Mahadev H. Desai Vol-6 ( From 20th February 1925 To 22nd May 1925 ) S A R V A S E V A S A N G H P R A K A S H A N RAJGHAT :: VARANASI-221001 Publisher : Sarva Seva Sangh Prakashan Rajghat, Varanasi-221001 Edition : First, November 1970 Copies : 1500 Printer : A. K. Bose Indian Press ( P. ) Ltd. Varanasi. Price In India : Rs. 40.00 In : 5.00 Dollars or 3.50 Pounds Foreign A C K N O W L E D G E M E N T The quotations from the writings of Gandhiji reproduced in this Diary have been taken with the kind permission of Navajeevan Trust, Ahmedabad. We are indebted to Navajeevan Trust for granting us this permission on a nominal royalty. Narayan M. Desai © No quotations or portions in parts or whole or any translation thereof from this Diary can be published without the permission of Sri Narayan M. Desai, Shanti Sena Mandal, Varanasi. ?Publishers ¶ãã½ã : ¡ñ -?ì -¡ñ ãäÌã©ã Øããâ£ããè (½ãÖãªñÌã ¼ãã?à ?ã?ãè ¡ã¾ ãÀãè) Ôãâ¹ããª?ã? : ¶ãÀÖÀãè ´ã. ¹ãÀãè?ã ?ã¶ãìÌããª?ã? : Öñ½ã¶¦ã?ãì?½ããÀ ¶ããèÊã?ãâ?? ãäÌãÓã¾ã : ?ããèÌã¶ã ÔãâÔ½ãÀ¥ã ¹ãÆ?ã?ãÍã?ã? : ÔãÌãà ÔãñÌãã ÔãâÜã ¹ãÆ?ã?ãÍ㶠ã Àã?ãÜãã?, ÌããÀã¥ãÔããè - 221001 ÔãâÔ?ã?À¥ã : ¹ãÖÊãã ¹ãÆãä¦ã¾ããú : 1500 ½ãì³?ã? : ?ã½ãÊã?ãì?½ããÀ ºãÔãì ?ã䥡¾ã¶ã ¹ãÆñÔã ¹ãÆã0 ãäÊã0, ÌããÀã¥ãÔããè-2 ½ãîʾ㠼ããÀ¦ã : Á0 40.00 ½ãò ãäÌãªñÍã ½ãâñ : 5.00 ¡ãÊãÀ ¾ãã 3.50 ¹ããõ¥¡ PUBLISHERS' NOTE It is a matter of privilege for Sarva Seva Sangh to have the opportunity of publishing Mahadev Desai's Diary in Hindi as well as in English. The relation between Gandhiji and Mahadev Desai is well known to all. Both names are immortal in the history of our national freedom movement. Mahadev Desai joined Gandhiji in 1917 and remained with him till 1942 when Mahadevbhai breathed his last in the lap of Gandhiji in Agakhan palace while in detention. It is amazing to note that Mahadevbhai regularly wrote his day-to-day diary despite his busiest routine with Gandhiji. Gandhiji and Mahadev Desai had such an inseparable relation that they were like two bodies with one soul. Hence, Mahadev Desai's Diary means Diary of Gandhiji's activities. While reading this diary one feels like actually witnessing the various incidents with Gandhiji. As there are authentic records of important interviews of Gandhiji with national and international leaders, we come across even the utterings of Gandhiji in his delirious condition side by side with excepts from Gandhiji's most important historical as well as epic speeches, we also find here Gandhiji's typical crackling of jokes with small children. There is no other Diary in history of this kind except that of Bosswel, the learned English writer, who has noted the events of Dr. Johnson's life in his diary. But the difference between these two diaries lies in the difference of the life of Gandhiji and that of Dr. Johnson. Mahadev Desai had a knack of snatching some time out of his overcrowded daily routine for some extra reading. He had enriched his diary by jotting down some references out of that study. Mahadevbhai was a voracious reader and a deep thinker. As we find in his diary glimpses of a critical study of his reading, there are sprinkling of a lucid description of some new places he had visited or a running life-sketch of some new personalities he had met. In all these writings Mahadevbhai's supreme literary genius is amply revealed. The period between 1917 and 1942 was a glorious chapter of India's non-violent struggle for Independence. We get a peep into Gandhiji's innermost thoughts through Mahadevbhai's diary. This period was packed with Gandhiji's most important interviews, correspondence, and whirlwind tours all over the country. A vivid picture of the social, political and spiritual atmosphere of our country in those days is graphically drawn by Mahadevbhai in this diary. It would not be an exaggeration to say that such a publication is definitely an enriching addition to the world's literature. It is an irony of fate that Mahadevbhai could not live long to edit his diary himself. True to his devotion he died in harness. Late Shri Naraharibhai Parikh, Mahadevbhai's dearest and nearest friend, shouldered the responsibility of editing this diary as a labour of love for a departed friend. Naraharibhai himself was suffering from a serious disease. But he persevered relentlessly and completed the editing of about 3000 pages when he succumbed to the disease. It was a tremendous task to edit the voluminous matter which would run into about 20 volumes of about 400 pages each. The remaining volumes are being edited by Shri Chandulal Bhagubhai Dalal. The original diaries are in Gujarati. First hree volumes in Hindi, covering the period of 1932-33, were published by Navajivan Trust. The publication work of these diaries was interrupted due to some dispute over the right of publication. Finally Shri Narayan Desai, son of Mahadev Desai, got the right of publication and he generously entrusted the publication of Hindi and English editions of the Gujarati Diary to Sarva Seva Sangh without claiming any royalty. Sarva Seva Sangh is deeply grateful to Shri Narayan Desai for this generous offer. Sarva Seva Sangh has already brought out 8 volumes of Hindi edition chronologically right from 1917. The ninth volume is in the Press. The English translation of Mahadev Desai's Diary is being done by Shri Hemantkumar Nilkanth. We have published uptill now 5 volumes of English edition. This Sixth volume is a bit late to our previous schedule. We propose to bring out the Seventh volume within next six months. PREFACE This Diary covers the period between 20. 2. 1925 and 22.5. 1925, of just about 3 months. The political situation is stagnant, if not deteriorating still further. But the Diary has the relieving feature of revealing the inner man in Mahatma Gandhi, in greater detail and variety perhaps, than during the rush and bustle of his fighting days. Notwithstanding the stillness of political activity outside and his chagrin at the sight of Hindu-Muslim ill-feelings and riots, he is, if possible, more active than at other times, more determined to regain the lost ground and make his influence more pervasive, 'like waves of the sea silently creeping into the land through inlets and creeks.' Somebody has rightly said that Gandhi is more dangerous when he retires, than when he is fighting in the open arena. Who ever can stop him from carrying on his propaganda for the spinning wheel, for cow-protection, and against the evil drink or untouchability ? But that makes him more than ever before the soul of India, captive but unconquered. And what tremendous work he was doing during this 'retire- ment' from active politics. A single quotation from this Diary, an account of a single day's work, as given by Mahadevbhai is a sufficient indication. The reader will forgive its length for the sake of its vivid portraiture : "Only today's itinerary, (probably d. 18.3.25) given by way of a specimen will show what kind of a tour this one in South India was. Early at 4.30 a. m. meeting at Paarur ; then to Aalwaai by car, 3 meetings there ; then at 11 a. m. by train to Trichur ; meeting with the Maharaja, procession, and 2 meetings there ; start for Palghat at 3 p. m. by a motor-ride along the roughest possible hilly road; an extremely ill-organised public meeting there, owing to the jostle of the crowds it was 8 p. m. when Gandhiji could reach the rostrum; torrential rain; women's meeting at 9 p. m.; theological debate of pandits from 10 p.m. to 1 a. m.; visit of the Shabari Ashram of Krishnaswamy Iyer at 2 a.m.; rest at the station at last at 2. 30 a. m. This is the relentlessly non-stop programme of 22 hours in one day. But there were many such in the Southern tour." (p.128) And Mahadevbhai, the loving secretary, repeats his protest twice or thrice in this book. That Gandhiji had no illusions about the intensity of the darkness that enveloped him is evidenced by his letter to Maulana Mohamad Ali : "Before you wrote to me, I had realized your position. Such must be the lot of genuine workers. We were doing little when we were swimming with the tide. We have to exert ourselves, only when we swim against it. Now we shall know whether we have strength. It is a child's play for a soldier to fight against a foe, however formidable. But not many can stand demoralisation, distrust, indiscipline and want of faith, among their own ranks. You and I have to face that fact. (p. 313). But what was his psychic reaction to the situation ? "I have such deep faith in God that I am sitting quiet now in the assurance that when the hour strikes, He will shake everyone out of his slumber" ( p. 274 ). By the way, should this not serve us as a tonic in these days of party break-ups, floor-crossings, graft, strikes etc ? And this faith and assurance were based on no under-estimate of the opponent's strength. "The age of speaking, book-writing, is gone and the age of action has come. You have to give battle not to a race of speakers, but of born workers, a race that has known not what it is to yield, a race of inflexible determination as well as some of the finest soldiers of the world." ( p. 288 ) Verily, Gandhiji never stinted in his chivalrous tribute to the opponent where it was due. And he had no illusions either, about the way in which a helpless, unarmed, disorganised, multi-lingual, multi-religious, and multi-cultural country could pit itself against that mighty power. "No diplomacy will be able to do the task before us. You want mass-consciousness, you want cooperation of all men. You want councillors to speak with power. Das can do little unless he had power behind him." ( p. 289 ) Hence, his repetitions 'ad nauseam' of the triple programme for laying a sound foundation for a future struggle, and hence, his confession that he had no new stimulating programme to offer, till that foundation was laid. This volume is sprinkled over with some anecdotes of Gandhiji's past life given in his own words, for instance, in his instructive and interesting speech before lawyers in South India. There are also flashes that reveal the lighter side of Gandhiji. Instead of quoting them or giving references to relevant pages, however, the reader is requested to go through the book to discover them. How Gandhiji's seemingly spent-force silently affected a social and psychological revolution is glimpsed in the following extract from an address given to him and from Gandhiji's inspiriting reply to it. "Pranams ( obeisances ) from the chiraparaadhinaa (ever helpless and dependent ) female sex to Gandhiji, the moulder of India's destiny, the lord of the hearts of millions and the herald of freedom." ( p. 296 ) Speculation as to how far the easy installation of Indiraji to the Premiership of India was due to Gandhiji's spade work is useless, but the fact stands that in the awakening among the women of India and in the conferment of social dignity and rights to them, Gandhiji's tours and acts contributed a large share. And these are some of 'the points to ponder' which are scattered all over this volume also : "That enterprise ( = big business ) which is not morally elevating is either useless or harmful." ( p. 53-54) "Selflessness may be the pure form of selfishness ? I say so not for argument, but that is what I feel." (p.74) "Financial security is an obstacle ( to an institution doing public service ). That institution is a mushroom which gets at its very start, ample funds and numerous workers. ( p. 27 ) "Sterling character is a sine qua non of a good teacher." ( p. 29 ) "Blind obedience to my advice will do you no good." (p.34) "It is a misfortune that we ( Indians ) do not demand the same high standard of fidelity in love and behaviour for men as for women." ( p. 42 ) "When 'seva' ( service ) wags its tongue, it loses all its value." ( p. 148 ) "I make bold to say that Buddha was not an atheist&Splendid philosophy in action --- that is Buddha's teaching. It is preeminently a religion of the masses. Buddhism has not been banished from India. We in India translate Buddhism far more in practice than the Burmese." ( p. 260-261 ) But let me not try the reader's patience too long. Translator CONTENTS Pages Diary ... 17-327 Appendix I The Pilgrimage of Kanya Kumari 331 Appendix II Nanda : The Pariah Saint ... 335 Appendix III The Deceptive Speech ... 344 Appendix IV Khadi Pratishthan ... 348 Appendix V Flood Relief ... 351 Index of Names ... 359 General Index ... 365 DAY-TO-DAY WITH GANDHI Vol. VI Bapu hates sin, not the sinner. But, looking to the way he loves and hugs children, it would seem as if, in that one matter, he hates the sinner, and not the sin ! * * * Trust is a great thing, but those who gain Bapu's trust have to walk warily like a sword-dancer. Take it for certain that the moment you lose his trust by your single false step, the whole fabric collapses and even its foundations are uprooted. * * * On the day he got &&'s letter telling of the moral crisis, Bapu groaned, "Had I become only a weaver and kept away from the maze of politics, it seems, no such thing would have happened and every one would have seen his way in life." 20.2.1925 Vankaner Vankaner has left us unforgettable memories. A reference to His Highness will appear later on, but the Dewan Saheb also is very cultured and excellent gentleman. He was, of course, dressed in Khadi but I am ever told that a spinning wheel is humming in his home. There was a pleasing novelty besides in the Vankaner address. Khadi, the spinning wheel, and untouchability received a special mention. It was also stated that there were antyaja children in their school, and that 2500 spinning wheels and 250 hand-looms were working in the State. Gandhiji felt very happy at all this, but at the public meeting he opened his speech with the self-same question of untouchability : "I have not much to say, if antyajas are allowed in your school. Hinduism is in great peril, so long as there is room for untouchability in it. If we ostracize antyajas who are an inalienable part of Hindu society, take it for certain that we are heading for destruction. This is the time when religions are held in the balance. You cannot keep your dharma now under lock and key. Every religion has to undergo the test of scrutiny by the whole world. Great philosophers are diving into the depths of all religions. If our religion fails to stand their test, its extinction is a dead certainty. "If you are followers of the Hindu Dharma in the right sense, you must adhere to truth and non-violence and gain the power of fearlessness that emanates from them. From my peregrinations over the world and from my meditations --- meditations for 44 long years --- I have not come across any other touchstone ( than these qualities ) to test the excellence of a religion. And when I found that Hinduism, as compared with other religions, passes through this test quite successfully, I felt proud to belong to the Hindu Dharma. A time was when I was assailed with doubts and approached Christian missionaries to have them removed. But that was years ago. Now I am putting before the antyajas what has been acquired from my own inner quest of truth. If we do not treat them as our kith and kin, our dharma is going to be wiped out. 'Hindustan' cannot stand, cannot sustain itself upon the prop of 7 crores of Muslims. If it does, it becomes anything but Hindustan, anything but Bharatvarsha. It cannot then be called a big subcontinent. It will only be a copy of the West. My sisters, let me speak to you of one ugly custom. I have seen the thing happened before my very eyes and it was my mother who did it. When I recall the sight, I feel ashamed. I have seen Mother throwing the refuse of our meals to dogs or antyajas. They said, everyone of them, that that was but the custom ! We have taken it as an axiomatic truth that whatever our predecessors did was good and worthy of adoption. But as our popular saying warns us, we need not drown ourselves into the well, because it was our forefathers who dug it. We may certainly take a plunge, but only for swimming in it and coming out refreshed. We must accept what is good in our hoary customs and discard the bad. Even about our Shastras ( scriptures ) we should have 'neerksheer viveka'.1 There is nobody on earth that is free from faults. "What my mother did was improper. Were she alive and did the same thing, I would first bow down to her and then protest, 'What's this you are doing ?' I would tell her, 'This is certainly anything but the religion I sucked from your breast'. If you with to give them some food, first set apart that much from your provision and then take your food. That is our culture. We must first of all keep apart something to give to the _______________________ 1. This is a very popular traditional concept. It is said that 'hansas' ( swans ) inhabiting the 'Manasa' lake on Mt. Kailas have the knack of drinking only the milk and leaving out the watery particles in it. Hence, this simile means, 'Have the discrimination to sip only the milk ( ?good ) and discard the water (?bad ) from the mixture. There is also an allegorical meaning where 'hansa' is man, 'Manasa' lake his mind, and Mt. Kailasa the abode of God. A man of the higher type distinguishes between the good and bad promptings of his mind, accepts only the good, and hence lives on Mt. Kailas, i.e., in the abode of God. poorest of the poor. Only then will our riches cease to rouse jealousy and nobody will be tempted to cast an evil eye on it. "We have grown so proud and selfish today, that, if the man who serves us is even slightly remiss, we storm at him. We do so because we have forgotten dayadharma ( the dharma of pity ). The more I think of it, the more I tremble and ask my heart, 'Dear, dear ! How is it that you feel so gloomy, when you have become as good as gold ?' Antyajas are subjected to contumely and insults,-specially in Kathiawar. Station Masters pour abuses on them and so on and so forth. My mother was a lovely lady of extraordinary purity. She was a treasury of virtues. If I look white before you, it is due to her. But, owing to the force of custom, even she was no exception in this particular matter. That is why I tell you, "Give your best things to antyajas." And I must also add, 'Don't you make your latrine so filthy that antyajas may have the creeps, when they have to clean them.' As for me, I have given up using latrines. But I ask you who have not done so to keep your latrines as clean as your libraries. It is in that cleanliness that our own shoucha-dharama,1 i.e. our sanctity, lies. Having pity for antyajas is thus not the only question involved in this matter. Your duty, therefore, does not end when you only touch an antyaja." Then he dealt with Khadi and the spinning wheel : "Quite accidentally, the topic of the jungles of Kathiawar and the present plight of the land came up in my talk with the Raja Saheb. He complained, 'There is a regularly growing scarcity of rain in Kathiawar and a time will come when it will cease altogether.' We regard a famine as a visitation of God's wrath. But there is no caprice in that divine dispensation. A calamity descends on us only if we deserve it in some way or other. The rains may not come, if we commit some errors on the spiritual plane or if we are remiss in some duty on the physical. I, therefore, replied to the Maharaja Saheb --- albeit in _________________________ 1. The word shoucha means cleanliness of body and mind. a polite, low tone?'Maybe the scarcity is due to our destruction of our jungle.' South Africa also was once a dry land of shrubs and cactus. But the people there are clever and intelligent, and know the physical sciences. With infinite labour they began to plant trees, and now there is a heavy rainfall there. Around Bombay also there was once such a dense forest that the city had a rainfall of 100 inches. But the forest has been largely cut down and Bombay has now to suffer from one of its evil results. The normal rainfall has gone down and now the people have begun to take even 70 or 80 inches of rainfall as heavy. We must thus think of such physical causes also. If water grows scarce both the princes and the people will have to fly away. That was what happened in America where many new villages were founded and then destroyed. How can human beings live in a place where water dries up and there is no greenery ? Only hunters may live there, but you will never find a single thickly populated area without the provision of water. "It will take some time before there is no rainfall in the land. But we should remember that even at present Amreli has been affected with a decreasing rainfall for the past several years. This year it went down to not even 50%. What should we do then ? Yes. One can do manual labour. But there is no part in Kathiawar, where peasants can employ themselves for all the 12 months of the year. They get work during the rainy season, and so, in a region where there is only one crop in a year, what should the people do for the remaining 8 months ? Should they emigrate ? It is God's law that man must work for 8 hours everyday all the year round. Where that is not done, starvation is the inevitable result. India suffers from starvation, since 22 crores of her people have to remain unemployed for 6 months. Starvation cows down the spirit of the sufferer, and can it ever strike a man, who has no enterprise, to ply a spinning wheel ? When will he do so ? He will start turning the wheel, when his King is turning it, when his Dewan is turning it. It will not affect our agriculture. It will go on, but it requires many improvements. The spinning wheel is only a subsidiary industry that will supplement the income from agriculture. I am not deluding you in my plea for the wheel. If we want to make India free, if we want to do something for the poor, and if we believe that our masses, who are crushed under the grinding wheels of poverty, must also share with us the fruits of freedom, then, I assure, none else will be able to point out any other universal supplementary industry for our teeming unemployed millions. We shall have but to spin, as a form of yagna, as a symbol of our desire for self-sacrifice, as a sign of our dedication to the country's cause. The poor can understand all this only when the King, the Dewan, the Sheriff, this Gandhi, and that Devachand, one and all, start working a spinning wheel. It is ignorance that makes us revel in this 'devil-may-care' attitude and in the comfortable holding of big meetings. But freedom is not won so easily. We have got to make strenuous exertion and gather much knowledge. The spinning wheel is the basis, and Khadi the product of all these things. "Our girls wear Saries of foreign clothes and look ugly in them. Nobody in England does such a queer thing. Englishmen never use a thing that harms their fellow countrymen. Queen Elizabeth used to wear only a thick lace. She sent for skilled craftsmen from Holland and made them teach their crafts to their English compeers. That was Elizabeth. From one point of view her work was Satanic. She wanted to hem in the world with her rule. But from another angle, we find her a brave woman who encouraged her people to go in for adventures. These qualities have made me her ardent admirer. Why should not we too follow her ? If you order your cloth from Ahmedabad, I say, better order your rotis ( breads ) also from there. You will then at once cry out, 'Even if that roti from Ahmedabad costs only two pice, it is too dear for us. Down with that pseudo-economics.' We love our ugly child more than someone's beautiful baby. Why, then, don't you feel, 'Be it rough and thick, Khadi made in this my Vankaner is the best in world ?' Why should the cloth used in the Royal Palace not be made of Khadi ? Khadi, besides, is the warp and the woof of the fraternity between Hindus and Muslims. "I wish to thank you for your loving address, but I cannot be content. I am burning with a passion that has consumed my patience. I find that the hearts of the people and the princes have grown cold towards each other. I am hearing these things with my ears and feeling their air on my skin. The question is never out of my mind, but I have kept silent, because the only way in which I can return the overwhelming love that both the princes and the people are pouring over me, is to express before you the feelings that sway my heart at present and to pray that you too be fired with them. May God bless you and the whole world." Left Vankaner and came to Wadhwan ( now Surendranagar ) on 21.2.1925. Gandhiji paid a visit to the house of the late Mr. Shivalal Nimjibhai who had given a hundred thousand rupees for Khadi work. Then he went to the public meeting held in Wadhwan Camp, where he said : "We miss the presence of Shivalalbhai today. You have just now heard of the many services he rendered to Kathiawar and India. It is India's misfortune that new men do not spring up to replace her worthy sons who die. Death is the inevitable destiny of everyone on earth. Birth and death are an inseparable pair. One ought to remain unperturbed, by infatuation or sorrow and yet we feel aggrieved at the death of a dear one. It seems to me that it is our selfishness that makes us unhappy. When I recall the hallowed memory of Shivalalbhai, I realize how greatly our self-interest was involved in his life. If we want to keep his memory green, we must come forward to take his place. We need not feel any shame in stepping into his shoes and in outstripping him in work. A son has cause to feel ashamed only when he does not increase the wealth he inherits. That is the true inheritor who increases the property he receives. It is our duty to increase the heritage Shivalalbhai has left us. I am sorry that that has not been done. "It is my cherished dream that Khadi may become the craze of the people and penetrate into every village. So long as the spinning wheel does not enter every village and everyone of us does not begin to wear Khadi, the advent of Swaraj in its real sense in an impossibility. We know that the hearts of Hindus and Muslims have not united. Let both these Hindus and Muslims begin to spin, if they want to become one at heart. Khadi helps in the solution of the untouchability question also. This question had created a commotion in Wadhwan, I don't know why. If we wish to make Khadi a universal vogue, we shall have to embrace antyajas. India's reputation lives upon Muslim and antyaja weavers only. Without an organisation of weavers, you cannot get the Khadi of your choice. I am coming from Vankaner. There are 300 Muslim weavers there. Excellent weavers all, but those who weave hand-spun yarn are only 2 or 3. If we want all the others also to weave Khadi, we all have got to start spinning. We don't want those women for spinning, who may have to give up any other paying occupation thereby. We want only those sisters to spin who don't get even two pice per day. Our spinning wheel is a manna from heaven for this country, where people have nothing more to eat than a piece of dry bread and a pinch of dirty salt. That much yagna is, therefore, a must for us all. I wish this spinning activity flourishes. "People don't turn to weaving, when they begin to spin ( sic. perhaps Gandhiji means, 'and hence don't know the difficulties of a weaver' ). If we want fine yarn spun and woven, we shall have to spin it ourselves. Without that fine yarn, what shall we do about our delicate sisters and brothers who will not otherwise wear Khadi ? "If you want to make Shivlalbhai's name immortal, you must keep the work he was doing ever going on. Khadi was Shivlal's first and last love. While he gave that big sum for Khadi, we should feel ashamed if we did nothing for it." The Vadhawan Balmandir1 When the public meeting was over, Gandhiji left for his stay at the Balmandir built by Dr. Pranjivandas Mehta. The Mandir is situated at charming solitary spot on the bank of the river Bhogavo and is just adjacent to the historic place where the holy Rani Ranakdevi2 became a Sati. Every body knows the history of that Mandir, i.e. the history of Sri Fulchand-bhai's attempts to spread national education. It is common knowledge that the school was flourishing very well at first, but the question of untouchability created a schism and the result was that the number of students went down to a paltry 25. Kakasaheb3 visited Wadhwan and succeeded in making the Managing Committee of the school accept the principle of removal of untouchability. All the same, the people withdrew their children from the school and refused to give even the donations already promised. Gandhiji's speech at the opening ceremony of the school building, naturally, refers to all this; but as it contains many things besides, it deserves a rather detailed report. Fulchandbhai had formerly served the Satyagrahashram ( Gandhiji's own Ashram ) for many years. In opening his Balmandir, Gandhiji delivered his speech with all the fervour he would feel, if the Balmandir were his own creation. He was not requested to open the National School at Rajkot and he ____________________________ 1. Bal-children ; mandir-temple. Hence temple of learning for children. 2. Siddharaj, a king of Gujarat, wanted to marry this beautiful princess, Ranakdevi, but his vassal, Ra' Khengar, the Chief of Junagarh, married her before he could do so. That enraged Siddharaj who laid siege on the impregnable mountain-fortress of Junagarh. He captured the fort after a long tiresome siege and only because Ra' Khengar's nephews turned traitors. Ranakdevi sternly refused all Siddharaj's overtures for re-marriage, was forcibly brought upto Wadhwan, but there she became a sati, burnt herself, rather than let her chastity be sullied. Some historians doubt the authenticity of this story. 3. An earliest colleague of Gandhiji, who suffered incarcerations and other hardships like many others, but what has endeared him to Gujarat is the fact that though a Maharashtrian by birth, he has rendered yeomen services to Gujarati literature by his versatile pen. had to indulge in some plain speaking to the Thakore Saheb of Rajkot besides. His speech, therefore, took quite a different turn there. In addition to the opening of the school building, Gandhiji had to lay the foundation stone of a library here. The entrance door of the school was closed with a silver lock, which Gandhiji opened with a silver key, and both of them were presented to him. The silver scoop with which he laid the foundation stone of the library was likewise given away to him. All these things provided Gandhiji with excellent material for his speech. Referring to the silver lock-and-key and the scoop he said : "I am to take with me this silver lock-and-key as well as the scoop which has hardly touched any mortar. Sri Dhorajiwala, moreover, has given me a gold mohur ( sovereign ) which, however, I can dispose of by giving it to Fulchandbhai. All these presents carry a deep meaning. Activities of various kinds are going on in this country, but who can say how much truth, how much sacrifice, how much sincerity and zest, underlie each of them? I for one can't, but I know this much in general. Innumerable institutions are going on in India today, but very few are really institutions throbbing with life, institutions, I mean, that are conducted in the right spirit. In his description of heaven an English poet says that St. Peter is guarding the doors of heaven and the key to open them is made not of gold, but iron. In his elucidation of this poem another poet says that it is no easy thing to open the doors of heaven. A key of gold cannot do it, gold is soft mettle, but iron is regarded as one of the hardest of metals and those doors can be opened only with an iron key. "We here in Kathiawar speak of a very difficult effort as equal to chewing iron grams. Proper management of such institutions is thus as hard as chewing iron grams. A silver scoop cannot construct the building of this library. An iron one and no other can do it. And for this school also a silver lock will not do. Only an iron one will serve the purpose. So we have bowed to an artificial convention at the very start of both these institutions. What I did was simply to throw some mortar in the pit of the foundation stone. It is the masons who will construct the building of the library and it is the teachers who will really open the school. A library has a meaning neither because of the building in which books are stocked, nor because of the books themselves, nor even because of the readers as they may be empty scholars. Were it so, book-sellers who sell thousands of books ought always to be men of high character. The Balmandir (building) has a charming appearance, a large amount of money has been spent on it, but did that suffice ? It will prosper only if the institution is endowed with a soul, i.e., if there are devoted men who can keep it going. "Ordinarily, I don't like to perform the opening ceremony of such institutions, for I myself can do little for them after opening them. But I agreed to open this one, since I have faith in the men who conduct it. That apart, don't be under the delusion that the institution will flourish, just because it is I who open it. I am but a flying bird ; today I may be here, to-morrow at Ahmedabad, and on the day after at Delhi. All the same I agree to let the sponsors make capital out of my name in order to advance the interests of the institution. "The existence of this Mandir depends, neither upon millionnairs, nor upon the children who attend it, nor upon the gift of hundreds of thousands of gold sovereigns, if somebody gives them. Those so many millions of gold sovereigns would prove to be not only no help, but a hindrance. My personal experience tells me that my activity has grown lax, when money has flowed into it in a torrent. During the South African Satyagraha struggle there was a phase when South Africa was simply flooded with money from India. The result was that the life and energy of that activity immediately vanished into thin air ? just as when Udhishthira1 made that equivocal pronouncement. 'Naro va __________________________________ 1. Udhishthira, the eldest Pandava, was honoured as 'Dharma-raj' (the king of dharma), because he used to keep to his dharma at any cost and never tell a lie. But during the Mahabharata War, he once succumbed to temptation. ( Footnote cont. on P 27 ) Kunjaro va', his chariot fell down at once to the earth and stuck fast into it. Since God has made the day of not more than 24 hours, a man can get all that he needs for the 24 hours from his labour of 8; and everyone ought to feel satisfied with that earning only. That is why I do not at all wish that this institution prospers financially. But it may only have just enough to enable the workers of the school to keep their body and soul together, and they may give up even their body, when situation demands it. "Just as financial security is an obstacle, so is absence of difficulties. That institution which has no troubles to overcome may be compared with a mushroom. Nobody sows the mushroom. It grows up by itself, automatically, without anybody's labour. I would call that institution a mushroom which gets at the very start ample funds and numerous workers. It will have an ephemeral life and is certain to be destroyed soon, as the mushroom is. What I want to drive in by saying all this is this: Those friends who have come here and taken a vow to sacrifice their lives to the institution, should have the fullest faith in God and rely upon Him only. And even when it seems that the heaving waves are about to drown them, they must summon that faith and persist doggedly in their efforts to swim. If they don't do so, take it for certain that India's curse will fall upon them. It will not then become them to use such an imposing charming building even at this early stage. Such a building may be all right for our princes, but in the stark of poverty of _____________________________ Dronacharya, the Guru of both the Pandavas and the Kauravas, sided with the latter and created havoc among the Pandava forces. As he was invincible in an armed fight, he was disposed of by a ruse. He had a son named Ashwaththama, upon whom he doted. Somebody killed an elephant whose name was also Ashwaththama. Bheema, the second Pandava, loudly proclaimed "Killed out-right ! Ashwaththama killed ! " The story spread like wild fire and reached Dronacharya's ears who was far away. Dronacharya felt that life was worthless without his son and decided to commit suicide. But to ascertain the correctness of the news, he asked Udhishthira, who was known for his veracity. This time, however, Udhishthira replied loudly "Ashwaththama is killed" and then inaudibly "Be it the man or the elephant." Immediately his chariot, which used to float in the air, fell down to the earth. India its use by us is certainly inexcusable, unless we give the people a sufficient return, unless this building weighs heavy upon the conscience of the managers, till they repay the cost by adequate service. The institution's existence is justified and I have done the right thing in opening it, if Fulchandbhai and his colleagues live in this building as only hermits who want nothing for themselves, just as King Janaka1 has been venerated as a recluse though he lived in a palace. But if the principle of renunciation is thrown to the winds and sense-pleasures are given a cordial welcome, the institution is certain to die. That alone is a 'National School' by means of which we can win Swaraj, in which the teachers practise the rules of self-restraint, are fired with the spirit of renunciation and live a hard life. "I am grieved at the fact that the citizens of Wadhwan are not supporting this institution. Practically every institution in India is, at present, under the same difficulty. But if we want to conduct an institution, local monetary support is an essential requisite and the managers have got to be able to gratify the local public. The position of men like us, who want to do social service and are out to win Swaraj as well, is difficult, since we are not only servants of the people but social reformers as well. The reformer finds himself placed in an awkward situation, because when he cannot at once fit in with the local atmosphere, he grows over-eager to get whatever help he can from outside and thus bypasses those whose help is really indispensable. What, otherwise, has Dr. Pranjivan Mehta of Rangoon to do with this institution ? "The citizens knew very well Fulchand's views on untouchability when they promised their aid to the school fund and I ___________________________ 1. Father-in-law of Ramachandra and ruler of Mithila. He was completely free from any attachment to his possessions and is, therefore, called 'Videha' (one who has gone beyond the body consciousness) also. When he was once listening to the discourse of his Guru, news came to him that his town, and with it his palace, was on fire. He remained unperturbed and continued to listen to the sermon, as he regarded all earthly possessions as valueless and spiritual wisdom as invaluable. can't understand what makes them boycott Fulchand now. I wish they approached me and told me whatever they felt. I am prepared to discuss the matter with them. They may show me Fulchand's or the managing body's faults, if any. If neither is to blame, the local people should welcome this school with a warm heart, by sending their children and helping the school with contributions. I have heard that the institution's service of the untouchables was not the only reason for this alienation. In that case we ( national workers ) who are only a handful, must think of our possible fate, when we don't have the knack to get along with our neighbours and keep them satisfied. "There is only one object, one aim in conducting a 'national' school. 'National' is that which has no connection with the Government. But connotation of the word has to be expanded now. 'National' now means that which invigorates the nation. Sterling character is thus a sine qua non of national education. At present there is a rush for getting education; so many boys and girls go to the other school here. I like that. But that education is so unsatisfactory that I have no words to point out its limitations. It cannot bring you Swaraj. It does not tend to the country's welfare. And it does not impart religious education at all. I inquired of the Raja Saheb, "Do you look after the physical culture of the pupils ?" He expressed his helplessness since, to the neglect of everything else, the citizens of Vankaner have only one object in view ? how to make their children earn as much money as they can. That is not education, but its travesty. The children who attend this national school may earn their livelihood, but money-making is not the object of the education given here, since that is not the object of education as such. Its object is to awaken the soul of the child, to draw it out, to deve-lop its hand, head, and heart. When we simply crush the two others in order to develop only the head, we become "Banias" ( Vaishyas; here a derogatory term meaning those whose whole business is to get rich by hook or crook ). It is said that the ( common ) school in Vankaner is thriving in numbers, since the percentage of passes is fully 100 there. It is not bad to judge a school by that standard, but it is really a Lilliputian footrule to measure education. "Even if the teachers of that school may be morally strong, the fact stand that children are sent there not in order that they may imbibe the good qualities of their teachers, but that they may pass their exams, owing to the teaching power of the staff. We must go above that dwarfish view and it is to draw us out of it that the Vidyapith as well as this national school have come into existence. And that is why I say to the parents, 'You must encourage this ( national ) school' and to its teachers, 'You must stick to your ideals, discipline your life by austerities and attract children towards you by the force of your high character.' If that is done my coming over here and opening the school will be worthwhile. O, God ! Grant courage, patience and consciousness of their dharma to the teachers so that they may not budge an inch from their ideals." After the ceremony was over, Gandhiji snatched a lighter moment. As he was accepting yarn garlands which the kids were presenting him, he was so moved with fatherly love that he played pranks with them. He opened the buttons of some child's shirt, untied another's little short, pulled a third one's ears, and caught and dragged the forelock of a fourth. Went to the Durbargarh ( Royal Castle ) at 7 p. m. He talked with His Highness at his royal palace, the Rangamahal, there. He requested His Highness to use only Khadi where cloth was required for furnishing the palace. The Thakore Saheb took Gandhiji to the Queen Dowager also. Gandhiji was given yarn garlands there too. At an Antyaja Locality Some blissful moments were spent at an antyaja quarter. The blind poet, Hansraj,1 also came to Wadhwan when Gandhiji visited it. Not only did he treat Gandhiji with one of his songs _________________________ 1. His patriotic songs used to fire the young in those hectic days of non-cooperation. He too suffered incarceration. When the magistrate asked him if he had anything to say in defence, he sang a moving song. at the function of the Balmandir, but he accompanied Gandhiji to this place too. The antyaja brothers were first asked to sing a hymn. A devotee sang : ÖãäÀ¶ããñ ½ããÀØã ?ñ ÍãîÀã¶ããñ . . . ! "The brave alone can tread The straight and narrow Path"& in his incorrect pronounciations but a very sweet and moving tone. The poet, Hansraj, was then requested to sing. He sang a song1 befitting the environment : The course we took was right To Freedom's shores is wended ; In careless ease we lost it And now, alas ! are stranded. We took to wine and carrion, Smoked and talked, and then forgot Both 'Bhoodhar' and ablution. We promise, we will return Now to the glorious way ; And beat both sloth and brute-force, Cost whatever it may. We shall surely reach the end, Shed lustre on our land, By our victory grand. Gandhiji started his sermon on the theme of this song. He asked the antyaja women, "Do you know who 'Bhoodhar' is ?" _________________________ 1. Ñã½ãñ ?ãã¦ããâ' ¦ããâ ?ãÊããä£ã¶ãñ Üãã?ñ ½ãìãä?ã?¦ã ?ãñ?Àãè Ìãã?ñ Öãñ ¼ãîÜãÀã ¼ãîÊãã⠹㡿ããâ ý ªãÁ ¹ããèÜããñ, ½ãìááá?Êã ½ããâÔã ?ããâÜãìâ, ºããè¡ãè ¹ããè£ããè, Ô¶ãã¶ã ¶ã ?ã?¾ãìú, ¼ãØãÌãã¶ã¶ãìâ ¶ãã½ã ¶ã Êããè£ãìâ ýý ¶ã½ã¦ãÊã¶ããâ ¹ãÍãìºãÊã¶ããâ ¼ãîÊã ?ã?ã¤ãèñ? ¦ã½ãÔã ªãäÀ¾ãñ ¶ããäÖ ¹ã?ãäÀ? ?ã?ãñÊã ¹ããÊããè? ?ÃÍÌãÀãä¹ãƾ㠽ãã¦ãð¼ãîãä½ã¶ãñ ??ããûßãè? ¹ããÀ ¹ã¡Íãìâ Ôã¹ãã?ñ ý and then splitting the word into 'bhoo' (? the earth ) and 'dhar' (? sustainer ), asked, "Who is the sustainer of the earth ?" He was answered by the women in chorus, "Bhagawan ( ? God )." Gandhiji then explained the poem : "The poet says, 'We were going along the right path, but, through our own sins, we slipped ; but if we now remember the Lord and again take the right road, we shall soon reach the happy land ( of freedom ). That is the hope we cherish.' And then the poet adds that you too were going along the right path, but indulged in intoxicants, took to drinking, besmeared yourselves with dirt and yet did not take a daily bath, ate carrion, and forgot to pray to God. That is why, when I approach the Shastris (? Hindu Pharisees) they retort, 'Now, Please ! Will you have enough of your Bhangis ? Who would care to touch that scum ?' If you give up all these bad habits and keep yourselves clean, nobody will have any reason to point a finger of scorn at you." The Public Meeting There was yet the usual public meeting to attend. It seemed the people in general had boycotted it. At the start there were only a handful of men, but a few more came in later on. Ganhiji said : "My programme for Vankaner ends with this meeting. But I did not come here for delivering speeches, my only business here was to perform the ceremonies of opening the Balmandir and laying the foundation stone of the library. The National Balmandir ought really to be the pride of the town, but I know that some people are at variance with the Balmandir, and its Wadhwan Education Society. Some points of the quarrel had been reported to me also and I had even written something in Navajivan. It was the citizens who had sent me their complaints. I do not remember who they were, but let me declare here at the meeting that if the complainants are present and if they wish to have a talk with me, they can meet me privately. "But I have one request to make to you all. Don't think of this 'Education Society' as one of the common rut. Don't shy at its new experiments in education and in our social build-up. The chief of them is that of the admission of antyajas in the school, though they already possess that right with regard to the State-school. That is why the poet ( Hansraj ) wonders, 'Why is it that Bharatvarsha, the very land of the lila ( play ) of the Lord, is a subject country ?' And yet the fact remains that the country is in a pitiable plight today. We ought to implement in life what we hold to be our ideal for it. Independently of what others may say, we have to decide for ourselves whether untouchability is worth retaining in Hinduism. Is it or is it not a part of the Hindu Dharma ? So long as the filth of untouchability sticks to the Hindu Dharma, there is neither Swaraj nor any peace and happiness for India. If, on the ground that a few get rich and have lordly palaces to live in, we take it for granted that all of us are happy, it is a dangerous delusion. A tenth of India hardly gets even a dry bread and some dirty salt to mix it with. We have no idea of the grovelling poverty of our land. But we reap what we sow. Our present wretched condition is the natural consequence of our sins, both subtle and gross. That is why we have to suffer so much and that is the cause of our country's wretchedness. Just think in what straits that religion may fall where a section of its followers are regarded as unfit for even a physical touch by the rest of their fellow believers ! If there is any religion which asks its followers to keep away from fellow humans, it cannot claim to be a religion of mercy. There can be no sin more heinous than the one which stigmatises human beings as for ever untouchables since their birth. God does not command us to feed ants by putting flour near their holes, nor to make a pinjrapole ( a shed for decrepit cattle ), but we do those things since they are acts of virtue. But if at the same time we hate and condemn a whole race of human beings, those acts of virtue lose all their value. If I recite the Gayatri mantra perfunctorily, do you think I can realize the Self ? An act bears a good fruit only when it is done with sincerity and an awareness of its purpose and meaning. You can gain nothing from a mechanical thoughtless act. You must, therefore, never shun antyajas. I am coming just now from an antyaja locality. It gave me great pleasure to sit in their midst ; since I had the consciousness that I was doing only my duty thereby. But for coming over here God will certainly question me, 'Had you something new to say to the citizens of Wadhwan ?' But I wonder what new thing I may tell you, what miracle I may work that may fascinate you and make you keep your real dharma ? All I can do is to warn you that what you regard as your dharma is nothing but sin, give it up. Yes, but one thing. There is no sense in asking you to follow my advice, even if your mind does not agree with me, for then that blind obedience will do you no good. You may, therefore, ponder deeply over what I have said and serve antyajas, if you think my plea sensible. I don't say that you must go to the untouchable quarter right now and touch them. I simply say you should not regard antyajas as untouchables. I am not happy over the fact that this school gets help from outside. In fact, I dislike the very idea of extraneous assistance. At various spots in India there are men who have resolved upon taking up some good activity and sticking firmly to it. That is why institutions like this one are going on. The man who takes any such vow must keep it at any cost. I cannot help talking of Khadi here. A large majority of the twentysix hundred thousand here are peasants and they are not happy. They do not have the rains whenever and as much as they want.1 The land is not fertile enough to provide occupation for all the 12 months of the year and yield sufficiently for their maintenance. A few imposing buildings may have sprung up, but don't be led away by them. That is not abadi ( prosperity ) but barbadi ( adversity ). The expression that I gave vent to in 1916 at the opening ceremony of the Banaras Hindu University were terrific2 in their content. When I see palaces ___________________________ 1. Allusion to the popular concept that the rains fall according as they are needed in a region inhabited by virtuous people. 2. It is hardly any exaggeration to say that that speech --- his very first ( Footnote contd. on p. 35 ) jutting forth in proud disdain of the surrounding hamlets, my heart trembles in agony and foreboding , as they are constructed only by pounding the poor to make mortar for the palaces. What prevails in India today is justice in Bedlam. Every year 60 crores of rupees are drained away to foreign lands. We, the middle classes, are agents or middlemen in that exploitation by foreigners. We snatch away those 60 crores from the hands of the poor and send them out for a commission of 5%. These palaces, we see, are built from that commission amount, but India's villages are going to rack and ruin. Even British Ministers have admitted that India is sinking into ever deeper poverty. We, who are living in towns and cities, have no idea of the frightful abyss which this continuous drain is leading us to. How long can such a dreadful system go on ? Who can at that time quench the wildfire that will set the whole prairie ablaze1 ? When I visualize that eventuality, I feel that Swadeshi _______________________________ political utterance in public after his return from South Africa? startled India out of her several hundred years' sleep. A vivid account has been given in the Preface to Vol. II of this series on pp. 7-8 by Sri Narharibhai, but parts of it are reproduced here : "As H. E. the Viceroy attended the function, many Indian Princes and Mrs. Besant and other national leaders were also present. The lordly palaces of the princes and millionaires, he ( Gandhiji ) said, shamed the meanness of the miserable sheds of the millions around them; he added that that grave economic inequality was a menace to the country; that the imposing body-guards and stringent police precautions for the protection of His Excellency betrayed a distrust of the people; that owing to the C. I. D's watch Indians lived like prisoners in their own land. He showed how British tyranny and injustice were responsible for the growth of the Terrorists. He himself was a terrorist, but of a different kind, he added, and with faith in God Indians must never feel afraid of the bureaucracy. And then raising his voice, he professed that if ever he found it necessary that the Englishman must be driven out, he would proclaim the fact and face death as a penalty. It was but natural that such a speech would shock some leaders. Mrs. Besant even asked Gandhiji to stop. But the young blood, the students, hailed his forthright statements and cried out 'Go on, Go on.' The Princes began to get up from their seats and left the meeting and there was great clamour. Gandhiji's speech remained unfinished at this point." 1. Gandhiji quotes a Gujarati proverb which means "How can you patch the sky when it is torn into shreds?" means nothing else but Khadi and the spinning wheel. Our villages will begin to live a rejuvenated life, if we devote ourselves to those two activities. But at present, I hear only expressions of disappointment from even very good workers. "I do not wish to take your time on the question of Hindu Muslim unity. "It is undeniable that no institution can work for long without local sympathy. The school will fall into trouble if the citizens of Wadhwan do not cooperate. India is at present in the throes of a similar stress. All the same I am certain that no institution stops for the sole reason of want of funds. Let me give you my own example. On coming to India, I founded my Ashram at Ahmedabad only after previously visiting the city, meeting leading citizens and giving them my views, and securing their definite promise to support the Ashram for one year. The subject of untouchability was also discussed. I told them that I would never make any distinction against a non-Hindu and, as for the antyajas, I was certain to accept them as inmates. But they replied 'You won't get any antyaja fit for stay in your Ashram.' So I settled in Ahmedabad. I was given some necessary things like vessels etc., but not money. But my faith did not waver and I carried on. A month passed and Dudabhai (an untouchable ) came up with a note from Sri Thakkar.1 As soon as I admitted Dudabhai's family as inmates, citizens of Ahmedabad decided to have nothing to do with me. My neighbours also who used the same well from which I was drawing water, boycotted me. But I told them, 'Do what you may, I will bear it, but I am not going to leave Ahmedabad. If God wants me to be here, I shall be here, and if nothing else can be done, I shall resort to an antyaja quarter and stay there. I am a man who knows both how to maintain my self-respect and how to keep within the limits of courteous behaviour. You _______________________________ 1. Sri A. V. Thakkar, member of the Servants of India Society of Mr. Gokhale and known as 'Thakkar Bapa' ( Father ) for his sympathy and work among aborigines and untouchables. may fret and fume, but I am not going to take offence.' The hearts of those who shared our common well melted after five days and allowed Dudabhai to draw water from it. "But money ? Almost on the day when the last coin was spent away, God came in person and filled the chest. One day a motor car drew up. A gentleman, whom I never knew before, got out and said, 'I want to give away Rs. 13,000 /- will you accept them ?' The next day he came again, handed over Rs.13,000 /- to me, and raced back in his car. That Satyagrahashram is quite alive even now. What I wanted to do was to adhere to my satyagraha principle and to stay in Ahmedabad as well. And now those same citizens of Ahmedabad have lifted their boycott, all of them come to me and I have their sympathy. The event took this happy turn because I had tied all of them with the cord of love and firmly believed that my love was certain to get a response from Ahmedabad itself. The result proved the truth of my conviction and I entrenched myself in Ahmedabad. "Like myself Fulchand is a man who can keep himself rooted in one and the same spot. He should not budge an inch from this place, even if he has to starve himself to death for his doggedness. But if he does anything in anger or resentment, if his insistence on a demand is unjustified, if he has a sharp tongue, then that is a sin. But if his behaviour is filled with love, he will melt you. God knows how he treats you. The result will fit in with his behaviour." Bapu requested Hansraj to give him a copy of his hymn : O, Come, my Lord ; Come soon, I pray, Disorder in Thy home hath sway ; Robbers have come and rule us now Say, who can humble their pride but Thou ? Your palace's robbed, your subjects too ; In dire distress they helpless stand ; O, where have you strayed and left us all, When you, my King, must rule the land ? This Dvaarikaa1, this body, I mean, Seems now --- just now --- about to sink ; The heaving, fitful, waves of the mind Will sink it soon --- in but a wink. Your men have drunk delusion's wine, Have lost their sense, are fighting sore, Do please, my Lord ! come now betimes, Your kinsmen, or, will be no more. Thy Throne --- this heart --- is vacant now, Shedding in silence tears for Thee ; O Lord of the worlds ! O Light of the worlds ! Drive out this darkest gloom in me. If rambles you loved, what made you build This house, to lead a worldly life ? Gyana2, over there, has grown so wild, His mother's weeping ! Thy Pragnaa3 ! Thy wife ! Come Ye ! whose4 flute so charms the world, Whose crown a peackock's feather wears ; You mustn't become so heartless , now, A grief too heavy Your beloved bears. Two persons who were present at the meeting requested Gandhiji to let them explain privately all the facts about the non-cooperation with the Balmandir. Gandhiji assured them that they would be given the fullest and most satisfactory ____________________________ 1. The legend has it that the real Dwaarkaa of Sri Krishna's time lies at the bottom of the sea a few miles from the present town. Soon after the Mahabharata war Lord Krishna's, kinsmen yadavas, indabas, exterminated themselves in a drunken orgy. 2. Gyana --- Spiritual wisdom or empty knowledge. Since Lord Krishna is away, real spiritual wisdom has deteriorated into Pharisaism. 3. Pragnaa --- Enlightenment from which true knowledge springs. 4. Lord Krishna is represented as playing upon a flute and wearing a peacock's feather on the head. The music of the flute arrests the world's attention to listen to his Divine Call and his charming appearance with a peacock's captivating feather ( India has made the peacock her national bird ), whets the desire to go back to him. This is song of a Gopi, i.e. of an individual soul wedded to the Oversoul. hearing and dispersed the meeting. And Gandhiji had that talk with those two gentlemen which lasted till 11 or 11.30 p. m. It is hoped that this parley will help the Balmandir. [ The above is all reproduced from Mahadevbhai's manus-cript diary. What he published in Navajivan about Gandhiji's visits to Porebundar, Vankaner and Wadhwan is now given. ] When he was still at Rajkot, Gandhiji received an invitation from the Rana Saheb of Porebundar to visit his town. We took the train for Porebunder on the 18th evening, spent the 19th there, the 20th at Vankaner and the 21st at Wadhwan. At all these towns he was given a warm welcome by the States and was in one way or another a State-guest. I use the expression 'one way or another,' since circumstances differed at every State. It was the Thakore Saheb of Rajkot who was the first ( among Princes ) to invite Gandhiji and so he presented himself on the platform on both the occasions of Gandhiji's arrival and depar-ture. At every function at Rajkot, it was plain to see that the Thakore Saheb was feeling an excusable pride and elation at being in Gandhiji's company. At Porebunder the Rana Saheb sent the Dewan Saheb as his representative to give Gandhiji an official reception. Gandhiji was lodged besides at the State Guest House and invited to dinner at the royal palace. But the Raja Saheb of Vankaner excelled in his warmth. He even came up half-way between Rajkot and Vankaner to receive Gandhiji there and himself escorted him to Vankaner ! Gandhiji's visit to Wadhwan synchronised with the celebration of the marriage of the Thakore Saheb's brother. Even though the Thakore Saheb was thus busily engaged, he invited Gandhiji to meet him at the royal palace. Gandhiji had long talks with all of them. At all the places Gandhiji had only 3 topics to discuss : Khadi, untouchability, and prohibition. He had to enter into a long and earnest plea-ding with the Thakore Saheb of Rajkot as regards prohibition, since the Thakore Saheb holds rather strange views on it. They can be summed up in 2 words : 'individual freedom.' But the Thakore Saheb forgets that if a referendum were taken in the State, 99% would vote for prohibition. He has a soldier's love of loyalty and discipline and with them, it seems, a trace of aloofness and harshness. He feels that one must do what one decides to do and then care little for the world's reaction. His subjects will, therefore, have to be cautious in their dealings with him. The gentle features of the Rana Saheb of Porebunder suggest just the opposite qualities. Perhaps there is a strain of timidity lurking in that softness and gentility. He presented to Gandhiji hand-spun blankets made in Chhaya, a village in his State, and thus attested to his love for Khadi. It seems he is using Khadi by and large also, but one cannot say whether he will introduce Khadi in all the departments of the State. The Raja Saheb of Vankaner has a charming amiability. Among all the rulers, he alone seemed to really belong to Kathiawar as one of the indigenous sons of the soil. The Kathiawari peasant's simplicity and sweetness came out in his way of speaking. Nobody will fail to mark him out as a man of the people more than all other princes. The easy unaffected manner in which he accompanied Gandhiji to an antyaja quarter and the freedom with which the antyajas talked with him showed this trait in him clearly. If such a king only takes it into his head, he can bring in a new era in to time. We did not either see the Thakore Saheb of Wadhwan often enough or, as he is temperamentally taciturn, have a long talk. But there was one thing remarkable in the manner of his reception. He and his brothers threw yarn garlands round Gandhiji's neck when they bade him goodbye. 25-2-1925 Marriage of Vallabhbhai's Son. Blessing the newly-weds Gandhiji said : "The right time for giving blessings is this prayer time. There were two earlier occasions, when marriages of persons brought up in the Ashram itself were performed. Many among us, Ashramites, have not been able to appreciate that step. All those who live in the Ashram, whether they be children married persons, would wish to observe brahmacharya. And it is but natural that one may wonder why marriages are allowed for the inmates of that Ashram whose object is to lead everyone to a life of brahmacharya. All the same three such marriages had to be performed, because, though the rules for the Ashramites were stringent enough, we found that we were unable to keep them. It is no easy thing to train a youngster to the life of brahmacharya. It is not true that even we, the elders, are observing brahmacharya perfectly. If a man wants to hitch his wagon to a star, he must have a burning passion for his aim. The realization of that high ideal is so difficult, that the more I advance towards the goal, the more dreadful the path looks. And yet I see that the goal has an alluring charm also and provides me a deeply interesting pursuit. But you cannot admit children and youngsters in the Ashram and then oppress them. A marriage may, therefore, become inevitable. Three such occasions have happened so far. We had to find out a way to satisfy the questionings of the mind. The marriage ceremony, we decided, might be held outside the precincts of the Ashram, but rather than cheat ourselves and the world it had to be performed, and then the pair might come to stay in the Ashram and receive the blessings of all the inmates. "If a marriage thus becomes necessary, the fact may be impressed upon the couple and all Ashramites that marriage is not for indulgence but self-restraint. Never should an Ashramite cherish a desire to get or see someone married. But it is a different matter if such a necessity arises by itself. This ordinary marriage is a preparatory stage for that real marriage in which an individual soul is united with the Oversoul. That is why the soul is conceived as a woman in the English language and Jayadev1 visualises the soul as a ___________________________ 1. Jayadev was a devout mediaeval Vaishnava poet who has made his name immortal through his Sanskrit poem "Geeta Govinda", by the charm of the sweet butter-soft lilt of his verses. He is a poet of Madhura rasa. Perhaps the expression, 'sweet ambrosial drink of spiritual conjugal love' may convey its sense. Sir Edwin Arnold has translated 'Geeta Govinda' in English verse under the title " The Song of Songs". woman and declares that she pays amorous court to the Lord ( Krishna). Once this divine marriage is solemnised, nothing remains for the man to aim at or do in this world. If that union is yet to take place and an occasion for ( earthly ) marriage arises, let it be performed. Hence, on this fourth occasion I must tell you, in the presence of all these people, that your marriage is not for bhoga (sense enjoyment ) but for tyaga (renunciation, for, renunciation of the ego alone can bring about the divine marriage ). You are deciding today that if you want to enjoy conjugal pleasure, you have to observe limits even there. The dharma of avyabhichaara1 ( even mental non-prostitution ) is regarded among us as one which only women need strictly observe, though at the vivaha sanskara,2 during the last four morsels which each of the pair puts into the mouth of the other, there is the joining of flesh with flesh, soul with soul, bones with bones. It is our misfortune that we do not demand the same high standard from men as from women. That is why I must ask you to keep within limits and know that sexual inter-course is really meant only for bringing forth a progeny. "But in these times of dire distress, has anybody the right to give birth to even a single child ? There are countless men in India and quite a large number in Europe also who observe brahmacharya. Among the Roman Catholics, you will find many _____________________ 1. It is necessary to note here that Gandhiji would call it 'prostitution' to indulge in sexual contact even with one's wife, every time one has an urge. That apart, tradition, based on over-emphasis on Sati-dharma in books and legends, has unconsciously led the male sex to imagine that strictest conjugal loyalty is the woman's province. At the same time be it noted that Ramachandra has been held up for reverence for his strictest loyalty to Sita. A Yagna cannot be performed except by man and wife. Ramachandra had banished Sita and wanted to perform a rajasuya ( a king's ) yagna. So he installed a gold image of Sita to represent her, instead of marrying some woman, though polygamy was advised for kings to let their line continue and avoid disorder. 2. Marriage ceremony. An Arya was expected to receive 16 sanskaras ( impressions ). These impressions were imprinted upon him through special rites. Marriage ceremony is one such important rite. There is a Sanskrit verse saying that a man is born a shudra, but after sanskaras he is called a dwija ( Brahmin ). adults both men and women who observe brahmacharya. A girl of even 18 leaves the world aside and observes untainted brahmacharya all her life. There are monasteries also where such recluses spend their lives. In India, in these dreadful times, none is entitled to add to her population. As long as we have not grown into men of strength and valour (i.e. have not gained our freedom ), we don't have that right. "I wanted the marriage ceremony to be performed in the Ashram, since the preceptor would explain to you here every item in the ceremony and you might thereby see that the institution of marriage was introduced in society for self-restraint and not for self-indulgence. You both may, therefore, ponder over this matter and remember the rationale of marriage. I have agreed to accept only one responsibility. I am sure I shall have no cause to repent for it and only good will come out of this marriage. You know my relationship with Vallabhbhai. On his own he pressed me to officiate on this occasion. Kashibhai ( father of the bride ) also agreed. Is heavy expenditure a necessary part of the ceremony ? No, but tapasya is. But at any other place ( than the Ashram ), it was not feasible to do away with marriage expenses. It was impossible anywhere else to perform only the religious rites and drop taking a big marriage party to the bride's town and other customary expenses. That was why the ceremony was performed here. The seed that is sown today will grow into a tree. But in order to nourish it, your conduct in life must be such as your parents may be proud of. You must, therefore, rise above worldly temptations. There was no idea of saving money, none of refusing to distribute money among relatives and others, and absolutely no element of greed behind this simplicity of the ceremony. But the burden of such (marriage) expenses falls too heavily upon the Patidar world in general and we wanted to keep away from them to set an example. Dahyabhai I know for a long time past. I know Yashoda also. I think that both of them possess the power of adorning married life by leading a life of self-restraint. As for the Ashramites, I may not repeat what I may say to them more often than absolu-tely necessary. I don't go out of my way to seek such occasions. It is not my business. All the same if they do arise by them-selves, our acceptance of the situation and the necessary action upon it will only increase our power of self-restraint. It is pos-sible that this idea may be chimerical. And yet I don't think I must refuse to yield and to perform a marriage on such an occasion if it comes. And yet I would wish that all the inmates here imbibed greater self-restraint from incidents of this kind. That is the only reason for inviting the presence of all the Ashramites at such ceremonies. We may pray to God to grant us our cher-ished desire that the Ashram may produce only such men and women as are entirely indifferent to such matters, may never think of marriage and hence of progeny, regard the children of the world as their own, and serve those among them who are unhappy. It is good if the idea that marriage seriously increases one's responsibility has struck both Dahyabhai and Yashoda, indivi-dually, before deciding to marry. At present at least it seems they have lost their personal freedom. There may be a charm and beauty even in that. May they be happy, and self-controlled. May they develop the spirit of self-sacrifice and lead a life that will raise their parents and us all in the eyes of the world, so that nobody may have any ground to say that such a marriage should not have been performed within the Ashram precincts." 26.2.1925 Blessing Dr. Pranjivan Mehta's son after his marriage, Gandhij said : "Let us all pray to God that the vow taken today may be kept up in life. May both of you live a long and healthy life and may your happiness increase through the marriage. May you be religious and walk in the fear of the Lord. If the vow that Champa took as she walked 'the seven steps'1 with her husband _________________________ 1. Hindu marriage is legally finally completed only after the pair takes 'seven steps' round the holy fire. At each step a resolve has to be stated aloud. were kept faithfully in letter and spirit, neither she nor her husband would be unhappy at any time. Both of them have vowed to each other, 'My flesh, my bones, my skin and my life have been joined with yours.' It is a very pure and sacred sentiment. Let the couple remember it and be woven into each other's life like the warp and the weft. May they not be self-willed and uncontrolled, but self-restrained and make use of their marriage not for increasing indulgence in sex but for ultimately giving it up. The mind revels in dirty thoughts, as a swine likes to grovel in dirt. May your minds remain free from that evil. The wife must believe that her heart is wholly dedicated to that one man and the husband must have the same feelings for his wife. May both of you learn the dharma of service. You fasted before marrying. Our Shastras require purity from married life. They don't give a licence for bhoga ( sensual pleasures ). They, therefore, enjoined a fast before marriage and they asked you to worship Ganapati1 first of all. You should enter married life with holy thoughts and desires. You should remember them in the morning and spend the whole day accordingly in thought and action." 27.2.1925 @ Letter to Sri S. V. Bapat : "I have your letter. 'Much wants more and loses all'. Pray excuse me." 28.2.1925 @ To Dr. Mochraver ( Germany ) : "I thank you for your letter. My belief in Satyagraha and non-violence is as green as ever. I am myself still practicing non-cooperation and so are thousands of men and women of India. The agreement with those who differ from me is to suspend non-cooperation as a national program. This suspension _________________________ 1. Son of Mahadev and Parvati. He was blessed by Mahadev that on every auspicious occasion He would be invoked and prayed to first of all that He would be the giver of spiritual as well as material happiness. The word Ganapati leaves those who wish free to enter the legislative councils of this country." 2.3.1925 @ To a gentleman of Patna : "I kept your letter by me all this time. I can see nothing to except in M. Mohammed Ali's statement. May not a man seven feet tall say of another five feet in height that the former is superior to the latter in height, although the latter is superior to the former in every other respect ? May not the Maulana truthfully say that he is superior to the so-called greatest man in the world in his opinion is the best of all ? I think that the Maulana has legitimately drawn the contrast." @ To Fazli Hussein : "Dear Mian Saheb, "You were kind enough to ask Mohammed Ali to let me see your note on Hindu-Muslim question. He, therefore, sent it to me. I have read and reread it. I am entirely in favour of the Mussalmans of the Punjab and Bengal having representation in accordance with their numbers. But I have been unable to follow the argument in favour of separate electorates. Its working seems to be proving unsatisfactory almost everywhere. And if you have separate electorates for one community, you can hardly resist such a claim on behalf of the others and finally by sub-sects. This must mean ruin of nationalism. "Have you given a thought to the proposal made by me ? "I hope you are better and stronger than when I met you. I wish it was possible for us to meet again and oftener. "I am in Delhi just now. I leave tomorrow for Sabarmati and thence for Madras." @ To Sarojini Naidu : "What is this decision to close the national schools even I can understand somewhat the closing of the college. Is it necessary to close the schools also ?" To Fulchand Kasturchand : "I cannot understand the principle that we should never dine at a drunkard's house. I for one, visit homes where they do not wear Khadi. Prohibition will not step up immediately by the way you propose. I rather think the cause receives an impetus, if we refuse to touch drinks when they are served to us alongwith others. If we give up our contacts this way, we may better keep ourselves aloof from society altogether." To Narottam Lalji Joshi : "I have kept your letter with me all these days. If I get some time for it, I shall put it to public use through Navajivan, without giving out your name. If I do so, please read my comments carefully. I shall see if I can attend to your letter within a short period. You are very greedy, you want to know everything here and now and leave nothing for the future, You don't give time to faith to work its way. One should take Ramnam not to advance in his profession but to purify himself. It is possible to chant the name even while we are at work. Only those who have the faith can enjoy its fruit. If you have no faith in your teacher, you can't learn any thing from him. They may let you stay in the Ashram even for a short time, if there is a vacant room for you. You may, if you like, write to the Manager of the Ashram. But in our villages you can have plenty of work to do provided your mind feels at home and you are willing and able to do physical labour." @ To Maulana Zafar Ali Khan : "I have your letter. I think you are unnecessarily perturbed. If you will re-read my note,1 you will find it to be harmless. I am dealing with your letter in the columns of Young India as the subject matter is of general interest. But assume that I have __________________________ 1. A heretic was stoned to death in Afghanistan. Gandhiji wrote a note of disapproval in Young India d. 26.2.1925. This letter is in reply to M. Zafar Ali Khan's protest against the note. Gandhiji deals with the Maulana's letter in another issue of Young India d. 26.4.1925 as promised here. Both the note and the article bear the heading "Stoning To Death." erred, must we not tolerate one another's opinions, especially when they are honestly held ?" 4.3.1925 Reached Delhi on 27th evening. Next day Bapu asked me to give him a report of my talk with M. Shaukat Ali. The Maulana's affirmation, "The law of an eye for an eye and a head for a head is quite all right ; only, Khuda prefers the man who forgives," amazed Gandhiji and his next declaration, "If there is a mention of stoning to death in the Quran, the act must be accepted as right and proper' gave Gandhiji a serious shock. Ramdas ( Gandhiji's third son ) was this time asked to join us in the trip. Gandhiji told him, "Yes, you may simply go on attending to my personal needs. That will give you everything you want." Then to me he said, "Haven't I told you that I have gained everything from pitribhakti ( devotion to father ) pitriseva ( service to father ) ? In the days of our childhood itinerant rustics used to carry a box like a portable cinema with slides inside it. They would show the pictures to children through magnifying lenses fixed in holes on a side of the box. I saw a picture of Shravana1 carrying his father and mother seated in two pans balanced on his shoulder. That picture left a permanent impression on my mind. Then I read his whole story. It struck me, "May I not serve my parents with the same devotion ? And I have actually done it. Mother insisted that I and none else was to press her legs, and Father would never accept any service whatever from anybody else. I would go on pressing his legs at night, till he would cosily fall asleep. That happened till the last day of his life. And it was I alone who was called upon to prepare kasumbo (a cooling beverage ) for him. After having it he would take badampak ( a nourishing sweet made from almonds )." ________________________ 1. Shravana represents the ideal of a devoted son. Both his parents were infirm, aged and blind. He wanted that his parents should be helped spiritually by taking them to places of pilgrimage. Too poor to hire a vehicle, he himself carried them in the way stated. Left Delhi on the 3rd morning. Kohat was the only subject discussed at Hakimji's residence right upto 10.30 p. m. on the preceding night. Dr. Ansari and Hakimji ( Ajmal Khan ) held the view that the separate inquiry reports1 were best left unpublished. But Motilalji Nehru strongly opposed. "That's impossible. The public was certain to expect the publication of the Inquiry Committee's findings and it is incumbent upon us to satisfy it." It was at last decided to publish the reports, but with some changes. Shaukat Ali accompanied us in the train up to Sawai Madhopur on the 3rd morning to make them. Bapu first revised Shaukat Ali's report. He kept his every view intact, but cancelled only unnecessary repetitions. Shaukat Ali accepted the deletions. His last paragraph was a little clumsy and Bapu re-wrote it for him. Bapu then began to amend his own report. Shaukat Ali vehemently insisted that Bapu must drop the comparison with (Gen.) Dyer, the paragraph showing Bapu's reasons for his blaming Muslims and the sentence that it was, by and large, not the Muslim community that had suffered but the Hindus. Bapu slashed all that. I protested, though not strongly, against all those incisions and said that that mind itself was vitiated which could not bear the statement of even bare facts. "But what else can be done ?" Bapu rejoined ; "that is the only way to change his attitude. Moreover, he too has conceded much." 5-3-1925, Bombay. 6-3-1925, On the way to Madras. @ Letter to Bapu Janakdhari Prasad : "Your letter has been travelling with me all this time. I am now writing this on the train that is taking me to Madras. I had no intention of being inattentive to anybody at Belgaum. But what was I to do ? I had not a moment for personal chats. I, therefore, hardened my heart. "You are morose. There is no occasion for it. Let us do the day's work to the best of our ability and smile. All work faith- __________________________ 1. Vide Day to Day with Gandhi, Vol. V, A pp. IV 2 and 3. fully done has the same value in the look of life. Why then should we worry ? You have not asked any definite questions. But if you have any, pray don't hesitate to ask them. Be assured that you are the same to me that you were before. I treasure the memory of the faithful workers of Champaran.1 I shall never have and never had a more faithful band to work with. If I had such band throughout India, Swaraj will not be long in coming." You cannot go to Vykom except via Madras and Cochin. Gandhiji had, therefore, to satisfy Madras and Cochin before reaching Vykom,2 just as a worshipper has to gratify beggargods and many others before he can get into a temple and have the Lord's darshan. I don't propose to cover the public meeting at Madras. But the darshan of a gentleman at Sri Shrinivasa Iyengar's house deserves notice. He is one, Dr. Shrinivasachari, now about sixty. One of his sons is a leading lawyer and the other an engineer. This Dr. Shrinivasachari is a regular spinner for the last many years and wears Khadi from top to toe. He presented to Gandhiji thousands of yarn spun by himself along with some amount of money and then quietly walked out without exchanging a word with him ! Sri Rajagopalachari ( now C. R., founder of the Swatantra Party ) had earlier introduced him with the remark : "He is the one jewel in Madras. His faith has never wavered and he has done absolutely nothing to come into the limelight. He is a true non-cooperator." _________________________ 1. It was the arena of Gandhiji's first Satyagraha after his return to India. He got annulled the compulsory rule that required every tenant in Champaran, Bihar, to cultivate indigo on 3/20th part of his farm, since the White settlers carried on a thriving business from the sale of indigo. He was forbidden by the Lieutenant-Governor to pursue his inquiry, but he refused to obey the order and presented himself in the Court for punishment. The Government then appointed an Inquiry Commission --- with the result stated above. 2. Even the public road that passed by the side of the famous temple at Vykom and was used by non-Hindus was forbidden to untouchables. A number of reformers were, therefore, offering Satyagraha by a sitting strike at the barrier beyond which they, in company with untouchables, were not allowed to go. Madrasis themselves told us that it was an act of no small courage on the part of the Madras Corporation to have given a welcome address to Gandhiji. In a short and sweet reply Gandhiji spoke before the Corporators on the potency of the mantra of Khadi and the joy of doing a scavenger's work. Reached Cochin the next day. At an intervening station, Podnoor, people collected a fund for Vykom Satyagraha and gave Gandhiji Rs. 200/- in a trice. At the Shornur station, we had the darshan of Gujarati brothers and enjoyed their hospitality from there onwards. A visit to Cochin was not at all called for, since the question of untouchability is not so acute there as in the Travancore State, but Gandhiji complied with the pressing request of these Gujarati brothers and visited Cochin also. Now that a big Corporation ( like Madras ) has made the way clear, there is no wonder if the smaller town municipalities may be eager to follow and present addresses to Gandhiji. More than a dozen municipalities, of Cochin and Travancore combined, took advantage of the opening and had the pleasure of giving an address to Gandhiji during only the last week. Cochin is a cosmopolitan city ? with all the merits and demerits of a variegated population. You will meet there not only Indian nationals from all parts, but foreigners from nearly all countries. A spirit of enterprise combined with the 'get-rich' imputation has converged them all at Cochin. Addressing the public meeting held there on 9-3-1925 Gandhiji said : @ "It gives much pleasure to be able to meet you. When I decided to go to Vykom, I little thought that it would be possible and necessary to stop here before going there. I know that yours is a historic city. It is full of all kinds of recollections not all of them of a pleasant type. "Living on the seaside you are aware of what adventure can do. The sea is an epitome of adventures. At the present moment, however, I am concerned not with the adventures that the sea offers. What we need is the sprit of adventure in our national life, and if we find that we have made but little progress towards our goal, it is because the spirit of adventure is absent from us. It requires, for instance, adventurous spirit to find out in the Hindu religion its black spots. Those who are not fired with that spirit are satisfied with things as they are. They do not stop to inquire whether they are good or bad. But ever since I have been to India after my sojourn in South Africa for 25 years, I have been telling Hindus in India that we are suffering from a bad spot --- it is untouchability --- and here I am going to add also unapproachability. But I have not come in order to argue with the orthodox people. I have come with a message of peace. I want to plead with them and tell them that these cannot be a part of Hinduism. I have come to tell them that the Satyagrahis who are fighting against hard and dry at Vykom are not to destroy Hinduism but to purify it. I have come to tell them of all the implications of the struggle and I have come to tell them also that it is wrong to be satisfied with things as they are, if we find that they are bad. "It gives me pleasure that I shall be carrying there your prayers and sympathy, from the address presented to me on behalf of your municipality. I am assured of your support and sympathy, but I want you also to carry the same spirit a little further and I want you to find with me that one of the most potent causes of the ever deepening poverty of Indians is that they have nothing to do for a large part of the year. I would like you to discover with me that if we gave them the spinning wheel which had a prominent place in the economic life of India a few years ago, they will have occupation enough. "But introduction of the spinning wheel in millions of homes will be useless if we do not discard foreign cloth. Going about, therefore, from place to place, I am pleading with men and women to see that it is right to discard foreign cloth and millmade cloth and to adopt hand-spun and hand-woven Khaddar. For you in Malabar plenty of clothing is a burden. I have no doubt that I am an object of envy with most of you. In this melting weather of yours the less you have for clothing, the better for you. I wish you will not run away with the idea that dignity and civilization require a multiplicity of clothing. Handsome is not who is handsomely clothed, but handsome is he who handsome does. The truest test of civilised culture is character and not clothing. And I feel overwhelmed with sorrow when I find people in India telling me that they have outgrown Khaddar and it is impossible to get back to the times when their ancestors did with Khaddar. "I would like you to answer them in the best way, namely by wearing Khaddar. The best way to drive out pauperdom is to adopt Khaddar. To those of you who will go in for fineries and fineness, I say it is possible to get as fine cloth from hand-spun yarn as you wish to. I hope that you will tax yourself and your mind to see that every home in Cochin has a spinning wheel and that everyone wears nothing but Khaddar. "I need say nothing regarding the Hindu-Muslim question. I know that you miss the presence of one of the Ali Brothers. It has been usual for one of them to be touring with me. But it was not possible for them to do so. But I congratulate them on being free from this taxing problem. "It is a matter of the greatest pleasure to me that all communities belonging to different religions are living in a spirit of good-will and friendliness in this State and I wish all in India everywhere will copy your example. "May God give you the strength and wisdom to introduce the spinning wheel and Khaddar in your home and rid Hinduism of the curse of untouchability. May all your inhabitants in this fair land remain for ever united as they are today. "I thank you for the courtesy and patience with which you have listened to my remarks." Gujarati friends gave Gandhiji a purse of Rs. 1500/- in a meeting at the school compound. Thanking them Gandhiji pointed out that it is the entrepreneur's dharma to repay his debt to the place where he gets rich, and that that enterprise which is not morally elevating is either useless or harmful. He appealed to them to help the Vykom Satyagraha also as best as they could. 10.3.1925 Vykom Left Cochin for Vykom. A half of the journey towards Cochin and beyond within the Travancore State has to be made in a boat. If I linger for a while to fix my gaze on one of the loveliest spots on earth, an impatient reader may think I am unnecessarily spinning out the report of Bapu's journey. But he too had better keep patience. By a matchless intermingling of land and water here, Nature has drawn such charming designs that a visit to Malabar also is a must for the tourist for the same reason that draws him to Kashmir. Instead of casting a smiling glance from a distance, the sea is tempted here to make a much closer advance and indulge in revelry with the land. That interplay of land and water has affected both the vegetable and the human products of the tract. There is undoubtedly art and beauty in every creation of man. In pursuance of his innate urge for it and love of beauty he has indeed used palm trees around him to make, by manipulation, numerous artistic and useful things that fit in with Nature's surrounding creations as well as decorate and furnish his dwelling, but he has never gone beyond the means supplied to him by Mother Nature. Feasting our eyes with all this entrancing scenery, we proceeded towards Vykom. While it was still a few miles off, we were received by boatmen who were sitting in rows of two in canoes propelled only with paddles. This is not the place to write in detail about their song that kept time with the movements of their oars or about the joy of the others who were dancing in rhythm with the dance of the canoes that rose and sank with the waves. But let me say this much. The reason for the song and the wild hilarity of these boatmen who, with only their oars to help them, were competing with our steamer, lay in the fact that they were untouchables and Gandhiji had rushed to their rescue. They are not only not allowed to enter the Temple, but have no access even to the trunk roads that pass by it sides. I wonder what has made the Creator choose to present a scene of such painful contrast at one and the same place --- of Nature that is kind enough to lavish all her captivating beauty and Man who is cruel enough to pour all his wrath upon his fellow-men. We found Vykom as an instance of that weird choice. Newspapers have been reporting 'Vykom' for the last one year. All the same let me state some facts. Vykom is by itself but a small village of 3 to 4 thousand in a Taluka ( country ) on the northern boundary of the State of Travancore. But the Mahadev's Temple ( of Lord Shiva ), which is surrounded by roads for the entry into which the Satyagrahis are waging a struggle, is one of the most ancient temples of Travancore. There are many thousands of temples in this State bearing the motto, "Dharma is our strength," but about 1500 of them are under the State's management. The property alone of this temple goes up to tens of millions ( in rupees ). Out of the 1500 there are 60 of extremely ancient origin and Vykom is one of them. They say it dates as early as from the times of Parashuram1 ? though it is difficult to say where Parashuram does not come in Malabar ? Tranvancore. That 'Vyaghrapadapuram' whose corrupt form is the present 'Vykom', is invested with great religious merit and is the favourite resort of pilgrims. This temple was, therefore, chosen as the starting point for Satyagraha against unapproachability when the workers decided to offer it. The construction of these temples calls for a word or two also. Most of them face the east. There is the image in the garbhagriha ( sanctum sanctorium ), around all its four sides is a square mandap ( a hall with pillars to support the ceiling ) _____________________ 1. Parashuram, the 6th incarnation of God, was a Brahmin who came to the earth to destroy Kshatriya snobbishness, since his father, a sage was killed by a Kshatriya king. He is said to have exterminated Kshatriya 21 times. But, at last, he also met more than his match in Ramachandra who defeated him and absorbed all his teja ( lustre-valour ) into Himself. which is called 'namaskar mandap' ( the hall for worshippers to bow to the deity), which again is surrounded by a passage enclosed by a square of four walls with a gate in each of the four directions. Four trunk reads pass along these biggest walls. The officiating priests as well as the whole and sole managers of this temple are all Nambudri Brahmins. The haughty air and power of these Nambudris put to shame those of the Nagars1 in their heyday. But they don't possess the statesmanship of the Nagars. The Nambudri's world is comprised within his home, his studies in Sanskrit, and his temple. From that angle, the Nambudri's stern refusal to cooperate with others is very remarkable. Not one Nambudri, out of the thousands of them has joined government-service or even private institutions or firms. English language also may have touched only a fringe of their population. Right upto today they have adhered so rigidly to their rites and their daily routine, that an occasion that demands a change makes them awfully sick. Their knowledge of the Vedas and their inflexible observance of the rules of shoucha (cleanliness) have, naturally, earned for them high prestige. But when power creeps into prestige, there is no end to its misuse. The Nambudri, therefore, even as he keeps himself confined into his temple, has created a wall of superiority-complex, an untouchability, that keeps him aloof from the rest. Just as the highest among Brahmins are Nambudris, those among untouchables are Ezuvas or Thiyas. Then come Pariahs, then Pulayaas, then Kurwars, Kanikars, Shanans and so on. There are quite a number of communities among untouchables and, copying the Nambudris, Thiyas or Ezuvas too treat untouchables on the lower rungs than themselves as their untouchables ! __________________________ 1. The highest among the Brahmins of Gujarat. In most of the States of Gujarat the Dewans and other highest officials were largely Nagars about a hundred and fifty years ago. They were thus both powerful and wealthy and so overbearing, but it must be said that they were shrewd statesmen and the States gained from their administration on the whole; and there were some really pious and honest Dewans also. Between Brahmins and untouchables stand Nayar and others who are Kshatriyas, Vishyas, and Shudras and they are called savarnas ( having a class or caste ). Untouchables are 'outside the pale of Varnas' and so they are not ranked among any of the four varnas. Not only have all these 'outcastes' or 'untouchables' no right to enter the temple, but even their shadow must not fall on any of the outermost walls of the temple and hence they have no right to use the public roads that pass along the walls. These untouchables make up 17 lakhs in Travancore's population of 40 lakhs ( lakh ? one hundred thousand ). You cannot form an idea of the condition of the untouchables there from the Dheds and Bhangis ( untouchables ) of Gujarat. Ezuvas or Thiyas specially are difficult even to distinguish from Savarnas. They are very highly educated ? the whole State of Travancore, for that matter, is more advanced than the most highly educated part of India. Not to speak of lawyers, barristers, doctors, engineers, and what not, there are numerious Ezuvas who are Pandits in Sanskrit. Even a High Court Judge of the Madras Presidency is a Thiya. Even the Nayadis, considered the lowest among untouchables, are not strangers to Sanskrit. All the same their plight is I wretched beyond description. They are not only 'untouchables', but 'unseeables' also. As soon as he sees from a distance a savarna Hindu, the Nayadi has to shout out "Please keep away." Usually these miserable outcastes live under boulders or in caves of hills and, on the 12th of the lunar month or on the new moon's day, they stand on their hilly tracts and shout aloud for alms. Nayars then throw some food or cereals on their spread-out pieces of cloth, which they put at a distance. A reform movement has been going on among Ezuvas and Thiyas for the past many years. The Guru of their community is Narayan Swami. He owns property worth lakhs of rupees and his message is gospel truth for these Ezuvas. After this brief account of Nambudris and Ezuvas, let me come to the Satyagraha there. Some workers offered it last year, when they were not allowed to pass through those public roads. The State Government sent them to jail. The Stayagraha continues since then. This is the present position. The Government has erected a wooden barricade around the roads passing by the four gates and wherever any small space is left vacant the policemen themselves form a cordon. It is against the Satyagrahi's principle to use physical force and so he does not leap over the wooden barrier or jostle with the police for breaking the Government order. He simply sits there and spins. Every group of Satyagrahis performs this tapasya of squatting for 6 hours. But for the police cordon and the wooden fence, he would go to the prohibited road and get himself arrested as was done in the past. But the State was not prepared to imprison many men all at once. There is accommodation in the Central Prison at Trivandrum for 300 prisoners and no more. That is why the State has now barred the roads. Meeting with Nambudrs On reaching Vykom Gandhiji inquired about all the facts and then decided to meet first of all those Nambudris who were opposed to the untouchables. It was suggested to him that he should first see the disputed roads, but he refused. "Talks and parleys with the opposite party first," he said. It must be stated here that Nambudris too were ready and willing to meet Gandhiji. Immediately as he set his foot on the beach of Vykom and the people honoured him with an address, a note was sent by one or two telling him that Sanatanis had abstained from the welcome and that he should not misinterpret the welcome. That made Gandhiji seek permission to meet them. Hence, we crossed the roads in dispute and entering the precincts of the temple went right into the mutt (religious foundation) of the Nambudris. This talk was so revealing and interesting that it is given in great detail. The Nambudris, the State Officer of the Temple Department, and the Collector sat on one side and Gandhiji and Rajagopalachari on the opposite. As the first party spoke in Malayalam, the talk was carried on through an interpreter. Gandhiji first explained his view : @ Bapu's position : 'There is nothing in the scriptures to prohibit anyone, because of his birth, from the use of public roads or public places or even of semi-public roads. A robber or dissolute character may not be prohibited.' Answer : 'Their are worst than these because of actions of their past birth.' Bapu : 'Who is to punish them ? God or Men ?' Answer : 'There birth is the punishment of God. We are only instruments for their punishment in the hands of God.' Bapu : 'Let us invert the process. If they say we are instrument to punish you, will you allow that ?' Answer : 'When people are in opposite camps like that, wise people should interfere.' Bapu : 'Right; the Government, that is you, reduce it to a question of brute strength between one party and the other.' Answer : 'We did not want force to be used to bring about the status quo; we want, Mahatmaji, to bring about a compromise and persuade them to retire from Satyagraha.' Bapu : 'It is no compromise.' Answer : 'They have come to take away a right from us.' Bapu : 'Show us that you have a reasonable right to exclude them.' Answer : 'I invited you in the faith that this house was mine; even so, these roads we have been using to the exclusion of others.' Bapu : "Can a wrong be righted by the lapse of centuries ?' Answer : 'It is not wrong.' Bapu : 'When you bring in the divine wrath, when you say that they are inferior to robbers and dacoits, who is to judge ?' Answer : 'Just like property, the use of roads is also a property and a right.' Bapu : 'I cannot persuade them. It is my province to persuade you that you are wrong, because I see no warrant which is common to you and me for any such contention. Nor I have found a single person upto now defending it in the manner you have done. I was only last night reading an opinion of a Shastri of Benaras, and I can find nothing such in his opinion. And what I suggest to you is this : that seeing that there is an Indian Ocean between you and me, and that you think I have gone too far, we should take the opinion of a learned Pandit in Kashi and ask him to judge. It would be a most painful thing for me to say to the outside world that I found a most cultured part of Hindus defending what is an obvious wrong in a way which is still worse.' Answer : 'It is only after convincing us that our position is wrong, that you need be sorry.' Bapu : 'How am I to convince you ? I can say I agree with the other party that you are wrong. I say that if you feel that such is Hindu religion, I would ask you not to take the terrific responsibility of deciding a point like this. I would also draw your attention to what the Dewan has been saying. I had the pleasure of reading his opinion today. If h opinion counts, he considers you are in the wrong and you are opposing the time spirit, and he considers you are taking up an attitude which is indefensible, and ultimately you will find the whole world against you, and if you will still say you are right and they are wrong, I will say it is the triumph of human liberty.' Answer : 'You thought it was easier to persuade us and came here.' Bapu : 'No. Because in my considered opinion your position was wrong.' One man : 'I found pleasure in that you referred to the purity of mind.' Bapu : 'I have come here to plead with you on behalf of those who are oppressed by Hindu society. I don't persuade the other party because I don't think they are in the wrong. My interpretation of Hindu dharma is wholly opposed to yours.' Answer : 'Since you have used the word 'oppressed', there must be a reason for that oppression.' Bapu : 'Do you want to know ? The same reason that actuated Gen. Dyer.' Answer : 'Which Gen. Dyer of Hindu community did it ? Bapu : 'I say the attitude is similar to Dyer's ? the reason is similar to that which appealed to Gen. Dyer.' Answer : 'We have been observing this custom introduced by one whom we do not know. Did that man bring it about like Dyer ?' Bapu : 'I say that the spirit which actuates you today in oppressing the oppressed is that of Dyer.' Answer : 'Ours may be the Dyer's spirit. But it is not a present day spirit. It has been handed down from Acharya to Acharya.' Bapu : 'Don't you understand that I admit of no such Acharya, but if you say there was and can name one, I can say his ignorance was like Gen. Dyer's.' Answer : 'Pollution-custom has been observed from time immemorial and we observe it on the authority of Acharyas. You say there may be no authority, we say there is.' Bapu : 'I understand and appreciate it. But I don't think this ( behaviour ) is universal ; and then I can say you can only put it on the ground of custom. And what I am endeavouring to plead with you is : Do not tie yourself down to custom or authority ; try to reason with me.' Answer : 'In the matter of religion and religious sentiment we cannot accept things from logic or reason.' Bapu : 'Will you not try to defend it as common to religion or you will claim it as of a particular section ? Need not the custom be universal ?' Answer : 'With regard to customs, there is a large difference of opinion. In one house there are different customs. There is Madhwacharya and Ramanuja.' Bapu : 'Therefore, he ( the Nambudri-headman ) will not seek the aid of reason to justify a custom which is peculiar to only a few ? ' Answer : 'We are not prepared to accept advice of a learned man. We want an Avatara ( God in human form ) or a divinely inspired person whose word we may accept as law.' Bapu : 'Even local customs should be revised by a divine law-giver ? ' Answer : 'Even this local custom is presented to me by Shankaracharya. Was Shankaracharya a Dyer ?' Bapu : 'Does Shankaracharya say so ? Did he say that a road could be excluded in this way ?' Answer : 'For the sacred purpose of doing puja they must have observed pollution distances.' Bapu : 'I should like to see the Shankaracharya authority.' Answer : 'We can show it.' Bapu : 'And supposing this is not found in Shankaracharya. Will he ( the Nambudri leader ) be dislodged from the position he has taken ?' Answer : 'By some interpretation you may manipulate it according to your own way.' Bapu : 'Not I, but some Pandit.' Answer : 'If the interpretation is against our custom, we won't accept it.' Bapu : 'So it is not Shankara's authority, it is your authority.' Bapu : 'Another question. Suppose the courts decide that these roads are open to the public. What will you do ?' Answer : 'Then we will avoid these roads and also doing these acts that we do in the temples.' Bapu : 'Will they cease to worship in the temples ?' Rajagopalachari : 'They were originally allowing people to move up to a certain point ; then the Government allowed them up to a different point. Why ? If you cannot tolerate the Government's order, but surely you accepted Government's order regarding the removal of a point. We are apt to exaggerate our feelings in the matter.' Answer : 'We will do purificatory ceremonies.' Rajagopalachari : 'Human endeavour on the part of Mussalmans can even override divine punishment.' Bapu : 'I am convinced that this thing is based on long usage in Malabar or Madras. There is no unapproachability anywhere else.' Answer : 'There is unapproachability in a milder form in untouchability.' Bapu : 'Then you will allow reason its due share at a certain stage. You prostitute reason for your use. I am appealing to everyone of you. Will you be able to stand before the bar of public opinion ?' A Vakil (-Lawyer ) : 'There is no public opinion.' Bapu : 'That is to say public opinion is entirely in favour of untouchability and unapproachability. Let us assume that. What I am asking you to do is to hold Hinduism as dear as life itself. You should defend it against the whole world. Shankara was logic personified. He cites the Vedas and them calls reason to aid. Do not say that there is no public opinion. I want you to feel that the whole world's opinion is not yet against you. But even today Indian opinion is against you. The Dewan's against you.' Nambudri : 'I don't care what the Dewan says.' Bapu : 'I honour him for taking up that position. But I warn you all. I say you are trustees of Hinduism and you must take care that you will have to defend yourself before the bar of the public opinion.' Answer : 'It is with a sense of that trusteeship that I say so.' Bapu : 'One more question. If these men whom you consider worse than robbers and dacoits become Christians and Muslims you would allow them.' Answer : ( brazen-facedly ) 'No. We don't. recent converts are not permitted.' Bapu : 'How many years' converts ?' A Vakil : 'We don't recognize low-caste people turned Christians recently as Christians.' Vakil : 'Why of all customs in the world Vykom should have been selected ? Roads round other temples have been thrown open to public in course of time. Why would you not allow time to do its work ? would outraging other people's feeling be called non-violence ?' Bapu : 'Yes ; If I call evil an evil and in order to convince you of the evil, I suffer, is it violence ?' Vakil : 'Satyagraha is for winning the hearts of people. Are you satisfied that Satyagraha offered here has been of that nature ?' Bapu : 'I am. You may enlighten me to the contrary.' Vakil : 'What is the object gained by posting volunteers at all gates ? Do you know the amount of inconvenience caused ?' Bapu : 'No'. Vakil : 'I would have won the hearts of other people by omitting other gates.' Bapu : 'The Satyagrahis are doing violence to themselves, not to you. Is it a comfortable position to be baked in the sun ? In the case of my wife the same thing happened. Your sorrow comes from the belief that wrong is right.' Another Vakil : 'Are there no Chandalas ?' Bapu : 'Yes.' Vakil : 'Is there re-birth ?' Bapu : 'Yes'. Vakil : 'Are not they born with the stigma ?' Bapu : 'You may say so.' Vakil : 'Does not Hinduism allow me to say so ?' Bapu : 'Hinduism does not permit you to regard a human being as low. You cannot be permitted to say so.' Bapu : 'I grant that difference of birth is due to difference of action, but you may not regard him as low. But you are entitled to go away from anybody you like.' Answer : 'In case of this temple, we removed ourselves to a corner and had a temple. Why should they come here ?' Bapu : 'You are in a confused state. You said you drove them, you said you went away, you again said they allowed themselves to be driven away.' Vakil : 'There is a right for caste-Hindus to enjoy use of roads exclusively.' Bapu : 'Are you prepared to submit to a referendum taken of savarnas of Vykom?' An Old man : 'These two or three lawyers' vote must not be taken.' Answer ( puzzled ) : 'We may abide by a decision in this matter. But we don't want our religious matters to be decided by a public vote.' Vakil : 'Will you appoint an honest man to help me to take vote ?' Nambudri : 'In modern days, may be, we have no sense of Hinduism.' Bapu : 'We will abide by a hostile decision and not you. I make another offer. If you can produce Shankara's authority, which can satisfy any impartial Pandit in India in support of unapproachability, I withdraw Satyagraha from Vykom.' Nambudri : 'Not text ; but commentary.' 5 Answer : 'Malabar is granted to Brahmins by Parashuram. How will they produce a document ?' Bapu : 'Can I offer fairer terms than this ? It is a most sporting offer.' Answer : 'No; you must take the opinion of temple-goers.' Bapu : 'Now, that is most unreasonable ! I make a third offer. Let us decide it by arbitration. You name your arbitrator, I my own ; Dewan to be our Umpire. 'I want to save Vykom against itself, as I want to save Hinduism against itself. I would go on making offers, because truth is resourceful. If you can find any other way, you would find me your slave.' They said they would think over all the three offers. An old Nambudri then thanked Gandhiji. Gandhiji told him : 'I offer you half a couplet :'1 ''Íãìãä¶ã ÞãõÌã ÏÌã¹ãã?ãñ? Þã ¹ãâã䡦ãã: Ôã½ãªãäÍãöã:'' The Old man : 'But ¹ãâã䡦ãã: ( Pandits ). Pandits are those who have become one with God. We are not such.' Gandhiji : 'I wish you became such at least in this one matter.' At the public meeting held in Vykom Gandhiji said : "You will please excuse me for not standing up to speak to you; and I hope you will excuse me for being a few minutes late. I can only give you my assurance that my delay was not due to anything on my part. I was occupied the whole day with the mission that has brought me here. "It gives me great pleasure to see such a large assembly here, because it enables me to talk to you of the purpose of my mission. ___________________________ 1. Quoted from Bhagwadgita V?18. The whole couplet runs : ãäÌã²ãããäÌã¶ã¾ãÔãâ¹ã¶¶ãñ ºãÆãÚã¥ãñ ØããäÌã ÖãäÔ¦ããä¶ã ý Íãìãä¶ã ÞãõÌã ÏÌã¹ãã?ãñ? Þã ¹ãâã䡦ãã: Ôã½ãªãäÍãöã: ýý ? "The men of self-realization look with an equal eye on a Brahmana possessed of learning and humility, a cow, an elephant, a dog and ( even ) a dog-eater." The Gita According to Gandhiji by Mahadev Desai, p: 218. "At the outset I wish to thank all those who presented me with addresses yesterday. At the time the address was presented, a letter was delivered to me protesting against presentation and assuring me that it did not represent the opinion of all people in Vykom. I gladly accept the protest and the assurance of it. The very fact of the signatures means that they did not accept carry the feeling of all Vykom. I know that you are unfortunately divided upon a big vital question. So far as I am concerned I shall be happier without any address whatsoever. But when I do receive, I get a topic to talk about and this does so in a particular manner. I thank those who have presented it to me this evening. That too deals with the subject that has brought me, and that is the subject of untouchability and unapproachability and Satyagraha in order to rid this place of them in a particular way. "As you are aware that struggle from its commencement has commanded my deep admiration and sympathy. It is possible that the conductors may have made mistakes in the campaign. Who is there in the world who is infallible ? But I am satisfied that mistakes committed were not deliberate. Satyagraha, like the name itself, is a new doctrine or rather a new presentation of an old doctrine. The question of untouchability is one of those questions which lends itself to Satyagraha in a peculiar manner. For Satyagraha is a method of suffering ? not suffering imposed upon those who oppose you, but suffering upon yourself. "Now the position taken upon by Satyagraha in Vykom is that roads passing by the great temple should be open to untouchability and unapproachables. The claim is based upon humanitarianism. Any road which is open to the public or, so far as Hindus are concerned, any road which is open to caste Hindus should be open to those who are thrown out of caste and considered untouchability and unapproachables. In my humble opinion this is a natural and just claim. "As you know, ever since I have set my foot on the Indian soil after a long exile in South Africa, I have been speaking frankly, fearlessly, and freely on the question of untouchability. I claim to be a Sanatani Hindu. I claim to know sufficiently of Shastras for my own purpose and I venture to suggest that untouchability and unapproachability, as they are now practised in this holy land of ours, have no place in our religion. I venture to suggest to those who are professors of Hinduism, who hold Hinduism dear as life itself, that they must understand that all Shastras should submit to the test of reason under our age of education and comparative theology. Any practice that supports itself behind custom and authority is bound to fail. In my opinion untouchability is a blot on humanity and, therefore, on Hinduism. It cannot stand the test of reason. It is in conflict with the fundamental precepts of Hinduism. "The first among the three principles I am about to enunciate is - Ô㦾ãã¸ãããäԦ㠹ãÀãñ £ã½ãÃ:1-, the second is - ?ããäÖâÔãã ¹ãÀ½ããñ £ ã½ãÃ:2-, and if - ?ããäÖâÔãã means love, non-violence --- it is the law of life, the greatest law of life?, then I suggest that untouchability is in direct conflict with that truth. The third is, God alone is, everything else is illusory. ( ºãÆÚã Ô㦾ãâ ?ãØãã䶽㩠¾ãã ý ) And if God alone is truth and everything else is nothing, it is impossible to reconcile unapproachability and untouchability with this grand doctrine. "I have come, therefore, to reason with my orthodox friends. I have come to plead with them and by their courtesy and goodwill I was able to wait on them this afternoon. They gave a patient hearing and listened to me. We argued. I appealed to their reason and humanity and I appealed to the Hinduism in them. I am sorry to confess to you, I was not able to produce the impression I expected to produce on them. ___________________________ 1. There is no dharma other ( or higher ) than Truth. The original text is ¶ãããäÔ¦ã Ô㦾ã㦹ãÀãñ £ã½ãÃ: ý ( Mahabharata, Shantiparva, 156-64 ), which carries exactly the same sense. 2. Non-violence is the greatest dharma. "But despair is a term that does not occur in my dictionary. I shall despair, when I despair of God, myself, and humanity; and as I believe in God and that we are met together and as I believe in humanity, and that, in spite of all our quarrels, I live on, so I believe in the possibility of the solution of our quarrel. "I have made three sporting offers to these friends of mine. In the name of and on behalf of Satyagrahis of Vykom, these offers are binding on me ; but I have left them free to reject the offers. I have pleaded with them that they should accept anyone of the offers even by way of a trial and I have not hesitated to enter into this unilateral contract, as I believe in the truth I stand for. For, I have come here not to precipitate or enhance the quarrel, but to bring about peace and good-will between both the sections. "Though I may seem at times to be fighting, my purpose never is to fight but to end fighting by bringing about peace at the shortest notice. An English friend, when I embarked upon non-cooperation reminded me that my non-cooperation was skin-deep and I was pining for cooperation. I confessed he had read my heart correctly. And so it is with my orthodox friends. I assure them, Satyagraha is there, but to be called off as soon as they wish it. It is for them to make a sporting offer, as soon as they feel ; let them beware of meddling in truth. Satyagraha has always a minimum and that is the minimum for this struggle. Right of way is such a simple demand. There is no mental reservation behind the struggle. I have repeatedly told Hindus of India what removal of untouchability means to me and these who are engaged in that holy campaign. I does not mean breaking up varnashrama-dharma. It does not mean imbibing intermarriage. But it does mean the common religion between man and man in a civilized society. It does mean that places of worship should be open, if to anybody, to all who are Hindus. "But I grant that if there is a particular class of Brahmins who want to build a temple to exclude non-Brahmins, they have a perfect right to do so. But if there is a temple that is open to non-Brahmins also, then I say, there cannot be a fifth class that can be excluded. I see there is no warrant for such exclusion in Hindu Shastra. Similarly public schools should be open to all. So should it be with watering places, wells, lakes and rivers. That is the whole of my claim on behalf of those who are engaged in the struggle for the removal of untouchability and unapproachability. "Let me however clear the position so far as Vykom is concerned. The present Satyagraha is mainly directed to get the unapproachables the right of entry to roads used by Mussalmans and Christians. Satyagrahis are not fighting for entry into temples. They are not fighting in connection with schools. Not that such is not their claim. It is their claim. But I am presenting to you the implications of the present struggle. "But since Satyagraha is a method of conversion and love, it need not use the slightest coercion. I, therefore, gladly endorse in its entirety the remarks made by the Dewan Bahadur in his address to the Assembly. And if I find that the Satyagrahis in Vykom, in denial of their faith, use violence or put pressure dissociating me from Satyagrahis so-called. But so far as Satyagrahis keep within the terms I posited, so long I shall think it my bounden duty to offer all help a humble individual can render. I plead, therefore, with all the force I can command, with both Brahmins and non-Brahmins to support the movement in all its bearings and to stand on the right of justice, if the means adopted are fair and just. "I am glad to be able to bear my testimony to the happy relations subsisting between the police authorities and the Satyagrahis. They have shown how a gentlemanly battle can be carried on without vexation and without a hard word used on any side. "I know prejudices die hard. Untouchability is an error of long-standing. I have, therefore, to say to my Satyagrahi friends that they have to exercise patience. Time will always be on the side of those who wait upon it. Public opinion, I hope, even of Vykom is on their side. Public opinion outside Vykom is on their side. World opinion is growing strong on their side and if Satyagrahis will only play the game, will have patience, and be able to endure slow and silent suffering, victory will be theirs. The Government of Travancore, so far as I can see from the Dewan Bahadur, is holding the scales even between the two parties. I know that my Satyagrahi friends have shook their heads, when I said that the presentation by the Dewan Bahadur was not exceptionable. Whatever may be the truth, credit will be yours, if the two sections meet and find a reasonable solution without the interference of the Government. The Dewan Bahadur himself, so far as his opinion was concerned, told the orthodox people where his opinion lies. He invites them to move with the times --- to recognise the time spirit. I hope my orthodox friends will listen to the sound advice given by him. In any avail I will give them my best assistance. No matter what they do, I shall only do according to the behests of the Hindu religion as I know it. I recognizes no one on the face of the earth as my enemy. I shall, therefore, love them and I shall pray to God that He may guide their steps, open their eyes and understand the writing on the wall and hasten to do justice to these down-trodden countrymen of ours and I also pray to God that if I have misread Hindu Shastras and misread humanity, He may open my eyes and give me strength to acknowledge my errors and apologize to my Hindu friends. "One thing more and I have done. Whether there are difference between you and me on untouchability, I hope there is no difference as regards another matter which concerns the poorest of the land. I refer to the spinning-wheel and Khaddar. You owe it to the poorest in the land to find a sacred corner in your home for a spinning-wheel and to wear Khaddar and place a few coppers in the pockets of th