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OF
MAHATMA GANDHI
EDITED BY
Dr.
RAJENDRA PRASAD
LAHORE
Price Rs. /<?/-/-
By
the
same author,
ETHICS OF FASTING
MOTHER
Collection of Poems)
Kaeheri
Ryd,
Lahore
at
the
1945.
Foreword
the last forty years or more of his most?
busy and eventful life, Mahatma Gandhi has
spoken much, and written a great deal, on a large
CURING
'
and importance to
His writings and the
columns
speeches are enshrined in the
of newspapers and particularly of the weeklies which
he has conducted. It is difficult to find out his views
reports of his
His
articles
by Mr.
S.
But all
and published by Mr, G. Natcsan
these publications are out of date as they were published several years ago. Since then a great deal more
collected
and he has
Gandhiji is a growing personality
never allowed himself to be a slave of consistency.
His
latest
views
on any subject
oublic.
are therefore
Thev
$f
FOREWORD
book.
on a
One can
at a
his thoughts
words in
his
own
his writings.
The book
prove of immense help to any serious student of Gandhian literature as a book of reference.
will
The
labour and
compiler
I
hope
has
devoted
his labours
will
the public.
RAJENDRA PRASAD
Introduction
>HEN man
~_
The
divine
intellect
message
and
translate
they
it
in the
own
'
INTRODUCTION
were misused.
Intelligence with which man was
blessed was wholly used in a way that negatived
the ambition of God.
Realising the hideous sins
that man was committing, God sent Gandhiji to warn
the misguided ; reform the wrong-doer and lead the
miscreants to the right path.
mankind
much
at
and well-wishers
the hands of his
!
foes."
INTRODUCTION
retribution.
heart.
It
serves as
To me
Christ
No
thoughts
in
a handy
book.
in
INTRODUCTION
10
Gandhiji.
his views.
thank
CONTENTS
BRITISH RULE IN INDIA 61
'BUDDHISM
ABUSE
ACTION
ADAPTABILITY
ADORATION
ADULTERY
ADVERTISE
MEN TS
IMMORAL
AGITATION
...
...
ANGER
ANARCHY
...
17
17
18
18
18
19
20
20
...
21
ANGLO-INDIANS
...
ANIMALS
...
ANIMAL SACRIFICES
22
23
25
25
ART
...
...
30
30
...
31
...
34
...
E...
...
BLUNT NESS
BOYCOTT OF BRITISH
GOODS
BRAHAMACHARYA
BRAVERY
...
34
34
39
...
39
...
40
...
52
53
58
...
59
BRITISH
POLITICAL
INSTITUTIONS
...
60
...
BREAD-LABOUR
BRITISH EMPIRE
BRITISH
...
GOVERN-
MENT
...
BUSSINESS
...
64
67
68
CALAMITY
CAPITAL
LABOUR
...*69
AND
...
CEREMONIES
CHAOS VS. MISRULE
CHARACTER
^CHARKHA
CHIVALRY
CHILDREN
...
...
...
69
70
72
72
73
74
77
84
85
... 85
CHRISTIANITY
CIVIL DISOBEDIENCE 89
CIVILITY
... 92
CLASS
... 92
CLEANLINESS
... 93
COERCION
... 95
COMMONSE\T SE
... 96
'COMMUNISM
... 96
PACTS... 104
...
...
BEAUTY
BEGGARY
BHANGI
...
BUREAUCRACY
WAR
COMMUNAL
COMPLEXION
COMPROMISE
CONGRESS
CONSCIENCE
CONSISTENCY
...
...
...
...
...
CONSTITUENT
ASSEMBLY
CONS T R U C T I V E
PROGRAMME
CONTENTMENT
104
104
107
114
116
...
117
...
121
...
128
12
CONVERSION
CONVICTIONS
COUNCILS
COURAGE
COURTESY
COW
COWARDICE
CREED
CRITICISM
CROWD INDIAN
CULTURE
CUNNING
CUSTOM
...
129
...
130
EFFORT
EMBARRASSMENT
ENGLISHMEN
...
131
132
ERROR
...
...
13,3
EVIL
...
.-
133
136
137
138
139
139
140
140
...
...
...
...
...
...
EXAGGERATION
EXERCISE
EXPEDIENCY
EXPERIMENTS
EXPLOITATION
140
...
140
144
...
...
145
...
145
DEBT
145
...
DECEPTION
145
...
DEFEAT
146
"DEMOCRACY
...
152
...
153
DIAGNOSIS
...
...
153
DIFFERENCES
DISEASE
*... 153
DISCIPLINE
153
...
DIVIDE
RULE... 155
...
156
SYSTEM ... 156
DRINK EVIL
...
156
FAITFI
FASTING
FATE
FAULTS
...
DHURNA
DtfTY
...
161
ECONOMICS
EDUCATION
...
...
...
164
163
163
177
...
197
...
...
202
216
216
217
217
...
221
...
...
FRAUD
FREEDOM
...
...
'FREEDOM OF INDIA
FREE TRADE
...
FRIENDSHIP
...
222
225
225
226
227
235
235
G
GAMBLING
GANDHISM
GANDHIJI LOOKS AT
HIMSELF
GENERALISATION
GENEROSITY
...
...
...
...
...
...
...
...
DOWRY
161
...
...
...
AND
...
...
...
FEAR
FOREIGN CLOTH
FORGIVENESS
FOREIGN MEDIUM
OF INSTRUCTION
FRANKNESS
DOUBT
DUMB MILLIONS
...
187
188
133
190
195
195
196
196
196
196
...
...
...
DARSHAN
DEATH
DEATH DUTIES
DEATH SENTENCE
...
GITA
...
GOD
...
^GOONDAISM
GOVERNMENT
INDIA
GRANTH SAHIB
...
238
239
240
243
244
244
264
282
OF
...
282
283
13
CONTENTS
GREED
284
284
GURU
H
HABIT
...
HARTAL
...
HELP
...
HEPLESSNESS
...
HIMALAYAS
HINDUISM
...
...
HINDU-MUSLIM
UNITY
HINDUSTANI
...
HONOUR
...
HOPE
...
HUMAN NATURE
...
286
286
286
287
287
287
...
HUMULITY
HUMA N I T A R I A N-
...
ISM
...
HUMOUR
...
HUNGER STRIKE
...
297
302
303
303
304
305
308
308
309
INNER VOICE
INSTINCT
INTER-DEPEN
ENCE
INSURANCE
INTENTIONS
INTER-DINING
'ISLAM
...
IDOL- WORSHIP
...
[MITATION
...
IMPRISONMENT
...
...
INDIA
INDIA N
...
SERVICE
INDIAN CT V
...
TION
...
DOM
IN
DUSTR
ZATION
INERTIA
AL
...
...
...
326
327
327
327
329
332
JAILS
...
JESUS CHRIST
JEWELLERY
JOURNALISM
JURIES TRIAL BY
JUSTICE
'KARMA LAW OF
K1SAN SABHAS
...
...
...
...
...
...
...
...
LANGUAGE
...
LAW
...
313
313
315
LAWYLRS
LAW COURTS
...
LEADERS
...
LIBERTY
...
316
...
LOVE
...
317
318
333
335
337
338
338
339
340
342
343
345
347
347
348
349
350
351
351
M
MAHATMASHIP
MAN
...
321
...
325
MANNERS
MARRIAGE
MANLINESS
1-
...
LIFE
321
...
...
...
311
311
Z A-
...
INDIAN STATES
INDIVIDUAL FREE-
D-
310
325
326
...
INSTITUTIONS
'KHADDAR
IDEAL
IDLENESS
...
...
...
...
...
...
...
354
355
358
359
359
14
MASSES
...
367
369
PANIC
PASSIONS
PARTIES
...
370
...
371
PATIENCE
PATRIOTISM
...
MEANS_A.ND END
MEASURES BE F O R E
MEN
MEETINGS
MINORITY AND
MAJORITY
MOBS
'PEACE
...
371
...
373
MODERN CIVILIZATION
MOTIVE
...
MUNICIPALITIES
...
381
MOKSHA
MONEY
MONEY GIFTS
MONOTONY
...
MORALITY
...
...
...
...
MORAL AUTHORITY
NATION
382
NATIONALISM VS. INTERNATIONALISM
382
NATIONAL DRESS
383
NATIONAL FLAG
...383
...
...
...
NATIONAL SER-
...
NATURE
...
NOBILITY
*...
384
385
385
NON-CO-OPERATION
NON-VIOLENCE
...
...
385
404
OATH
...
OPPONENTS
OBSTINACY
OPTIMISM
ORGANISATION
423
425
426
426
427
PAKISTAN
429
438
438
439
439
440
...
441
PENANCE
PERFECTION
PERSEVERANCE
PETITION WRITING
422
442
442
442
443
444
444
445
446
...
...
PICKETING
PLAIN SPEAKING
POLICY
POLITICS
...
...
...
...
POLITICAL POWER...
POLITICS VS. RELI-
GION
POVERTY
.POWER
VICE
...
...
...
374
375
378
379
379
379
380
380
...
...
...
...
...
...
PRAYER
PREACHING
...
PRINCIPLE
PRIESTS
...
PROGRESS
PROMISE
...
PROPAGANDA
...
PROSTITUTION
PROVINCIALISM
...
...
...
...
...
...
PUBLIC FUND
PUBLI C I N S T I T UTIONS
...
PUBLIC OPINION ...
PUBLIC WORKERS ...
PUNCTUALITY
PUNISHMENT
PURITY
...
...
...
446
447
450
450
464
464
465
465
467
468
468
470
470
471
472
473
474
474
474
GONTEITTS
SERVICE
RAMRAJ
SEASON
SHRADAHA C E R
475
476
476
477
477
REBELLION
REFORMER
REGULARITY
MONIES
77
ON
...
484
RELIGIOUS NEUTRALITY
REPENTANCE
REPRESSION
RESOLUTIONS
RETREAT
REVENGE
RICHES
RIDICULE
RIGHT
SACRIFICE
SATIHOOD
SATYAGRAHA
SCHOOLS
SCIENCE
If)
...
...
...
...
...
...
...
...
...
485
485
485
486
486
4:6
486
487
487
...
488
...
491
...
...
...
492
503
504
...
SILENCE
...
SIN
...
SLAVERY
...
SMOKING
...
SOCIAL BOYCOTT
SOCIAL REFORM
SOCIAL WORK
SPEECHES
SPEED
...
SPIRITS
...
SPIRITUALISM
STATE
...
511
E-
...
...
...
...
...
...
STRENGTH
..,
STRIKES
...
STUDENTS
...
STUDENTS AND POLITICS
...
SUBMISSION
SUFFERING
SUICIDE
SUSPICION
"SWADESHI
'SWARAJ
...
...
...
...
...
...
511
511
517
518
520
521
522
523
524
524
524
525
526
528
528
529
530
532
532
533
535
535
540
SCORTCHED EARTH
POLICY
SCRIPTURES
SECTION 124-A
SELF-CONFIDENCE
SELF-EVOLUTION
...
...
...
...
...
SELF-HELP AND
MUTUAL HELP
...
...
SELF-INTEREST
SELF-PURIFICATION
SELF-REALIZATION...
...
SELF-RESPECT
SEPARATE ELECTO-
RATES
...
505
506
506
507
507
TAKLI
TEMPLES
545
545
548
549
TEMPTATION
THOUGHTS
TRUSTEESHIP
551
351
TRUTH
507
508
508
509
510
TUDSIDAS RAMAY
ANA
U
UNEMPLOYMENT
...
...
UNITARY METHOD...
510
UNTOUCHABILITY...
562
565
566
566
1C
TEACHINGS
OF
MAHATMA GANDHI
Abuse
WE
<S>
<$>
<3>
know
Action
ALL
about
it.
It
is
17
18
Adaptability
means power of
ADAPTABILITY
resistance
and
is
not imitation.
It
assimilation.
Toung India
Oct.
7,
1926.
Adoration
BLIND
perfectly valueless,
is
Toung India
painful.
June
12, 1924.
Adultery
WHERE
where there
is
IT
is
my
is
woman who
ADULTERY
19
bow
<$><$>
WOMAN
In
March
shame
1,
1942.
<$>
Harijan
March
1,
1942.
<$><$><$>
GOD
mm
<$>
<S>
GII^L who
body.
Harijan
July
13,
1940
Advertisements-Immoral
DO
I
from the botom
I
do
heart
detest
these
advertisements.
hold that it is
my
to
the
aid
of
conduct
these
immoral
by
wrong
newspapers
I do believe that if advertisements should
advertisements.
be taken at all there should be a rigid censorship instituted
by newspaper proprietors and editors themselves and that
only healthy advertisements should be taken. The evil of
ioanaQral advertisements is overtaking even what are known
of
20
as the
iftost
evil has to
it is
and caring
Agitation
AGITATION
means
more
no
than
<3>
<$>
WELL-ORDERED,
<3>
persistent
of healthy progress.
agitation
is
the soul
Anger
causes
<s>
<$>
<s>
'CONQUER
But what
means
is
that
it is
wrong
to
be provoked.
ANGER
21
but
given
Young India
12, 1928.
June
<$><$> <$>
sometimes become extremely angry with myself
also pray to be delivered from that devil and G3d has
DO
me power
to suppress
<$>
(.
You have
my
<S>
anger.
Young India
Nov.
12, 1931.
<3>
Is that true ?
It is
practice.
Harijan:
<>
I
<S>
May
1,
1935.
<$>
is
<$>
HE who
He who
is
trifles
angry
is
<$>
<$>
ANGER
than slavery
THOUGH
it
<$>
is
<$>
correct understanding,
Anarchy
ahirnsa.
guilty of ahimsa.
June
7,
1942.
<$>
am
<$>
Anglo-Indians
THOUGH
April 6, 1925.
bound
to be loyal.
Englishmen
may
cross
to
community
is
best in
it.
That
is
your
privilege, if
you
Young India
will exercise
:
it.
ANIMALS
23
Animals
IF our sense of right and wrong had not
we would recognise that animals had
This education of the heart is
rights, no less than men.
the proper function of humanitarian leagues. I know that
the lower creation groans under the arrogant lordship of
man. He counts no cruelty too repulsive when he wants to
satisfy his appetite, whether lawful or unlawful.
Speeches and Writings of Mahatma Gandhi: April 13, 1915.
become
blunt,
IF the beasts had intelligent speech at their comstate a case against man that would
I can understand the shooting of wild
stagger humanity.
beasts which come to annoy us.
But I have found no
cogent reasons advanced ior wasting treasures upon organising parties for satisfying man's thirst for blood.
Young India
<$><$>
<$>
DO
to live
as
much
own
killing
and
And
man's relation
yet the
to his
question of
human fellow-
24
my
God
is
bad and
like, I
as such
of the West commands
if that admiration is qualified, it is
because the scientist of - the West takes no note of God's
lower creation. I abhor vivisection with my whole soul. I
detest the unpardonable slaughter of innocent life in the
name of science and humanity so-called, and all the
scientific discoveries stained with innocent blood I count as
of no consequence. If the circulation of blood theory could
not have been discovered without vivisection, the human
kind could well have done without it. And I see the day
clearly drawing when the honest scientist of the West, will
put limitations upon the present methods of pursuing knowFuture measurements will take note not merely of
ledge.
the human family but of all that lives and even as we are
slowly but surely discovering that it is an error to suppose
I
scientific spirit
ANIMALS
25
<$>
IT
<s>
<s>
Young India
Animal
March
the
they are
13, 1926.
Sacrifices
I
HAVE heard
it
spirit.
life,
human
On
sacrifices
lost
enough
the warlike
in
Europe
dumb
fellow creatures.
Young India
<$><$><$>
IT
temples.
thing,
is
is
defaming
What God
the sacrifice
God
wants,
if
made by
to
He
animal sacrifices i n
can be said to want any*
offer
Art
WHO
Aug.
11, 1927.
26
known
mony
to
of a pure
life is
'
HOW
<$>
<$>
<
asked Ramchandran, 'that many intelligent and eminent men, who love and admire you, hold
that you consciously or unconsciously have ruled out of the
scheme of national regeneration all considerations of Art ?'
*
I am sorry/ replied Gandhiji, < that in this matter I have
been generally misunderstood. There are two aspects of
the outward and the inward.
It is purely a matthings,
ter of emphasis with me.
The outward has no meaning*
except in so far as it helps the inward. All true Art is thus
the expression of the souL
The outward forms have value
only in so far as they are the expression of the inner spirit
of man.'
is it,
Ramachandran
hesitatingly suggested :
declared, that Art is the
themselves have
of the urge and unrest in the soul
aitists
of the
great
translation
into words,
artist
The
<
soul's
in
mind
'
?'
Yes,'
said
Gandhiji,
take
was in
and talked about.
ART
<
27
modern
c
times.'
Yes, that
is
just
my
trouble.
therefore succeeded in
All true Art must help the soul
beautifying immorality.
In my own case, I find that I can
to realise its inner self.
do entirely without external lorms in my soul's realisation.
I can claim, therefore, that there is truly sufficient Art in
my life, though you might not see what you call works oi
room may have blank walls and I
Art about me.
even
with
the roof, so that I may gaze
dispense
may
out upon the starry heavens overhead that stretch in an
unending expanse of beauty. What conscious Art of man
can give me the panoramic scenes that open out before me,
when I look up to the sky above with all its shining stars ?
This, however, does not mean that I refuse to accept the
value of productions of Art, generally accepted as such,
but only that I personally feel how inadequate these are
compared with the eternal symbols of beauty in Nature.
These productions of man's Art have their value only so
far as they help the soul onward towards self-realisation.'
My
'
But the artists claim to see and
outward beauty, said Ramchandran.
and find Truth in that way ?
5
to find
'
Is
Truth
it
through
possible to see
'
Ramachandran then
But cannot
and
from
Truth
from
Truth,
Beauty ?'
eparated
asked,
Beauty be
28
c
want
know
what
Beauty ',
people generally unGandhiji replied.
derstand by that word, then they are wide apart. Is a
Yes ',
woman with fair features necessarily beautiful ?
replied Ramachandran without thinking.
should
'
to
If
exactly
is
what
is
it
'
'
The
artist
of perception will
'
true
always be the
with the genius
It will
question,'
outward
true artist
is
with
shines
exterior,
is then, as I
striving
that
after
'
But Bapuji, said Ramachandran eagerly, the most
beautiful things have often been created by men whose
own lives were not beautiful.'
5
and
That
',
'
said
creations
come when
in
right preception is at
they are also rare in
life
work.
Art/
If these
ART
29
night
?
'
of salvation.'
I am grateful,' exclaimed Ramachandran,
to hear
views
on Art, and I understand and accept them.
your
Would it not be well for you to set them down for the
in
benefit of the younger generation
order
to guide
6
them
<
'
aright
different
way
to
should not go
out of
my
30
thing.'
Truth
first
',
thing to
first
for
Truth,
that
grace of expression
the
naturally
came
in
<*>
<S>
TRUE
art
takes
<3>
B
Beauty
TRUE
beauty
My
Page 38,
Beggary
MY
BEGGARY
31
How
no meal.'
Toung India
<S>
<$>
Aug.
13, 1925,
<$>
THE
decency and
self-respect.
And our
philanthropists,
instead
Bhangi
THE
be a Brahmin
ideal
bhangi
of
my
conception would
is
the bhangi
par-excellence,
who
enables society to
live.
bhangi
does
32
is
foundation of
bhangi
constitutes the
all services.
to state
till
the
distinction
What
honoured servant of
my opinion an ideal
a
have
should
thorough knowlegde of the principles on
bhangi
sanitation.
He
should
know how a
right
kind
of latrine
constructed,
innocuous. He should likewise know the process of converting night-soil and urine into manure.
BHANGI
But that
is
not
all.
33
My ideal
bhangi
He would
keep a close
quality of night-soil
to
the
individual
a
and
these
on
watch
timely warning
give
concerned. Thus, he will give a timely notic^e of the results
of his examination of the excreta. That presuppposes a
scientific knowledge of the requirements of his profession.
and
urine.
He would
THE
because
his
did
that
very
work
whilst
work
was ignoble the bhangVs would be ignoble but if it was
noble the bhangi's work is also noble. But our mothers
If that
cleanliness.
^Harijan
34
Births
and Rebirths
AM
I
a believer in previous births and rebirths. All
our relationships are the result of the sanskars we carry
From our previous births. God's laws are inscrutable and
are the subject of endless search.
No one will fathom them.
Harijan
Aug.
18, 1940.
Birth Control
THERE
instead
will
meant
And
find
union
bringirg
is
a crime
when
the
desire for
progeny.
progeny is
absent.
Artificial
vice.
They
methods are
like
putting
premium upon
reckless.
And
res-
puts
upon one.
acts.
It
is
for
a person
who
over-eats to have an
ache and a fast. It is bad for him to
indulge his appetite
and then escape the consequence by
taking tonics or
other medicine. It is still worse for a
person to indulge
good
BIRTH CONTROL
35
his
acts.
Let those
the
of birth control.
Young India
<$>
<$>
March
12.
1924
<$>
AM
I
afraid that advocates of birth control take it for
granted that indulgence in animal passion is a necessity ol
life and in itself a desirable thing.
The solicitude shown foi
the fair sex is most pathetic.
In my opinion it is an insuli
to the fair sex to put up her case in support of birtt
control by artificial methods.
As it is, man has sufficiently
degraded
-her
for
his
lust,
and
artificial
methods
36
be, will
modem
degrade
advocate these methods. But I have little
doubt that the vast majority of women will reject them
If man means well by
as inconsistent with their dignity.
himself.
It is not she
control
him
exercise
over
let
her,
who tempts. In reality man being the aggressor is the
still
her.
further
know
women who
real
culprit
and the
tempter.
Toung India
^>
'YOU
seem
to
<$>
April 2, 1925*
<^
thing objectionable.
when they are going to create new life. There
thing very beautiful in the act,' said the Swami.
is
some-
me
Harijan
<
CONTROL
<>
Sept.
7,
1935.
<$>
to me is a dismal abyss.
BIRTH
It amounts
to playing with unknown forces. Assuming that birth control
by artificial aids is justifiable under certain conditions, it
BIRTH CONTROL
37
Once
<$>
<$>
that
THE greatest
What shall
superstition born of ignorance.
will
of
a
husbandman
sow
the
finest
seed in his
who
say
on
of
of
or
that
owner
a
field who
stony
possession
ground
will receive in his field rich with fine soil good seed under
fluid
we
was not a
38
letting
Harijan:
March
28, 1936.
THE
of an ideal.
But unlimited
would admit, can only result
self-indulgence, as everybody
in certain destruction of the
Harijan
Nov.
12, 1936.
BRAHMACHARYA
41
itself.
Such an equipoise
is
indeed
difficult
of attainment*
40
LET me
not be misunderstood.
has a
The Congress
But
if it so wishes.
perfect right to boycott British goods,
no
has
it
in
the
most
India,
as
right
representative assembly
itself to ridicule by using threats which it cannot
to
expose
carry into effect.
Young India
Jan.
5, 1928.
Brahmacharya
[The following is Mahadev DesaVs translation of an article I wrote
on this delicate subject in Nayajivan of 25th May 1924. I gladly publish
it in Toung India as I have before me many letters Jrom the other parts of
The stray thoughts collected together in the
the same subject.
might be of some help to those who are earnestly striving for a pure
life.
My inquireres have been all Hindus and naturally the article is add"
ressed to them.
The last paragraph is the msot important and operative
The
The names Allah or God carry with them the same potency.
part.
All sins are committed in
idea is to realise the presence o f God in us.
India on
article
The moment we
secrecy.
shall be free.
A FRIEND asks:
to practise
realise
that
God
thoughts
we
M.K.G.]
it
'What
is
Brahmacharaya ? Is it possible
do you do so.'
to perfection ? If possible,
A man
or a
woman
it is
possible
to
practise
such
am
every
perfect state of Brahmacharaya, though I
I
have
not
to
reach
it.
life
given
my
striving
moment of
up hope of
BRAHMACHARYA
41
itself.
is
much
less.
all sorts
mune from
infections, contagions
and the
like.
perfectly
infections.
Such an equipoise
is
indeed
difficult
of attainment.
42
Otherwise
should
have reached
it,
because
my
soul
is
witness to the fact that I would spare no pains to attain tothis perfect state.
I^o outward obstacle can stand between
me and that state. But it is not easy for all, at least for me,
to efface past sanskaras.
But the delay has not in the least
dismayed me. For I have a mental picture of that perfect
state. I have even dim glimpses of it. The
progress achieved;
fills me with
hope, rather than despair. But even if I depart
from this body before the hope is fulfilled, I would not think
that I had failed.
For I believe in rebirth as much as I
believe in the existence of my present body.
I therefore
know
that even a
I have said so
little effort is
much about
not wasted.
meaning.
its
wider
sense of Brahmacharya
action of animal passion.
And
naturally.
no one understand me
BRAHMACHARYA
43
He who
is
not swayed by carnal desire
worthy of all adoration. The control of
every other sense shall be 'added unto' him.
thing unearthly.
even
in his sleep
is
Young India
<3>
<S>
June
5,
1924r
<3>
(1)
Boys and
girls
foods,
wife
should occupy
should be
separate
rooms
constantly
and
healthily occupied.
(5)
rise
should
be
strictly
observed.
be avoided.
(6) All unclean literature should
antidote for unclean thoughts is clean thoughts.
Theatres, cinemas,
be shunned.
should
passion
(7)
etc.,
which tend
to
The
stimulate
**
dreams.
(9) Above all, one must not consider continence even
between husband and wife to be so difficult as to be
On the contrary, self-restraint must
practically impossible.
be considered to be the
ordinary and natural practice of
as
life.
AM
and
being
rtieans to its
attainment.
sensual
him
at
He
will instinctively
will
know
him,
BRAHMACHARYA
45
between
be over
is
the surest
way
to perdition.
we have
moth
moments
regarding
as
it
higher
state
countless
after
births
in
brute
creation.
from
spirit.
In conclusion
attainment.
The
The next
first
is
step
shall
is
the
summarise the
realisation
of
means
its
to
its
necessity.
Brahmachari
The
friends
third
step
is
to
fast occasionally.
have clean
companions
clean
The last and not the least is prayer. Let him repeat
Ramanama with all his heart regularly every day, and ask
for divine grace.
man
that
it is
Young India
<$><$><$>
down on your
Ramanama
is
an
to get
infallible help.
Young India
<s>
<s>
<$>
BRAHMACHARYA
47
God
with a faith in
<$><$><$>
THE
among our
observations is Brahmacharya. As a
observances arise from Truth, and are
there to subserve Truth. The man, who is wedded to Truth
third
matter of fact
all
How
to
her,
if
he
then can
he
anything
applies
minister to the senses ?
man, whose activities are wholly
consecrated to the realisation cf Truth, which requires utter
selflessness, can have no time for the selfish purpose of
have not
rearing children and running of a household.
his
talents
to
else.
We
had a
48
out for them. They can behave as if they were not married*
Those who have enjoyed this happy condition will be able
to bear me out.
Many have to my knowledge successfully
tried the experiment.
If the married couple can think of
each other as brother or sister, they are freed for universal
service.
The very thought that all the women in the world
are one's sisters, mothers or daughters would at once ennoble
man and snap all his chains. The husband and wife donot loose anything here, but only add to their resources and
even to their family. Their love becomes free from the
a
impurity of lust and so grows stronger. With the disappearance of this impurity, they can serve each other better, and
the occasions for quarrel between them become fewer.
There is more room for quarrels, where the love is selfish
and bounded.
is
that
BRAHMACHARYA
49
We
is
We
to the
The observance
difficult,
tirahmacharya.
and wrong.
He
feel
that
this
is
Brakmachzyi
who attempts to
conception
the control
of
is
all
incomplete
the organs of
allows
all
organ
is
like
to
have assigned to
observances.
its
control
a separate place
among
the
us
meaning,
viz.
We
50
definition
which
restricts itself to
Sept, 3, 1931.
<$><$> <S>
innocent youth is a priceless possession not to be
squandered away for the sake of a momentary excitement,
miscalled pleasure.
AN
Harijan
<$><$><$>
IF the mind hankered after satisfaction of the flesh and
the body resisted, there must be tremendous waste of vital
energy leaving the body thoroughly exhausted.
But self-restraint never accrues to the faint-hearted. It is
the beautiful fruit of watchfulness and ccaselness effort in the
form of prayer and fasting. The prayer is not vain repetition
nor fasting mere starvation of the body. Prayer has to come
from the heart which knows God by faith, and fasting is
abstinence from evil or injurious thought, activity or food.
Stai vation of the body when the
of dishes is worse than useless.
mind
thinks of a multiplicity
Harijan
<3>
<$>
<S>
CONTROL
Harijan
June
13, 1936.
<*><$><$>
BRAHMACHARYA
51
<>
<S>
<$>
Harijan
THERE
both
will
vessel
My
Page 259.
52
Bravery
THE
lips,
but
Toung India
Bravery
is
not a quality
of
the
body,
it
is
of
the soul..
in
Toung India
STRENGTH
The
And
without
Sacrifice,
of the
timid.
cannot
be achieved
Faith
and
Determination,
Humility.
spirit
Toung India
<S>
A WARRIOR
<$>
June
17, 1926.
sick-bed,
but on
<3>
on a
the battle-field.
Young India
DO
I
not want any cowardice in our midst.
The
heroism of ahimsa cannot be developed from cowardice.
BREAD-LABOUR
53
it is
Toting India
<$>
A BRAVE man
for
its
bona fides
<
In
is
fact
nothing
<$>
Young India
<s>
<$>
Mar.
19,
1931
<s>
nothing
else does.
Harijan
<$><*><$>
Bread-Labour
"WHAT
labour ?'
labour ?"
is
*
Breadyour view on what Tolstoy calls
earn
your living by your bodily
really
Do you
Strictly
speaking
Tolstoy's coining.
writer Bbndarif, and
to
perform
to
it.
by
sense.
He
it
sufficient
is
expected
order to entitle him
to earn one's living
body-labour
not therefore necessary
bread-labour, taking the word
It
is
in
broader
its
But everyone must perform some useful body-labour.
For
me
at
the present
moment
spinning
is
the
It is
54
such
believe that
who
men
have to be found
will
nation
will give
Toung India
Nov.
in
every
mind
on
to
the
5, 1925,
<$><$><$>
THERE
The
1
labour
'
'
'
'
is
Being
'
doing.
adjective
in
'
intelligent
order to
show
that
service.
Harijan
<$>
<$>
June
1,
1935.
<$>
BREAD-LABOUR
we
see
Men
sacrifice.
either
all
55
this
will
common
good.
not,
may
therefore,
be an unattainable
cease
to
strive
for
ideal.
it.
Even
tion try to sweat for his bread, he will derive the greatest
relish from the productions of his labour, improve his health
and discover that many things he took were superfluities.
]ies
here well.
and
intellectual labour
is its
It
should never
is
demand pay-
ment.
work
ence
for
will
be
to the villages
flf
56
starvation.'
know
And
Harijan
June
29,
1935
SOME
BREAD-LABOUR
canno
t?
envied.'
The
M. D,
latter
may
be
57
rather
pitied,
Harijan
<$>
<$>
THE
than
Aug.
3,
be
1935,
<S>
man must
work,
first
came home
me upon
must earn
fiist
his
stressed
And more
How
example
And many
hard-
58
it
interest.
British
NO
Page 50.
Empire
BRITISH
GOVERNMENT
God
59
live if there
is
Young India
WHEREVER
To me
so-called
British
THE
Dec.
13, 1928.
Government
British
Government
is
It does make
chiefly laid on force.
attempt to secure the good-will of the governed.
not hesitate to adopt unscrupulous means to
or even
id?a.
Honesty
is
into consenting
to
will
you
by
awarding titles, medals and ribbDns, b/ giving you employment, by its superior financial ability to open for its
employees avenues for enriching themselves and finally when
these
fail, it
its
resorts to force.
Young India
June
30, 1920.
60
to-day.
We
Maratha Empire.
We
Pariahas
are
Empire.
Toung India
June
22,
192U
WHAT
Toung India
Nov.
17, 1920.
Feb.
9,
1921.
Young India
Mar.
28, 1929.
WHAT
for the
come
61
whole world
all
wisdom.
Whatever
is
worth adopting
for India
must come
her
through
the
Young India
Toung India
<$><$>
land materi-
this fair
<$>
of the
is clear that the riches derived from the tillers
not a voluntary contribution or a contribution comThe villagers are not affected by
pelled for their benefit.
the Pax Britannica so-called for they were untouched even
by the invasions of Timur or Nadirshah. They will remain
untouched by anarchy if it comes. But in order that this
enormous contribution may be exacted without resistance,
IT
soil are
Even
so, I
am
sorry to
have to
62
Let
and
is
Young India
ENGLAND
will
never
Feb.
6, 1930.
so as to satisfy
till
Young India
MY personal
faith
is
absolutely clear.
lives,
much
I cannot
less
fellow
inten-
human
63
any legitimate
interest
he
may have
in India.
And why do
afford.
It has
has reduced us politically to serfdom.
sapped
the foundations of our culture. And, by the policy of ciuel
disarmament, it has degraded us spiritually. Lacking the
inward strength, we have been reduced, by all but universal
It
disarmament,
to state bordering
on cowardly
Young India
helplessness.
:
Mar,
12, 1930,
ALIEN
Remove
we
will
not hesitate to
64
(From a speech
to the
to
Toung India
But even
godsend.
who does
if
we continue
A man who
to fight I should
evil is as bad
broods on
think
as a
it
man
we should
Buddhism
YOU
my sons, the
boy, accused me of being a follower of Buddha,
and some of my Hindu countrymen also do not hesitate
accuse me of speaking Buddhistic teachings under
to
I
the guise of Sanatana Hinduism.
sympathise with
my son's accusations and the accusations of my Hindu
And sometimes I feel even proud of bein^
friends.
accused of being a follower of Buddha, and I have
no hesitation in declaring in the presence of this audience
that I owe a great deal to the inspiration that I have
derived from the life of the Enlightened One.
eldest
of
BUDDHISM
65
saying so and if you will also give me the permission to say so, I would venture to tell you that what
Hinduism did not assimilate of what passes as Buddhism
to-day was not an essential part of Buddha's life and his
teachings.
It is my fixed opinion that Buddhism or rather the
teaching of Buddha found its full fruition in India, and it
could not be otherwise, for Gautama was himself a Hindu oi
Hindus. He was saturated with the best that was in
Hinduism, and he gave life to some of the teachings that were
buried in the Vcdas and which were overgrown with weeds,
His great Hindu spirit cut in its way through the forest of
words, meaningless words, which had overlaid the golden
truth that was in the Vedas.
He made some of the words
in the Vtdas yield a meaning to which the men of his
generation were utter strangers, and he found in India the
66
those who call themselves Buddhists outhave no doubt taken in a very large measure
the teaching of Buddha, but when I examine your life and
when I cross-question the friends from Ceylon, Burma,
China or Tibet, I feel confounded to find so many inconsistencies between what I have come to understand as the
central fact of Buddha's life and your own practice, and if I
am not tiring you out, I would like hurriedly to run through
The
three prominent points that just now occurred to me.
first is the belief in an all-prevading Providence called God.
I have heard it contended times without number and I have
read in books also claiming to express the spirit of Buddhism
In my humble
that Buddha did not believe in God.
opinion such a belief contradicts the very central fact of
Buddha's teaching. In my humble opinion the confusion
has arisen over his rejection and just rejection of all the base
things that passed in his generation under the name of God.
You and
side India
being called
His actions,
and like the kings of the earth could possibly be open to
temptations and bribes and could possibly have favourites.
in
God
He
BUDDHISM
67
is
Eternal.
The
third point
is
came
my
life,
India did not rise to the height thit he would fain have
seen India occupy. But the teaching of Buddha, when it
travelled outside,
life had not the
came
mean that
that it hud
of the exact
to
sense
I am not aware
with an ordinary man.
of
Ceylonese Buddhism in this matter,
practice and bslief
what
shape it has taken in Burma and
but I am aware
China. In Burma especially the Burmese Buddhists will not
not mind others killing the
kill a single animal, but do
carcases for them for their
the
animals for them and dishing
in the world who
teacher
was
any
food.
Now, if there
and effect it was
of
cause
law
inexorable
the
insisted upon
the Buddhists
and
friends,
my
yet
inevitably Gautama,
of their
outside India, would, if they could, avoid the effects
own
acts.
Toung India
JVov.
24, 1927.
Bureaucracy
nature to believe in the depravity
is so much evidence about
there
But
feelings.
mind that it will
bureaucratic
of
the
me of the depravity
end.
its
to
gain
stop at anything
IT is
of human
contrary to
my
Toung India
68
Business
COMMERCIAL
bodies can
never be democratic.
Toung India
IT
Oct.
1,
1925
the
is
wrong
know
community.
Harijan
May
4,
193\
<$><*><$>
DO
hold
not
dishonest practices in
I
business
be warranted or excusable. The principle of unconditional honesty is as binding in this as in any other field
of life, and it is up to a business man never to compromise
his principle no matter what it may cost him.
In the
of
that
can
course,
honesty pays, though
end,
hardly be a
to
fix
Harijan
Mar.
13,
1937-
CALAMITY
69
c
Calamity
BY nature I am so framed that every calamity moves
me irrespective of the people whom it may overtake.
-Harljan:S
&
Capital
IN the
Labour
and
tact.
rich
relations
will
Young India
<s>
<s>
Jan.
8,
1925.
<s>
India
70
TRUE
will teach us
economics
interdependent.
Toting India
^ ^
May
3,
1928
3>
ALL
to
Tourtg India
<$>
NO dcubt
amenable
capital
<3>
is lifeless,
<$>
but not
who are
capitalists,
to conversion.
Harijan
May
8, 1937.
basically include
the caste
?'
system
I
do
obliterate
not.
it
at once.
believe in caste. I
which
would
is
the
law of life. I believe that some people are born to teach and
some to defend and some to engage in trade and agriculture
and some to do manual labour, so much so that these occuThe law of varna is nothing but
pations become hereditary.
the law of conservation of energy.
Why should my son not
be a scavenger if I am one ?'
''
Indeed
1
Do
you go so
far
?'
inferior to a clergyman's/
way
7i
grant that, but should Lincoln have been a woodchopper rather than President of the U.S.A.?'
*
But why should not a wood-chopper be a President of
the United States ? Gladstone used to chop wood.'
I
'
(Conversation
Harijan
Mar.
G,
1937
<$><$><$>
AS
and not
I
all
believe
in
inequalities
But
absolutely equal.
a mental
equality because
We have
we see great
world.
to realise equality in the midst of this apparent external
Assumption of superiority by any person over
inequality.
other
is a sin against God and man.
Thus caste, in so
any
ar as it connotes distinctions in status, is an evil.
equality
state.
is
We
of souls
bodies.
Hence,
need
it
is
72
I
do, however,
believe in varna which is based on hereVarnas are four to mark four universal
ditary occupations.
imparting knowledge, defending the defenceoccupations,
less carrying on agriculture and commerce, and performing
These occupations are
service through physical labour.
common
them
to
as the
Toung India
Jan.
4,
1931.
Cause
NO
difficulties if
they are
A CAUSE
and followed on
<$><$> <3>
has the best of success,
its
own
merits.
when
it is
examined
Ceremonies
do not believe in ceremonies except
awaken
in us a sense of duty.
they
I
Toung India
June
12,
1928.
CHAOS
Chaos vs Misrule
CHAOS means no
vs
MISRULE
73
no order.
die
gloriously
My own
neither
want the
My
so
is
to
mankind.
my
belief
74
chre
WE
are
of the British
<$>
Mar.
1,
1928.-
<
doing
should daily witness our gilded slavery. To my mind golden
shackles are far worse than iron ones, for one easily feels
the irksome and galling nature of the latter and is prone to
in chains,
forget the former. If, therefore, India must be
I \vculd they were of iron rather than of gold or other
precious metals.
tcung India
Character
NO religion which
<3>
April
7,
1927.
<$>
CHARACTER
character not possession of wealth,
the test of merit.
75
or birth
Harijan Mar.
will
title
be
8, 1942.
am,
have
all
life
Hence the
<$><$><$>
AS
a
ruin,
belongings notwithstanding.
Satyagraha in South Africa
3>
ALL
<S>
P. 356*
<$>
our learning or
your scholarship,
Wordsworth would be
not
build
your
all
vain, if at the same time you docharacter, and attain mastery over your
in
and
to
give.
And
this
India
you can do
I
<
iC
76
yourselves.
Gandhiji in Ceylon
3>
<$>
P. 85-
<S>
PURITY
but what
is
Gandhiji in Ceylon
<3>
<$>
P. 95.
<3>
A CHIVALROUS
A MAN
position
he
of character
is
&
will
P. 105.
<3>
given.
Young India
<
THERE
<3>
Sep. 9, 1920.
<$>
are
will
eventully lead.
CHARACTER
PURITY
77
depend on purity
of heart.
Toung India
<s>
<s>
Mar.
15, 1921.
<s>
Toung India
<$><$>
CHARACTER
Masses
will
<>
not argue.
They
will
effect
on the masses,
who
Charkha
I
PRESENT
and
suggest
to
78
WITHOUT
He
very words, spinster and wife, prove the ancient dig'When Adam
of spinning and weaving.
the art
of
nity
delved and Eve span, who was then a gentleman, also
reminds one of the same fact. Not on the clatter of arms
the revival of her prdsperty and true independence.
The
depends
It
depends
home
of
the
accordion.
hotels.
Toung India
<S>
AGRICUTURE
the national body.
sumption
at
<$>
Aug.
18,
1920.
<3>
They must be
afly.cosL
CHARKHA
NO
79
of livelihood
intended to
is
universal
and
resorted
to by
agriculture
industry
the year
when
agriculturists during those months of
a matter
of
agricultural
operations are suspended as
course and cultivators have otherwise little to do.
For
the present all people alike are invited to devote their
restore
auxiliary
to
take
to
many
Restoration
of charkha
<$>
is
Aug.
4,
only
1921
<S>
solves
automatically
that
problem of enforced emigration. Land alone cannot support the poor peasantry of India even if there,
was no assessment to be paid.
difficult
Toung India
Aug.
25, 1921.
<$><$><$>
ATTACKS
to the
on hand-spinning notwithstanding,
that
I cling
is
unattainable
without the
Swaraj
beautiful art becoming
universal in India.
The reasoning
India
applied to the proposition is incredibly simple.
cannot live unless her homes become self-supporting. They
cannot become so unless they
have a supplementary
belief
80
It
occupation.
will,
icainufacturcd in
was
universal, eveiy
therefore,
our
not avail
if
all
our cloth
If hand-spinning became
get a share of the crores and
mills.
home would
And
India is able
understood that,
when spinning becomes universal, the millions of weavers
and lacs of carders will revert to their original occupation.
This
the
is
will
It
their
purity.
means
as
that,
when
It
millions
will
the mind.
take to it as
will steady
It
idleness.
is
umove
And I
a
our enfoiced
verily believe
sacrament, it will
This
is
the
And when
it has
become universal and traffic in
has
become
a thing of the past, it is the
foreign
surest sign that India is earnest, sober, and believes in the
non-violent and religious character of her struggle.
cloth
it
become an
is
the political
aspect.
Tourg India
<$>
IN my
comforter.
<3>
<$>
it is
my only infallible friend and
be so to the reader.
loneliness,
May
it
Toung India
Sep.
4,
1924,
CHARKHA
81
THE
<3>
<$>
ITS message is one of simplicity, service of mankind, living so as not to hurt others, creating an indissoluble
bond between the rich and the poor, capital and labour
the prince and the peasant.
Young India
<$><$><$>
THE
it
my
greatest of
to be the best part of
activities
my
is
service
the
charkha.
social,
political
of service.
hold
and
these branches
invitation to all to spin if only for half an hour daily for
the sake of the starving millions of this land makes the
movement at once both political and spiritual.
spiritual.
For
it
includes
the
one
My
else
does.
Young India
Sep
24, 1925.
<$><$><*>
the one thing that can bring a ray of sunshine
is
the dark and dilapidated dungeon of the half-starved
IT
into
peasantry.
Young India
<$>
FOR me
<3>
Mar.
11, 1926.
<:>
in
the political
world is more
can recall many
the spinning-wheel.
I
occasions when I have postponed other matters to make
room for a discussion on the spinning wheel as the central
part of our economics or politics.
nothing
important than
Young India
<3>
<$>
<S>
82
desiring
nothing but to
fill
is
his
God.
sound
are
in
all their
limbs,
is
debase oneself
to
is
<s>
Mar.
20, 1926.
<$>
would to-day discard the spinning-wheel if someone shows a better and more universal
But up to this
political programme than hand-spinning.
time I have been shown none. I am anxious to know
I
if
there
is
any.
<3>
DO
Young India
<$><$>
of our
per head
economists say that it is one anna and six
If someone were to
pies, though even that is misleading.
work out the average depth of a river as four feet from the
fact that the river was six feet deep in certain places and
two feet in others, and proceeded to ford it, would he not
country
Our
CHARKHA
83
superhuman powers
God
character.
<
<&
<^
self-restrained,
well-disciplined,
well-organised,
and prosperous nation,
industrious
tained, self-respecting,
no member of which, willing and ready to work, ever need
starve.
and
it
paupers.
Toung India
Aug.
8,
1929.
^ ^ ^
THERE
is
spinning for
ani spinning
lor recreation.
to spin at
IT
is
the symbol
and
is
84
spins
as the loss oi
revival with
it
all its
its
voluntary
Young India
<S>
Dec.
8,
1921.
<
<S>
SEE
a vital connection between the charkha and nonEven as certain minimum qualifications are
indispensable in a soldier in arms, so are certain other and
even opposite qualifications indispensable in a non-violent
One of these latter is adequate skill
soldiei
t., a sotyogrchi.
I
violence.
in
tpimnrg and
its
anterior
processes.
salyagrahi
programme
since
its
commencement.
Civilisation
Dec.
2, 1939.
Chivalry
I
defeat.
SHOULD
It
chivalry.
Mine
is,
there*
CHRISTIANITY
8S
not misplaced.
Chivalry is a vital part of akiinn.
Ahimsa without it is lame, it cannot work.
fore,
Harijan
Children
Page 381.
Christianity
INDIA
of
all
will
of the
religions.
simply
Her
cling
to
the
whether
it
is
called
The message
in
his
Sermon on
is
contained
taken
and
86
know
I feel.
opinion on
my
the world
that
is
rot
waiting to know
Christianity.
Tcvfig India
Mar.
23, 1926.
to religion
general.
my reaction to Chris"
\\hen I was 18, I came
Before that
in touch with good Christians in London.
what I used then to call 'beef
I had come in touch with
shall
certainly
tianity,' said
Gandhiji.
'I
give
you
Even
and beer-bottle
Christianity,' for
indispensable criteria of a
the
tian,
'Call
my
hands.
that
Chrisadoption of a
came
the Bible in
in
as
London,
I
were regarded
thing,
namely
Those Christians were parodying
thou nothing unclean.' I went
European
to
these
man becoming
Christianity
is
as
Then
my
ultimately
came
to the
deliberate conviction
that there
CHRISTIANITY
87
is as good
and true as my own
But so also about Islam or Zoroastrianism or
Judaism.
I therefore do not take as literally true the text that Jesus
the only begotten Son of God.
God cannot be the
exculsive Father and I cannot ascribe exclusive divinity
to
He is as divine as Krishna of Rama or
Jesus.
Mahomed or Zoroaster. Similarly I do not regard every
word of the Bible as the inspired word of God even as I do
not regard every word of the Vedas or the Koran as inspired.
The
of each of these books is certainly inspired
but I miss that inspiration in many of the things taken
The Bible is as much a book of religion
individually.
with me as the Gita and the Koran.
is
SUM TOTAL
[With
of
the
'Therefore, said
he,
88
have no
'I
the
because
truth,
Truth
'In matters
are
'Yes, there
far
which can
and we have
subjects
to accept
be
reasoned
out
?*
given
these
examining
all
The word
children.
figurative sense.
his
life
is
'Then you
will
Would
for
the
we
simple
have
CIVIL DISOBEDIENCE
89
Mar.
6, 1937.
Civil Disobedience
I HAVE
found that it is our first duty to render
voluntary obedience to law, but whilst doing that duty
I have also seen that when law fosters untruth
beit
comes a duty to disobey it. How may this be done ?
We can do so by never swerving from truth and suffering
the consequences of our disobedience.
That is Civil Disus how this
disobedience
obedience. No rules can tell
may be done and by whom, when and where, nor can
It
is
they tell us which laws foster untruth.
only exand
that
can
and
it
time
us,
perience
guide
requires
knowledge of facts.
Young India
<$>
<s>
<$>
IN Civil Disobedience, the resister sufters the consequences of disobedience. This was what Daniel did
when he disobeyed the law of the Medes and Persians.
That is what John Bunyan did and that is what the
immemorial. It is
ryots have done in India from times
Violence is the law of the beast
the law of our being.
in us.
of
civil resistance, is the law
.,
Self-suffering, i.
the man in us.
civil
that
for
It is
the
occasion
rarely
resistance arises in a well-ordered state.
But when it does
it
becomes a duty that cannot be shirked by one* who
counts his honour, i.e.> conscience, above everything.
t
Young India
THOUGHTLESS
<J>
<$>
<$>
disobedience
means disruption of
society.
Young India
90
CIVIL
disobedience
<$>
SUBMISSION
liberty.
a state
is
citizen
not
<3>
<s>
to
who
price a citizen
therefore, to a
immoral barter for
the
an
is
thus realises
the
rn
its
live
to
satisfied
is
Submission,
evil
nature of
and
sufferance,
share his
the others who do not
appears
be a nuisance to a scciety whilst he is endeavouring to compel the state, without commiting a
therefore
belief to
to
moral breach to arrest him. Thus, considered, civil resistance is a most poweiful expression of a souFs anguish and
an eloquent protest against the continuance of an evil state.
Is
not
much
this the
to
the
evil practice ?
Nov. 10, 1921.
Tcung India
:
<3>
DISOBEDIENCE
violent, the
to
<S>
<S>
be
has to be
civil
underlying principle
i.
et ,
love.
Toung India
<s>
<s>
<s>
Nov.
3,
92 1
CIVIL DISOBEDIENCE
91
CIVIL Disobedience
Its
effect
is a
preparation for mute suffering.
marvellous though unperceived and gentle.
is
Young India
TO
expect
Disobedience
to
up
give
me
ask
the
preaching
of Civil
to
which would
me
to
<3>
<S>
<$>
<s>
<s>
<s>
<$>
<s>
<$>
CIVIL
<3>
PREPARATION
<S>
<S>
means
Disobedience
but resisting spirit,
cohesion and above all scrupulous and willing obedience
to the known laws of God and such laws of man
as*
are in furtherance of God's laws,
Young India Dec. 26 1924,
discipline, self-restraint,
for
Civil
a non-violent
<$><$>
CIVIL
<$>.
to
wrong
&
Q>
&
CIVIL
for
and
will shine
the
Civil Disobedience
is
92
But
it
is
if
thing
counterpart.
human
people will
Disobedience
being and
springs from
often to
better
of a
it
civility or,
which
is
the
same
Tomg
<S>
ALL
Civil
Satyagraha but
3>
Disobedience
all
Satyagraha
thing, love.
India
April
1926.
1,
<S>
a part or branch
not Civil Disobedience.
is
is
Young India
of
Civility
EXPERIENCE
most
difficult
My
<$>
INCIVILITY
be answered not by
calm endurance of all
Toung India
Class
P. 536.
<s>
should
by a dignified and
n the name of God.
3ut
<$>
incivility
suffering
May
8,
1980.
War
CAN, most
will
Nor
need
power, so
the
is
CLASS
WAR
93
And
it
corresponding
fundamental equality.
with
my
Cleanliness
IT is a superstition to consider that vast sums of money
are required for effecting sanitary reform.
We must modify
western methods of sanitation to suit our requirements.
And
as
my
patriotism
is
inclusive
94
my
hesitate, in spite of
from the West what
take
to
materialism,
or
ill-will, I
do not
is
horror of western
beneficial for
Young India
INDEED
sanitary
me.
as the
founda-
<S>
Q. DON'T
and
<e>
1,
1925.
<3>
like
antipathy for
filth
dirt ?
May
11, 1939.
DURING my
me
as to observe
sanitation.
We can no more
Cleanliness is next to godliness.'
with
an
unclean
God's
blessings
body than with an
jain
andean mind. A clean body cannot reside in an unclean
(
3ity.
COERCION
95
till
Swaraj
is
attained
and thus put off Swaraj itself. Swaraj can be had only by
brave and clean people. Whilst the Government has to
answer for a lot, I know that the British officers are not
Indeed if we gave them
responsible for our insanitation.
free scope in this matter, they would improve our habits at
the point of the sword.
They do not do so because it does
not pay. But they would gladly welcome and encourage any
towards improved sanitation. In this matter Europe
has much to teach us.
We quote with pride a few texts
from Manu or if we are Musatmans from the Outran. We
do not carry even these into practice. Europeans have
deduced an elaborate code of sanitation from the principles
laid down in these books.
Let us learn these from them
and adapt them to our needs aid habits. How I would
love to see not ornamental but useful sanitary associations
whose members will deem it a privilege to take up the
broom, the shovel and the bucket. Here is great national
work for school-boys, school girls and collegiates all over
effort
India.
Young India
Nov.
19, 1925,
Coercion
WE
may
even
Any compulsion
in
the matter of
THERE can be
tor or his associate
no coercion
who
in Suuiraj.
non-co-opera-
no apology what-
<$><$>
is
<^
violence
and
love.
Young India
Mar.
26, 1931
96
Commonsense
COMMONSENSE
is
July
4,
1929.
Communism
INDIA
They will
peaceful to stand anarchy.
one who restores so-called orde r.
The people
bow the knee
Toung India
3>
<$>
are too
to
any
<J>
AM
I
yet ignorant of what exactly Bolshevism is.
I
have not been able to study it. I do not know whether it
run.
is for the good of Russia in the long
But I do know
that in so far as it is based on violence and denial of God, it
I do not believe in short-violent cuts to success.
repels me.
Those Bolshevik friends who are bestowing their attention
on me should realise that however much I may sympathise
with and admire worthy motives, I am an uncompromising
opponent cf violent methods even to serve the noblest of
causes. There is therefore really no meeting ground between
Bui my creed of nonthe school of violence and myself.
violence not only does not preclude me but compels me even
to associate with anarchists and all those who believe in
But that association is always with the sole object
voilence.
of weaning them from what appears to me to be their error.
For experience convinces me that permanent good can never
be the outcome of untruth and voilence. Even if my belief
that it is a
is a fond delusion, it will be admitted
fascinating
delusion.
<
WHAT
to understand the
COMMUNISM
97
that
it
in
its
countless
sake,
and an
ideal that
is
sanctified
given
by the
up
sacrifices
its
of such
Young India
May.
1,
1920.
WHAT
Q.
have
in
it
of
98
Mothers.
country
generally.
Government
Though
institutions, as
are good so far as they
Nov.
15, 1928.
COMMUNISM
95
HAD
I
made the working man's cause my own long
I
before any of the young communists here were born.
South
tims
in
Africa
best
the
of
working
my
spent
part
for them, I used to live with them, and shared their joys and
You must therefore understand why I claim to
sorrows.
I expect at least courtesy from you if
speak for labour.
me and
discuss thing?
You
may
ly.
The
no harm
that
none of
activities
100
woi ling for winning Swaraj not only for you but foi
those (oiling and unemployed millions who do not get even
a square meal a day and have to scratch along with a
of salt. But I do not want
piece of stale roti and a pinch
I must warn you that I do not bear any
to deceive you
I can think of doing them no harm.
ill to the capitalists.
But I want, by means of suffering, to awaken them to their
I want to melt their hearts and get them
sense of duty.
They are
to render justice to their less fortunate brethren.
human beings, and my appeal to them will not go in vain.
The histoiy of Japan reveals many an instance of selfthe last Satyagraha, quite a
I
am
During
number of capitalists went in for considerable sacrifice,
went to jail and suffered. Do you want to estrange them ?
Don't >ou want them to work with you for the common
sacrificing capitalists.
end?
Young India
Q.
is
Mar.
26, 1931.
what the
Socialists are
out to do
which
is
IS
Q.
nuimsm
not
the
Congress
veering
Ang.
round
1,
to
1936,
com-
COMMUNISM
101
is
classless society
I
part company
an ideal that
is
worth
striving
for.
Only
Mar.
Harijan:
13, 1937.
<$><$><$>
VIOLENCE
who
is
Contrari-
wise, I
Harijan
Dec.
10, 1938,
102
MAY
headway
say that
yet in India,
Harijan
it
Do you
think
Communism
'
comthat
is
of the Russian type,
imposed on a people, would be repugnant
believe in non-violent communism/ answered
munism which
to India.
is
Gandhiji.
*
Do you want
'
private property
is
against
private property.
?'
be welcome.
?'
do think
so.'
COMMUNISM
'
What
I
The
my
faith in
God and
friend
seemed
to be
have
the words
we
is
down and
said
so-called Christians.
block
103
His Justice.'
deeply impressed.
He
took
You
letters.'
'
not
<$><$><$>
HAVE
I
claimed that I was a socialist long before
But my
those I know in India had avowed their creed.
socialism was natural to me and not adopted from any
books.
came out of my unshakable belief in nonIt
violence.
No man could be actively non-violent and not
rise against social injustice, no matter where it occurred.
Unfortunately Western socialists have, so far as I know,
believed in the necessity of violence for enforcing socialistic doctrines.
least
benevolent, cannot be retained when such effort is withIn other words, such freedom is not real freedom.
drawn.
But the lowliest can feel its glow as soon as they learn
non-coof attaining it
the art
through non-violent
operation.
Harijan
104
ALL
are
not angels.
Communists,
as
bad,
have, therefore,
no
all
Congressmen
prejudice
against
as such.
have declared
Harian
to
it
me,
Commnunal Pacts
FREEDOM will not
in the land.
Complexion
IT
near the
Page
19.
Compromise
A SATYAGRAHI never misses, can never miss a chance
of compromise on honourable terms, it being always assumed
that in the event of failure
he is ever ready to offer
He needs no previous preparation, his cards are
battle.
always on the table. Suspension or continuation of battle
is one and the same thing to him.
He fights or refrains
to gain precisely the same end.
He dare not always
COMPROMISE
105
Young India
<$>
BUT
<^
<$>
the
very insistence
beauty
appreciate the
of compromise.
I saw in later life that this spirit was
an essential part of Satyagraha. It has often meant
endangering my life and incurring the displeasure of
on
truth
friends.
all
my
has
But truth
life
through,
taught
is
me
hard
as
to
as
blossom.
My
Page 134.
HUMAN
and it is
life is a series of compromise,
not always easy to achieve in practice what one
has
found to be true in theory. Take this very simple case.
CANNOT
106
am
using
a foreign one.
with
to cultivate him, and put up
and uncouth instruments. But on one
He said he
thing I could not possibly compromise.
would not shave Harijans on the same terms as he was
prepared to shave me, and I had to do without his
Now you find me having a shave with a
services.
to procure a
it is open to me
foreign razor, though
an indefensiis obviously
Here
there
one.
village-made
ble compromise.
And yet there is an explanation.
I have been sticking on to a set of shaving tackle given
me by a loving sister, whose gift I could not resist, and
whose feelings I could not hurt by rejecting the foreign
razor and insisting on having a village-made one. But
do not commend
I
there it is, compromise is there.
We must be prepared to displease the
it for imitation.
his
therefore
decided
dirty clothes
CONGRESS
107
my
of success.
Harijan
<s>
COMPROMISE
I
will
go
the
to
is
<s>
Nov.
Viceroy
18, 1939.
<s>
fifty
times,
if
my
naiure.
like
I feel
it.
\\ent
to
to him.
I telephoned
but
thrust
He
myself on him.
As
a result
down
in
he
anger
relented
and
\\as
in a stronger position.
cculd not
out lc\e in
Harijan
<s>
<s>
Mar.
3,
1940.
<s>
ALL
there
give
and no
is
all
take.
Harijan
<S>
MY
but
Any
<3>
Mar.
30, 1940.
<$>
made up
is
Harijan
May
4,
1940.
Congress
had been
108
DO
I
not consider the Congress as a party oragnisation,
even as the British Parliament, though it contains all parties,
and has one party or the other dominating it, from time to
time, is not a party organisation.
Young India
<$><$><$>
A TRUE
Congressman
He
a true servant.
is
He
is
ever gives,
long as his
always content to take
so
easily satisfied
communal
or provincial.
own
failings
If such
we must
and
limitations.
Congressmen are
far
rare, Swaraj is
fact that
off
and
we have not
as
is
we have not
that
got Suoaraj
yet
proof presumptive
as many true Congressmen as we want.
revise our
creed.
The
Toung India
Nov.
19,
1925.
<$><$><$>
THE
June
25, 1925*
<$><$><$>
THE
religion.
It
religion.
Toung India
Oct. 8,
1925.
CONGRESS
IT
is
not serve
back
109
"
Toimg India
THE
July
17, 1924,
Congress
power
house
is
rotten,
so.
<$><$><
WE
are
nation
So long
humiliation,
we have not the
as
passing
through
we have not
the
valley
of
our freedom
secured
assembly
India
<s>
<$>
NO
Jan.
10, 1929.
<s>
man, however
Congress
part,
always greater than
organisation
it
its
To be a living
part.
most distinguished members.
greatest
must survive
its
Toung India
Oct.
3,
1929;
110
THE
is
the only truly national political
It is the oldest of its kiii. It
in the country.
organisation
has had the services of the most distinguished sorn and
It is admittedly the ni33t pDwerfu!
of the nation.
Congress
daughters
village.
Young India
<$>
<*>
<$>
THE
THE
Congress
is
essentially
Jan.
9,
and pre-eminently a
1930.
Kisan
Young India
<$><$>
Aug.
13, 1931.
<3>
CONGRESS
111
Congress does not belong only to them, does not stand only
It is the Swaraj
for them, it belongs to and stands for all.
Its prestige is ever so much
Government in embryo.
superior to that of the British Government, and the Congress
President is greater than the Viceroy.
Only monied people
and men in high places know the Viceroy. One needs a
motor-car to reach the Viceregal House. But the poorest
man knows the Congress President (at present Sardar
Vallabhai) and can walk up to him. The Sardar has
dedicated himself to the service of the country, and he who
If you want to
is
great in the eyes of God.
be in power under Swaraj, I invite you to assume the reins
of the Congress now by joining it in large numbers. It is
We
the most powerful organisation in the country, join it.
will welcome you.
Toung
<S>
THE
<S>
India
3>
Congress
composed of ordinary mortals. They
share the virtues and vices of the nation which they seek to
But after all is said and done, it will not be
represent.
denied that it is the oldest political organisation in the
country, it is the most representative ; it has drawn to
itself the best talent in the country, it has the
highest
amount of sacrifice to its credit. Above all it is the one
organisation that has offered the greatest resistance to
foreign rule and exploitation.
is
Harijan:
<s>
<s>
June
18,
1938
<s>
ceases to be democratic.
The
central authority
possessei
112
it
to
my
thesis holds
\vhenthereisactivewarintheshapeofthe
going
on,
the
cannot whilst
But suspension of
it
civil
latter
civil
good
resistance
remains under
suspension.
mean suspension of war. The latter can only end when
India has a constitution of her own making. Till then the
Democratic
Congress must be in the nature of an army.
Britain has set
you look at it
up an ingenious system
in India
which,
when
its
'
day
coining.
a fighting
as
conceived
the "Congress
Therefore
and
control
centralize
has
to
every
departguide
machine,
and
however
and
placed,
highly
ment,
every Congressman,
cannot be
The
obedience.
fight
unquestioned
expects
fought on any other terms.
say this is Fascism, pure and simple. But they
Fascism is the naked sword. Under it Dr. Khare
that
forget
should lose his head. The Congress is the very antithesis
They
CONGRESS
113
Under
it.
Harijan
Aug.
6, 1938,
Congress endeavours to represent all communiIt is not by design, but by the accident of Hindus
ties.
that the
being politically more conscious than the others,
Hindus. As history
of
a
contains
majority
Congress
the Congress is a joint creation of Muslims,
proves
it said
Christians, Parsis, Hindus, led by Englishmen, be
in
And
the
latter.
the
of
to the credit
Congress,
spite
of all that
may be said to the contrary, retains that
At the present moment a Muslim divine is
character.
the unquestioned leader of the
Congress and for the
The constant endeaPresident.
second time becomes its
as many members
to
have
been
has
vour of Congressmen
from the various communities, and
as possible drawn
the
therefore the Congress has entered into pacts for
It cannot, therenational
of
solidarity.
securing
purpose
fore, divest itself of that function, and therefore, although
I have made the admission that the Hindu Mahasabha
have
or a similar Hindu organisation can
properly
communal settlements, the Congress cannot and must not
THE
plead incapacity
as
it
commands
114
THE
Young India
193U
Oct. 15,
Conscience.
IN
<J>
matters of conscience,
Mar.
18, 1919.
<S>
the
place.
Young India
Aug.
1920.
4,
^N ^S ^$>
is a higher court than courts of Justice
and
It supercedes all other
the court of conscience.
THERE
that
is
courts.
Young India
^S
THE
is
^^
^N
human
accept in
this
world
Young India:
is
Mar.
the
2,
still
1922.
CONSCIENCE
115
What is more*
under cover of conscience.
and
become
have
people.
grown-up
impudent
youngsters
this mischief? If you*
can
not
you
prevent
unscrupulous
cannot, please withdraw the word from use and stop the
nonsense
drivel
but
that
is
much abused
I
must confess that the charge is not without
But he has presented only the dark side.
substance.
Every virtue has been known to be abused by the wicked.
But we do not on that account do away with virtue.
We can but erect safe-guards against abuse. When people
cease to think for themselves and have everything regulated
for them, it becomes
necessary at times to assert the
public opinion
right of individuals to act in defiance of
When
or law which is another name for public opinion.
individuals so act, they claim to have acted in obedience
to the conscience.
as
The
conscience, nor therefore have all grown-up people.
savages for instance have to all intents and purposes no
conscience.
Conscience can reside only in a delicately
There is no such thing therefore as mass
conscience as distinguished from the conscience of individuals.
It is safe therefore to say that when a man makes
everything
a matter of conscience, he is a stranger to it.
It is a truthful
A consaying that Conscience makes cowards of us all.'
tuned breast.
scientious
man
hesitates
to
assert
himself, he
is
always
16
tary existence,
iToung India
DO
am
science,
which
is
God.
Tovng India
Jan.
6,
1927.
^ ^ ^
a public servant is the
He must be like
conscience.
approbation
of
solace
infallible
a rudderless vessel who, leaving the
the
and
to
gam
please
his own conscience, ever seeks
of public. Service must be its own and
WHAT
must count
of
his
with
own
approbation
reward.
sole
Consistency
and a
man
India
CONSISTENCY
THERE
is
a consistency that
A man
who
is
117
be consistent
India and
of
in
the
hot
sun
bare-bodied
go
would be considered a
sunless Norway in mid-winter
fool and would lose his life in the bargain.
that
foolish.
is
in order to
would
Young India
April 4, 1929.
<$><$><$>
CHANGE
cannot afford
the
mind
man
is
an
error.
Young India
<3>
when
3>
<$>
MUST
Young India
<$><$><$>
MY
to
those
so-called
who
implications
understand, be
of non-violence.
it
no
arc
inconsistencies
only
Young India
<$>
true to
<$>
inconsistencies
the
intellectually,
<$>
MAKE
no hobgoblin of consistency. If
myself fom moment to moment, I do not mind
inconsistencies that
may
be flung in
my
am
all
the
face.
Constituent Assembly
to
has compelled me
other things, the implications of a Constituent
among
118
When
Assembly.
resolutions, I
more
enthusiastic than
seem
to see
a remedy, which Jawaharlal may not, for our communal and other distempers, besides
being a vehicle for
mass political and other education.
in
it
reluctantly,
give
reservation,
minority according to
its
if
required,
to
every
real
numerical strength.
is
Again the
can produce
CONSTITUENT ASSEMBLY
119
constitution
A diseased
his elegant companion.
of
\\ell
a
by personal effort.
getting
person
prospect
He cannot borrow health from others.
feathers
borrowed from
has
The
to
risks
be
of the
experiment
are admitted.
There
is
120
no
an
in
alj
this
article, I
Brelvi
undemocratic.
Assembly.
The
Government.
If
CONSTRUCTIVE PROGRAMME
121
Pact.
Look
it
will
be
at
the question
way
to
like,
democratic
Swaraj
lies only through a
properly constituted
Assembly, call
it
by whatever name you like. All resources must, therethe
Constituent Assembly
fore, be exhausted to reach
direct action is thought 01.
A stage
reached when direct action may become the
prelude to the Constituent Assembly. That stage
before
Harijan
<e>
be
may
necessary
is not yet.
Nov.
25,
939.
<$><$>
BELIEVE
men.
Harijan
Constructive
May
18, 1940.
Programme
NATURE
May
8,
1924,
122
WHAT
my wandermuch
so
care
not
do
ings is that many Congressmen
that
and
work
excitement
for
as
work
for constructive
will bring them into prominence without
costing them
such labour, if any at all This
mentality has to be
unfortunately
notice throughout
workers.
changed, before we can have a steady supply of
Everywhere I am surrounded by healthy-looking intelligent
to make me comfortable
volunteers who spare no pains
and who under the impulse of service do not mind
working day and night. If they could but be induced
to transfer this devotion to a person who really does not
<$>
May
16,
1929.
<S>
connection
programme
is
civil
disobedience for
common
But for
CONSTRUCTIVE PROGRAMME
123
Young India
<$>
<S>
June
9,
1930*
<3>
Then
there
the
of self-purification with
again intimately connected.
Coarse homespun signifies simplicity of life and therefore
which
the
is
spinning
programme
wheel
is
purity.
124
and
without
it
civil
A CORRESPONDENT
"What
writes
April
6,
1940.
are
The
constructive
including
tion; (4)
Khadi;
(5)
Other
village
industries;
(6)
Village
sanitation ; (7) New or basic education; (8) Adult education ; (9) Uplift
of women; (10)
Education in hygiene
and health; (11) Propagation of Rashtrabhasha; (12) Cultivating love of one's awn language; (13) Working, for
to
include
items
appearing
to
have
been
omitted.
is
25
order of
I have mentioned are not in
have put them down just as they came to
my pen. Generally I talk of khadi only nowadays,
because millions of people can take their share in this
can be arithmetically measured.
work, and
progress
Communal unity and the removal of untouchability
of
cannot be thus assessed. Once they become
part
individuals.
us
as
done
be
need
by
daily life, nothing
Without
items.
various
the
Let us now glance at
The
items
I
importance.
munities does
As long
mind
know
constructive work.
curse
as the
Hindu, so long
of the
wrong
one family.
Under
to conceive of
Pure
any
Swaraj
and drugs.
non-violent Swaraj
country as
it
will
be impossible
an enemy country.
is
of
126
is
moral
sense.
and prosperous.
The
revival
of
khadi presupposes
the
revival
of
all
industries.
of khadi.
They forget that by establishing the Village
Industries Association the Congress has placed all other
As the
industries on the same level as khadi.
village
dark without the sun, even so will
solar system will be
the sun be lustreless without the heavenly bodies. All
The salvation
things in the universe are interdependent.
of India is impossible without the salvation of villages.
If rural
and
is
reconstruction
Village sanitation
as difficult
as
it is
is
who
is
The
village
worker
service.
new
himself.
CONSTRUCTIVE PROGRAMME
as
127
root,
Be that
suffering
from
partial paralysis.
Suppression
of
woman
is
people.
It is impossible for an unhealthy people to win Swaraj.
Therefore we should no longer be guilty of the neglect
of the health of our people. Every village worker must
have a knowledge of the general principles of health.
being.
Our
infactuation
for English
has
made
us
unfaithful
to
for their
own
speech.
The whole
of this
programme
will,
however, be a
structure
TEACHINGS OF
128
M AH ATM A
GANDHI
self.
means
Harijan
<S>
<S>
18, 1940-
Aug.
<$>
BELIEVE me
Harijan
<$><$><*>
IF we wish
violence,
1942.
Contentment
of plain living
multiply his
daily wants.
History gives ample proof of this. Man's
happiness really lies in contentment.
He who
is
the
moment he wants
discontented,
enemy
slave
lies
in his
own
however,
to
much he
possesses
have declared
friend.
worst
be a
hands.
Harijan
Feb.
1,
1942.
CONVERSION
129
onverson
WOULD
If
some people
growth change
for their
inward
them do
satisfaction
and
so.
Young India
June
27, 1927
<$><$><$>
I
because
religion
Christianity as his religion has cured
change
my
subjects.
man
130
for
respective
living friendly contact
faiths of short-comings
and
excresceness.
from what
is
the crying
version in the self-purification, self-realisation
ever
what
meant
is
not
is
however
That
need of the times.
convert India, might
would
who
those
To
by proselytising.
heal thyself?"
it not be said, "Physician
Young India
SURELY conversion
is
a matter between
creatures'
is,
hearts.
opinion, a denial of
without clearfiness of heart
in
my
to
a godly person.
Harijan
CONVERSION
Dec.
9, 1936^
Harijan
Convictions
ONE
COUNCILS
131
heaviest odds.
Young India
Oct.
7,
1926.
Councils
us not mistake reformed councils, more law courts
or power. They
even
and
governorships for real freedom
are but subtler methods of emasculation.
LET
Young India
<$><$><$>
I
KNOW
discussions
for
that
certain
on academic
justice
it is
or
Dec.
15, 1921.
<$><$><$>
TO
is
to
i.e.,
to co-operate.
If then
protest.
not intolerable.
Young India
July
14, 1920.
THE
still left.
Young India
132
THE
legislatures
are
exploitation.
and refuse to see
what
is
but a pawn in
we hide our heads
the
game of
the sand
onlooker.
the
to
as
a
pikestaff
plain
Ostrich-like
Young India
^N
^S
in
May
1,
1930.
^^
DO
THE
what
say
Am
most needed
is
moment.
at
particular
1920?
in
was
But
Yes,
the
non-co-operator
that
it is forgotten
the same non-co-operator.
I
that
non-co-operated
I was a co-operator too in the sense
if I could carry
for co-operation, and even then I said that
the country forward by co-operation I should co-operate.
not to offer
I have now advised going to the legislatures
I
am
co-operation but to
demand
co-operation.
Harijan
HAVE
at all times
May
1,
1937.
always
is
is
done
Harijan
outside.
:
Courage
has never been known to be matter of
a matter of the heart. The toughest muscle
COURAGE
muscle,
it
is
COURTESY
133
July
It
16, 1031.
Courtesy
becomes
to strength, the
irresistible.
Young India
COURTESY
impudence
Jan
19, 1922.
for fearlessness.
Young India
^s
INTOLERANCE,
^^
June
^^
discourtesy, harshness
12, 1924.
are not
only
Aug.
14, 1937.
Cow
IT must be an article of faith for every Hindu, that
Let
the cow can only be saved by Mussalman friendship.
cow
the
of
us recognise frankly, that complete protection
depends purely upon Mussalman good-will. It is as imit would
possible to bend the Mussalmans to our will, as
be for them to bend us to theirs. We are evolving the
doctrine df equal and free partnership. We are fighting
the doctrine of frightfultfess.
Dyerism
Cow
heart.
Hindus.
It
Hindu
protection is the dearest possession of
is the
one concrete belief common to all
No one who does not believe in cow protection,
Cow
belief.
It is a noble
possibly be a Hindu.
beast
and
man
between
brotherhood
means
protection
It is a noble sentiment that must grow by patient toil
and tapasya. It cannot be imposed upon any one. To
can
134
carry cow protection at the point of the sword, is a conRishis of old are said to have pertradiction in terms.
formed penance for the sake of the cow. Let us follow
in the foot-steps of the Rishis, and ourselves do a penance,
so that we may be pure enough to protect the cow and
all
means and
implies.
Young India
<$>
<J>
Mar.
16, 1920.
<$>
FOR me
Young India
<$>
WHEN
<s>
June
26,
1924.
<s>
Young India
<$>
<3>
<3>
service oi
3>
AN
<S>
May
7,
1925.
<S>
untouchable
COW
embarked
for
135
and
Australia
it
Young India
$>
<s>
May
7,
carry
1925.
<s>
THE
Young Indi
<S>
<S>
:July
7,
1927
<3>
HINDUISM
consequence of that
belief.
Young India
<S>
THE
of the
poverty
of the people.
<2>
<$>
cow
is
reflected in the
Young India
poverty
humanly
neighbours whenever
possible.
Young India
THE
to
cow
is
<$><$><$>
an object of worship
millions in India.
and
Jan.
5, 1928.
veneration
count myself
among them,
Mar.
Harijan
:
13, 1937.
136
Harijan
MOTHER
3>
cow
is
<S>
in
3>
the
milk
her
for a couple of years and then expects us to serve
when we grow up. Mother cow expects from us nothing
and
but grass and grain. Our mother often falls ill
birth.
Hers
service
is
reasons for
my
Cowardice
June
22, 1921.
CREEDS
BULLIES
are
137
always to be found
where there
are
cowards.
we
Cowardice
and
suffer
is
is
perhaps the
also
possibly
which
greatest vice from
the
violence,
greatest
than
and the
bloodshed
under the name of violence.
For it comes from want of faith in God and ignorance
But I am sorry that I have not the
of His attributes.
the
ability to give the knowledge and the advice that
correspondent would have me to give on how to dispel cowardice and other vices. But I can give my own testimony and
say that a heartfelt prayer is undoubtedly the most potent instrument that man possesses for overcoming cowardice and
all other bad old habits.
Prayer is an impossibility without
far
greater
generally go
certainly
like that
God
within.
Young India
July
15,
1939.
Creeds
ARE
which people
and
ages.
Toung India
WHEN
becomes
self-sustained
within.
Young India
138
CRITICISM
Young India
ALL
criticism
is
May
9, 1921.
not intolerance.
Young India
<^
Feb.
12, 1925.
<
HEALTHY
3>
3>
THROUGHOUT my life I
critic friends
criticism
my
the
my
^^
CAN
profit
1925.
<>
Young India
13,
than from
was made
Nov.
^S
^>
by criticism never by
praise.
Young India
Mar.
6, 1937.
Criticism
DO
Harijan
CULTURE
139
Crowd Indian
AN Indian crowd
docile in
is the most managable and
needs previous preparation. But when
we have not had it, it is the wisest thing not to bring
together crowds.
the world.
But
it
Culture
CULTURE
mind must be
of the
subservient to
the
heart.
Gandhiji in Ceylon
<$>
NO
There
is
culture
no such
Page 146.
<$><$>
attempts to be exclusive.
pure Aryan culture in existence
Whether the Aryans were indigenous to
can
live,
if
it
thing as
today in India.
India or were unwelcome intruders, does
not interest me
does interest me is the fact that my remote
ancestors blended with one another with the utmost freedom
and we of the present generation are a result of that blend.
Whether we are doing any good to the country of our birth
and the tiny globe which sustains us or whether we are a
burden, the future alone can show.
much.
What
Harijan
May
9, 1936.
<$><$> <3>
without
CULTURE
labour, or culture which is not the
Vomitoria as a Roman Catholic
be
would
of
fruit
labour,
The Romans made indulgence a habit, and
writer says.
were ruined. Man cannot develop his mind by simply
*
'
all
day
Harijan
A NATION'S
soul of
its
long.
:
Aug.
and
1,
in
1936,
the
people.
Harijan
140
Cunning
BELIEVE
also
Page 318.
Custom
WE
expedience.
Feb.
9,
1921.
D
Darshan
LOVE
that
is
satisfied
with
touching the
feet
of
its
and making noise at him is likely to be comeparasiticaL Such love ceases to be a virtue and after a time
becomes a positive indulgence and therefore a vice.
hero
Toung India
Oct.
20,
1920.
<s>
<$><*>
a horror of touching- the-feet devotion. It
is
wholly unnecessary as a mark of affection, it may
and easy
free
It
interferes with
easily be degrading.
movement, and I have been hurt by the nails of the
devotees cutting into the flesh.
The performance has
often taken more than fifteen minutes to
pass through
a crowd to a platform only a few
yards from the
farthest end.
HAVE
Toting India
Sept. 5, 1929.
Death
FEAR
and
faith.
Young India
DEATH
WHY
141
should
we be
Musalman
or
Parsi
is
there
who
is
the
country
as
we
of
all fear
of death.
and we
they say, is a nation of philosophers;
the
compliment.
have not been unwilling to appropriate
nation becomes so helpless in the
Still, hardly any other
And in India again, no other
face of death as we da.
so much of this helplessness as
betrays
community perhaps
the Hindus. A single birth is enough for us to beside
A death makes us
ourselves with ludicrous joyfulness.
of
loud
lamentation which condemn the
indulge in orgies
If we wish
to
sleeplessness for the night.
neighbourhood
to attain Swaraj^ and if having attained it, wish to make
India,
it
something to be proud
unseemly fright.
this
DEATH,
as
is
and
which
after
is
an
of,
we must
eternal
is
verity,
renounce
13,
1921.
revolution,
Death
life itself.
Young India
LIFE
Oct.
birth
as necessary for man's growth as
is
perfectly
Young India
Feb.
2, 1922.
of death.
Young India
142
The custom
dies.
of a martyr.
He
is
like
has no operation
Young India
<$><$>
sleep a s\\eet
friend
mourn when a
when the death
is
that
<3>
WHAT
an abiding
faith
in
God and
of Karma.
His
unchangeable
Young India
3>
<S>
May
Law
12, 1927.
<S>
AS Hindus we
OUR
Young India
Oct. 18,
1928.
that
tell
us,
to
this
^>
I
when
WANT
the
you
history
<$
<$>
DEATH
143
names
of the boys
be
self-evident
to
Tcung India
opponents.
Jan.
+ + +
23,
1930.
What
is
are
the
and
to
character.
life
salt
appreciate
their
and
purifying
Mar. 12, 1930.
cleansing
Tcung India
+ + +
AM
off the
<$>
IT
<S>
$>
can
is foolish
to
think that
fleeing one
by
the dread god of death.
Let us treat him as a
We must.
beneficient angel rather than as a dread god.
trick
144
face
LET
+ +
must come
to every
one of
us,
HarijaniJulyG, 1940.
Harijan
-f-
+-
comes
inevitable hour
as
it
war or no war.
:
July
6,
1940.
-+-
FOR many
to
the
life
ever
welcome
arrives.
attempt to cast
have deliberately
out from my heart
made
all
whensupreme
fear whatsoever
including
life
in
penetrate
times of living experience. Then again the stength of
the spirit within mostly evaporates when a person gets
and accepts support from outside. A Satyagrahi must be
always on his guard against such temptations.
Satyagraha in South Africa
Page 286.
Death Duties
of all countries in the world possession of
held as a
wealth by individuals should be
crime against Indian humanity. Therefore the maximum
limit of taxtion of riches beyond a certain margin can never
be reached. In England, I understand, they have already
cent, of the earnings beyond a prescribed
gone as far as 70 per
is no reason why India should not go to a much
There
figure.
death duties ?
should there not be
higher figure. Why
Those sons of millionaires who are of age and yet in-
IN
this
inordinate
herit
their
heritance.
parents'
The nation
in-
For
DEFEAT
145
Death Sentence
DO
Only He
death sentence
regard
takes
who gives
Under a
life
contrary to
as
ahitnsa.
All
it.
punishment is
State governed according
repugnant to ahimsa.
murderer would
to the principles of ahimw, therefore, a
be sent to a penitentiary and there given every chance
of
himself.
reforming
crime
All
as
is
kind
Harijan
Debt
HE who
if
he
fails
repays
do
to
so,
of
disease
such.
:
Mar.
19,
1937.
In
fact
prosecu-
tion.
May
Harijon:
1938.
21,
Deception
ULTIMATELY
Defeat
HEROES
Success
are
therefore,
glorious defeats.
is,
made
well
the
in
hour
described
of
as
DEFE AT
defeat.
series
15,
of
1925.
It
me.
Tcunghdia
3>
IT
is
<S>
defies
July
3,
1924.
<S>
defeat.
Youne India
Sent. 27.
1928
146
THE
word
'defeat'
may be
is
is
selected as
no defeat
is
for a Satyagrahi.
Harijan
Mar.
30, 1940.
<$><><$>
A SOLDIER
cannot plead
defence of his
difficulties in
Harijan
defeat.
Nov.
10,
1939,
Democracy
popular terrorism is more antagonistic
of the democratic spirit than the GovernFor the lattejr strengthens the spirit of democracy
kills it.
has evoked a
the former
Dyerism
IN some
to
respects,
the growth
mental.
whereas
^s
^>
^s
INTOLERANCE
obstacle to the
is
itself a form of violence and an
of
true democratic spirit.
a
growth
Toung India Sept. 29, 192L
<>
3>
<$>
:
WHAT
demands
the
that
most autocratic
office.
minister must
yield to
Toung India : Oct. 25, 1921
<$><$><$>
of freedom carries
form
THE highest
with it the
of discipline and humility.
measure
Freedom that
greatest
comes from discipline and humility cannot be
denied,,
unbridled licence is a sign of vulgarity injurious alike
Toung India June 3, 1926.
to self and one's neighbours.
:
DEMOCRACY
ANY
147
<$><$><$>
THE
heart.
Young India
<>
<$>
THERE
is
no human
Mar.
16, 1927.
<e>
its
dangers.
greater the institution the greater the chances of abuse.
Democracy is a great institution and therefore it is liable to
The
mum.
:
Harijan
<^
A POPULAR
the world.
will,
land
<s>
7,
1931.
<^
advance
in
of
public opinion.
Democracy
state
May
itself in
it
chaos and
may
be self-destroyed.
Harijan
^^
A NATION
that
^S
^S
runs
its
affairs
smoothly and
truly
Government
is
demo-
the form of
democratic in name.
Harijan
<>
<$>
<$>
IN
Oct. 9, 1937
148
DEMOCRACY
so-called.
It
women who
<$>
<$>
<$>
and
We
work.
Hitherto
duties.
Rights accrue automatically to him who duly performs his duties. In fact the right to perform one's
that is worth
duties is the only right
living for and
All the
It
covers
all
legitimate rights.
dying for.
one
contains
or
another
and
under
is
rest
grab
guise
in it seeds of himsa.
DEMOCRACY
149
all
be won, worked
ahimsa
alone.
to
the
suppression
or
extermination
for individual
fullest
of the antagonists.
freedom. Individual
under a regirne
play only
of unadulterated ahimsa.
We
if
we are
We
is
service,
make any
distinction
who
we may
not, in rendering
did not.
Harijan
<
<$>
May
27, 1939.
<S>
A BORN
150
is
choked by our internecine
by dissensions dissensions between
Hindus and Mussalmans, Brahmins, and
non-Brahmins,
and non-Congressmen.
It
is
no
easy
Congressmen
Let us
task to evolve democracy out of this mobocracy.
not make confusion worse confounded by further introducing
We
strife.
into
it
are
the virus
torn
spirit.
not forget
has risen
to
status
his
this present
by learning
adjust
of social progress.
to
the requirements
individualism
Unrestricted individualism is the law of the beast of the
We have learnt to strike the mean between
jungle.
individual freedom and social restraint.
Willing submission
of the
to social restraint for the sake of the well-being
whole society, enriches both the individual and the society of
which one is a member.
to
Harijan:
May
27, 1939.
<$><$><*>
Q.
WHY
do you
through non-violence
"
say,
friend).
violence, cannot
DEMOCRACY
for
to share
151
the
It
spoils ?
the
record.
And
it is
spite of
what
slavery.
The
discreditable
There
is
the
war
is
being fought
I am thinking just now
to expose violence in its nakedness.
!
i.
e.
with-
Satyagraha
expressed though the Charkha, the village industries, primary
education through handicrafts, removal of untouchability,
communal harmony, prohibition, and non-violent organisation of labour as in Ahmedabad.
These mean mass effort
and mass education. We have big agencies for conducting
these activities.
They are purely voluntary, and their only
sanction is service of the lowliest.
This
From
is
the
effort.
is
resistance
-Hanjan
May
18, 1940.
152
DEMOCRACY
sheep.
action
Under democracy
is
Harijan
May
24,
1942.
<$><$><$>
EVOLUTION
we
if
of democracy is not possible
are not prepared to hear the other side. We shut the
doors of reason when we refuse to listen to our opponents
If intolerance
or having listened make fun of them.
becomes a habit, we run the risk of missing the truth.
our
Whilst with the limits that nature has
put upon
the
to
act
we
must
fearlessly according
understanding,
vouchsafed to us, we must always keep an open
mind and be ever ready to find that what we believed
light
to
be truth was,
mind strengthens
from
it
if
there
is
after
the
all
truth
any.
This openness of
untruth.
in us and removes the dross
Harijan
May 31, 1942.
:
Dhurna
CALL
Toung India
<$><$>
Feb.
9,
1921.
it
'barbarity
DISCIPLINE
153
Diagnosis
A TRUE
diagnosis
is
Difference
HONEST
are
differences
often
healthy
sign
of
progress.
Young India
July
17, 1920.
Disease
A PATIENT can
he does so he becomes
ill
afford
conceal
to
disease.
his
If
own enemy.
his
Young India
Feb.
2, 1928.
Discipline
<s>
THERE
discipline
will
and
is
<s>
<$>
Mere
self-control.
sacrifice
be unavailing.
Toung India
<S>
A TRUE
<>
sacrifice
without discipline
:
Jan.
9, 1926,
<3>
success
is
know
is
possible for us if
we only
will.
Young India
<$>
THERE
will
have
to
<^
May
17,
1927
<$>
Young India
154
LET
it
we
maintaining discipline.
make one like me who is pinning to see Swaraj in his lifetime perish in sorrow and grief.
Toting India : Mar. 12, 1931.
<$><><$>
WE
<$><$><$>
DISCIPLINE
embankments
is
to
are to storms
disorder
and
what
bulwarks
Toung India
<$>
and
floods.
<$>
May
14, 1931.
<$>
NO
may
measures in
Such action
IN
the
<>
if it
<$>
coming struggle,
loyalty will answer the purpose.
ing to battle with doubting, ill-prepared
soldiers.
He
will
march
to defeat.
will
faith in him ?
The plain meaning
of this language is that the correspondents believe in mass
action but do not believe in the connection I see between it
and the Gharkha etc., if the action is to be non-violent. They
155
do not believe
me
that,
hold.
before following
it.
He
is
"not
to reason why.*'
Harijan
Mar.
:<,
1940,
the
gerated in
Toung India
<S>
<t>
July 2,1931.
3>
AFTER
resent
this fact.
Young India
Aug.
12, 1926.
156
WE
will instantly
split parts
5, 1931.
HAVE
Doubt
DOUBT
is
weakness of
faith.
My Experiments
With Truth
Page 558.
Dowry System
THE
Young India
Drink Evil
YOU
DRINK EVIL
WHAT about
157
children ? may be
venture to suggest to you that it is a
matter of deep humiliation for the country to find its
revenue.
the drink
We shall
children educated from
deserve the curse of posterity, if we do not wisely decide to
stop the drink evil, even though we 'may have to sacrifice
But we need not. I know
the education of our children.
the
idea of making education
at
have
of
you
laughed
many
in our schools and
self-supporting by introducing spinning
it "solves the
that
assure
I
problem of educayou
colleges.
The country cannot bear fresh
tion as nothing else can.
Even the existing taxation is unbearable. Not
taxation.
only must we do away with the opium and the drink revenue
but the other revenue has also to be very considerably
reduced, if the ever-growing poverty of the masses is to be
combated in the near future
Young India Jan. 12, 1925.
DRUGS
which he
<$><$><$>
and drink are the two arms of the
strikes
his
slaves
helpless
into
<*>
<s>
with
stupefaction and
April 12, 1926.
Young India
intoxication.
devil
<$>
Young India
<s>
THERE
<$>
<>
as
much
TEACHINGS OF
158
MAHATMA GANDHI
INDIA
Young India
<>
<*>
June
23, 1927.
<s>
HAVE
Young India
youth.
<$>
VENTURE
to
3>
Sept. 8, 1927.
3>
are
the
smallest
enviornment.
their
Young India
<3>
Sept. 8, 1927.
<$><$>,
climates
ours there is no need for
drink whatsoever. Nothing but ruin stares a nation in
the
face that is a prey to the drink habit.
History records that
empires have been destroyed through that habit. We have
it in India that the
great community to which Shri Krishna
belonged was ruined by that habit. The monstrous evil was
undoubtedly one of the contributory factors in the fall of
Rome. If therefore you will live
decently >o u will shun
this evil whilst there is yet time.
I
am
Young India
April
1,
1929.
DRINK EVIL
159
HOLD
I
drinking spirituous liquors in India, to be more
criminal than the petty thefts which I see starving men and
women committing and for which they are prosecuted and
I do
tolerate very unwillingly it is true and
punished.
of full realisation of the law of
helplessly because of want
And so long as I do,
love a moderate system of penal code.
the summary punishment of those who
I must advocate
manufacture the fiery liquid and those even who will persist
I do not
in drinking it notwithstanding repeated warnings.
children from rushing into
hesitate forcibly to prevent
fire or deep waters.
Rushing to red water is far more
my
IT
lasts, it
Young India
WHEN
civilization, culture
and the
like,
as a
1 1
champion of
1929,
liberty,
irresistible.
April
July
11, 1929,
<$><$><$>
RUSHING
is
far more dangerous thar
furnace or flooded stream.
The latter
destroys only the body, the former destroys both body and
soul.
Young Mia
Aug. 8, 1929,
to red water
rushing to raging
160
THE
There
is
Young India
labourers.
<$><$>
<S>
DRINK
who
ALCOHOL
sense of right
<$>
<$>
<$>
and wrong.
<$><$><$>
WHY
are
you
so
uncharitable to
those
those
who
Young India
*&
IF
the
first
<&
who drink
suffer
Nov.
from the
12, 1931
^^
the toddy
shops,
pensation all the liquor
destroy all
palms such as I know them in Gujrat, compel factory owners
to produce humane conditions for their workmen and
open
refreshment and recreation rooms where these workmen
would get innocent drinks and equally innocent amusements.
I would close down the factories if the owners
pleaded want
of funds.
Being a teetotaller, I would retain my sobriety in
spite of the possession of one hour's dictatorship and therefore arrange for, the examination of my
European friends
and diseased persons who may be in medical need of brandy
DUTY
161
and
For the
loss
down
of revenue from
drinks,
would
straight-
way
cut
the
military
<$><$>
impossible of attainment by people
<3>
PURE
Swaraj
is
who
Dumb
my
1940.
first
am
with
recognise no
them.
They
God
except
the
God
that
is
millions.
[
18,
Millions
ALL
are
Aug.
Mar.
11, 1939.
Duty
EVERY
helps.
Every
Mar,
2, 1922.
162
DUTY
will
IF we
far to
all discharge our duties, rights will not be
If leaving duties unperformed we run after rights,
The more we
they will escape us like a Will O' The Wisp.
seek.
pursue them the farther will they fly. The same teaching
has been embodied by Krishna in the immortal words
Action alone is thine.
Leave thou the fruits severely alone.
Action is duty fruit is the right.
Young India Dec. 25, 1927.
:
PERFORMANCE
The pathway
The shrinkers
The pathway
tread
all
alone.
of love
turn
is
the ordeal of
away from
of ahim$a> that
fire,
ir.
is
<$><$><$>
MAN
DUTY
163
which he holds
<S>
<S>
<3>
A SOLDIER
work
after
OUR
^^
EVERY
^N
^o
one
certain
DUTY
Young India
<&
<$>
<$>
accrue automatically to him who duly perIn fact the right to perform one's duties
It
is the
only right that is worth living for and dying for.
covers all legitimate rights. All the rest is grab under one
guise or another and contains in it seeds of himsa.
Dec. 27, 1930.
Young India
RIGHTS
forms
his duties.
164
E
East and West
is
[The following
Gandhiji
to
There
(1)
an extract from
letter
addressed by
no impassable
barrier
West.
(2)
There
is
no such thing as Western or European
but there is a modern civilization which is
civilization,
purely material.
The people
(3)
by modern
of Europe,
before they
had much
were touched
common
wiih the
anyhow the people of India, and even
people of the East
today Europeans who are not touched by modern civilization, are far better able to mix with Indians than the
offspring of that civilization.
(4) It is not the British people who are ruling India,
but it is modem civilization, through its railways, telegraph,
telephone and almost every invention which has been
claimed to be a triumph of civilization
Calcutta and the other chief cities of
(5) Bombay,
India are the real plague spots.
civilization,
in
If British rule
(6)
were replaced
to-morrow by Indian
money
that
is
the
(7) East and West can only really meet when
West has thrown overboard modern civilization, almost
in its entirety.
They can also seemingly meet when East
but that
meetign
165
of
locomotion,
is
to
Medical science
(10)
is
the
concentrated essence
of
amongst
us.
in
consists
(12) India's salvation
unlearning what
she has learnt during the past fifty years.
The railways,
telegraphs, hospitals, lawyers, doctors, and such like have
all to go, and the so-called
upper classes have to learn to
and religiously
live consciously
and deliberately the
it
be a life giving true
to
simple peasant life, knowing
happiness.
whether
it
of old
sages
(15) There was true wisdom in the
having so regulated society as to limit the material condition
of the people
the rude plough of perhaps five thousand
:
166
years ago
is
Therein
salvation.
to
lies
it.
It
brought
is
the
me
to
has
As
practice
will
have
to
approach
much as
we may not be
it
as
possible.
able to
You and
167
be
will
trustees,
perfect
future, therefore, lies not
with the Indians themselves,
The
and
if
<
<$>
"I do not hold for one moment," Gandhiji exclaimI think the day
ed, "that East and West cannot combine.
or West meet East,
is coming when East must meet West,
but I think the social evolution of the West to-day lies in
one channel, and that of the Indian in another channel.
The Indians have no wish to-day to encroach on the social
institutions
Africa.
(Cheers)
interests.
(Fromafarewel
I
WOULD heartily
West provided
it is
speech at Durban)
168
Eating
ONE
Economics
TRUE
<$><$><$>
EVEN
am
though
that
these essentials.
What
is
meat
Beef
for
England
is
in
many
cases
for India.
ECONOMICS
Fur coats in Scotland are indispensable, they
be an intolerable burden in India. Free trade for
a country which has become industrial, whose population
can and does live in cities, whose people do not mind
or society.
will
navy
<
MUST
<8>
<3>
confess
that
<$>
<$>
custom.
Young India
<3>
of economics
must vary
<$><$>
2,
1931.
<3>
INDEED,
is
aimed
at
^s
IMITATION
ruin.
of English
<&
^^
economics
Young India
will
:
June
spell
21,
our
1919.
170
DOES
economic progress,
take
it,
we mean
real progress ?
By
advancematerial
mean
progress we
is the same thing as progress
moral progress,
The subject may
in us.
of the
permanent element
moral
not
Does
progress increase,
therefore be stated thus
know
material
as
in the same
progress ?
proportion
us.
before
one
the
than
wider
a
that this is
proposition
But I venture to think that we always mean the large one
even when we lay down the smaller. For we know
no such thing
is
enough of science to realize that there
of ours.
universe
visible
as perfect rest or repose in this
moral
with
clash
not
does
If, therefore, material progress
can
Nor
latter.
the
advance
progress, it must necessarily
somewhich
in
the
with
we be satisfied
clumsy way
times those who cannot defend the large proposition put
seem to be obsessed with the concrete
their case.
ment without
and by
which again
limit
real
They
of India, stated by
the
late
Sir
ECONOMICS
country
absence
world.
not the
the
thing in
that
down
as
test
of
orderliness in a
is
ment
Indeed, the
171
has
a
to
law
be examined
of
universal
is,
whether
application
progress.
it
can be
that
laid
material
necessarily
had the
men on most
It was
asking ourselves this evening is not a new one.
addressed of Jesus two thousand years ago. St. Mark
has vividly described the scene. Jesus is in his solemn
He is earnest. He talks
mood.
of
eternity.
He knows the world about him. He is himself the
economist of his time. He succeeded in economising time and space he transcended them. It is to
greatest
172
him
and
at
his best
kneels
down,
asks;
inherit
may
'Why
callest
witness,
riches
were
and
said
that
trust
unto them,
But the
the English language is capable of producing.
this
to
even
do
as
we
day.
disciples nodded unbelief
To him they said as- we say to-day 'But look how the
law fails in practice. If we sell all and have nothing,
:
we
or
shall
we
ECONOMICS
173
who
exercised
done,
if
economic progress
real
in the sense I
Hence
the
174
by
and whose roadways are traversed by rushing engines,
cars crowded with men who know not
dragging numerous
who are often
most
the
for
part what they are after,
absent-minded, and whose tempers do not improve by
like sardines in boxes and finding
being uncomfortably packed
utter
of
midst
strangers, who would oust
themselves in the
whom
and
could
they would, in their turn, oust
them if they
tories
down
to us from the
ethical considerations
past,
we
and conceptions,
the accepted standard of morality, and the conduct resulting from these,
were in no degree inferior to those which prevail to-day.
In a
ECONOMICS
as the country has rapidly
has
advanced in riches,
gone down in morality. He
with
insanitation, life
shows this by dealing
destroying
and
gambling. He shows how
trades, adulteration, bribery
with the advance of wealth, justice has become immoral,
deaths from alcoholism and suicide have increased, the
and congenital defects has
average of premature births,
an institution. He
become
has
increased and prostitution
women and
children,
how,
it
governing classes.
copy
both they and we shall suffer degradation. We need
not be afraid of ideals or of reducing them to practice even
Ours will only then be a truly spiritual
to the uttermost.
nation when we shall show more truth than gold, greater
rulers,
fearlessness than
than love to
pomp
self.
If
we
176
/^TN
WHAT
%%
7*N
than
his
EDUCATION
177
principle
is
these two
any discrepancy between
bad economics and makes for unrighteousness.
there
it
spells
That
is
why
the
illustrious
to safe-guard
of dead loss.
religious
by following a policy
Young India Nov. 3, 1927.
institution
<$><$><$>
VILLAGE economics is
economics. Human economics
from
different
is
industrial
as
that
Young India
Education
PURITY
11, 1931.
June
con-
Young India
Sept. 8,
1927
^ ^ ^
LITERARY
Remember
sign
his
own name.
Speeches and Writings of
^
LITERARY
to build
education
3>
is
Mahatma Gandhi
Page 213.
<$>
of no value,
if
it
is
not able
up a sound character.
Speeches and Writings of
Mahatma Gandhi
Page 214.
178
WE
being too
lost
much
pupil
HAVE
is
always
that
felt
the true
My Expmmtnts
CHILDREN
take
is
possible
for
would be
the
truth.
making
for
the
his
teacher
pupils
situated
by
with
Page 412.
less
labour
eyes.
My
IT
book
With Truth
in
affect
text
his teacher*
his
Page 412.
miles
way of
away
living.
to
It
idle for
may
increasing discip-
line
My Experiments
^s
^s
With Truth
Page 414.
^s
who
train
My
Page 414.
EDUCATION
I HAVE heard it
educated India which
said
179
it
is
English-
is
Young India
^N
^x
Feb. 4, 1920.
^N
and
girls to
impossible
think
that
society
It
is
is
too
180
Toung India
^^
^^
12, 1920.
July
^^
a fetish
to
my
of literary
satisfaction
<S>
SO many
<
them
it
my
views
In
opinion the existing system of education is
defective, apart from its association with an utterly unjust
Government, in three most important matters
my
(3)
is
Real
education
is
impossible
through -a foreign
medium.
Let us examine the three defects.
Almost from the
commencement, the text books deal, not with things the
their
boys and the girls have always to deal with in
It is
is
right
and what
is
wrong
in
the
home
life.
He
is
The
EDUCATION
181
own
civilization
is
presented to
him
as
imbecile^ barbarous,
His
purposes.
education is calculated to wean him from his traditional
culture.
And if the mass of educated youths are not
entirely denationalised, it is because the ancient culture is
too deeply embedded in them to be altogether uprooted
superstitious
and
useless
for
all
practical
Education to be
universal
must therefore be
free.
182
devote
which
we should
labour.
I
only as to the education of the heart.
can be imparted through books.
touch of the
It can only be done through the living
in
the
are
the
teachers
who
teacher.
And,
primary and
even secondary schools ? Are they men and women of
faith and character ? Have they themselves received the
training of the heart ? Are they even expected to take care
of the permanent elements in the boys and girls placed
of engaging
Is not the method
under their charge ?
teachers for lower schools an effective bar against character?
Do the teachers get even a living wage ? And we know
that the teachers of primary schools are not selected for
One word
do not
their patriotism.
other employment.
find
any
EDUCATION
183
views on this
Finally, the medium of instruction.
The foreign
point are too well known to need re-stating.
medium has caused brain-fag, put an undue strain upon
the nerves of our children, made them crammers and imi-
My
My
has
resulted
184
academic
embalmed
My
^^ ^^ ^^
education to be truly national
reflect the national condition for the time being.
NATIONAL
'
must
THE
greatest drawback
is that it does
not
education
Young India
<
.
3>
Mar.
12, 1925.
<>
an education which, if it has given us a few selfsacrificing patriots, has also produced many more men who
have been willing accomplices with the Government in
IT^
is
^ ^
WHAT
fine us at
and
is
literary
critical
<$>
moment
in national
no recompense
life ?
Knowledge
for emasculation.
Toung India
June
21, 1928.
EDUCATION
185
AMONG
<$><$>
EVERY time
that I
am
^>
English
<$><$>>
EDUCATION
Hanjan
<s>
<s>
<$>
MUST
I
not be understood to decry English or its
The columns of Hat ifan are sufficient
noble literature.
evidence of my love of English.
But the nobility of its
literature cannot avail the Indian nation any more than the
temperate climate of the scenery of England can avail her,
India has to flourish in her own climate, and scenery, and
her own literature, even though all the three
may bt
and literature. We
and our children must build on our own heritage. If we
borrow another, we impoverish our own.
We can nevei
grow on foreign victuals. I want the nation to have the
treasures contained in that language, and for that mattei
inferior to the English climate, scenery
of
the
world,
through
Hanjan Dec.
:
its
G*
owr
1936,
186
HOLD
come through
Harijan
<$><$><$>
MAN is neither mere intellect, nor the gross animal
body, nor the heart or soul alone. A proper and harmonious combination of all the three is required for the
making of the whole man and constitutes the true economics
of education.
THE
and
his
article
pupils.
<
of commerce.
EFFORT
text books.
It is naturally to
their
187
interest
to
have
their
books sold. The selection board is again naturally composed of such people. And so the vicious circle becojnes
complete.
money
for
see boys
And
it
becomes very
and
girls
year.
difficult for
It is
parents to find
pathetic sight to
unnecessary multiplication.
Harijan
Sept. 9, 1939.
^^ ^^ ^^
LITERARY training does not always mean expansion
of the intellect.
Primarily it is a matter of memorising. A
letter is imprinted on the brain in the same way as any other
But literary training is more than mere reading.
picture.
Harijan
April 5, 1942.
:
Effort
KNOW
I
that there is a school of philosophy which
I have
teaches complete inaction and futility of all effort.
not been able to appreciate that teaching, unless, in order
to secure verbal agreement, I were to put my own inter-
for
188
of repetition, but
the sake
for
of purification, as an aid to
direct
^s
IT
in
is
make
for us to
cannot
command
The
Young India
PROVIDENCE
We
is, therefore,
for intensifying
Young India
^k ^s
the effort.
God's hands.
It
result
Mar.
GLORY
always
<$><$><$>
appointed hour for everything.
results; we can only strive.
has
its
Harijan
in reaching
is
12, 1931.
May
6,
1939.
<$><$><$>
lies
in the
it.
Embarrassment
IT is contrary to my creed to embarrass Governments
anybody else. This does not however mean that certain
acts of mine may not result in embarrasment.
But I should
or.
Englishmen
AS the elephant is powerless to think in the terms of
the ant, in spite of the best intentions in the world, even so
the Englishman powerless to think in the terms of, or
is
legislate for the Indian.
My Experiments With Truth Page 301.
:
ENGLISHMEN
deception.
THE
understand
He
thinks
<$>
<$>
<$>
<$><><$>
average Englishman is haughty, he does not
us, he considers himself to be a superior being.
that he
is
born to rule
us.
He
relies
upon
his
ENGLISHMEN
or
forts
wants
to
189
have
refuse
to
regard ourselves as
his slaves
duty.
A mouse
He
cannot treat with her till she has filled the points
of her claws and teeth. At the same time, we must show
every attention to those few Englishmen who are trying to
cure themselves and fellow Englishmen of the disease of
cat.
race superiority.
Young India
<*>
Q.
WHAT
is
<$>
July
12, 1921.
<$>
attitude towards
the
know
190
And
It is based on an immutable faith.
of my hope.
a poor faith that is based on proof commonly called.
Young India
Mar.
it is
29, 1925.
<$><$><$>
THERE
is
room
for
is
no room
them
if
for
they will
MY
seem
to
ENGLISHMEN
sense of humour.
also in good grace.
are
sportsmen.
They can
hit
Error
<$>
June
7,
1920
<s>
AN error does
ERROR
191
EVEN
whom
it
comes.
Young India
TO
err
human and
is
it
must be
held to be
equally
human
to forgive if we,
though being fallible, would like
rather to be forgiven than punished and reminded of our
Young India
misdeeds.
THE
violence.
Nov.
18, 1920.
none.
I
of my fellow beings wears, and
am
therefore as liable
to err
as any.
services have many limitations, but God
up to now blessed them in spite of the imperfections.
My
Young India
CONFESSION
away
dirt
and
of error
is
broom
like
has
that
sweeps
NEVER
in deviation
has
man
from the
Young India
Feb.
16,
1922.
<><$><$>
ERROR
can claim no
even
exemption
if
it
can be
MAN of
also equal
need
truth
to
must ever be
be
diffident.
confident,
His
devotion
if
he has
to truth
192
demands
the
prompt
For I
implications of truth and ahimsa.
convinced that my action in suspending Civil Disobedience at Ahmadabad, Bombay and Bardoli has advanced
I am
the cause of India's freedom and world's peace.
nearer
we
are
convinced that because of the suspensions
I say
Swaraj than we would have been without, and this
insight into the
am
in spite of despair
the horizon.
CLAIM
any other
humility
to
fellow
enough
being written
in
thick
Toung India
be a simple
mortal.
individual
black letters on
Sept, 10, 1925.
liable
to confess
Toung India
steps.
TO
err
is
human
to err like
it is
May
6, 1926.
it.
Harijan
ERROR
TO
is
193
human.
But
human
it is
is a
determination to mend the error and not
only
The error will be forgotten if the promise is
to repeat it.
Harijan Feb. 6, 1937.
fully redeemed.
if
there
CLAIM
have no
guidance or inspiration
claim to infallibility on
my experience goes,
the part of a human being would be untenable, seeing that
inspiration too can come only to one who is free from
the action of pairs of opposites, and it will be difficult to
judge on a given occasion whether the claim to freedom
from
The claim to inpairs of opposites is justified.
fallibility would thus always be a most dangerous claim to
make. This however does not leave us without any guidance
I
So
whatsoever.
of the world
to
to
infallible
the
far as
come.
The
is
<$><$><$>
WHEN
194
it,
<5>
ALL sins
<S>
are committed in
God
realise that
<$>
The moment we
thoughts we shall be
secrecy.
even our
witnesses
free.
best
of intentions
Hanjan
>
<2>
BELIEVE
that
if
<S>
spite of
in
the
one
is
into
led
Him.
T^ung *hdia
3>
IT
was
is
my
error to oue
may
what
of
is
confession
IT
is
strength.
<$>
no defeat
itself is
best to
errors
an obvious
to
another
as
wisdom.
appear
pure
<3>
THERE
1939.
3,
my known
may appear
be
to
Young India
The
Jan.
3>
Indeed
wilful.
<S>
own
in the
a victory
<$>
3>
the
error.
confession
1939.
-Hanjan
May
eiror.
27, 1939.
<$>
It is
sure
it
is
to
add
to GUI
corrected.
:
Mar.
2,
1940.
<S>
penance necessary
3,
of one's
:
Young India
<$>
Jan.
<$>
resolve
further
EVIL
away
a snake
195
and thus
casts
itself
Such self-purification
complete
himself.
purifies
But he who gets into the habit of committing
penance
For all such, penance in its
errors cannot easily shed it.
with discrimination, is likely
undertaken
if
accepted sense,
is
to be a great help.
I
Harijan
AM always ready
candid admission of
my
to correct
HAVE
My
full
and
one's mistake is
Harijan April 6, 1940.
^ ^
mistakes.
I
always held that it
own mistakes with a convex lens,
in the case of others, that one
relative estimate of the two.
3>
is
only
when one
sees one's
and
is
Page 575.
Evil
A MAN who
does
he
evil, if
is
broods on
evil
is
no worse.
as
bad
as a
Toung India
Jan.
is
<S>
3>
evil
Many
but not
Aug.
6, 1925.
from
it.
teetotallers,
places
Young India
FOR me
1921.
1,
<
IT
man who
is
Young India
it is
ever
Exaggeration
A CAUSE
can only
lose
by exaggeration.
Young India
196
Exercise
NO
always
meals.
from
find
It
is
my humble
My
it
adds to
Experiments
it.
With Truth
Page 287.
Expediency
I HAVE a horror of the word
'expediency' because of
bad odour. As a rule, expediency is often opposed to
of violence.
morality and does not exclude the use
its
Young India
Dec.
12, 1921-
Experiments
go in for novel experiments must begin
to a quicker discovery of truth,
honest experimenter.
the
always protects
He who would
with himself.
and God
That leads
My
Experiments
With Truth
Page 376-
Exploitation
of the poor can be extinguished not
of a few millionaires, but by
destruction
the
by affecting
of
the
the
poor and teaching them to
ignorance
removing
That will convert
non- co-operate with their exploiters
even
I have
also.
the
suggested that ultimately
EXPLOITATION
exploiters
it
will lead to
is
not evil
both
it is its
form or other
will
wrong
use that
is evil.
Capital as such
Capital in <ome
always be needed.
8 1940.
FAITH
197
Faith
DO
not
claim to
know
definitely that
con-
all
faith
is
ineffaceable.
to
may
word
regard
as
perhaps be
that faith
as
it
experience
is
However,
experience.
describe faith
it
more
for characterizing
as
amounting
correct to say
belief in God.
my
My Experiments
that
With Truth
have no
Page 341.
INDEED
tested
when
Young India
3>
<
FAITH
and
IT
is
weather.
IT
called.
is
1924.
is
no cause
for
poor faith
is
^s
^s
despondency
for a
Young India
resolution.
That alone
firm.
3,
<$>
Young India
THERE
April
truly
knows no disappointment.
^s
faith
is
man who
Aug.
has
14, 1924.
true faith
a poor faith
that
is
198
ONE'S
before
it
faith
has got to be
can enkindle
and
bright
Young India
BLIND
and blind
enthusiasm
is
faith
that
steers
us through
can lead
faith
Young India
lasting good.
IT
intelligent
faith in others.
Oct. 22,
stormy
to
no
1925.
seas, faith
consciousness
He who
failh
Young India
of God within.
*
wants nothing.
<$><$><$>
THE
owe
to
faith
I
is
realise
how much
same
am
Young India
WANT
of faith
brood of doubts.
is
the
of an innumerable
Young India Feb. 21, 1929,
father
FAITH
FAITH
come from
cannot be given
199
has to
April 17, 1930.
by anybody.
Young India
within.
It
THAT
AN
M.
B.
B.
from
S.
first is
Mandalay sends a
string
of
If the
is
in
ing.
his
question
That
gle
and
is
God
is
humbly
to
confess
his limi-
another to accept in faith the statement of his experience. It is merely a question of that
In ordinary
matters of life
we
person's credibility.
faith
in
the
word of persons on whom
accept
tations
to
ask
200
God and
that
He
to
me
life
Why
and
death
accept
over that there
world
be seen by following Truth
It
is at least as reasonable
the
all
is
faith in
ask my correspondent to have that
ask
this universal testimony a? it would be for him to
me to take his medicine in faith even though many a
for
to
failed
world
moment. True faith is appropriation of the reasoned experience of people whom we believe to have lived a life purified
by prayer and penance. Belief, therefore, in prophets
or incarnations who have lived in
remote ages is not an
idle superstition but a satisfaction of an inmost spiritual
want. The formula, therefore I have humbly
suggested
for guidance is rejection of every demand for faith where
a matter is capable of present proof and unqestioned
acceptance on faith of that which is itself incapable of
proof except through personal exprience.
Young India 14, July 1927.
<$><$> <s>
A
without faith is like a drop thrown out of
ocean
the
the ocean bound to perish. Every drop in
:
MAN
shares
ozone
its
majesty
oflife.
Harijan
<e>
<$>
<S>
WORK
<3>
DR.
MOTT
What
<$
affords
<$>
satisfaction ?
Gandhiji
Dr. Mott
In moments when your heart
within you, you hark back to this faith in God.
:
may
sink
FAITH
201
Harijan
<e>
<S>
<3>
FAITH
and
the
it
The
intellect.
intellect, if
anything, acts
in matters of faith.
Harijan
<S>
THE
faith.
<S>
as
June
barrier
18,
1938,
<$>,
<$>
<s>
<s>
REASON
midst of temptais
a poor thing in the
Reason appears to be
alone can save us.
on the side of those who indulge in drink and free love.
The fact is that reason is blurred on such occasions.
It follows the instinct. Don't lawyers ranged on opposite
on their side ? And
sides make reason appear to be
yet one of them must be wrong, or it may be that both
are.
Hence faith in the Tightness of one's moral position
is the only bulwark against the attack of reason.
tions.
Faith
to see
lustfully
any
Both these positions have
been proved by cold reason. Counter arguments have
always been advanced. They have been advanced against
Similarly,
woman
it
is
other
absolutely
wrong
My
betray anyone.
Harijan
202
I FANCY I
see the distinction between you and me.
You, as a Westerner, cannot subordinate reason to faith,
as an Indian, caanot subordinate faith to reason even
I,
You tempt the Lord God with your reason; I
if I will
won't. As the Gita says: Gjd is the fifth, or the unknown, deciding
Harijan
factor.
<$><$><$>
FAITH
is
Harijan
$>
<$>
I AM a man of faith.
My reliance is
One step is enough for me The next
make clear to me when time for it comes.
My
faith
is
am
not
April
6,
1940.
<$>
solely
step
on God.
He
will
sham but
Fasting
A MIND
dietetic
restrictions
necessary.
The
carnal
My Experiments
A
a hurry to
regain
lost
With Truth
Page 403.
strength,
FASTING
curb on
More
appetite.
are
necessary in
his
restraint
keeping
My
it.
caution
breaking
203
perhaps more
than in
fast
and
a
<$>
<
Page 422.
A HARTAL
<$><$><$>
THERE
is
nothing so powerful as fasting and prayer
would give us the requisite discipline, spirit of selfsacrifice, humility and resoluteness of will without which
there can be no real progress.
Mar. 31, 1920-.
Young India
that
IN two
villagers,
and
204
for
we had no
this
right to
KNOW
is
everything.
Just
Such
flesh.
the
purpose
<$><$><$>
ALL
and
fasting
But
all
k both
FASTING
cannot
fast
in Satyagraha
FASTING
205
not to extort rights but to reform him, as when a son fasts for
a father who drinks. My fast at Bombay and then at Bardoli
was of that character. I fasted to reform those who loved
me. But 1 will not fast to reform, say, General Dyer, who
not only does not love me but who regards himself as my
enemy.
Am
the 'lover.
impudent, the
Young India
May
<$><$><$>
religion teaches me that whenever there is
which one cannot remove, one must fast and pray.
MY
Young India
<s>
<s>
1,
1924.
distress*
<$>
THOUGH
206
FROM a
fasting.
be
Sleep as
much
you
fast.
as possible in the
open
Bathing
air
bath
8.
Think of anything
9.
No
during this
your relation to
make
will
air.
and
sun
You
Him and
you may
With apologies to medical friends, but out of the
fulness of my own experience and that of fellow-cranks I
if you are constipated, (2)
say without hesitation, fast (1)
if you are anaemic, (3) if you are feverish^ (4) if you have
if you have a head-ache,
(6) if you are
indigestion, (5)
if
are
you
fretting and
rehumatic, (7) if you are gouty, (8)
if
are
if
you are overdepressed, (10)
you
foaming, (9)
and
medical
avoid
will
and
prescriptions
you
joyed
discoveries
patent medicines.
Eat only when you are hungry and when you have
laboured for your food.
Young India Dec. 17, 1925.
:
FASTING
MY
207
suffer
religion
says
that
inner.
What the eyes are for outer world, fasts are for
And much as I should like the latest fast to be
the
the
very
conscience though misguided, because not perfectly pure, than that I should listen to every voice, be it ever
if I had a Guru,
so friendly but by no means infallible ?
and I am looking for one, I should surrender myself body
and soul to him. Bat in this age of unbelief a true Guru is
\ substitute will be worse than useless,
hard to find.
I must therefore warn all
often positively harmful.
against
as
Gurus.
ones
It is better to grope in
accepting imperfect
the dark and wade through a million errors to Truth than
" knows
to entrust oneself to one who
not that he knows
Has a man ever learnt swimming by tying a stone
not."
satisfy
my
to his
neck
208
Of course
shall lose by erroneous fasting ?
I am public property, it is said.
But
So be
only myself.
But I must be taken with all my faults. I am a
it.
searcher after truth.
My experiments I hold to be
infinitely more important than the best equipped Himalayan
And who
expeditions.
surely there
therefore go
moment
And
the results
If the
search
is
scientific,
is
my
I stifle
way.
the
still
shall
lose
my
Let
usefulness
me
the
Young India
or
draw
know
his
own
distinction
between
fasting
Satyagraha
FASTING
true
and
What one
false.
209
regards as true
Satyagraha
may
cannot be
very likely be otherwise. Satyagraha, therefore,
the
for
but
for
to
resorted
only
good of thers.
personal gain,
A Satyagrahi should always be ready to undergo suffering
and pecuniary loss. That there would not be wanting
dishonest people to reap an undue advantage from the
was a
boycott of law-courts practised by good people
of
Non-Coat
the
not
inception
unexpected
contingency
It was then thought that the beauty of Nonoperation.
those risks.
Co-operation lay just in taking
But Satyagraha in the form of fasting cannot be undertaken as against an opponent. Fasting can be resorted to
and dearest, and that solely for
only against one's nearest
his or her good.
In a country like India, where the spirit of charity or
is not lacking, it would be nothing short of an
outrage
pity
to resort
who have
to
away money,
given
money.
know people
out of a
false sense
seeking
therefore clear that fasting for the sake of personal gain
nothing short of intimidation and the result of ignorance.
Toung India Oct. 7, 1926.
am
is
OF
what use
is it
Young India
Oct.
4, 1928.
210
ONE
the only escape from sin, and all fasting except when it is
undertaken to help that surrender is useless. I would
Go and apologise to the man
suggest a better remedy.
ask
him
to prescribe the penance for
were
with,
angry
you
That
will be much better expiation than
that.
do
and
you
The friend went and did likewise. But what
fasting.'
should the man who has been wronged do in this case ?
Forgiveness, we have been told, is the
brave, but what is that forgiveness ?
Taking the blow lying down ? Is that the
Simply forgive
ornanlent of the
Passivity
WE
^S
have
it
in our
^S
^^
sha*tras
that
whenever things
go
FASTING
211
FAST
is
the last
ones
17, 1930.
<$><$><$>
STARVATION
multiplicity of dishes
of the
is
^N
17, 1930.
^^
hardly
digestive
The moral
apparatus
needs
in
multitude
of
cases
considerable, is not
For moral results there has to be
so easily demonstrable
And there is danger
perfect co-operation from the mind.
I
know of many instances in which
of self-deception.
fasting undertaken for moral results has been overdone. To a
limited extent it is a most valuable agent if the person fasting
it
is
212
Young India
3>
<$>
Mar.
28, 1929.
<$>
A PARROT-LIKE
not do.
<$>
<S>
Tiung India
<$
Aug.
13, 1931.
ledge.
of
it
morning.
FASTING
213
'
214
non-violence
pan be no room
and
Obviously there
penance." (M. D.)
truth.
Harijan
<S>
FASTING
been resorted to
is
an
<>
institution
Dec
12, 1936.
<8>
as old
for self-purification
or
Adam.
as
for
It
Mohammad
as well as ignoble.
Buddha, Jesus and
face to face.
as to see God
Ramchandra
so
has
monkeys.
fasted
fasted
Parvati
Master.
Lord and
have but followed these great examples no
doubt for ends much less noble than theirs,
Mar. 18, 1939.
Harijan
In
my
fasts I
<3>
FASTING
<3>
<$>
seem to be,
Thus fasting though a very potent weapon has necessarily very strict limitations and is to be taken only by
those who have undergone previous training.
And, judged
by my standard, the majority of fasts do not at all come
FASTING
215
<$><$><$>
FAST
blood and
in
my
mother's milk.
otherwise
Harijan
<$>
Q. ARE not
when I try
friend
prevent
April 8, 1939.
<e>
violent ?
fasts
all
to
3>
him, by
Do
not coerce a
of my fast,
means
A.
them are
his better
friend for
instincts,
whom
it
fast
can
has
be only
out of love.
no love
in
him, he
it is
He
If
the
will
not
the good.
valued his love
all to
216
who
fasts
HAVE
ing.
Fate
FATES
I
never
decide my undertakings for me.
go to seek them. They come to me almost in spite of me.
That has been my lot all my life long, in South Africa as
my
return to India.
-Young
India
May
7,
1925.
Faults
THERE
is
no one without
faults, not
even
men
of God.
faultless, but
are
They
<$><><$>
WHEN
fault.
we
are
afraid,
it
is
scales.
AM never
I
<s>
can atone
for
July
6,
1940.
<s>
<$>
accustomed
at
co-exist.
Harijan
I
is
to
them only
weigh
if I
my
sins
in golden
make a mountain
of
Feb.
1,
1942.
FEAR
217
Fear
THERE
whom we
to be used,
we fear God,
And
placed he
may
be.
truth in any
over-awed
Speeches
<s>
FEAR
has
its
use,
4>
we
often die
many
Page 813.
<$
I
may
not
the
very sight
trouble is
times before death overtakes us.
Harijan Aug. 25, 1940,
The
WHERE
<s>
there
is
<$>
fear there
<s>
is
no
religion.
Harijan
Foreign Cloth
IT revives black memories and is a mark
the East India Company, having forced it on us
emblem of slavery.
of shame,
and
is
an
dead
to patriotism, dignity
and
sisters
FEEL
that
who gave
it
Its
destruction
was
218
have made of
articles
is
it,
their
even
most
politic.
<$><$>
<$>
IN burning
clothes,
foreign
The effect
taste for foreign fineries.
We
boycotting not
are
is a sacred duty.
not from hate but from repentance
as the other
of our
past
sins.
the
Is
gospel
of
<$>
<s>
EVERY
bit
^^
^^
*^
<$>
IT
<^
<3>
FOREIGN CLOTH
own
219
that my ambition is nothing less than to see international relations placed on a moral basis through India's
eftorts.
I do not
despair of cultivation of limited mass
fess
non-violence.
human
nature
is
refuse
believe
to
is
tendency of
the
<3>
IT
that
always downward.
for
nation
who
to
are
supply,
for
addicted
to
penury.
These
latter hurt
as
sion is but
disastrous in
not yet learnt to regard as immoral or sinful the depression
Dec. 26, 1924.
of idleness or penury.
Young
:
Indip,
<$><$>
<S>
CALL
raised
this
and
is
one immoral
If therefore this
traffic.
tion
is
Young India
humanity.
^
LANCASHIRE
has
<$>
risen
<$>
on
the'
ashes
of India's
220
by the exploita-
Young India
<3>
LANCASHIRE
is
the
<3>
Government
substance ; and
Lancashire would
Young India
INDIA'S pauperism
bankruptcy.
<$>
moral
Lancashire
to
Young India Jan. 23, 1927.
reduces
WHAT
Q.
<$>
in
<S>
is
<$><$><$>
your opinion about
the
importation
of
My
whose importation is
harmful
to
This
our
prove
indigenous interests.
means that we may not Jn any circumstance import a
commodity that can be adequately supplied from our own
country. For instance I would regard it a sin to import
Australian wheat on the score of its better quality but I
would not have the slightest hesitation in importing oatmeal
from Scotland, if an absolute necessity for it is made out,
because we do not grow oats in India. In other words I
would not countenance the boycott of a single foreign
article out of ill-will or a feeling of hatred.
Or to take up
a reverse case, India produces a sufficient quantity of
leather it is my duty therefore to wear shoes made out of
Indian leather only; even if it is comparatively dearer and
of an inferior quality in preference to cheaper and superior
in respect
likely to
of
all
foreign commodities
FORGIVENESS
221
Young India
<$>
WANT you
<8>
Nov. 15
1928,
<*>
to pledge
you burn rags in your possession which may require to be disinfected, even as a drunkard who suddenly becomes teetotaller
empties his cupboard and destroys every bottle of brandy
and whisky in his possession, no matter what it might have
You will count no cost too great against the
cost him.
cause, the liberty and honour of your country.
Mar. 14, 1929.
Young India
:
Forgiveness
TO
forget
him
for a friend.
Young India
<^ <$><$>
I
BELIEVE
tint
to violence,
non-violence
is
is
June
23, 1920.
infinitely
superior
forgiveness
But abstinence is forgiveness
Forgiveness adorns a soldier.
th~
is
it
when
there
is
power to punish
only
:
meaningless
when
it
pretends to
222
creature,
itself to
when
cat
Toung India
<$><>
it
Aug.
allows
11, 1920.
<$>
TO
human
deeds.
<
<$>
FORGIVENESS is a quality
positive quality.
THE
It
is
<$>
not negative.
Young India
forgive.
Forgiveness
is
the
Foreign
AM
commit
certain that
instruction
receive
foreign
Medium Of Instruction
suicide.
in
It
them of all
growth and isolates them from
sters,
it
robs
strain
originality.
their home.
upon
It
the
stunts
youngtheir
223
is
^^
^s
^s
the
Government,
language
Young India
April 13,
192L
<$><$><$>
^N
A FRIEND
the
asks
me
^^
to
Young India
^^
give
my
considered view on
my talk on the
and explain
224
rsands
at
But
talk.
Cuttack.
I
gladly respond
the
report
of the
in the
is
my
manner
it
are
odious.
All
are
great
in
their
and Tilak on
language.
is
Of all
the
so great as that a
FRAUD
225
we do know
soul.
Toung India
AMONG
Toung India
June
5,
1928.
Frankness
A 'NO
uttered
from
Fraud
FRAUD
itself
is
a species of violence.
Young India
Mar.
20, 1930
226
FORCE
excludes
it.
Freedom
FREEDOM
breath of
life.
is
the
What would
Harijan
3>
<3>
<S>
FREEDOM
received through the effort of others, however benevolent, cannot be retained when such effort is
withdrawn. In other words, such freedom is not real
ireedom.
Harijan April 20, 1940.
:
FREEDOM'S
heavy
prices.
INDIVIDUAL
tarily
MY
It
is
majesty.
is no narrow conception.
freedom of man in all his
conception of freedom
co-extensive with
the
Harijan
June
7,
1942.
FREEDOM OF INDIA
Freedom
of India
SPEAKING
shoulders
22*
with a
my
know
obedience and
a country which has undisciplined masses, but a man
this,
who is mad as I am now after freedom, a man who is hungry
after freedom,
and a real hunger for freedom is infinitely
more painful than hunger for mere bread, has got to take
tremendous risks, to stake everything that he has in order to
gain that precious freedom, and it is because I am hungry
for that freedom,
although I am on the threshold of death,
to see Swaraj whilst I have still breath in me
I want
But at the same time
that I want to take all those risks.
I want to take every precaution and therefore I shall plead
with the Government and the powers that be, and shall ask
them
to
come
Young India
to their senses.
>/-
FREEDOM
is
to sin.
March
14, 1929.
and even
If
if it
God Almighty
freedom to err
the humblest of His creatures the freedom to err, it passes
beings, be they ever so
my comprehension how human in
can delight
depriving other human
experienced and able,
beings of that precious right.
LIVE
because
it is
for
India's freedom
part of truth.
THERE
is
Young India
March
12, 1931.
Young India
April
for
3,
it,
1924,
no freedom
nary to Swaraj.
Young India
Nov.
13, 1924.
228
Young India
Feb.
2,
1922.
<$><$><$>
THE
^N
^^
^x
DEMOCRACY
^S
I
es
^N
^N
WORK
for India's freedom because my Swadeshi teachthat being born in it and having inherited her culture,
me
am fittest
and
service.
to serve her
But
she
is
Young India
LET
April
3,
1924.
<^ <$>
<$>
the youth of India realise that the death of Lalaji
The temple
SHALL
^^
Young India
^^
strive for
FREEDOM OF INDIA
229
shall
and drugs.
we
Women
be at peace
exploiting, nor being
shall
my
but
may
am
Young India
3>
WE
must be content
3>
<$>
to die if
we cannot
Young India
live as
Jan.
5,
frei
1922
<$><$><$>
WE seek
freedom is slavery.
are challenging the might of this Government because
we consider its activity to be wholly evil. We want to
overthrow the Government.
want to compel its submission to the people's will.
We desire to show that the
Government exists to serve the people, not the people the
Government. Free life under the Goveroment has become
the price exacted for the retention of
intolerable, for
We
We
freedom
is
many, we must
rmino India
TVc. 15
1Q9K
230
Her impotence
Toung India
<$>
outthe
Sept. 17, 1925.
War.
<3>
affects
<$>
IT
is
I desire
it
will
come out
as a stately tree.
Toung India
<$><$><?>
NO
man
is
and ancient land of Dharma. Let India live though a hundred Gandhis have to perish.
Toung India Oct. 18, 1925.
:
<>
<$><$>
SELF-EXPRESSION and
self-government
are
not
to
fight against
the
heaviest odds.
self-
Indeed,
that
is
self-government
for
Dec.
1,
1927.
FREEDOM OF INDIA
COUNCILS
And
freedom
is
231
miasma without
Young India
Dec.
15,
1921
<*><><$>
SELF-GOVERNMENT
Young India
Aug.
6,
1925.
<$><$><$>
NO
ment.
self-government.
it.
will ever give us self-governof speeches will ever make us fit for
paper contribution
No amount
It is
232
<$><$><$>
NOT even
for the
an untruth.
Young India
<$>
<$>
MY interest
in India's
Aug.
resort
13,
to
l931
<3>
freedom
adopts
be not freedom but
And if we have not yet attained our
slavery in disguise.
we have not been non-violent in
it
is
because
freedom,
and
deed.
word
thought,
because
1 live for India's freedom and would die for it,
it is part of Truth.
Only a free India can worship the true
violent
fruit
God.
will
Toung India
<$>
<3>
April
3,
1924.
<
THE
come
is.
to
They
who
are
prepared to
^ ^ ^
spell of hypnotism or if we
not being acted upon by that great force inertia, or
want of self-confidence, we would find it the most natural
thing to breathe the air of freedom which is ours to breathe*
Young India Mar. 14, 1929.
were
FREEDOM OF INDIA
233
WE do
That
is
<
June
1,
1940.
<$>
DO
<$><$> <S>
think of anyone wanting less than Independence for his country if he cau get it. No country has
ever got it without its people having fought for it.
I
CANNOT
<3>
may
WANT
me
not consider
fulfilled.
Then
fit
shall
<3>
my
in
enough
lifetime.
quarrel,
see
the
Harijan
myself.
^N
WHETHER
^S
But God
dream of life
not with him but with
to
^>
refuse
to
<$><$><$>
FREEDOM'S
latter
man would
maybe.
Q,.
time,
will
cherish
Harijan
SUPPOSING
what
not
Mar.
16, 1940.
life-
234
A.
still
on a
official
non-vio
strictly
i.t
world, in
basis.
<>
<>
and I have
my due share,
building up the nation
my
lifetime
would take
Harijan
<$>
THROUGH
Young India
greatest partner.
THERE
will
have
its
may
is
Young India
I
WOULD like
offer herself as
betterment of the
<s>
Mar.
11, 1926.
<$>
and strong
so that she
sacrifices himself for the family, the latter for the village,
the village for the district, the district for the province,
<^
IN any
<$><$>
India
free
at once know
that
thinking powers, or we should
freedom means a state at any rate
somewhat better
than the prsent for every honest man or woman. It
is
exploitors, money-grabbers, pirates and the like who
have to fear the advent of freedom.
Young India Dec. 26, 1929.
:
FRIENDSHIP
LIBERTY
is
235
woo and
Young India
^S
WE
mere
lip
homage
to
^^
the
please.
^^
kingdom
of
liberty
with
like
birth.
Till
we
are
fully
free,
we
are
slaves.
moment.
Young India
Mar.
30,
1922.
Free Trade
AM
I
an out-and-out protectionist. I hold
that
every country, especially a poor country like India, has
every right and is indeed bound to protect its interest,
when it is threatened, by all lawful protective measures
and to regain by such measures what has been lawfully
taken away from it.
Toung India]'. Aug. 2, 1928.
Friendship
WHEN
A REFORMER
whom he
with him
Page 307.
to
reform.
True friendship
236
Hence in friendship there is very little scope for reform. 1 am of opinion that all exclusive intimacies
are to be avoided, for man takes in vice far more readily
with
would
than virtue. And he who
be friends
God must remain alone, or make the whole~world his
friend.
My Experiments With Truth Page 32.
:
WHENEVER my
COULD
think
of
many
friends
SPIRITUAL
body
far
relationship
from
relationship divorced
without soul. My Experiments With Truth
physical.
is
is
Physical
<3>
INSISTENCE on
truth
3>
spiritual
:
Page 472.
3>
play
when
THE
that
too,
May
4,
1919.
test
FRIENDSHIP
237
needs consideration is a commercial contract and not friendConditional co-operation is like adulterated cement
ship.
Dec. 10, 1919.
which does not bind.
Toung India
:
<$><$><$>
MY
goal
friendship with the world and I can combine the greatest love with the great opposition to wrong.
Young India Mar. 10, 1920.
is
^>
SELF-SUFFERING
^s
^N
is
Young India
Sept
8,
1921.
<$>
<$>
<$>
IT
Young India
FRIENDSHIP
<$><$><$>
WHY
my
views dis-
If every
disagreement were to
displease,
please me.
since no two men agree exactly on all points, life would
be a bundle of unpleasent sensations and therefore a perfect
On the contrary the frank criticism pleases me.
nuisance.
For our friendship becomes all the richer for our disare not called
agreements. Friends to be friends
upon
^\
FRIENDSHIP
that
insists
^p
upon agreement on
all
238
may
Young India
be.
Dec.
1,
1927.
^P
^P
^^
Harijan
May
9,
940.
^ ^ ^
THERE
Harijan
the
May
brave
23, 1940.
G
Gambling
IN
For
soul
it
is
a way
it
or
not so simple as war against plague
less
or
more
there
i$
earthquake distress. In the latter
In the former the sufferers
co-operation from the sufferers.
gambling
invite
from
is
and hug
his
vice
their sufferings.
is
like
To wean
weaning the
the gambler
drunkard from the
GANDHISM
This war
drink habit.
239
against gambling
Harijan
uphill task.
<
<$>
is
therefore
June
3>
KNOW
I
have
nothing of horse-racing. I
with horror for its associations. I
it
looked upon
that many men have been ruined on the race course.
But
must confess
ever
know
write
anything against
Khan,
it.
an
15, 1935.
considered
the best
as
or
less
vehemence.
Let us
attention.
hope,
public will
ing the race course, and thus show its disapproval of
Young India : April 27, 192L
gambling at the race course.
Gandhism
LET Gandhism
Truth and ahimsa
will
240
is
name
another
If I
destroyed.
what I stood
for
sectarianism
it
deserves
to
be
my death, that
I
for had degenerated into sectarianism,
were
to
know,
after
'
'
THEY
might
kill
me
kill
Gandhism.
what
is
and non-violence
Young India
April 2, 1931.
THE
true
to copy such
actions
AM
an erring mortal
like
you.
have
never
one God.
-Harijan
Mar.
30, 1940.
241
much
fortune
is
due,
believe,
<S>
AS
for
man
the
my
to
Toung India
akimta.
my
for
any
can
<$>
<$>
have
leadership,
a fruit
seeking, it is
as
little
discard
such
it,
of
it
April 6, 1931.
has
faithful
leadership
since
type of
view of
extreme
to
The misture
men.
have
ftot
come
service.
as
he can
become
an
it
<$>
AS
<3>
<$>
matter of fact
What
with rny
Harijan
<^
I
my
FLATTER
writings
will
<s>
myself with
survive
May
1,
1932.
<$>
the
me and
belief
will
be
that some
of service
of
to
May
1,
1937.
242
to
And
it is
open
to the writer to
do
likewise.
Young India
<S>
<$>
May 25,
1921.
<$>
3>
My
AM
my
<3>
<
dreams into
realities,
as far as possible.
Harijan
Nov.
7,
1933.
<$><$><$>
I
LAY
me.
GENERALISATION
243
am
after
it.
too great for the sake of seeing God face to face. The whole
of my activity whether it may be called social, political,
humanitarian or ethical is directed to that
end. And
as I know that God
is
found more often in the lowI
liest of His creatures than in the high and n|ighty,
am struggling to reach the status of these. I cannot do so
without their service. Hence my passion for the service
of the suppressed classes. And as I cannot render this
service without
Thus
am no
There
is
already enough surperstition in our country.
should be spared to resist further addition
in the shape of Gandhi
worship.
Personally I have a
horror
of all adoration.
1
believe
in adoring virtue
wearer.
And that can be done only
apart from the
after the wearer's death.
Form is nothing. It is perishable.
Virtue persists and incarnates in one person or another.
That poor Gonds know nothing of me or my mission.
No
effort
know
have
no power
to
give any
person
of my spirit visiting and
very idea
The practice
possessing any person is repugnant to me.
can only do harm and lead to fraud. I urge coworkers
to put down the
worship the correspondent describes.
It is a sin to let
simple folk such as the Gonds to be
encouraged in the practice of superstition.
I
anything.
The
Toung India
Generalisation
A SEEKER
after
to
indulge in
generalisation.
Darwin
the Species
244
good
Science tells us that a proposition may hold
in nine hundred ninety-nine cases and yet fail in the
thousandth case and thus be rendered untenable as a
That is why in Jain philosophy so
universal statement.
A proposition must not
on
laid
is
stress
much
Syadvad.
the
to
test, but must also
able
be
analytical
satisfy
only
its
universal
be proved conversely by synthesis before
can be established.
Harijan July 6, 1940.
:
validity
Generosity
EVEN
as justice to be justice has to be generous, generosity in order to justify itself has got to be strictly just.
Hanjan
Gita
A FRIEND
it is Himsa
controversy about the teaching of the Gita whether
(non violence) will it seems go on for a long time.
or rather we want
It is one thing what meaning we read in the Gita
to read in the Gita, it is another what meaning is furnished by an unbiassed reading of it. The question therefore does not present much difficulAhimsa as the eternal principle of life. He
ty to one who implicitly accepts
will say that the Gita is acceptable to him only if it teaches Ahimsa.
than
grand book like the Gita could, for him, inculcate nothing grander
the eternal religious principle of Ahimsa. If it did not, it would cease to
be his unerring guide. It would still be worthy of his high regard
The
(violence) or Ahimsa
but not an
infallible authority.
In the first chapter we find Arjuna laying down his weapons, under
the influence of Ahimsa and ready to die at the hands of the Kauravas.
He conjures up a vision of the disaster and the sin involved in Himsa. He
is overcome with ennui and in fear and trembling exclaims :
"
*'
Oh what a mighty sin we are up to
,
"
him
GITA
245
Kala,
Destroyer of
engaged in my tisk of destruction of the worlds
Give not thyself up to grief."
me.
Kill thou
But
for
those
a ready killed by
1
man what
God's
is
art
who
Gita.
and
meaning,
followed
in
what
canons of
at
arriving
My
I
first
Mine
it.
interpretation
is
win or
have
my
lose.
One
I thought
India.
the snake.
It
it
venomous
may
like
Ahimsa.
selves for
creatures
I
is
duty to
my
kill
venomous
reptiles
conviction
believed in those days in preparing oura fight with the English. I often
repeated a
246
pitfall.
Now
friends
whilst in
England
made me read
the
my
Gita.
They placed
realised
knowledge.
have since read many translations and many comhave argued and reasoned to my heart's
mentaries,
content but the impression that the first reading gave
me has never been effaced. Those verses are the key
I would even advise
to the interpretation of the Gita.
rejection of the verses that may seem to be in conflict
with them. But a humble student need reject nothing.
I
He
will
intellect
simply say
that I
'It
is
cannot resolve
the
limitation
of
this inconsistency.
That
my own
I
is
might
how
GITA
he
will
247
an algebraical equation.
sina
How
qua non.
Brahman*
To what
distortion
in
lie
the
ill
mouth
ignoble purposes
it
would
is
study
the
grand truth I am
of a man steeped in sin 1
What a
would he turn it
C
would
superficial
practice
thereof
is
useless.
The
Shastras
But a Guru being rare in these days a study of modern books inculcating Bhakti has been suggested by the sages. Those who
have enjoined the necessity of a Guru.
are lacking in Bhakti, lacking in faith are ill-qualified to interpret the scriptures. The learned may draw an elaborately
learned interpretation out of them, but that will not be true
Only the experienced will arrive at the
interpretation.
true interpretation of the scriptures.
him.
248
of Truth
is
sure
to lead
him
acceptance of Non-
the
to
ivolence.
Renunciation of the
who
The
Truth.
impossible without
Non-violence.
Brahmacharya (celibacy)
Man
realise
all
have no
this
in
his
search
for
and he
truth
will
then
wife
his
doomed
is
wife,
Tulsidas
but
to
Rama
perdition.
never
even
simply inserted
in
did not
to
sought
his
poem
only
displease
beat
her.
a proverb current
his
that
days,
little
we happen
summarily
to
rejected.
come
across
in
Ramayana should be
GIT A
Let
us
observations.
of the Gita,
the occasion
examine
the
249
light
of
these
say that
not
violence and hence he did
occasion of a war into service.
like
in the
Gita
Self-realization
hesitate
to
press
But a reading of
the
the
the
Where
The
the
poet
when he
his
interpretations
writes
is
composition
not
is
conscious
capable
of.
of
all
The
the creation
transcends
the
The Truth that he reaches in the highest flights
poet.
to be met within
of his fancy is often not
his
life.
The life story of many a poet thus belies his poetry.
That the central teaching of the Gita is not Himsa
but Ahimsa is amply demonstrated by the subject begun
in the second chapter and summarised in the concluding
The treatment in the other chapters also
(18th) chapter.
supports the position. Himsa is impossible without anger,
without attachment without hatred, and the Gita strives to
cany us to a state beyond Sattwa, Rajas and Tamas, a state
that excludes anger, hatred, etc. But I can, even now picture
to my mind Arjuna's eyes red with anger every
time he
drew the bow to the end of his ear.
beauty of poetry
is
that
250
It
was not
to battle.
He had
own
kith
and
false pity.
kin.
And who
Who
are
Dhritrashtra
and Yudhishthira,
and
all historical
characters ?
And does the Gita describe them as such ? Is it true that
Arjuna suddenly stops in the midst of the fight and puts the
question to Krishna, and Krishna repeats the whole of the
Gita
before him ? And which that Gita that Arjuna forgot
after having exclaimed that his
infatuation was gone and
Arjuna?
is
could
Anugita
I regard
Duryodhana and his party as the baser
impulses in man, and Arjuna and his party as the higher
The field of battle is our own body. An eternal
impulses.
battle is going on between the two
camps and the poet seer
GITA
251
To
world.
The Gita shows the way out of it. But it also
shows that escape out of cowardice and despair is not the
way. Better far than cowardice is killing and being killed
in battle.
is
not
still
yet He does
His law is that
whatever is born must die, and in that lies His mercy.
His laws are immutable.
Where should we all be if He
And
Young India
Nov.
12, 1925,
<$><$><$>
1
know
MUST
tell
you
in all
humility
that
Hinduism,
as
my
it,
that
Mount have
252
of overwhelming
immediately begin to smile in the midst
external
of
full
and, if
been
has
life
tragedies
My
indelible effect on me, I
and
visible
left
not
have
any
they
owe it to the teaching of the Bhagavad Gita.
sorrow.
(Form an address
Missionaries in Calcutta).
Aug. 6, 1925.
Young India
the
to
<3>
THE
Gita
is,
in
my
<$>
<$>
all
It
Hindu
sects as authoritative.
It is free
universal.
The language
<s>
is
incredibly simple.
Young India : Aug.
5,
1927.
<$><$>
HAVE
3>
^>
it
has
GITA
been
way.
7
to
me,
Let
253
let it
it
has been my endeavour as also that of some comthe teaching of the Gita as I
panions to reduce to practice
become for us a spiritual
has
Gita
The
have understood it.
we ever fail to act in
that
aware
I
am
book.
reference
failure is not due to
The
the
with
accord
teaching.
perfect
want of effort, but is in spite of it. Even through the
It
The accompanying
of hope.
Gita
of
the
message which
rendering contains the meaning
in
its
enforce
to
is
band
this little
daily conduct.
trying
failures
we seem
to
see
rays
for
women,
the
254
tion.
My co-workers, too,
My knowledge of
have
worked
Sanskrit
at
this
transla-
Lai Mashruvala.
II
Now
Even
with the
1888-89,
when
it
first
was not a
became acquainted
work but that
historical
in
chief actors
home
his religious
may be historical,
used them merely
theme.
legacy of miseries.
great work the Gita is the crown. Its second
instead of teaching the rules of physical warfare,
chapter,
man is to be known. In the
tells us how a perfected
I do not see
characteristics of the man of the Gita,
any to
Its whole
to physical warfare.
is
incondesign
correspond
sistent with the rules of conduct governing the relations
In
this
GITA
255
but he
is
And
therefore
he who
is
the
most
nation.
This
is
the
centre
is
woven.
256
desireless action ;
activities
to
by renouncing fruits
God, i.e., by surrendering
of action ; by dedicating
neself to
Him
all
body and
But
desirelessriess
or
the sages.
Thus the devotion required by the Gita is no softhearted effusiveness. It certainly is not blind faith. The
devotion of the Gita has the least to do with externals. A
devotee may use, if he likes, rosaries, forehead marks, make
no test of his devotion. He is
offerings but these things are
of
is
who
devotee
the
none, who is a fount of mercy,
jealous
who is without egotism, who is selfless, who treats alike cold
heat, happiness and misery, who is ever forgiving, who
always contented, whose resolutions are hrm, who has
and
is
GITA
257
We
to
Self-realisation
is
But
have
Or
'take
Bhakti.
The popular
and the
notion
of Bhakti
is
and disdaining to
of beads etc. might
like
But
the
action.
perish.
Gita
says
"No
one
has
attained
his
goal
without action.
258
action
This
who
reward
unmistakable
the
is
gives
action
up
falls.
But renunciation
rises.
teaching
of
He
the Gita.
He who
of
no
let
Again,
want of fruit
one
consider renunciation
The
to
mean
Gita
From
the
bitter
the
GITA
259
The common
manner.
opposed
to
and such
mercantile
mch
material
pursuits i
.belief
good.
jat
of
convincing
religion is always
cannot
There
renunciation
most
act
religiously
in
other matters.
religion is
is t
"One
of
a
i\
many
no
along
these
to enforce in one's
trying
one
is
bound
to follow
Mimsa.
life
I
have felt that in
central teaching of the
and Ahimsa. When there
lines,
the
Truth
no temptation
is
for
untruth or
violence, and it
the desire to attain the
In
assessing
the
implications
of
renunciation
oJ
260
fruit,
we
to
probe the
limitations
of Ahimsa
sacrifice
the
was permissible.
sacrifice
But
Gita sense.
in the
The
Gita
religious poerr.
is
not
an aphoristic
It
being
work,
dive
meant
it
into
is
it,
the
great
richer
at*
GITA
261
large, there
likes so as to
the central
life
teaching.
Nor
is
the
Gita
of
collection
Do's
and
Don't s
at
fruit
is
obligatory.
The
Gita
has sung the praises of knowledge, but
beyond the mere intellect, it is essentially addressed to
the heart and capable of being understood by the heart.
Therefore the Gita is not for those who have no faith. The
author makes Krishna say
it is
"Do
treasure
to
him who
is
without sacrifice
without devotion, without the desire for this teaching and who denies
Ate.
On the other hand, those who will give this precious treasure
to
My
And
those
who
being free
from
of
this
malice,
service
assuredly
freedom,
Young India
<>
<$>
reach
Me.
will*
Aug.
6,
193L
<t>
TO-DAY
more than
Harijan
<$>
AM a devotee of the
inexorable
stumbling
<?>
Law
is
<S>
of Karma.
Gita
262
Gita in thought;
word and
The
doctors have
Gita
ideal
assured
is entirely the
blcod
me
pressure
high
If that is true, it is
result of mental strain and worry.
been unnecessarily worrying myself, unlikely that I have
like
necessarily fretting and secretly harbouring passions
should
incident
or
event
that
fact
The
any
anger, lust, etc.
disturb my mental equilibrium, in spite of my serious efforts,
means not that the Gita ideal is defective but that my
that this trouble of
devotion to it is defective.
time, my understanding of
The
it
is
true for
all
flaws.
^ ^ ^
VERILY
HAVE
called
me
it
my
spiritual dictionary,
for
it
has
moreover, a book,
any
which is free from sectarianism and dogma. Its appeal is
abstruse book.
I do not regard the Gita as an
universal.
No doubt learned men can see abstruseness in everything
with ordinary
they come across. But in my opinion a man
in
no
find
should
difficulty
gathering the simple
intelligence
Dec. 2, 1936.
Gita.
of
the
Harijan
message
never failed
in
It
distress.
is,
BELIEVE
all
regard
own.
my
I
in the Bible as I believe in the Gita.
the great faiths of the world as equally true with
It hurts me to see anyone of them caricatured as
own
followers.
Harijan
^y
THE
thing
'to
^S
achieve,
GITA
263
<^
^^
Feb.
and
6, 1937.
^N
self
little
:
selfless
action or
Indeed,
Anasakti
Yoga.
And
He who
would be
is,
Qj
A,
therefore,
anasakti,
it
not write
likely that the author did
it
in
the
Gita.
to inculcate
It
is
Ahimsa,
(.
Ahimsa.
o*
Better
I deem
To face
To
it,
if my kinsmen
shaft
and
spear, than
strike.
my
breast.
teaches
him
to
blow."
Those words Oi
There I join issue with you.
wisdom.
'Until yesterday,
of
words
were
pretentious
Arjuna
A.
says
Krishna
strike if the
enemy was a stranger and not your own kith and kin?
264
The
question
before
whether he should
and
non-violence,
dearest.
Harijan
but
(M. D.)
Sept. 1, 1940.
God
A struggle which has to be previously planned is not a
In a righteous struggle God Himself
righteous struggle.
A Dharma-Yuddha
plans campaigns and conducts battles
can be waged only in the name of God, and it is only
when the Saiyagrahl feels quite helpless is apparently on his
last legs and finds utter darkness all around him, that God
comes to the rescue. God helps when one feels oneself
humbler than the very dust under one's feet. Only to the
weak and helpless is divine succour vouchsafed.
Satyagraha in South Africa
Page
7.
prepared
to give
Even
of this quest
hope,
life, I
if
may
be
Page
4.
it.
My
IN
and
misery.
My
Page 47.
GOD
IT may be
own
said that
God
He
has
plans to stand.
265
disposed them
My Experiments
way.
with Truth
Page 307.
<
<
<$>
THINK
allowed any of my
in His own
never
has
world
Truth is an uncertainty. All
that appears and happens about and aroun i us is uncertain
and transient. But there is a supreme being hidden therein
as a certainty, and one would be blessed if one would
catch a glimpse of that certainty and hitch one's waggon
to it.
The quest for that Truth is the summum bmum of
I
where
all else
it is.
bat
wrong
God
that
My
life.
is
<$>
GOD
is
witness
is
the quality of
He
and
IT
is
just
Young India
<$><$><$>
work which
our
<$>
enough
Feb.
will
Young India
A MAN who
Page 308.
<s>
<s>
above
9,
please
to
192 J.
God
<S>
mercy, which
is
His
faith
cannot
Young India
WANT to see
For
me
dom
t
because
my
Swadeshi teaches
aind
me
thit
culture, I am
she has a prior claim to my service.
being bora
fittest
But
in
to serve her
my
patriotism
266
<^
My
cause
be
trust
is
solely
God. If I
Timon, a hater of my
I trust
like
^s
^k
God. And
had no God
in
trust
to rely
TO me
and
Life
species.
Young India
morality
men
Dec.
4,
1924,
conscience.
in
and
He
brutes.
is
ever-forgiving for
He
is
And withal
us the chance to
no excuse.
always gives
GOD
267
^ ^
<$>
THE
is
PERFECTION
it is
indescribable,
human
is perfect.
It
is
^^
^^
MANKIND
<*>
THOUGH we
He
is
<$>
<s>
thousand names,
to us all.
Young India
THERE
is
an
pervades everything.
indefinable
1 feel
it,
mysterious Power
I do not see it.
though
that
268
It
is
defies all
this
itself felt
proof because
so
it is
and yet
perceive
through my senses.
But it is possible to reason out the existence of God to
a limited extent. Even in ordinary affairs we know that
people do not know who rules or why and how he rules.
And
know
rules.
In
my
King of
feel as the
felt
poor villagers
kings.
about
there
is
rule
makes
life
under
it
easier.
do
is
altogether,
that
creates,
dissolves
and
recreates.
That
GOD
And
269*
I see if
the power benevolent or malevolent ?
in
the
midst
see
of
that
For I can
as purely benevolent.
death life persists, in the midst of untruth truth persists, in
the midst of darkness light persists. Hence I gather that God
He is, Love. He is the Supreme God.
is Life, Truth, Light.
is
He
Newman who
gloom,
Lead, kindly light amidst
Lead Tftou me on ;
The night is dark and I am jar from home,
Lead 1 hou me on ;
Keep Thou my feet, I do not ask to see
The distant scene ; one step enough for me.
the encircling
Young India
<3>
<S>
<$>
He Who
has
helped
millions
who
GOD
270
THE following
is
article
"But may I ask what proof (which must be positive and undisputed)
can you out forth regarding the existence of God ? Hindu philosophers or
ancient Rishis, it seems to me, in their attempt to describe the Swntupa, or
realitv of Ishwara have at least come to the conclusion that He is indescribable and veiled in Maya and so on. In short, they have enveloped God in
an impenetrable mist of obscurity and have further complicated, instead
I do not dare deny that
of simplifying the complicated question of God,
a true Mahatma like you or Sri Aurobindo, or the Budha and Shankriracharconceive and realise the existence of such as
iya of the past may well
God Who is far beyond the reach of ordinary human intellect.
"But, what have we (the general mass), whose coarse intellect can never
penetrate into the unfathomable deep, to do with such a God if we do not
feel his presence in our midst? If He is the Creator and Father of us all, why
do we not feel His presence or existence in every beat of our hearts ? If He
cannot make His presence felt, He is no God to me. Further, I have the
of
s
question if He is the Father of this universe, does He feel the sorrows
children ? Tf he feels so, then why did He work havoc and inflict so much
misery on His children by the devastating quakes of Bihar and Quetta ?
Why did He humiliate an innocent nation the Abyssinians ? Are the
Abyssinians not His sons ? I? He not Allmighty ? Then whv could He
You carried on a non-violent truthful
not prevent these calamities. ?
campaign for the independence of my poor Mother India and you implored
the helo of God, But, t think, that help has been denied to you and that
ttrong force of materialism, which never depends on the help of God, got
bhe better of vou and you were humiliated and you have sunk into the
background by forced retirement. If there was a God, He would certainly
teve helped vou, for your cause was indeed a deserving one. I need not
"
So, it is not at all surprising that young men of the present day do
lot believe in God, because thay do not want to make a supposition of God
hev want a real living Gzd. You have mentioned in your article of a living
1 shall feel
aith in a living God.
highly gratified and I think you will be
endering a great benefit to the young world, if you put forth some posiI have the confidence
ive, undeniable proof of the existence of God.
hat you will not more mystify the already mystified problem, ani will
brow some definite light on the matter.'*
I very
much
fear that
what
am
about to write
will
not
GOD
remove the mist
271
cannot
much
less
What about
Vivekanand
vast
all
Tagore,
the tallest
witnesses whose
among
272
The
mercy
see
around
of
we
justice.
I
us.
imputes to me
such sense of defeat, humiliation or despair. My retirement,
It is no
such as it is, has nothing to do with any defeat.
selfand
of
course
a
than
less
no
and
self-purification
more
not
often
are
I state this to show that things
preparation.
what they seem. It may be that what we mistake as sorrows,
If we could
the like are not such in truth.
injustices and
be cowould
we
the
of
universe,
solve all the mysteries
its
shares
ocean
the
of
glory
Every drop
equals with God.
this
littleness
our
during
ocean.
the
not
Realising
but is
the
with
we close e.vcry morning prayer
tiny span of life,
no
is
so-called
recitation of a verse which means: Misery
riches.
Forgetting (or denynor richs so-called
misery
ing)
God
God
is
is
remembering
-
true riches.
^S
Barijan
June
<y
the
IF God was a capricious person instead of being
shee
in
He
would
Law,
changeless and unchangeable living
GOD
indignation wipe out all those
deny Him and His Law.
who
in
the
name of religion
Young India
Q;
A.
We may
not
is
273
Q.
But
A.
We
nearest
is
his creation
how can we
next door neighbour. We should not be content with keepwe should see that our neighbour's
ing our courtyard clean,
serve our family, but may
courtyard is also clean. We may
of the family. Our
sake
the
for
not sacrifice the village
of
that of our own
the
in
lies
own honour
preservation
us understand our own
of
each
must
we
But
village.
limitations.
Our
is
automatically limited
<>
Harijan
3>
3>
inquired if Gandhiji's aim was just humanitarian in sitting down in the village, just serving the villagers
as best as he could.
A FRIEND
am
"I
God, and
ha v-
The
to be guided by the ultimate aim of the vision of God.
a
becomes
human
necessary
immediate service of all
beings
the only way
part of the endeavour simply because
be one with
and
His
creation
in
ee
Him
to
is
God
to
find
it.
This
274
Q.
man's
spiritual
"A
A PROFESSOR
<
GOD
275
am
dead. You may call this a supera superstition that I hug even as I
stition,
used to hug the name of Rama in my childhood when there
was any cause of danger or alarm. That was what aa old
nurse had taught me."
belief in
God, and
but
I confess
it is
that
supersitition
was necessary
for
you ?"
"Yes, necessary to sustaih me."
"That
like
is
all right.
May
now
ask if you
had anything
"I do not
call a vision
and
whom you
276
May
14, 1938.
be
IF one wishes to walk in the fear of God, one should
indifferent about popular praise or blame.
Harijan:
May
7,
1940.
EVERYONE
is
God.
may
torn away
it
drop of water is of the ocean. Imagine
from the ocean and flung millions of miles away. It becomes
from its surroundings and cannot feel the
helpless torn
But if some one could
might and majesty of the ocean.
little
revive,
it is of the ocean, its faith would
the
of
whole
and
the
with
might and
it would dance
joy
it.
in
reflected
be
would
ocean
the
majesty of
Harijan : }\we 3, 1939.
point out to
it
that
EVER
since
its
misery.
It sustains us in life, it is
We
Truth is God. God is, because Truth is.
God.
embark upon the search, because we believe that there is
Truth and it can be found by diligent search and meticulous observance of the well-known and well-tried rules of
the search. There is no record in history of the failure
of such search. Even the athiests who have pretended to
The trick they
dfebelieve in God have believed in Truth.
GOD
have performed
name
them
all.
His
is
name
that
are
277
with
Q;
Do yOU
God
A.
board
I do.
full
feel
do not
of passengers.
Dec.
2, 1939-
communion
cramped as I would on a
Although I know that my freedom
feel
is less
as I
of the Gita that man is the maker of his own destiny in the
sense that he has freedom of choice as to the manner in
which he uses that freedom. But he is no controller ol
results.
The moment he
thinks he
is,
he comes to
Harijan
grief.
March
23, 1940
278
NOT
is
training
will.
Harijan
will.
to
Propei
know God's
^^
WITH God
where
is
as
^S
^N
Commander and
our
MAN
<$>
<$>
found
nothing
Young India
<3>
RELIANCE
<$>
Oct.
status
Let us
9,
1924
is
wholly inconsisten
Young India Dec. 30, 1925-*
:
<3>
WITH men
Kaiser
<$>
is
Guide
Infallible
Harijan
<>
nothing
<$>
may
impossible.
<s>
<
<$>
be possible, for
Young India
God nothing
:
Feb.
9,
1926.
<$>
WE
GOD
Young India
May
15, 1924.
GOD
He
279
prescribes
for
them.
Feb.
Young India
3>
3>
19,
1925.
3>
we
shall
the
that
believing that
ment
He
is
trying us
even through
this
Him and
And He will
Him
to
Governbe angry
soothe us
for so cruelly trying us.
The way
forgive us, if we will but trust Him.
to stand erect before the tyrant is not to hate him, not to
strike him, but to humble ourselves before God and cry
with
and
Him
out to
in
Young India
Dec.
15,
1921
<$><$><$>
wishes to bless.
<s>
OF
<$>
<$>
religious literature
you,
CAN
God
is full
may
When I
distress.
forsake
studied
""
WE
Young India
Sep. 29,
1921.
280
GOD
do something.
^^
A SCAVENGER who
^^
^^
works in
shares equal
his service
distinction with a king who uses his gifts in His name and
as a mere trustee.
Unlike as among us very imperfect
beings, in His Durbar the motive rather than the act
itself
<$>
<$>
<$>
GOD keeps
bad.
There
is
GOD requires
<$><$>
Toung India
-
BRAHMACHARI
<S>
<
Feb.
possible
time.
means searcher
And
all
1927.
<$>
after
9,
the
great
God
religions
in the
of the
<$><$>
GOD
<$>
GOD
is
I
it
It is a
hasty forfeitures of life.
and
so
that
He
demands,
you and
purest
out
the
life so long as
live
to
on,
plod
prayerfully
never
sacrifice
281
with
satisfied
of the
have
to us to
is vouchsafed
live
it.
Young India
AM
inundated
3> <S>
<S>
with letters from young
men who
write frankly about their evil habits and about the void
No mere
that their unbelief has made in their lives.
medical advice can bring them relief. I can only tell them
that there is no way but that of surrender to and trust in
God and His grace. Let us all utilise this occasion by giving
Has
the living religion in our lives the place it deserves.
not Akhobhagat said
Live as you will, but so
As to realise God. x
Young India
RAMA-NAM
way
possible
walk in
who
and cannot
is
save.
It
to restrain
is
in every
for those
themselves
in spite of themselves
<$><$><$>
NEVER-THELESS
doubt
It
is
and
despair
helplessness,
then
him He
am
will
who
Name of God.
Him in weakness
make strong. 'When I am
is
the
to
weak,
Rama
is
appears.
strong,
the strength
Young India
June
1,
1925.
282
<$>
BUT
<$>
<S>
am
Goondaism
EVEN the
must
be
we
feel
the
same method
the ability
Government
deal
to
with
of India
NO
<3>
WHEREAS,
governs the least.
ing for the people
stage.
in
It
to
truth
<$>
<s>
Government
that
is
ideal
is
GOVERNMENT OF INDIA
285
interest.
The
Councillors
want
their
the
and
fares
extras, the
fees, the suitors
their
such
lawyers
education
for their
boys as
the exhilaration
patient
who
is
<3>
THE
ignore
its
from our
<$>
<S>
believing
that
and degrading.
Government
much
with
Toung India
contact
it is
:
is
ta
as possible
corrupting
Nov.
17, 1921.
Granth Sahib
I
HOLD
Granth Sahib in
high reverence.
Several parts
284
of
have
it
reading of
it
So far as my
into our daily speech.
inculcates faith, valour and invincible
passed
goes,
it
justice.
Young India
March
19, 1931.
Greed
TO
what
you
overload a stomach
take
more given
to
is
is
is
Harijan
July
13, 1940.
Guru
SAY
me to be anybody's Guru.
always disclaim this title. I, who
am in search of a spiritual Guru, how can I arrogate to
myself the title of a Guru ? I cannot even think of being
anybody's political guru in the sense that I applied the
term to the late Mr. Gokhale, for I am but an infant in
I
that
it is
not within
will
politics.
<^
IF
<$>
<>
had a
unbelief a
worse than
true
Guru
is
hard to
find.
substitute
harmful.
imperfect ones
will
be
must therefore
man
ever learnt
Young India
swimming
Dec.
3,
1925.
GURU
285
The
and
strives for.
difficulty
contemplate
him
in
the
My
spirit.
success
in
lies
my
'
Young India
Jan.
3,
1928.
<$><$><$>
I
HAVE
spiritual
called Gokhale
matters, I am sorry to
my
But ia
guru.
have not yet found
political
say,
myself and
any one to whom I could completely
and
could
whose opinion I
unquestioningly accept
implicitly
surrender
ready
BELIEVE
An
Guru.
possible without a
tolerable in mundane matters,
only a perfect gnani deserves
There must therefore be
ceaseless
be
enthroned as Guru,
striving
after
perfection,
286
For one
gets the
after perfection
rest is in
one's right.
is
Infinite
own
striving
reward.
The
My
Page 114.
H
Habit
MAN'S
destined
overcome the
evil in
place.
WE
time*
purpose
him and
to
is
to restore
<$><$>
Hartal
HARTAL
national sorrow
national opinion.
Toung India
3>
HARTAL forcibly
Satyagrahi
hartal.
purity of motive,
3>
May
6,
1919.
<3>
In^ any
HARTAL
Help
CONDITIONAL
that does not bind.
HE
Toung India
assistance
is
like
must be used
It
:
March
10, 1920.
adulterated cement
Toung India
^ ^ ^
-Dec. 3, 1919.
Ymm*
imj;
1000
HINDUISM
WHERE
cannot help,
287
must
resolutely
Young India
hinder.
June
refuse to
25, 1925.
Helplessness
we have created a vicious atmosis only because
round
ourselves that we consider ourof
impotence
phere
selves to be helpless even for the simplest possible things.
Young India June 20, 1929.
IT
Himalayas
IN
man
of the Himalayas,
their bracing climate and the soothing green that envelopes
you leaves nothing more to be desired. I wonder whether
the scenery of these hills and the climate are to be sarpassed,
if equalled,
by any of the beauty spot of the world. After
Europe
in search of health.
Young India
Hinduism
In dealing with the problem of untouchability during the
I call
(1)
Puranas and
and
all
in
the
Vedav>
therefore in avataras
and
name
rebirth.
the
Upanishads, the
of Hindu scriptures,
288
my
I believe in the
and crude
sense.
do not
cow
in
its
much
disbelieve in idol-worship.
The
me
wonderful
I decline
truths of the essential teaching of the scriptures.
it may
learned
however
to be bound by any interpretation,
do
most
I
sense.
moral
or
reason
to
be if it is
repugnant
Hindu aphorism,
has nor attained perfection in Innocence (Ahimsa), Truth
and Self-control (Brahmacharya] and who has not re-
(Satya]
I believe
of wealth.
acquisition or possession
must go
millions
in the institution of Gurus, but in this age
combinaa
find
to
rare
thing
without a Guru, because it is a
nounced
all
religion
HIDUISM
289
The
and
man
others.
of knowlege, the
fittest
to others.
There
is
ledge.
their special
Varnashrama
qualities.
conservation and economy of energy.
is
self-restraint
and
is not affected
by interdoes most emphatically
Hinduism
dining or intermarriage,
between dividiscourage interdining and intermarriage
of
self restraint.
limit
the
Hinduism
reached
sions.
highest
Though
therefore Varnashrama
290
Hindu by taking
beyond
human
HINDUISM
291
did she give milk, but she also made agriculture possible.
The cow is a poem of pity. One reads pity in the gentle
She is the mother to millions of Indian mankind*
animal.
Protection of the cow means protection of the whole dumb
The ancient seer, whoever he was, began
creation of God.
order of
with the cow. The appeal of the lower
it
is
because
forcible
more
all
the
creation is
speechless.
Cow protection is the gift of Hinduism to the world.,
And Hinduism will live so long as there are Hindus to prch
tect the cow.
The way
to protect
is
It
is
a denial
oi
Hinduism and Ahimsa to kill a human being to protect a cowHindus are enjoined to protect the cow by their tapasya, by
The present-day cow
self-sacrifice.
self-purification, by
protection has degenerated into a perpetual feud with
the Mussalmans, whereas cow protection means conquering
the Mussalmans by our love.
Mussalman friend sent me
some time ago a book detailing the inhumanities practised
by us on the cow and her progeny how we bleed her to
take the last drop of milk from her, how we starve her to
emaciation, how we ill-treat the calves, how we deprive
them of their portion of milk, how cruelly we treat the
oxen, how we castrate them, how we beat them, how we
decrepit cattle.
292
Hindus
will
be judged not by
their
tilaks.
not
by the
slaves ourselves.
consider myself a
regard for the cow.
I have made the Khilafat cause my own, because I see that
through its preservation full protection can be secured for
I do not ask my Mussalman friends to save the
the cow.
cow in consideration of my service. My prayer ascends
daily to God Almighty, that my service of a cause I hold
to be just may appear so pleasing to Him, that he may
change the hearts of the Mussalmans, and fill them with
pity for their Hindu neighbours and make them save the
animal the latter hold dear as life itself.
It will
Sanatani Hindu.
my own
for
I yield to
wife.
none
in
my
She moves
I daresay, she
Nor that she has no faults
I
the
But
more
than
see
myself.
feeling of an
many
Even so I feel for and about
indissoluble bond is there.
Hinduism with all its faults and limitations. Nothing
elates me so much as* the music of the Gita or the Ramayana
by Tulsidas, the only two books in Hinduism I may be said
has
to
know.
was
Gita
day
in
all
the great
Hindu
shrines,
but
love
them
the
to-
in
There is an interest
spite of their unspeakable failings.
which I take in them and which I take in no other. I am a
reformer through and through. But my zeal never takes
me to the rejection of any of the essential things of HinduI have said I do not disbelieve in idol worship.
ism.
An
idol does not excite any feeling of veneration in me.
But
I think that idol worship is
We
part of human nature.
hanker after symbolism. Why should one be more com-
HINDUISM
293
an
Hinduism is not
room for the
It
is
not a mis-
religions.
religion,"
seems to
of faith
been
fierce.
ex-communicated.
Social
boycott
294
<S>
LET me
for
a few
<?>
<3>
that
historical
untouchability in Hinduism
In the midst of my struggle
asked by several
against untouchability I have been
workers as to the essence of Hinduism. We have no
nor
simple Kalema, they said, that we find in Islam,
Have
Bible.
of
the
16
3
have we
J hn, Chapters
we or have we not something that will answer the
demands of the most philosophic among the Hindus
for centuries ?
and
still
Did they
enthuse
over
see
it?
Some have
matter-of-fact among them ?
and not without good reason, the Gayatri answers
I have perhaps recited the Gayatri Mantra
that purpose.
a thousand times, having understood the meaning of
But still it seems to me that it did not answer the
it.
Then as you are aware I
whole of my aspirations.
have, for years past, been swearing by the Bhagwad Gita,
and have said that it answers all my difficulties and has
been my Kamadhenu, my guide, my open sesame, on
canI
hundreds of moments of doubts and difficulty.
failed
me.
not recall a single occasion when it has
or
the most
said,
HINDUISM
295
But
to
recite
to
that
if
the
all
all
happened
ever.
Now
first
part
Mantra divides
this
All this
we
that
Then come
God.
itself
in four
The
parts.
is.
in this great
see
the second
together, as I read
them
and
Universe
third
is
parts
pervaded
which
by
read
Renounce
these into
and
it
it.
the
other Mantras
of that ancient upanishad are a commentary or .an
attempt
to
us
the full
Mantra.
give
meaning of the first
As I read the Mantra in the light of the Gita or the
Gita in the light of the Mantra I find that
the Gita
is a commentary on the Mantra.
It seems to
me to
satisfy the cravings of the socialist and the communist.
I venture to suggest to all who do not belong to the
covet
anybody's
Hindu
it
is
faith
true
wealth
that
and
it
or possession.
satisfies
hold
it
their
to
be
All
cravings also.
true-
you
And
if
need not
296
from the
directly
first.
If
who have
treat
possessions would
and perform the act of renunciation
have described, this world would indeed be a blessed
themselves as
world to
all
trustees
live in,
Harijan
HINDU-MUSLIM UNITY
297
Hindu-Muslim Unity
common purpose, a common
sorrows.
It is
best promoted by cooperating to reach the common goal, by sharing one
another's sorrows and by mutual toleration.
Tarnf India Feb. 25, 1920.
IT
consists in
goal and
our having a
common
<$><$><>
DIVIDED, we must
This unity,
ever remain slaves.
be a mere policy to be discarded when it
does not suit us. We can discard it only when we are
Hindu-Muslim unity must be our creed
tired of Swaraj.
to last for all time and under all circumstances.
therefore, cannot
nation.
<3>
<S>
<$>
THAT
maxim
only between
Hindus and
all
298
those
what
who
India
believe
Toung India
^N
no matter
be their home,
to
May
to
11, 1921.
^^
^>
WHAT
Mussalmans
that
we should
fight,
not that
we should
unite.
Tcung India
AM striving to become
two communities.
two with my blood,
My
if
the
longing
best
is
to
necessary.
Toung India
3>
<$>
<S>
<$>
<*>
WE
^
IT
<J>
<$>
Toung India
IF
it
will to give it
and
hope
my
June
life,
16, 1927.
have the
for
it.
HINDU-MUSLIM UNITY
299
June
16, 1927.
THIS
I have
unity among all is no new love with me.
acted up to it from my youth upward.
When
went to London as a mere lad in 1889 I believed in it as
treasured
I
it,
passionately as
in 1893 I
worked
do now.
When
went
to
South Africa
Love
it
Toung India
so
even for
Toung India
April
3,
1930.
THE
Hindus
to let
Young India
300
<$><*><*>
THAT
we
have prepared the ground for Hinduhave not the slightest doubt. During the
Khilafat days it seemed to be near accomplishment, and
then suddenly our hopes seemed to have been dashed to
But was darkness ever an endless or permanent
pieces.
phenomenon of Nature ? Indeed can it exist without
Muslim unity
The deeper
light ?
the
it
may
Today though
face
it belongs
very largely to the people, and therein lies my hope for a
permanent peace out of the present wanton violence.
People must get tired of mutual slaughter. In 1920-21 we
had just a passing glimpse of Hindu Muslim unity as it
would be when completely achieved.
The effect can
never vanish completely, though ugly elements which have
come upon the surface may shake one's faith for the
moment.
me
Don't say to
was
day
for the
work done
in 1920-21.
Harijan
HINDU-MUSLIM UNITY
301
FOR
<$><$>
<c
WOULD
not the
march
<S>
to
full
responsible
govern-
ment be more
if
the
<$>><$>
BRITAIN
the
ruler
The
rival
claimants.
These
will
whether
it is
always
question
right for Britain
to plead these rivalries in defence of holding India under
subjection, or whether she should now recognize the mistake
and leave India to decide upon the method of her own
government,
is
Harijan
302
ABSOLUTE
may make
a just solution
impossible at the
Oct. 28, 1939.
Harijan
present moment.
<$><$><$>
Muslim countrymen and to the
world that the Congress docs not want independence at
the sacrifice of a single legitimate interest, be it Muslim or
We may leave no stone unturned to carry the
other.
WE
must prove
to the
Dec.
2,
1939,
<*><$><$>
TIME
friend
deliberately wishing
it,
will
not
to
take
India.
Harijan
June
21, 1942.
Hindustani
WHAT
HOPE
the
common
of the
speech
and Muslims
living
in
303
unlettered
millions
Northen India.
of Hindus
Not being
written,
is
Honour
NO
cost
is
too
heavy
for
the
of one's
preservation
11, 1920.
Aug.
<$><$><>
I
all to
WOULD
ONE
my
<$><$><$>
to die need never
to her or his
honour.
Young India
fear
any harm
Dec.
15, 1921.
<:>><$>
IT
is
known by
it is
^>
<$>
<$>
Young India
<$>
<s>
IMPRISONMENTS,
must
all
April
2,
forfeitures
deportation,
1925.
<s>
aeath
who
else.
Young India
May
31, 1928.
Hope
I
NEVER
chance.
give
up hope
so long
304
IF we had no
faith in
Human
God, we would
the ultimate
Toung India
May
14, 1931.
Nature
THE
on
in the
downward.
Toung India
<$><$><$>
MEN
like
me
human
spirit,
Toung India
nature and
all
appear-
Feb.
3, 1927.
<$><$><*>
AM more concerned
<S>
BELIEVE
<S>
3>
that the sum-total of the energy of mankind is not to bring us down but to lift us up, and that is
the result of the definite, if unconscious, working
of the
I
HUMILITY
The
law of love.
305
fact
that
is
that
cenas I
surthat
I
trust
the
have
often
I
been
prised
English people.
u When will this
bitter and I have often said to myself,
will
these
'
Law
dictates of the
long run to
of Love, hoping
and expecting
in
the
Young India
<$>
MAN'S
<3>
Nov.
11, 1931.
<S>
nature
is
^^
<^
^^
HUMAN
3>
3>
<$>
MY
Humility
TAKE
earth;
it
306
the
But once it is rarefied into steam it rises up in
it is transformed into the clouds
which
at
last
where
sky
down in the form of rain and fructify and bless
drop
earth.
We are like water, we have to strive
the
to
so
rarefy
and we merge
all
Young India
Jan,
perishes
of
good
12, 1928,
><$><$>
THE
and a
first
little
conduct and a
diffidence
little
For
It
it
is,
who
of
one's
re-ceptiveness.
Toung India
HUMILITY
humanity
^P
^o
cannot
be
an
however, an
has ahimsa in
observance
by
itself-
itself to
him
it
becomes
part
of his
very
nature.
A
the
ing
humility should be accorded a place among the observances.
This suggestion could not then be accepted for the same
reasons as I am mentioning here.
is
it
certainly as essential
as,
or etiquette.
One man will sometimes prostrate himself
before another, although his heart is full of bitterness,
This is not humility, but cunning.
the
latter.
against
HUMILITY
A man may
307
and move
long,
he
selfish at heart,
is
all
the day
if
he
i&
hypocritical,
o>niy
them,
ing
a
to
curse
he himself
a
much
lose
is
society.
will fail
if
proud of
not
of their
all
value.
becomes
Society will not appreciate it, and
to reap any benefit from it.
Only
his
virtue
often
little
are
Our
what
are
as
of humanity, we share
something
ourselves;
to
is
to
set
it,
but
it
is
dignity.
a barrier
its
up
drop
we
in
it
it
as
soon as
that
we
are
of its parent,
although
up
feel
dried
To
We
is
unconscious of
upon an
do not exaggerate
enters
mere bubble.
would
life
sacrifice
308
God
is
continuously
in
action without
for
resting
serve
Him OF become
If we would
single moment.
one with Him, our activity must be as unwearied as
His. Iheie maybe momentary rest in store for the
drop
which is separated from the ocean, but not for the drop
The same is the
in the
ocean, which knows no rest.
we
soon
as
As
become
one with the
ourselves.
case with
of
there
is
the
no
more rest xor
ocean in
God,
shape
need
rest
we
do
any longer. Our very
us, nor indeed
with the thought of God in our
sleep is action. For we sleep
hearts.
test.
This
never
This
ceasing agitation holds the key to peace ineffable.
of
total surrender is difficult to
state
describe
supicmc
It
but not beyond the bounds of human
experience.
has been attained by many dedicated souls and may
be attained by ourselves as well. This is the goal which
we of the Sayagraha Ashram have set before ourselves ;
all our observances and activities are calculated to assist
We shall reach it some clay all unawares
us in reaching it.
if
we have
truth in us.
Teravda Mandir.
Humanitarianism
HUMAN1TARIANISM
without knowledge
MERE
from
actual
learning,
experience
sought to be espoused.
Humour
Q. DO
life?
Harijm
<
mere
may
June
is
futile
19,
1937.
^
humanitarianism
spell
to
disaster
Harijan
is
divorced
the cause
July
1,
1939.
necessary
in
HUNGER-STRIKE
had no
If I
have committed
sense
of humour,
309
would
long ago
suicide.
Harijan
Hunger-Strike
THERE
Harjan
<$>
HUNGER-STRIKE
<$>
<$>
the slightest
It is well, therefore,
strike.
that the
to resort
to
On
hunger-
Working Committee
its
my opinion,
hunger-strike loses its force and digIt benity, when it has any, if the striker is forcibly fed.
comes a mockery if somehow or other sufficient nourishment
is poured down the throat, whether through the mouth or
be allowed to do
so.
nose.
Of
Where
310
sible
prisoners
welcome
forcible feeding
for
the
empty glory of
me
ties
I
Harijan
Aug.
19, 1939,
Ideal
WHEN
man
tible.
<$><$><$>
THE
virtue of
an ideal
consists
in
its
boundlessness.
But
Harijan
IDOL- WORSHIP
IF
am
311
make an
ever-increasing approach to my
the world see my weaknesses and failures
so that I may be saved from hypocrisy and so that even
for very shame I would try my utmost to realise the ideal.
ideal, I
must
to
let
scenery.
<>
<^
July
12, 1937.
<
THE
reality is always present before me, but my strivalways to reach the ideal. Euclid's straight line
exists only in our conception, but we have always to postulate it.
We have always to strive to draw a true line
ing
is
line.
Harijan
Sept. 8, 1940.
Idleness
PURITY
Idol-Worship
DO
excite
IDOLATRY
is
permissible in
Hinduism when
it
sub*
312
an ideal.
becomes the
serves
itself
It
becomes a
ideal.
AM both an idolator
conceive to be the
<>
when
fetish
Toung India
<$>
sinful
June
the
idol
21, 1923.
<$>
and an iconoclast
in
what
of the terms.
I value the
It plays a most important part
true sense
behind idol-worship.
in the uplift of the human race.
possess the ability to defend with
spirit
my
And
life
would
like
to
thousands of
the
Toung India
image.
^
PROPER
ship of
God
worship
is
<>>
<$>
in the image.
Harijan
^N
^^
it is
:
^N
AM
Q.
ship in Harijan
A. My sympathies are botti with you and your MusI suggest your reading my writings on the
lim friend.
in
Toung India and, if you feel at all satisfied, let
question
Muslim
If your friend has real
friend read them too.
your
love for you,
he
will
conquer
his prejudice
against
idol-
IMPRISONMENT
worship.
conduct
315
is
and
one
another's ways of
different,
An
to think that
idolater.
idolater
it is
sinful
to associate
bad, not so
Idolatry
An
idol.
fetish of his
a stone and therefore
in
is
makes a
idolworship.
idolworshipper sees God even
takes the help of an idol to establish his union "with God.
Every Hindu child knows that the stone is the famous
But he bein Benares is not Kashi Vishwanath.
temple
that stone.
healthy.
that sanctity which I ascribe to
my own
in my
Logic tells
in any
than
copy
The sanctity is in my imagination. But that imother.
marvellous concrete results. It
agination brings about
we
I am of
lives.
men's
opinion that, whether
changes
me
there
admit
it
is
copy.
no more sanctity
or not,
we
are
idol-worshippers or
drawn is not allowed.
all
idolators, if
Imitation
IMITATION
is
Young India
Mar.
21, 1925.
Imprisonment
IF one has committed an offence, he must plead
If he has not and is still
guilty and suffer the penalty.
him is no disgrace.
for
found guilty, imprisonment
Young India: Mar. 12,1919.
314
master's
his
the door
suffering
to
cell
hardships in
nocence under an
his
for
freedom.
evil
rebellion.
feel
the
no pity
The
for
cell-door is
those who are
of the Government.
goals
the scaffold.
Young India
<$>
<s>
Jan.
In-
rejoice
on
12, 1920.
<s>
IMPRISONMENTS
ordinary state of persons living in insanitary conThe Government will cease to imprison us when
we cease to fear imprisonments.
The Government will
cease to exist or (which is the same thing) will reform
itself, when its most frightful punishments, even
Dyerism,
fail to strike us with fear
India
May, 4, 1921.
Young
is
ditions.
<$>
<$>
<$>
AM
<S>
WE
3>
<3>
Toung India:
May
is
slavery.
15, 1921.
<$><$><>
IMPRISONMENTS,
forfeitures, deportations,
death
May
31, 1928.
IMPRISONMENTS
IN my
opinion,
the
ability
to
go to
315
jail
is
of far
less
not
ability
incarceration or
3>
<S>
<$>
in their
breasts,
Young India
<S>
IMPRISONMENTS,
must
<s>
Mar.
2,
1922*
<S>
forfeitures,
deportations, death
by those who
Young India
May
31, 1928.
India
I
HAVE
recognised
that
the
right,
316
if it
so
to
wills,
vindicate
my
mother
if
INDIA must
learri
to
live before
Toung India
<*><*>>
near future stands for perfect toleHer spiritual heritage is simple
ration of all religions.
1922.
and
Toung India Dec. 12,
living
high thinking.
INDIA
of the
<$>
<$>
<S>
It has
me.
everything in India attracts
human being with the highest possible
everything that a
Feb. 21, 1929.
can
want.
'loung India
aspirations
AS
it
is,
<s>
<$>
<$>
AN
THE
service
in the world,
and
that
is
the most
more than a
highly paid
third of the
revenue
is
income
for
paying
its
door-keepers.
Toung India
June
22, 1921.
THE
it
is
LC.S.
E.C
the
the
S.
the
not really
is
Civil
English
are Indians in
317
the
service.
say this
Whilst
is
subject
a superior race,
are not
they
wanted.
Young India
Nov.
12, 1931.
luiiaa Civilization
THE
true
Indian
civilisation
is
in
the
Indian
cities
and by him.
intellect
The
late
Madhusudan Das
used to
say that our peasants and workers had, by reason of worklike bullocks ; an 1 be was
right,
ing with bullocks, become
We have to lift them from the state of the brute to the
state of
man, and
intellect
with
that
we can do only by
Not until they
the hand.
correlating the
learn to work
318
intelligently
know
from
until
we raise them
March 30, 1940.
Harijan
Indian States
THE
its
game
imperial power
of exploitation.
They
able
are least
to
resist
the
in
pawns
illegitimate
and
Young India
THAT
Prince
Prince
his
among
is
acceptable to
people's
real master.
IF
Nov.
17,
1921.
me who becomes
The
the
states
in their
obstinacy and
hug
the awakening that has taken
place
are
certain
desIndia,
they
courting
claim to be a friend of the States.
Their
persist
ignorance of
their
throughout
truction.
three
has been
service
generations,
of antiquity.
All
servants.
the
States
an heirloom in
if
But
may
people,
ness will feed the fire of violence that one feels
smouldering
everywhere. If the States are badly advised and they rely
INDIAN STATES
319
for
resisting
soil.
Harijan
^N
<&
<&
CONGRESS
offer
of the
its
States.
resolution
might
regarding
be
ignored,
people of the States
its
the
sanction
behind
advice
resented
and the
harassed without gaining
States.
Its
intervention
might be
There
was
certainly a friendly motive behind
anything.
It was a wise recognition
of the
that policy.
limited
The restraint
capacity of the Congress for doing good.
exercised by the Congress in this and many other ways
a prestige and power which it would be
not to use. Any hesitation in this respect
be like that of the foolish steward who would
has given
unwise
would
"it
for
it
think that
it
320
is
the
of the
every Congressman that the prestige and power
its
inner
to
in
ekact
are
purity,
proportion
Congress
of exact justice and its all-round
goodwill.
its sense
If the people of the States feel safe in entrusting their
welfare to the Congress, the Princes should feel equally
safe
in
built
the prestige
All
the" Congress.
trusting
up
unheeded.
the risk of tiresome repetition let me say
much
to the people of the States that they must not set
not
is
that
It
they
enough
store by the Congress help.
It is
necessary also for
are truthful and non-violent.
them to know their own capacity for suffering. Liberty
a dame exacting a heavy price from her wooers.
is
And unless there are many who are prepared to pay
the
Even
at
price,
the
few
are
that
enthusiasts
to
found
be
The
ability
to
gain political
ends
will
come
surely
<^
<^
Oct.
1,
1938.
<$>
that
have changed my view,
People say
said
I
what
from
different
years
I say
today something
The fact of the matter is that conditions have
ago.
words and deeds are
changed. I am the same. My
a
dictated by prevailing conditions. There has been
to
react
I
and
environment
in
evolution
my
gradual
that
it
as a Satyagrahi.
Harijan
INDUSTRIALIZATION
321
THE
intervene,
it
must intervene.
3>
VENTURE
Harijan
<$><$>
Individual
Freedom
ceases to count,
the individual
what is left of
?
Individual
freedom
alone
can
make
man voluntarily
a
society
surrender himself completely to the service of society. If
is
it
wrested from him, he becomes an automaton and
No society can possibly be built on a
society is ruined.
denial of individual freedom.
It is contrary to the
very
nature of man. Just as a man will not grow horns or a
exist as man if he has no mind of his
tail, so he will not
own. In reality even those who do not believe in the
liberty of the individual believe in their own.
If
Harijan
Feb.
1,
1942.
Industrialization
A SOCIALIST
if
Gandhiji
to
oust
"
that
all
machinery.
"
Is
do not mean
machinery."
this
machine, but
mean
bigger
322
*c
Do you mean
That too
Singer's sewing machine ?
the Village Industries Movement, and for
protected by
that matter any machinery which does not deprive masses
of men of the opportunity to labour, but which helps the
is
individual
which a
man
can
handle
" But what about the
You would
great inventions ?
have nothing to do with electricity ?"
" Who said so ? If we could have
electricity in every
I should not mind villagers plying their imhome,
village
But
plements and tools with the help of electricity.
then the village communities or the State would own poweras they have their grazing pastures.
But
houses, just
where there is no electricity and no machinery, what are
Will you give them work, or would you
idle hands to do ?
have their owners cut them down for want of work ?
"
benefit
of
meant
INDUSTRIALIZATION
wealth of the cou
try*
323
<3>
June
22, 1935.
<$>
DEAD
<:>
is
sna-
<$>
DON'T
<$>
<3>
<$>
give
them more
God
and
Leisure is
created man
dread the
we want,
May
16,
in-
1936
324
Q.
tries
A.
Key
Yes,
if
industries, industries
Q,.
A.
What
cities.
At one time
cities
cities
Q. Can we harmonize
loom production ?
cloth-mill
activity
with hand-
INDUSTRIALIZATION
Q.
A.
That
is
is
325
increasing,
a misfortune.
Harijan
3>
<
June 28,1939.
<3>
God
the
of a
Inertia
STRANGE
as
it
may
appear,
the
remains that
the most
from the
fact
is
an
lies in
essential,
our
and
in
inertia.
its
Physicits tell
own
us
that
most useful
place
that alone which steadies the
It
is
quality of matter.
universe and prevents it from flying off at a tangent.
But
for it the latter would be a chaos of motion.
But inertia
becomes an incubus and a vice when it fies the mind
down to old ruts.
Harijan July 21, 1940.
:
Inner Voice
THIS ability to hear and obey that Voice gives me what
ever power 1 may have and, has enabled me to render some
little service to the
You will not have me at this
country.
time of my life to change my course and listen to any other
voice but the Inner.
Young India
326
Q.
DOES
mean
the 'message
of
God?'
A The
Instinct
me
even once.
Harijan
Inter- dependence
discriminate
is
the negation of
all ideal.
Toung India
<$>
<3>
March.
21, 1929.
<*>
and ought
Inter-dependence
of
man
his fellow-beings
to be a veritable
is
Man
is
INSURANCE
needs himself
when
obvious
is
self-sufficiency
but
is
it is
carried
no
to
327
not become
it
self-sufficient
<$>
<$>
man's
Insurance
I DID insure my
in 1901
when
I felt
that
Intentions
BEFORE
the
judged not by
his
Harijan
Mar.
16, 1940.
Inter-dining
328
universality of
the
and
inter-dining,
drinking,
cautious modifications or rearrangement.
Toung India
<>
<S>
THIS
fast
rules
Aug.
12, 1920.
<S>
question of inter-dining
is
a vexed one
can
and
be laid down.
in
my
Per-
am
the
attempt
I should, however,
practises inter-dining.
to break down the restriction in disregard of the feelings of
the contrary, I would respect their scruples in
others.
India
30, 1925.
the matter.
resist
On
Toung
<$><$>
INTER-DINING
and
April
<$>
inter-caste
marriage are in no
brotherhood
way
promotion of the spirit of
or for the removal of untouchability. At the same time, a
essential for the
ISLAM
329
RESTRICTIONS
nection with
3>
<$>
on inter-dining have no
Varma Dharma.
in
They were,
con-
vital
my
opinion
Islam
IF
understand the
Islam properly,
of
spirit
it
is
<$
ISLAM
is
a noble faith.
3>
<
Trust
it
and
its
followers,
DO
<>
4,
1920.
3>
What
regard Islam
to
330
my
which
it
spread
of but yesterday.
They
inter-
preted. I reject the claim of Maulvis to give a final interpretation to the message of Mahomed, as I reject that of the
Christian clergy to give a final interpretation to the message
of Jesus.
Both are being interpreted in the lives of those
who
are giving these massages in silence and in perfect selfdedication. Bluster is no religion, nor in vast learning stored
in capacious brains. The Seat of religion is in the heart.
Hindus, Christians, Musalmans and others have to write the
interpretation of our respective faiths with our own crimson
We
MY
<$>
ISLAM
<$>
<3>
ISLAM
In
of
its
my
writings
prestige that
about
I
331
Islam
take
do of Hinduism.
the
same care
Toung India:
3>
I
March
4>6,
1925.
<>
CERTAINLY
religions,
for
the
simple reason
to the
that those
related
particular
for whom
they flourished.
Some principal religions are still extant. After a study
of those religious to the extent it was possible for me,
I have come to the conclusion that, if it is
proper and
to
religions,
332
13,
1940.
Institutions
IT
whatsoever,
an
loyal
to
to
institution
growth,
to the
ALL
who
are
in
<$>
<S>
BUT
as
have
so
<$>
often
pointed
out
laws
are
useless,
and must be
set aside.
Young India
Oct.
8,
1925.
<$><*><$>
EVERYONE
joining an
framed by the
the rules
When any
time.
new
rule
institution
owes it to obey
to
from time
management
is
found irksome,
it is
open
333
JAILS
to
the institution in
accordance
objector to leave
the provisions
made for resignation. But he
not disobey them whilst he is in.
Harijan July 13, 1940.
the
with
may
Jails
JAILS
are
no
gate- way
to
liberty
the
for
confirmed
of
are
criminal.
who are
those
liberty only
They
temples
innocence personified. The execution of Socrates
made immortality a living reality for us, not so the
no warrant
execution of countless murderers. There is
for supposing that we can steal Swaraj by the imprisonment of thousands of nominally non-violent men with
hatred,
ill-will
for
in their breasts.
Young India
<3>
IT
he
therefore
is
Mar.
2,
1922.
<S>
clear that
ceases
resistance
as
now
is
<$>
civil
resumed
resister's.
as
confinement
soon
he
claims no privileges because of the civility of his disInside the jail by his evemplary conduct he
obedience.
reforms even the criminals surrounding him, he softens
the hearts of jailers and others in authority. Such meek
springing from stength and knowledge ulti^
the
tyranny of the tyrant. It is for
mately
the
this reason that I claim that voluntary suffering is
for
the
and
the
best
removal
of
abuses
remedy
quickest
behaviour
dissolves
and
injustices.
<J>
GAOL
Young India
<$><$>
must be submitted
becomes or
is felt
discipline
itself
to,
to
until
gaol
be
corrupt
government
and immoral. But deprivation of comfort, imposition of
make
restriction and such other inconveniences do not
It becomes that, when prisoners
corrupt.
government
gaol
are humiliated or treated
with
334
for
are kept in filthy dens or are given food
unfit
human consumption. Indeed, I hope that the conduct
of Non-co-operators in the goal will be strictly correct,
We must not regard
submissive.
yet
dignified and
gaolers and warders as our enemies, but as fellow human
not utterly devoid of the human
touch
Our
beings,
gentlemanly behaviour is bound to disarm all suspicion
or bitterness. I know that this path of discipline, on
the one hand, and fierce defiance, on the other,
is
a
but
difficult
no
there
road
to
is
royal
very
path,
Swaraj.
The country has deliberately chosen the narrow and
Like a straight line, it is the shortthe straight path.
But even as you require a steady and
est distance.
experienced
ness of
hand
to
discipline
are
necessary, if we
to
walk
<S>
<$>
path
1921.
<$>
MERE
India
fillings of the jails would not bring
freedom. Even thieves and criminals go to
prison,
but their prison going has no merit. It is the sufferIt
is
tells.
only
ing of the pure arid innocent that
and
pity
in
his
indignities.
heart
JESUS CHRIST
335
Harijan: July
31, 1937.
Jesus Christ
Q.
SHOULD
be obliged
to
sense.
Thus
for
me Ghaitanya may
be the only
nature,
and don
perfection
A.
perfection
of
human
believe
in
the
perfectibility
of
human
nature.
as possible
To say
Jesus came as near to perfection
that he was perfect is to deny God's superiority to man.
And then in this matter I have a 'theory of my own.
Being necessarily limited by the bonds of flesh, we can
attain
after
dissolution
of the body.
perfection only
Therefore -God alone is absolutely perfect.
When he
descends to earth, He of His own accord limits himself.
Jesus died on the Gross because he was limited by the
flesh.
I do not need either the prophecies or the miracles to establish Jesus' greatness as a teacher.
No hing
can be more miraculous than the three years of his
There is no miracle in the story of the
ministry.
multitude being fed on a handful of loaves. A magician can create that illusion. But woe wroth the
day
on which a magician would be hailed as the Saviour
336
humanity. As
doubt
I
well
of
for
if
Jesus
men
the
the
dead to life,
raising
he raised were really dead.
restored
to life.
There was no
she was
I
do
not
that
about
miracle
it,
deny
Jesus had certain
he
filled with the love
was
and
undoubtedly
psychic powers
of humanity. But he brought to life not people who were
dead but who were believed to be dead. The laws of nature
are changeless, unchangeable, and there are no miracles in
enema and
or interruption of Nature's
of infringement
But we limited beings fancy all kinds of things
and impute our limitations to God. We may copy God,
for Him.
but not He us. We may not divide Time
Time for Him is eternity. For us there is past, present
the
sense
laws.
and
And what
future.
years but
Time
less
than
is
human
a mere
of a hundred
the eternity of
speek
Harijan
April 17, 1937.
life
in
<$><$><$>
for many years I have
say in one sentence that
as one amongst the mighty
Nazareth
of
regarded Jesus
teachers that the word has had, and I say this in all
for this
expression for the
humility. I claim humility
Of course,
that this is exactly what I feel.
reason
simple
of
Nazareth
for
a
Jesus
Christians claim
higher place
I
as
a
Hindu
have
been
and
non-Christian
a
than as
word 'feel' instead
able to feel. I purposely use the
of give, because I consider that neither I, nor anybody
else can possibly arrogate to himself the claim of giving
man. The great teachers of mankid have
place to a great
to them, but the place has
the
had
places not given
of right, a
matter of
to them as a matter
I
belonged
seivice
lowest
that
it
to
is
given to the
feel
certain
JEWELLERY
337
is
life.
Page 146.
Jewellery
WILL
that
we should become
the
less
<$>
<S>
for
5, 1928.
<$><$><$>
IN
of semi-starvation
and insufficient
nutrition of practically eight per cent, of the people, the
wearing of jewellery is an offence to the eye.
-Harijan: Dec. 22, 1933.
this
country
<S>
<$>
<j>
The
sacred to
jewellery,
real
us
if
lor
their
unsullied
virtue,
Harijan
never
:
June
for
their
12, 1934.
338
Journalism
IN
the
very
first
month
of Indian Opinion,
realized
service.
The
generally, go
My
his choice.
Page 349.
Trial by Juries
AM unconvinced
those by judges.
be obsessed by
caste
evil
influence of the
present
system
339
JUSTICE
of the
illiteracy
and the growing
of Government
into
fallen
has
institution
noble
masses this ancient and
it has not, it has lost its former purity
where
and
desuetude,
if the
and hold. It must, however, be revived at any cost,
193U
be ruined.
Young India Aug. 27,
villages arc not to
:
Justice
over a true peace depends not upon
upon pure justice. When Government
gun-powder
use of arms,
it by the
perpetrate injustice and fortify
such acts are a sign of anger and they add injustice
If people also become angry
by reason
to injustice.
of
on
the
Government, they resort to
of such acts
part
ALL
the world
but
increases.
ing redress.
This
is
the
way of
^S
as
JUSTICE
rare commodity.
HAVE
^S
Saiyagraha*
Young India
May 9,
1919,
^S
in these columns
to
show
in
the
unobtainable
so-called
that justice
practically
courts of justice in India.
Young Ind a Sept. 19, 1929
I
said
enough
is
<$>
TODAY
it
is
<$>
the luxury
<s>
of the
of the gambler.
rich
Harijin
and
the joy
Aug. 21, 1937.
<$><<$>
MY
My
justice
Page 225.
340
K
Law
Karma
of
Q.
too
firmly
believe
the law
in
human
in
endeavour.
the attainment
Law
of Karma
attempt
to
then your
interfere with
through Karma
If it is a
detachment.
by
by annihilating
violation of the Law of Karma to cut sho r t the
agony
of an ailing animal by putting an
end to its life, it
bonum of
life
no less
is
them back
so
to
to
of salvation
effects
its
minister
to
And
yet
life.
the
if
a
or
sick
or
try
man were
to
to
nurse
refuse
give
of Karma,
and
that I
free-will, I will simply say here
be the highest duty of man to render what
instruc(litile service he can). (The calf was poisoned at the
tion of Gandhiji when it was in agony and could not be
saved from suffering.)
Young India: Oct. 18, 1928
destination
deem
it
to
<$>
Now
action
to
I
come
believe
to
in
<3>
<3>
versu*
bul
hold that
LAW OF KARMA
on
in
a pure
perfect
spirit
Thus
trust.
of
341
man
in
may engage
as
farming,
who
like myself hold this view of renunciation to discover for themselves how far the
principle of ahimsa is
be
compatible with life in the body and how it can
to acts of every day life.
The very virtue of a
applied
dharma is that it is universal, that its practice is not the
monopoly of the few, but must be the privilege of all.
And it is my firm belief that the scope of Truth and
Ahimsa is world-wide. That is why I find an ineffable
AM
researches
in Truth
and
share it with me by doYoung India Oct. 25, 1928.
:
believer
in
previous
and
births
rebirths.
<$>
SO many
<3>
<S>
have
things
happened in my life for
which I had intense longing, but which I could never
have achieved myself. And I have always said to my
co-workers that it was in answer to my prayer.
I did
not say to them it was in answer to my intellectual effort
to lose myself in the Divinity in me
The easiest and
" God has seen
the correct thing for me was
to say
me through my difficulty/'
"But that you deserved by your Karma. God is
and not Mercy. You are a good man and
Justice
11
good things happen to you, contended Dr. Fabri.
!
342
No
am
that.
like
If
went
at
present. The past would
good, good is, happening
be soon exhausted and I have to build up the future
I
tell
with
you Karma alone is powerless.
prayer.
I say to
this
match,"
myself, and yet I cannot
!gnite
there is no co-operation from without. Before I strike
if
one
the match my hand is paralysed or 1 have only
match and the wind blows it out. Is it an accident
the
or God or Higher power ? Well 1 prefer to use
of
or
ancestors
of
no
children.
I
am
my
language
ifc
better
than a
child.
We may
try
to
brass
talk learnedly
tacks
and
when we
Kisan Sabhas
MY
among
opinion is clear-out, having worked
and labourers all my life. There is nothing
constitutionally wrong in the Congress allowing the Kisan
Sabbas to work independently nor in allowing
the
office-bearers of the Kisan
Sabhas to be office-bearers
of the Congress, for they will come in the usual way.
But my study of separate kisan organizations has led
me definitely to the Conclusion that they are not working for the interests of the kisans but are organized only
with a view to capturing the Congress
organization.
the kisans
They can do
even
this
by
leading
the
kisans
along
KHADDAR
343
right channels, but I am afraid they are misleadIf the kisans and their leaders will capture
ing them.
the Congress by doing nothing but authorised Congress
work, there is no harm. But if they do so by making
would
so on, it
false registers, storming meetings and
be something like Fascism.
the
rival
the
will
mill-stones.
Harijan
Khaddar
SO
long is complete renunboycott means complete renunciaWe must be prepared to be satisfied with such cloth
tion.
as India can produce, even as we are thankfully content with
such children as God gives us. I have not known a mother
throwing away her baby even though it may appear ugly
So should it be with the patriotic women
to an outsider.
of India about Indian manufactures.
Young India July 6, 1921.
long as the taste
ciation impossible.
persists, so
And
<><$><$>
Q.
Swadeshi
344
Khaddar,
of
human
in
my
beings.
opinion,
Q. Good Khaddar
is
costly
is
ugly.
A. I deny that any Khaddar is ugly. Want of the deadsameness of a machine-made article is not a sign of ugliness*
but, it is a sign of life, even as absence of sameness in the
As a
millions of leaves of a tree is no sign of its ugliness.
matter of fact, it is the variety about the leaves which gives
a tree its life-like beauty. I can picture a machine-made
tree whose every leaf would be absolutely the same size.
It
would look a ghastly thing, because we have not yet ceased
to love the living tree.
And, why should the cost of
Khaddar, good or bad, worry us if every penny we pay for
it
My
LANGUAGE
345
Khaddar
<$>
June
17, 1926.
<S>
Young India
<>
KHADDAR
ordinary.
The
economics
latter takes
<*>
March
17, 1927.
<$>
e
wholly different from th
no note of the human factor*
is
is
frankly
selfish,
Language
IN one
reason
is
346
God and
<s>
A LANGUAGE
that
<s>
<s>
borrows
unstintingly from
the
others
<3>
<$>
<3>
and writers
its speakers
what
from
no
merit
had
Englishmen
apart
English
In other words, a language is a human creation
it.
and takes the colour of its creators. Every language is
make
made
it.
capable of
infinite
Harijan
expansion.
Feb.
8,
1942.
<*><><
DO
^o
^^
^o
June
5, 1928-
LAW
347
MAN
Mahatma Gandhi
Page 213.
Law
JUSTICE
law gives
is
a punishment.
PEOPLE
seem
to
is
will
it
by an
intelligent
Young India
July
7,
1927.
<$><$><$>
ONCE
is
countered before
enacted,
it
Lawyers
IN England,
feave found
sake
of their
far as to
clients.
say that
it
has gone
a lawyer
348
to defend a client
disagree.
whom
the judges
help
to prove the guilty as innocent.
Gandhiji in Ceylon
o>
A TRUE
Page 85.
<s>
<s>
Law
Courts
TRULY
law
courts.
<$><$><$>
I
much
HAVE
cleaner
courts than
and healthier
there
is.
The
if
undignified.
If one
guilty
found
arid
guilty,
has
committed
suffer
the
Young India
<$>
<s>
Dec.
3,
1919.
<>
LAW COURTS
349
foetid.
to
sell their
But that
insulted
is
its
women.
Young India
<$>
<$
Oct.
6, 1920,
<3>
L eaders
COURAGE,
acrifice
are
the
self-
350
Young India
<$>
ALL
<s>
all
can be bearers.
Young India
<
<s>
<S>
<$>
are
IN well ordered organisations leaders
elected
convenience of work, not for extra ordinary merit.
A leader is only first among equals. Some one may
be put first, but he is and should be no stronger than
the weakest link in the chain.
for
Young India
^>
A LEADER
promptings
of his
useless
is
own
Dec
8,
1921.
^^
^^
when he
conscience.
against the
Dec. 12, 1937.
acts
Harijan
Liberty
WHERE
will
cidatels.
I
advised
it
stones
was
far
better to
the
for
sake
Death
gateway
in
the
fight
is
<$><$>
a deliverencc,
and
prison,
to liberty.
it
is
LOVE
351
Harijan
Life
TO
enjoy
life
March
1,
194%
<*><$><$>
TO
man
deprive
him
to
of
the
Harijan
Love
WHERE
love
is,
there
God
in
Saiyagraha
<>
WHAT
barrier
is
also.
is
<S>
South Africa
Page 360
<
<+><*><?>
THE
only
way
love punishes
is
by
suffering.
Young India
<*><?><$>
AFFECTION cannot be manufactured or regulated
by law. If one has no affection for a person or system
one should be free to give the fullest expression to his
disaffection, so long as he does not contemplate, promote
or incite violence.
Young India Mar. 15, 1922.
:
<$>
IT
3>
<$>
352
to
realise
truth, and in
that if I was
the cost of
my
to
Truth
realise
Law
the
life,
who
to
career
me
I
embodies
discovered
must obey,
even
at
of Love.
<$>
HATRED
vast
diffierence
love
is
ever
Such
dies.
is
for
burden
time.
all
in reality, for
increases hatred.
Toung India May 10,
it
1919.
<
IT may be long
recognized
in
<$>
before
international
<$>
the
law
love will be
machineries of
hide the hearts of one
affairs.
of
The
Toung India
<*><$>
THE
test
of
love
is
self- suffering.
<S>
WITHOUT
it
may
be
the
What is obtained by
What is obtained by hatred
retained
proves a
<$>
Love never
kills.
there
truth
affection,
tapasya and
Toung India
<$
as
for
23, 1919.
June
<$>
means
tapasya
:
June
12,
1922.
<
is
no
one's
without truth
love,
country to the injury
<$><$><$>
Love ever
India:
July
suffers,
9,
1925.
LOVE
353
TO
left.
Young
Mia
July
9,
1925.
<$><$><$>
HAVING
the
except
It
the
in
this
hug
theory
birth,
all
the
which
to
close
man
enmity between
in
by
is
draw them
to
of love
cup
oppose me.
aside
flung
humanity
in friendly
embrace.
Young India
to
AM
love
quite
often
is
April
2,
1931.
the
lash
of the
A LOVE
whom
love
is
is
like
loved
that
you love
is
self-suffering
that
her
<$><$><$>
on the goodness of those
based
a mercenary affair, whereas, true
and demands no consideration. It
is
model Hindu
wife,
Sita
for instance,
who
Rama
raging fire. It
She sacrificed herself out of her strength,
she was doing.
Love is the strongest force
not out of her weakness.
the world possesses and yet it is the humblest imaginable.
Young India Aug. 20, 1925.
:
354
TRUTH
<$><$>
<S>
years
forty
and
my
is
firm
that
of
and it is my experience
can conquer the world by truth
faith
\ve
love.
The
untruth*
root
Love conquers
hate.
<S>
THE
God
eternally
Young India
over Satan.
more
efficient
<
<$>
a force
Love
ii -is.
triumphs
is
the
is,
the
more
silent
and
Young India
Oct.
4, 1924.
M
Mahatmaship
MY
Mahatmaship
is
worthless.
It
which
is
due
steps
is
MAHATMASHIP
THE Mahatma
I shall
must leave
feet.
his
me Mahatma and
is
Toting India
<s>
Q. Are you
A.
March
Toung India
really a
has
Jan. 12, 1930.
<$><><$>
Mahatma ?
But I do
feel like being one.
the humblest of God's creatures.
If so, will you define the word Mahatma
17, 1927.
<s>
to touch ray
at the
i.e.,
criminal.
<$>
THANK
bill to
Though a
make it
fate.
gladly subscribe to a
non-co-operater
criminal for anybody to call
Where
to
355
do not
know
that
am among
Q.
you
ever
tell
repudiate, the
HAVE
more
it is
Toung India
A. The more
Man
one
used.
man makes
his plans
plans
My
<3>
Page
37J?.
<
ALL men
observed in
man
modify
Page 212.
356
MAN
is
He
a fallible being.
steps.
<*>
<s>
PROGRESS
<$>
not eat or drink for the sake of enjoyment, but solely for
Restraint
and renunciation will
sustaining the body.
therefore always be his watch-words even in respect of these
functions.
And
if
it
is
man's nature
to
know and
find
God,
develop
all bis
God-ward
faculties
Young
>
MAN
it is.
The
<*>
is
to
to
Mia June
:
develop
suppress
26, 1926^
3>
MAN
357
and knows no
evil.
MAN
is
not
all
<$><$><*>
body but he
<>
<3>
OF
is
something
Young India
higher.
Jume
3,
1926.
infinitely
<S>
the animal
knw
is
from
day
possessions
clay to come
to
Young India
Oct. 20
1927
<$><$><*>
Q. IS man
a special creation of
God
Young India
Fc b
13,
!930
<$><$><$>
MAN is, undoubtedly, an artist and create
Un
doubtedly he must have beauty and,
therefore, colour
H
artistic and creative nature at its
best taught him tn !?*
criminate, and to know that any conglomeration
of
was no mark of beauty, nor
sense of
every
enim,
His eye for it taught nln
"
usefulness
Thus, he learnt at an early stage of h, e ll
tion that he was to eat not for its own
sake as som,
r
still do, but he should
eat to enable him
A,
later stage he learnt further that
there was
"%
in iueir.
norjoym
living for
its
own
Z heL^
neither'
m ust j? 2
his
:
Maker
April 4, 'l936.
358
MAN'S
he
to
is
lift
foes within,
or what
Harijm
TH
<S>
E main purpose
of
life
the soul
rightly tact rightly
all our, hought to the
body.
:
<3>
April 4, 1936.
<$>
<J>
is
to
live
rightly,
think
<*>
<S>
Haryan
MAN'S
<$><$><*>
destined purpose
over-come the
evil in
him and
is
to
conquer old
good to
to restore
to
habits,
its
to
rightful
achieve
this
no royal road
life.
Cowardice
is
perhaps the greatest vice from which we suffer and is also
possibly the greatest violence, certainly far greater than
bloodshed and the like that generally go under the name
of violence. For it comes from want of faith in God and
ignorance of His attribute.
Harijan
is
Dec.
12, 1937.
Manliness
MANLINESS
ness.
It
consists
in
MANLINESS
consequences,
other.
It
359
whether
it is
in
MANLINESS
consists in
serve to ourselves.
failure.
Harijan
Manners
AFTER
times.
We
enough for
manhood.
June
25, 1936.
with the
all, manners and methods change
must grow with our years. What was good
our babyhood cannot be good enough for
Young India
Marriage
IN India, it must be held to be a crime to spend
money on dinner and marriage parties, tamashas and other
luxuries as long as
millions
of people
are
starving.
We
feast in a family if a
die of starvation.
If India
is
<3>
THOSE who
<:>
service, or
real
of
the
those who
religious
glimpse
no matter if married or unlife, must lead a celibate life,
married.
Marriage but, brings a woman closer together
with the man, and they become friends in a special sense,
never to be parted either in this life or in the lives that are
But I do not think that, in our conception of
to come.
marriage, our lusts should necessarily enter.
Young India: Dec. 2, 1921.
want
to
perform national
want to have a
I
is not born to marry.
every Indian girl,
themselves
can show many girls who are to-day dedicating
Every
girl,
360
one man. It
reproduce an
Hindu
produce or
girls
is
edition
Page 146.
ARE
Q.
*
'
propagates
growth.'
*
and
itself.
It
it
to
its
one
all ?'
Yes,'
plexed,
said
'Then you
plane.'
Certainly net,'
MARRIAGE
36V
growth would be the result for lust has come to play the
most important part in marriage.'
'Mr. Andrews' said Ramachandran,
docs not like
your emphasis on celibacy.'
;
'
'
'
to
That
fight
'
Ramachandran,
the deep abuses in which the
rejoined
had
had
age
was becasue
clergy of the
it
sunk.'
c
But
bacy,' said
green up
Bapu,
'It is
Young India
Nov.
13,
1924*
<$><$><*>
Married
would be intolerable,
it
does become,
bonds of restraint.
Marriage confirms the right of union between two partners
life
as
all
<^
whom
<S>
<3>
know
correspondent,
well, raises an issue
take it, for purely academic interest because I know the
views he has set out are not his.
Is not our present
day
If it was natural it should
morality unnatural ?> he asks.
have been the same everywhere in all ages, but every race
I
to
have
its
own
peculiar
marriage
362
and
the
MARRIAGE
363
spread
superior
should
infringement
like
to
know
single
marriage
instance of a
man
strictly
The
364
and
discipline
self-restraint.
either be
If
Woman
bond
a
it
The
will
is
loose,
restraint.
If
to
destruction.
am
agree
marriage
is
Toting India
June
3,
1926.
<$><$><$>
MY
Rama.
slave
take
when
ideal
of a
wife
is
Sita,
and of a
of the other
her
she
husband'
each
wasOr,
own
MARRIAGE
her resistance
is
365
<$><$>
FOR
rn^,
<3>
is
as
much
a state
of dis-
right
accrues
breach here
divorce.
serve the
the
to
is
moral
The
end
each
for
as
<$><$><
MARRIAGE,
for
the
satisfaction
of sexual
appetite
to be performed prayerfully. It
usual courtship, designed to provide
not preceded
sexual excite-
is
therefore,
by
the
ment and
life-time,
appetite.
pleasure.
if
It is <a superstition.
Young India
366
MARRIAGE
different
outside
one's
Even here,
footing.
on
stands
religion
long each
so
is
free
a
to
advocacy.
even
now on
and
Hindus
between
Inter-dining
scale.
large
It is
that again has not resulted in promoting peace.
my settled conviction that intermarriage and inter-dining
have no bearing on communal unity. The causes of discord
and it is these that have to be
are economic and political
But
removed.
There
is
-inter-marriage
and inter-dining
in
DO
not
envisage
the
wife,
as
June
rule,
4, 1931.
following
MASSES
367
BETWEEN
no
husband and wife there should be
a
have
I
another.
one
very high opinion
secrets from
and
wife
of the marriage tie. I hold that husband
in
or
two
two
one
are
in
other.
each
in
They
merge
one.
Harijan
MARRIAGE
is
natural
in
thing
sense
in
March
1940.
9,
and
life,
to
is
wholly wrong.
any
derogatory
sacrament
look upon marriage as a
to
in
the
self-restraint
married
of
life
a
lead
to
therefore
and
four
of
the
one
is
Ashramas*
Hinduism
in
state.
Marriage
In fact the other three are based on it. But in modern
times marriage has unfortunately come to be regarded
union. The other three Ashramas
purely as a physical
March 22, 1942
are all but non-existent.
Harijan
consider
The
it
ideal
is
Masses
THE
educated
class,
if
we
carry
all
with
of Swaraj, must
not rejer* *
dare
lovers
We
they
regard
who have
them (masses)
to
make
shall
progress
us.
WE
We
freely
single
Mahatma Gandhi
as
Page 212*
It
Swaraj.
men or that
attain
it is
is
368
MY
faith
in
the
people
<3>
THE
boundless.
Theirs is an
Let not the leaders distrust
Young India Sept. 8, 192C
is
<$<$>
masses
<3>
THE
<*>
They
political
*we
and
feel
MASSES
and roll
the masses
will,
till
as
369
we
then shall
surely
as
truly represent
I
am
writing
We cannot
Vwaraj for a
up
to
Heaven
for
their,
Young India
<3>
CLAIM
3>
know my
that
is,
India's
<$>
to
the
millions.
instruments
of the
Almighty's
370
<$>
THEY
'means
say
after
are
all
<S>
after
all
I
would
As the means so
means'.
everything'.
That
Violent means will give violent Swaraj.
would be a menace to the world and to India herself.
There is no wall of separation between means and end.
Indeed the Creator has given us control (and that too very
limited; over means none over the end. Realisation of the
goal is in exact proportion to that of the means. This is a
proposition that admits of no exception.
Feb. 28, 1937.
Harijan
the
end.
3>
<$>
FOR
over 50 years
be concerned
cerned about
about
<3>
result.
is
the
of
lead
faith is enough to
the
means,
purity
All fear and trembling melt away before that faith.
Harijan
Measures Before
to
the
me
on.
Men
MEASURES
be
held
in-
If
<$>
July
18, 1921.
<>
before
survive even the greatest of them.
Young India
THE
cause
is
everything.
Those
June
even
5, 1924.
who
are
to
us
371
the
for the sake of
Toung India rjune 12, 1924.
must be shunted
cause.
Meetings
IF we confine our
for
activities
advancing Swardj
is
likely to suffer
holding meetings,
barm. Meetings and speeches have their own place and
But they cannot make a nation.
time.
only
the
to
nation
Toung India
Nov.
3,
1921.
that
wise
if
Toung India
majority.
<3>
see
to
will
minorities
to
it
an
absurdity
judgment
Dec.
to
8, 1921.
<3>
<?>
THE
A LIVING
faith
2,
1922-
is
the
March
16,
1922.
bane
majority.
of governments
by
Tovng India Sept. 4, 1924.
:
<S>
POWER
March
work
<>
<s>
Toung India
CORRUPTION
solid
that
is
^>
sought in
<:>
the
name
of service and
moment.
372
THERE
is
|x>ndency
at
the
in
air
note of desof
Congress
number of members.
to
the
quantity,
midst
stition,
the
more
so for
Indian conditions. In the
discord, antagonistic interests superdistrust and the like there is not
only no
of suspicion,
fear,
way
in
to pull.
I
am
is
Toung India
itself.
<S>
<S>
<S>
MOBS
would
conduce
373
be
the
for
majority,
dignified
for
the good of the Congress,
the majority to yield to the minority. Numerical strength
savours of violence when it acts in total disregard of
The rule of
any strongly felt opinion or a minority.
it
conduct,
and would
to
majority
is
insistence
or by crook.
Toung
Mia
Nov,
9, 1929,
Mobs
PERSONALLY
I
mind mob
The
more
fury.
latter
is
of national dis-
sign
to
govern
than
it
is
to cure
unknown people
in a
mob
of
their madness.
made
mistakes.
Young India
<S>
THE
greatest
obstacle
<S>
is
<$>
that
stage.
we
But
have
my
not yet
consolation
374
Modern
Civilization
AM
all that
to
matter
how
ancient
must confess
stitutions, and
I
rush for
traditions
to
it
it
may
you that
hurts
me
be, but
am
an adorer of ancient
to think
in-
all
their
ancient
We
a very great and effective Sanskrit word for that particular faculty which enables a man always to distinguish
between what is desirable, and what is undesirable, what
is right and what is wrong, that word is known as viveka.
is
Gandhiji in Ceylon
Page 105
MOKSHA
375
Moksha
WHAT I
and pining
to see
God
and have
by way of speaking and
A friend
down
sitting
in
the
in
could.
"
am
"
find
my own
Gandiji,
service of these village-folk.
lisation
of God,
and
all
his
self-realisation
through
social,
is
said
the
the rea-
political,
vision
Him
villager.
376
is
needs,
at a certain point a
meet
it
self,
must
degenerates
A man must
physical and intellectual voluptuousness.
and
so
that they
cultural
his
circumstances
physical
arrange
do not hinder him in his service of humanity, on which all
his energies should be concentrated.
Aug. 29, 1936.
Harijan
into
WANT
Truth. For
non-violence
to
me
<$><$><$>
do not consider myself worthy
to
be mentioned in the
am
a humble
My
MOKSHA
377
kill
the soul.
Young India
April
3,
1924.
life is
Moksha. As a Hindu I
freedom from birth by breaking the
Now
bonds of the flesh, by becoming one with God.
marriage is a hindrance in the attainment of this supreme
object, inasmuch as it only tightens the bonds of flesh.
Celibacy is a great help inasmuch as it enables one to lead
a life full of surrender to God.
Nov. 20, 1924.
Young India
believe
that Moksha
is
Moksha
is liberation from
impure thought. Complete
of impure thought is impossible without ceaseless
penance. There is only one way to achieve this. The
moment an impure thought arises, confront it with a pure
one. This is possible only with God's grace,, and. God's
extinction
378
thee.'
(From a
letter written to
Money
I
as
HAVE
that
money cannot go
If
as fellow-feeling, kind words and kind looks can.
riches
who
is
riches
to
the
from
man,
eager
gets
get
far
a
another but without sympathy, he will give him up in the
long run. On the other hand, one who has been conquerred by love is ready to encounter no end of difficulties
with him wha ^as given him his love.
Satyagraha in South Africa
Page 340.
<$><$><$>
I
men
HAVE
never
ever to
mistake a bad cause for good and bad men for good and
then complain that the cause fails for want of funds.
Young India
MORALITY
379
Money-Gifts
MONEY-GIFTS
Young India
Monotony
MONOTONY
The
a monotony that sustains and a monotony that kills.
monotony of necessary occupation is exhilarating and life-
is
Young India
Morality
AS soon
we
Jai
">,
1921.
There
lose
is
<>
THE
terms.
morals,
moral
<$><$>
and
ethics
religion
are
convertible
'
380
fundamental
THAT
<$><$><$>
which depends
MORALITY
of a
man
Morality
is
Moral Authority
MORAL
hold on to
without cF
authority
It
Young India
Motivr
PU
*^otives
can never
'
'
on
<$>
T) come now
<S>
violent
justify impure or
Toting India : Dec. 18, 1924.
<S>
to the question
of motive, whilst it is
the crucial test of Ahimsa, it is
no*
,ole test. To kill any
living being or thing save for his
o .1$ own interest is himsa, however noble the motive may
oti. ^wise be.
And a ma ^ who harbours ill-will towards
another is no less guilty of himib because for fear of society
or want of
opportunity, he is unable to translate his ill-will
into action.
A reference to both intent and deed is thus
true
mental attitude
is
acts.
MUNICIPALITIES
381
person's
12, 1920.
Municipalities
NATIONAL
Government
is
cities.
Toung India
<s>
<$>
Nov.
3,
1921.
<s>
moment.
Toung India
<s>
<$>
<s>
of Municipal life.
consider myself a lover
I
think that it is a rare privilege for a person to find himself
in the position of Municipal Councillor, but let me note
down for you as a man of some experience in public life
that one indispensable condition of that privilege is that
Municipal Councillors dare not approach their office from
interested or selfish motives.
They must approach their
sacred task in a spirit of service.
I
Toung India
<3>
<3>
March
28, 1929.
<S>
THE one thing which we can and must learn from the
West is the science of Municipal sanitation. By instinct
and habit we are used to village life, where the need for
corporate sanitation is not much felt. But as the Western
civilisation is materialistic and therefore tends towards the
development of the cities to the neglect of villages the
people of the West have evolved a science of corporate
sanitation and hygiene from which we have much to learn.
Our narrow and tortuous lanes, our congested ill-ventilatpd
houses, our criminal neglect of sources of drinking water
382
require
greatest service
It is
sanitation.
of
remedying.
money
Every
are required
for
effecting
reform.
sanitary
We
to
suit
And as my patriotism is
quirements.
of no enmity or ill-will, I do not hesitate, in spite of my
horror of Western materialism to take from the West what
as I know Englishmen to be
tBeir assistance in such matters.
seek
resourceful,
gratefully
For instance, 1 owe to Poore my knowledge of the cheapest
and the most effective method of disposal of human excreta.
is
beneficial for
me.
And
He
has shown
English say,
is
'
matter misplaced.
Toung India
N
Nation
BEFORE we
become a nation
possessing
an
effective
the
councils
any
NATIONS
WHAT
is
of the whole
heart and hope.
Young India
without being a
nationalist.
April
to
7,
1927.
b- inter-
Internationalism
NATIONAL FLAG
383
is
Each wants
evil.
to
profit
find
my
my
of India, I should
serve them.
If
be untrue to
my
Maker
if
to serve
And
failed
to
National Dress
WEAR
Mahaima Gandhi
Page 117.
National Flag
A FLAG
died
for
it.
would be a
is
It
a necessity for
is
all
nations.
no doubt a kind of
sin to destroy.
For a
flag
Millions have
idolatry
represents
which it
an ideaL
384
The
Young India
<*><$><$>
IT was
that
at
Toung India
Swaraj Flag.
<*><*><$>
I
AM
It
is
dear to
me
as
life.
But
,to
Harijan
National Service.
WE
In a poor
to
such
not
workers
India,
possible
get
.country
without pay. I see not only no shame, but I see credit in
accepting p^y for national work honestly and well done.
We shall have to engage many paid whole -time worker
when Swaraj is established. Shall we then feel less pride in
belonging to the Swaiaj service than Englishmen do in
belonging to the India Civil Service ?
Toung India July 10, 1924.
like
it
is
<$>
<s>
<$>
NATURE
them
and a
The
as selfless.
difference
385
lies
his service to
Young India
starve.
May
19, 1929.
Nature
Therefore,
Young India
construction
May
8,
924,
<$><$><$>
NATURE
abhors weakness
Young India
Nobility
LIGHT
and
brings
Toung India
nobility
done
Non-co-operation
is nowhere
primary object of Non-co-operation
The
Government.
the
of
primary
stated to be paralysis
Its direct result must be paralysis
object is self-purification.
of a Government which lives on our vices and weaknesses.
THE
Young India
,
3>
<$>
<$>
THE
'
movement,' says Sir William, is purely destrucfar as I have been able to ascertain, conso
tive, and,
It is undoubtedly
tains no element of constructive ability.
destructive in the knse that a surgeon who applies the
knife to a diseased part may be said to make a destructive
<
movement.
386
prosperity ?
it
hails
They
from Lancashire or
is
domination whether
<$>
<s>
<$>
NON-CO-OPERATORS
<$><$>
friend objects to my statement that Non-co-operation is not anti-Government, because he considers that
refusal to serve it and pay its taxes is actually anti-Government. I respectfully dissent from the view. If a brother
has fundamental differences with his brother, and association
with the latter involves his partaking of what in his opinion
an injustice, I hold that it is his brotherly duty to refrain
is
from serving his brother and sharing his earnings with him.
This happens in everyday life. Prahlad did not act against
his father when he declined to associate himself with the
MY
<$>
CONSIDER
<$><$>>
violence, organisation
NON-CO-OPERATION
NON-CO-OPERATION
in itself
is
387
^s
THERE
^s
^s
is no
instrument so clean, so harmless and
yet so effective as Non-co-operation. Judiciously hauled it
need not produce any evil consequences. And its intensity
will depend on the capacity of the people for sacrifice.
Young Mia June 30, 1920.
:
<S>
HAVE
<$>
<3>
Sir
and
The manifesto
says that
Non-co-operation
deprecated by
religious tenets and traditions of our
motherland, nay, of all the religions that have saved and
I venture to submit that the
elevated, the human race.
Bhagwad Gita is a gospel of Non-co-operation between the
forces of darkness and those of light.
If it is to be literally
history.
the
is
in
To
whom
there
is
no
compromise.
say of the
Bible
that
it
388
uselessly
to
and
perish,
fled to
her husband.
Bibi
brother.
Young India
<$>
<3>
Aug.
4, 1920.
<$>
THE
ENLIGHTENED
anguished love.
NON-VIOLENT
must
Non-co-operation will and
that has grown weary of
camouflage, humbug, and honeyed words.
remain the creed of
theu nation
India
Nov.
17, 1920.
YOU
Dec.
1,
1920.
NON-CO-OPERATION
389
HITHERTO
do everything
for us,
We
have therefore
have ceased to
been
filled
We
Government. The present movement is an attempt to change this winter of our despair into
the summer of hope and confidence.
When we begin to
believe in ourselves or the
<$><$><>
NON-CO-OPERATION
is
It is a test of
bluster, or bluff.
solid and silent self-sacrifice.
It
expected.
us humble.
And
this
And
the
must be
done
390
must not
I have but presented
man.
one
depend upon
India with a new and matchless weapon, or rather an exShe
tended application of an ancient and tried weapon.
for
cannot
use
it
I
use.
own
for
her
it
must reject or accept
and
free.
feel
for
used
have
can
I
her,
myself
it,
use,
Others have done, and feel likewise. If the nation uses
the weapon, she becomes free.
Toung India April 6, 1921.
be made
to
IT
It
is
It
had become
the Government.
like the necessary
is
has to resort before he
weeding process that a cultivater
to
as
is
necessary
agriculture as sowing.
sows.
Weeding
are growing, the weeding fork,
the
whilst
even
crops
Indeed,
almost of
as every husbandman knows, is an instrument
to
invitation
an
is
nation's Non-co-operation
daily use. The
is
it on its own terms as
with
to
co-operate
the Government
and
duty.
government's
every good
every nation's right
that it is no longer
Non-co-operation is the nation's notice
Toung India June 1, 1921.
to be in tutelage.
to say 'no'
disloyal, almost sacrilegious
to
refusal
co-operate
This deliberate
to
satisfied
IN my humble
opinion, rejection
is
as
much an
ideal as
It is as necessary to reject
the acceptance of a thing.
untruth as it is to accept truth. All religions te^ch that two
NON-CO-OPERATION
391
upon
in a series
Young India
<S>
<$>
June
8,
1921.
<$>
NON-CO-OPERATION
It
bayonet.
has found
is beyond
the reach of the
an abiding place in the Indian
will go when the hour has struck,
Workers like me
but Non-co-operation will remain.
heart.
Young India
<S>
3>
June
8,
1921.
<$>
THE
secret
<$><$><$>
of Non-violence and Non-co-operation
lies
cherished goal.
The
earlier
INTOLERANCE
is itself
392
gant assumption of superiority on the part of a Non-cooperator who has undergone a little bit of sacrifice or put on
Khadi is the greatest danger to the movement.
A Non-cois nothing if he is not humble.
When
self-satisfacoperator
tion creeps over a man, he has ceased to grow and therefore
has become unfit for freedom. He who offers a little sacrifice
from a lowly and religious spirit quickly realises the miserable
Once on the path of sacrifice, we find out
littleness of it.
the measure of our selfishness, and must continually wish to
give more and not be satisfied till there is a complete selfsurrender.
Young India
<s>
<$>
<s>
THE
My
NON-CO-OPERATION
39$
Our
its attendant
greed and exploitation
Non-co-operation is a retirement within
Non-co-operation is a refusal to co-operate
In order
selves.
Indian nationalism
to
nor destructive.
humanitarian.
is
we must
try
not exclusive,
is
save
to
our-
nor aggressive,
HITHERTO
^>
helplessly
find
Young India
$>
<$><$><$>
I HAVE said
repeatedly that this movement is not intended to drive out the English; it is intended to end or mend
the system they have forced
upon us.
Young India
<*>
<s>
Nov.
17, 1921,
<$>
NON-CO-OPERATION
is not a
passive state, it is an
intensely active state, more active than physical resistance 01
violence.
Passive resistance is a misnomer.
Non-co-operation in the sense used by me must be non-violent and therefore neither punitive nor vindictive nor based on malice, ill-
will or hatred.
It follows therefore that it
nie to serve General Dyer and
co-operate
innocent men. But it will be an exercise
love for me to nurse him back to life, if he
physical malady.
would co-operate a
would be
sin
foi
'394
this
Government
wean
to
it
moment
from
that career.
And I would be guilty of wrong-doing if I
" a service under it or
retained a title from it or
supported its
law courts or schools." Better for me a begger's bowl than
the richest possession from hands stained with the blood
of the innocents of Jallianwala. Better by far a warrant of
NO
movement can be
carried on without
be worth living, if it is not
Does not the history of the world
risks.
show that there would have been no romance in life, if there
had been no risks ? It is the clearest proof of a degenerate
atmosphere that one finds respectable people, leaders of
society, raising their hands in horror and indignation at the
slightest approach of danger or upon an outbreak of any
violent commotion.
We do want to drive out the beast in
man, but we do not want on that account to emasculate
him. And in the process of finding his own status, the beast
big or swift
will
not
now and again, to put up his ugly appearhave often stated in these pages, what strikes me
down is not the sight of blood under every conceivable circumstance. It is blood split by the Non-co-operator or his
supporters in breach of his declared pledge, which paralyses
me as I know it ought to paralyse every honest Non-coYoung India Dec. 15, 1921.
operator.
in
him
ance.
is
bourjd,
As
<$>
<$>
<S>
OUR
NON-CO-OPERATION
his
395
NON-CO-OPERATION
a method of cultivating
Toung India Dec. 29, 1921.
^N <^ ^N
is a struggle in
which we are pledged to
make all sacrifice and exact none. We must voluntarily
though temporarily, embrace poverty, if we will banish
pauperism and pariahdom from the land. The sacrifice
of the ease by a few of us is nothing compared to the
is
public opinion,
OURS
&
ONE
1922.
<S>
^N
restoration
^^
Toung India
^^
is
Jan.
any day
19, 1922.
<^
NON-CO-OPERATION
but different branches of
the
my
is
Satyagraha
Ahimsa or
BEHIND my
always the
non-co-operation there is
co-operate on the sightest pretext even
with the worst pf opponents. To me, a very imperfect
keenest
desire
to
396
ever
mortal,
in
need of God's
yond redemption.
I
HAVE
grace,
no one
Young India
Jan.
is
4,
be1925.
<$><$><$>
am
said that I
a civil-resister
bad odour in
English words
be able to
a non-co-operator.
I call
myself
a
language like so many other
but I non-co-operate in order that I may
I cannot satisfy
myself with
co-operate.
false co-operation, anything inferior to 24 carats
gold.
My non-co-operation does not prevent me from being
Dwyer and General
friendly even to Sir Michael
Dyer. It harms no one, it is non-co-operation with evil,
with an evil system and not with the evil doer.
My
religion teaches me to love even an evil doer, and my
non-co-operation is but part of that religion
to
posses
the English
Young India.
<$>
<$>
<$>
NON-CO-OPERATION
but
it
is
<3>
REASONED
the state
is
the
first
<S>
<S>
the
to
laws
of
ICSSOH in Non-co-operation.
We must tolerate
is
that of tolerance.
when
even
laws
of
the
State,
they are inconmany
venient.
A son may not approve of some orders of the
It is only
when they
father and yet he obeys them.
are unworthy of tolerance and immoral that he
disobeys them. The father will at once understand such
respectful disobedience. In the same way it is only when
The second
laws of the
of Civil Disobedience.
many
The
third
lesson
is
State
that
by
obeying
that of suffering.
He who
has
NON-CO-OPERATION
397
not
who
Toung India
<S>
Jan.
8,
1925.
<$>
<$>
THE
movement of Non-violent Non-co-operation has nothing in common with the historical struggles for freedom in
the West. It is not based on brute force or hatred. It does not
aim at destroying the tyrant. It is a movement of selfseeks to convert the
It
therefore
tyrant.
purification.
It may fail because India may not be ready for mass
But it would be wrong to judge the
non-violence.
movement by false standards. My own opinion is that
the movement has in no wise failed. Non-violence has
found
an
abiding place
in
India's
<s>
<$>
THERE
<s>
dom
<$>
<s>
<s>
to
ing
the
A.
My answer that I am quite capable even of forcmyself upon the attention of my
opponent when I
398
have strength. I did so in South Africa. I sought interviews after interviews with General Smuts when I knew that
I was ready for battle. I pleaded with him, to avoid the unif
told hardships that the Indian settlers must
suffer,
It
is
the great historic march had to be undertaken.
true that be in his haughtiness turned a deaf ear, but
gained added strength by my humility.
India when we are strong
enough
Remember that
to put up a real fight for freedom.
It pre-supposes humility.
ours is a non-violent struggle.
It is a truthful struggle and consciousness of truth should
We are not out to destroy men. We
give us firmness.
own nc enemy. We have no ill-will against a single
We mean to convert by our suffering.
soul on earth.
do not despair of converting the hardest-hearted or
I
the most selfish Englishman. Every opportunity of meetI
lost
ing
nothing.
So would
him
is
which
in
therefore
me
Let
means
do
welcome
we
Non-violent
distinguish.
renunciation
of
me.
to
the
We
7
non-co-operate.
Non-co-operation
with
system
the
therefore renounce
benefits
of a
for
definite
Toung India
May.
27, 1926-
NON-CO-OPERATION
It
is
my humble
opinion that
399
within the
last
two
upon Non-violent
is
It
also
Non-co-operation.
who
left
his
student
school
my
sr college or every
Government servant who left what
and
passes as public services has
gained immeasurably
history
certain
lost
belief,
that every
so.
That public
services
our boys
is
failure
of
my
<s>
IF
operation
also
<?>
<s>
that
non-coa duty, I hold
under certain conditions is equally a duty,
Tow<g India Oct. 27, 1927,
co-operation
is
THE many
<$><$><*>
^S
NON-CO-OPERATION is not allopathic treatment,
it is homeopathic. The
patient does not taste the drops given
to him. He is sometimes even incredulous, but if the homeo^S
<^^
400
to
homeopathy are
Toung India
<$><$>
Feb. 9, 1928.
<$>
THE
whom
gasp.
You
you
Its
write.
ill
feel that
business, in factories
the
and
these
family
in
circles,
Government
in
associations,
in
offices.
is
NON-CO-OPERATION
401
the right.
An unworthy son or an unworthy daughter, a
father on the wrong path, a miserly businessman or millowner, a dishonest worker, all these resort to non-co-operation
to defend their indefensible conduct.
experience is that
those who are in the right are perplexed and paralysed by
My
your weapon.
in a
I
Non-co-operation
have seen
in India,
it
and
used in connection
it
it
in
Twice
brings tears to
about to resort to
people use
hits
it.
Having
your name
do
so,
though
it
communal
let
advice.
loose
if
The
ill-will
and
non-co-operation
is
bitterness to
Thc demands
of the
Mussalmans
will
mount up
as
402
we
am
try
for
God will
certain
in right earnest
it
God
help
us
to
and without
your hands ;
He
The writer is one of the most earnest among us.
has presented one side of the picture, but like all one-sided
picture, this also is misleading.
Every powerful thing is
most potent and
arsenic are
liable to
useful
Opium and
And they lend
misuse.
drugs.
ever before.
And yet our Non-cohold
I
has
been
non-violent.
operation
indifferently
that Non-co-operation i& of universal use.
Well applied, its
use in politics can wholly displace the use of barbarous
weapons of mutual destruction. The thing to do, therefore,
is not to restrict its use but to extend it care being taken that
it is used in accordance with the known laws
regulating its
Risk of misuse has undoubtedly to be run.
But with
use.
the increase in the knowledge of its right use, the risk can be
minimised.
respect
than
NON-CO-OPFRATION
wisdom when they
will learn
These
The
403
any form.
On
the coa~
parliamentary progfimm^
it is not backed by readiness for Non-co-operation and Civil disobedience, has bee;
with obstruction.
fully
demons
So
that
Its futility,
when
r.tecL
do nothing
I will
every nerve to
avoid
to
Even
inevitable.
which
will
Here
I must
say that, whilst it is true that active coon
the
operation
part of Congressmen is not yet much in
evidence, of passive co-operation on their part there is. jao
lack.
Violent, sporadic eruptions on the part of the people
would have paralysed my effoit to gather together forces of
non-violence in an effective manner.
As it is, the restraint
which they have exercised fills me with hope for tbt
future.
whom ?
against
else's
The way
to
India
unity
is
as
lies
not a
404
Aug.
18. 1940.
Non-violence
AHIMSA
appear.
Not
is
to hurt
ahimsa.
Even
This
to be only when we give up all attachment to it.
freedom from all attachment is the realisation of God as
Truth. Such realisation cannot be attained in a hurry. The
body does not belong to us. While it lasts, we must use it
as a trust handed over our charge.
Treating in this way
the things of the flesh, we may one day expect to become
free from the burden of the body.
Realising the limitations
NON-VIOLENCE
of the flesh, we must day by day
with what strength we have in us.
405
strive
it is
grasped this point, final victory is beyond question. Whatever difficulties we encounter, whatever apparent reverses
we sustain, we may not give up the quest for Truth which
alone is being God Himself.
From Yeravda Mandir.
<S>
LITERALLY
<$>
speaking,
<$>
Ahimsa
means
non-killing,
realms
which
But
to
would go,
if I
Ahimsa really
killing.
means
that
further.
enemy
If
we
action,
resent
we
still
*06
man who
believes in -the
NON-VIOLENCE
407
into the
sacrilege.
And
hands of the
that
requires
physical
greater
the
and
M.
<8>
IN
C. A. Madras)
<S>
<S>
And
force.
that
of the rule
this
so
must not
receive
anonymous
letters
advising
me
with the progress of Non-cooperation, even though popular violence may break out.
Others come to me and, assuming that secretly I must be
I
interfere
408
them
as clearly as possible.
do believe that, where there is only a choice between cowardice and violence, I would advise violence.
Thus when my eldest son asked me what he should have
done, had he been present when I was almost fatally
assaulted in 1908, whether he should have run away and
seen me killed or whether he should have used his physical
force which he could and wanted to use, and defended
me, I told him that it was his duty to defend me even by
using violence. Hence it was that I took part in the Boer
War, the so-called Zulu rebellion and the late War.
Hence also do I advocate training in arms for those who
I would rather have
believe in the method of violence.
India resort to arms in order to defend her honour than
that she should in a cowardly manner become or remain a
I
But
violence,
I believe
own
dishonour.
that non-violence
forgiveness
is
is
infinitely
more
manly than
But abstinence
superior
to
punishment.
is
forgiveness
Forgiveness adorns a soldier.
it is meaningless
only when there is the power to punish
when it pretends to proceed from a helpless creature. A
pnouse hardly forgives a cat when it allows itself to be torn
I therefore appreciate the sentiment of
to pieces by her.
those who cry out for the condign punishment of General
Dyer and his ilk. They would tear him to pieces if they
I do
could. But I do not believe India to be helpless.
not believe myself to be a helpless creature. Only I want
to use India's and my strength for a better purpose.
;
NON-VIOLENCE
409
flees
mean
recognition of our
strength.
forgiveness must come a mighty wave
of strength in us, which would make it impossible for a
Dyer and a Frank Johnson to heap affront upon India's
It
devoted head.
matters little to me that for the
moment I do not drive my point home. We feel too
down-trodden not to be angry and revengeful.
But I
must not refrain from saying that India can gain more
by waiving the right of punishment. We have better work
to do, a better mission to deliver to the world.
therefore
definite
With enlightened
am
The
is
It
saints.
meant for the common people
Non-violence is the law of our species as violence
is the law of the
The spirit lies dormant in the
brute.
brute and he knows no law but that of physical might.
The dignity of man requires obedience to a higher law to
Rishis
and
as well.
to
place before
For
ancient
and
India
and
Satyagraha
Civil Resistance,
the
its
are
off-shoots,
Non-co-operation
The
nothing but new names for the law of suffering.
Rishis, who discovered the law of non-violence in the midst
of violence, were greater geniuses than Newton.
They
were themselves greater warriors than Wellington. Having
themselves known the use of arms, they realised their uselessness and taught a weary world that its salvation lay not
through violence but through non-violence.
Non-violence in
its
410
fall
or
its
regeneration.
not pleading for India to practise nonI want her to practise nonviolence, because she is weak.
No
violence being conscious of her strength and power.
her
of
realisation
for
in
arms
is
strength.
required
training
seem to need it, because we seem to think that we are
but a lump of flesh. I want India to recognise that she
has a soul that cannot perish and that can rise triumphant above every physical weakness and defy the physical
combination of a whole world.* What is the meaning
of Rama, a mere human being, with his host of monhimself against the insolent strength of
keys, pitying
ten-headed Ravan surrounded in supposed safety by the
mean
raging waters on all sides of Lanka ? Does it not
the conquest of physical might by
strength ?
spiritual
India
till
wait
not
do
I
a
However, being practical man,
in the
life
the
of
the
spiritual
recognises
practicability
India considers herself to be powerless
political world.
and paralysed before ~the machine-guns, the tanks and the
And she takes up Non-coaeroplanes of the English.
It must still serve the
her
out
weakness.
of
operation
same purpose, namely, bring her delivery from the crushing weight of British injustice, if a sufficient number of
people practise it.
And
so I
am
We
it
is
isolate
so
NON-VIOLENCE
411
want
Young India
<$>
WOULD
<s>
Aug,
11, 1920.
<S>
to
rather
THE
lity.
412
approach
Jan. 12,
1921*
state
him
him although
love for
requires
it
me
to
withdraw
all
support from
And the
death.
the obligation of
his
Young India
INDIA'S past training for ages I mean the training of the masses, has been against violence. Human nature
in India has advanced so far tha* the doctrine of Nonviolence is more natural for the people at large than that of
violence.
Towg
India
NON-VIOLENCE
413
and
IT has been my
belief
to
is
dedicated
advised friends to do like wise. My life
I read it in the teachto the spread of that doctrine.
ing of all the greatest teachers of the world, Zoroaster,
Mahavir, Daniel, Jesus, Mahomed, Nanak and a host
others.
Indeed, I am not sure that we do justice to
Moses when we impute to him the doctrine of retaliation
in the sense that he mide it obligatory on his followers
to exact
an eye for an eye and a tooth for a tODth.
It may be my wish that is father to the thought. But
I do think that in an age when people were unrestrain-
ed in
their
appetite
stricted retaliation to
by destruction.
Nations cohere,
Self-love
because there
414
AM
that
sorry
<J>
March
a nervous
find
1922.
2,
<$>
among
fear
their
creed.
touch
extreme non-violence
me with texts from
in
tender
their
if I
spot
presence.
about
talk
They confound
the
the Mahabharata and
Koran
or
Of
the
I
violence.
Mahabharata
eulogising
permitting
write without
can
the
most devout
but
restraint,
^o
MY
interest
violent
in
India's
means,
for
adopts
but slavery in disguise.
^k
March
2,
cease
if
1924.
freedom
their
will
fruit
will
she
be not
free-
April
1924.
dom
Young India
3,
NON-VIOLENCE
415
not
are
mischievous
positively
Toung India
<s>
<$>
MY
Truth
is
God.
Toung India
Hicr.
<$><>
AHIMSA
live
as
the
<$>
enemy
it
HE
who
is
trifles
angry
is
$>
with truth
1925.
cannot
<$>
of Ahimsa
and pride
is
a
Oct. 21, 1926.
<$>
cuts at
the
root
Toung India
3>
8,
of Ahimsa.
guilty of Ahimsa.
<$><$>
AHIMSA
Jan.
two lungs.
Toung India
up.
<S>
He who
my
Toting India
<$>
is
<3>
without them.
ANGER
20, 1924.
is
religion
my
Nov.
<$>
Mahavir was
and Krishna
416
But forgiveness
limit of forgiveness.
Ahimsa
brave.
is
AHIMSA
is
summum bonum
in
fact
it is
a
of
their
the coward.
It
and a
life-giving
soul.
That
is
all.
is
It
life.
It
does not
no wooden or
force.
why
it
It
is
the
is
life-less
dharma (law).
Ill-will cannot stand in its presence. The sun of Ahimsa
carries all the hosts of darkness such as hatred, anger and
malice before himself.
Young India
Sept. 6, 1928.
:
- Young
AHIMSA
India
is
the
is
way of
NON-VIOLENCE
417
TO me
world.
It
from day
is
is
like
to day.
infinitely
radiates
it
is
life
Toung India
greater
and
<$><$><$>
one of the most active forces in the
the sun that rises upon us unfailingly
Only if we would but understand it, it
light
<$>
It
<$>
WHERE
<$><$><$>
Law
NON-VIOLENCE
418
he ever
tries to flee
because he
from her.
We
do not
But a
a mouse, is rightly called a coward.
does.
and
call
him a coward,
is
and would
He
kill his
harbours violence
enemy if he could
which non-violence
that running
compared
to
As a teacher of non-violence I
possible for me, guard against such an
must so
far as
unmanly
it is
life.
belief.
Non-violence
mankind.
It
is^
the
greatest
is
violence to the
ful.
Why
argues
it is
futile
NON-VIOLENCE
419
is,
my
action.
NON-VIOLENCE
Harijan
to
be evolved or
It is an inward growth
expressed to order.
sustenance upon intense individual effort.
depending for
not a quality
is
Toting India
<s>
<$>
<s>
SHOULD
my
anguished soul.
Harijan Oct. 15, 1938.
:
<$><$><*>
NO N- VIOLENCE
^N
THIS
non-violence
is
^N
^s
quality.
It
to
when
420
against an anna.
only
Similarly
man
of goodwill
is
known
AM
<?>
<S>
Nov.
19, 1938.
<>
I
here to tell you, with
non-violence at my back, that it
power as compared to brute force.
fifty
is
experience of
infinitely superior
years'
an
his
Mm
<$><$> <$>
consider the opponent, or, for the matter of that,
anybody, even in thought, as your enemy would, in the
Far from
parlance of non-violence or love, be called a sin.
seeking revenge, a votary of non-violence would pray to
God that He might bring about a change of heart of his
opponent and if that does not happen he would be prepared
to bear injury that his opponent might inflict upon him,
not in a spirit of cowardice or helplessness, but bravely with
I believe in
the ancient
smile upon his face.
saying
real
and
that non-violence
complete will melt the stoniest
hearts.
Harijan Nov. 19, 1938.
TO
^x
^^
^^
Harijan
Jan.
7,
1939.
itself
through acts of
421
NON-VIOLENCE
selfless service
symbol of or
wheel.
of the masses.
medium
for its
Harijan
6,
through
HIMSA
May
1939
<$>
Harijan
toil,
:
your
votary of
May
sleepless
6, 1939>.
mean
indulgence in physical
violence ;
to trickery, falsehood, intrigue, chicanery
and deceitfulness in short, all unfair and foul means-cprne
under the category of kimsa, and acceptance of ahimsa
whether as a policy or a creed necessarily implied renuncia-
resort
He must
<5>
JUST
as
one
must
<$>
May
20, 1939
<3>
learn the
art
of killing in the
one must
combating
422
the Atman that transcends the body, and the moment one
has glimpse of the Imperishable Atman one sheds the love
of the perishable body. Training in non-violence is thus
Violence
in violence.
diametrically opposed to training
non-violence
is needed for the protection of things external,
the protection of the Atman, for the protection
is needed for
of one's honour.
The badge of
sword, or rifle. God
the
is
violent
is
his
weapon-spear or
Sept.
1,
1940.
IT
is
law
the
of love
that
mankind. Had
have become
rules
called civilized
men and
nations
that the
is
so-
conduct themselves as
if
HAVE
NON-VIOLENT
not destruction.
strength
Harijan
comes from
Harijan
July
6,
1940.
construction,
OATH
WE
dare not
425
even for Swaraj.
exchange non-violence
will be no true Swaraj.
Harijan
<$>
<$>
<s>
THIS
however
as confirmed a believer
(From a
letter to
Lord Linlithgow)
OATH
SHRI SHIVAPRASAD GUPTA,
pist of Benares, writes
the great
philanthro-
The
a
last
religious
paragraph of the
oath and
Constitution,
it is
following
mind
note
far
as
'It is not
understand the
with the demand
reads
wholly consistent
concrete independence/
and
immediate
for
so
are
the
questions
that
arise
in
The
my
2.
non-religious oath?'
3.
What is the
religious oath
governing
4.
How can an oath of allegiance to the person
of a king be consistent with 'the demand for immed-
424
iate
and
concrete
at least to
This demand,
independence?'
me, means depriving the same sovereign
of his sovereignty.
I
would
very
much
like
pertinent questions."
My
'Yes*.
answer to the
The answer
to
first
and
the
other
the
two
second questions
questions
is
may be
An
may
for
OATH
425
British
Government
get
game
to
of politics
that
which
I believe
is
their
They
their
They may
That would be a
pockets.
flagrant
Harijan
<3>
SEE
the
clearest
<j>
possible
May
22, 1937.
<S>
distinction
between
the
They
Harijan
June
functions,
26, 1937.
Opponents
I
WANT you
to feel
like
loving
your
opponents and
426
AN OPPONENT is entitled
to the
principles as
March
19, 1925.
same regard
for his
to
seek
Harijan
every oppor-
May
4 1940,
3
Obstinacy
AM not conscious of
Those, who
with an ample faculty
for compromise though they have found rne unyielding on
matters of principle
May 4, 1935.
Harijan
I
obstinate-
being
credited
me
Optimism
I
am
an
noptimismon
am
always base my
Oct. 23, 1924.
:
ORGANISATION
427
I am
accept nothing short of the best you are capable of.
an optimist because I expect many things from myself. I
have not got them I know, as I am not yet a perfect bemg.
am
^.
an
They
will
abide so long as
Harijan
June
15, 1940.
Organisation
MY
its
downward
<s>
AN
<*>
<s>
for a breach
428
I
KNOW
funds.
honesty, efficiency
and
men
i.e.
self-sacrifice.
Young India
NO
want of
<s>
<$>
June
1926.
3,
<s>
if
its
mem-
and
For winning
its
policy
Young India
<$>
<>
<$>
LET
<s>
DISTORTED
have given
<s>
<$>
rise to
organisations.
tions
perfect discipline,
perfect because of voluntary obedience
to the laws of the organisation to which we may belong,
i.e. the laws of our
For man is himself a wonderful
being.
^ ^ ^
AN organisation
weakens
if
its
members continuously
PAKISTAN
seek
429
I know
that
indulgence.
procrastination
is the bane of most institutions.
among
members
Toung India
ORGANISATIONS,
respect
must
and
fulfil
NO
or
8, 1929.
their promise.
movement
Aug.
like
grow, must
Jan
23, 1930.
It dies
Harijan
April
11,
1936.
NO
Pakistan
India is today one nation, even a
and
this I maintain in spite of a vivid
Italy or France
and painful knowledge of the fact, that Hindus and
Musalmans are murdering one another, that Brahmins and
Non-brahmins are preparing for a similar battle, and that
both Brahmins and Non-brahmins exclude from their
purview the classes which both have left no stone unturned
to suppress.
But I have known similar quarrels in families
and in other nations. It has often seemed to me, that a
family connection is necessary to establish a good ground
for a quarrel.
Toung India Aug. 11, 1927.
IN my
opinion,
is
^s
BUT
^^
^^
430
The fact
nation.
internal feuds are
is
<$><$><$>
A MUSLIM
down
cc
reads as follows
letter
which pruned
The
" As a true
believer, and in pursuance of that teaching
of Islam which enjoins on every Muslim to convey the truth
to every
human
being,
clear
your
of an
to
PAKISTAN
ordinary
and
to
human
become a
being
who wants
to learn
431
and not
to
teach
" If
you wish to find out the truth, I would request you
to study the Quran and the life of the Prophet Mohamed
(Peace of God be upon him) written by Shebli Nomani and
M. Sulaiman Nadwi with an open mind.
u As for
unity among the different communities inhabit*
can
never come in terms of a single nation.
it
ing India,
never claimed
I have
I have not hardened my heart.
be a messenger of God except in the sense in which all
human beings are. I am a mortal as liable to err as any
Nor have I claimed to be a teacher but I cannot
other.
prevent admirers from calling me a teacher or a Mahatma,
as I cannot prevent traducers from calling me all sorts of
names and ascribing to me vices to which I am a
I lay both praise and blame at the feet of the
stranger.
to
my correspondent, who is a
schoolmaster in a high school, I may say that I have
reverently studied the works he mentions and also many
other works on Islam.
I have more than once read the
enables
Quran.
My religion
me, obliges me, to imbibe all
This
great religions on the earth.
that I must accept the interpretation that my
correspondent may put upon the message of the Prophet of
Islam or any other Prophet.
the limited
I must use
that
is
good
does not
in all the
mean
bequeathed
1*32
am
The
doctrine.
last
Is
India composed
during, say, the Moghul period ?
Are not
of two nations ? If it is, why only two ?
on ? Are
so
Christians a third Parsis a fourth, and
the Muslims of China a nation separate from the other
Chinese ? Are the Muslims of England a different nation
How are the Muslims of the
from the other English ?
from
and the Sikhs ? Are they
the
Hindus
different
Punjab
no tall Punjabis, drinking the same water, breathing the
same air and driving sustenance from the same soil ? What
is there to prevent from following their respective religious
Are Muslims all the world over a separate
practises ?
nation ? Or are the Muslims of India only to be a separate
nation distinct from the others ? Is India to be vivisected
into two parts, one Muslim and the other non-Muslims? And
what is to happen to the handful of Muslims living in the
numerous villages where the population is predominantly
Hindu, and conversely to the Hindus where, as in the
frontier Province or Sind, they are a handful ? The way
Live
suggested by the correspondent is the way of strife.
and let live. Mutual forbearance and toleration is the law
of life. That is the lesson I have learnt from the Qjiran, the
Bible, the %end A vesta and the Gita.
Harijan Oct. 28, 1939.
:
433
PAKISTAN
AS
man
of non-violence
cannot forcibly
resist
the
the
nation.
down the
it
they are a different
believe that the eight crores
I refuse, however, to
will say that they have
of Muslims
and other
their Hindu
known by a referendum duly made to them on that
The contemplated Constituent Assembly can
issue.
brethren.
cleat
easily
such as this
^ ^ ^
THE
partition
face of the
an untruth.
Hindu-Muslim problem.
same time
the
it.
At
with
no
There can be
compromise
I have said, that, if the eight crores of Muslims desire it,
no power on the earth can prevent it, notwithstanding
It cannot come by
opposition violent or non-violent.
honourable agreement.
I
have
called
it
434
come out
ilile is
of
sin.
Shaafat
ials.
is
If
the
anti-Islamic.
Religion binds
man
to
to
man.
Does
PAKISTAN
435
AN
May 4,
1940.
all their
is
still
to compel
powers of persuasion and statesmanship
the parties to
settle.
"The crux
parliamentary
jettisoned.
They
are
not
applicable
down
when two
distinct
Majority rule
from the Muslim point of view will mean, or at any rate,
contain the menace of the dominance of one civilisation
over the other. If the Congress does not recognize this
will become, if not the only
quickly, I am afraid partition
will give you an idea of how
which
one
best
the
alternative,
civilisations
bad
have got to
the other
live
alternatives will
together.
be
4S6
solutions
can
be found.
hold
this
necessity
to
be
vital."
have done
They
parties
not go so
come
to
What
for.
is
the
desirable
threat of Pakistan ?
goal,
why should
it
If
be
No make-believe
India's independence js a living thing.
The whole world is in the throes of a new birih.
will suit.
Anything done
to an abortion.
for
Islam.
had
PAKISTAN
43'
Pakistan cannot
ARE
of self
you right in conceding the right
so
matter
a
in
affecting
Muslims
determination to
vitally
others also, ri( Hindus, Sikhs, etc. Supposing the majorit)
of the Muslims decide in favour of partition in terms o
the Muslim League resolution, what happens to the selfdetermination of Hindus, Sikhs, etc., who will be minorities
If you will go on like this, where
in the Muslim States ?
will be the end of it ?
A! Of course Hindus and Sikhs will have the same
I have simply said that there is no other non-violent
right.
method of dealing with the problem. If every component
Q.
of self-determination for
part of the nation claims the right
there
is no independence. I
and
nation
one
no
is
there
itself,
have already said that Pakistan is such an untruth that it
cannot stand. As soon as the authors begin to work
In any case
out, they will find that it is not practicable.
Hindu
masses
vast
the
What
a
mine is personal opinion.
and the others will say or do I do not know. My mission
of all, for the sake of the equal
is to work for the unity
Harijan May 18, 1940.
good.
:
438
of Hindus or
Christians
or Sikhs
or
Parsis, small
even
wish
though their number is, stubbornly resist the express
of
crores
of
of the duly elected representatives
eujht
This
war.
of
civil
the
a
so
at
peril
Muslims, they will do
is
not a
question of
majority or
If
minority
we
are to
Harijan
May
25,1940.
Panic
demoralising state anyone can be
There never is any cause for panic. One must keep
in.
heart whatever happens. War is an unmitigated evil. But
drives away fear and
it certainly does one good thing, it
million lives must
Several
surface.
to
the
brings bravery
PANIC
is
the most
have been already lost between the Allies and the Germans.
They have been wasting blood like water. Old men,
women both old and young, and children in Britain and
France are living in the midst of imminent death. But
If they were seized by panic, that
there is no panic there.
would be an enemy more dreadful than German bullets,
bombs and poison gas.- Let us learn from these suffering
nations of the West and banish panic from our midst. And
Britain
in India there is no cause whatsoever for panic.
We may
will die hard and heroically even if she has to.
hear of reverses, but we will not hear of demoralisation.
Whatever happens will happen in an orderly manner.
Harijan
June
8, 1940.
Passions
HUMAN
to
wind and
passions are fleeter even than the
subdue them completely requires no end of patience.
-Tout* India Oct. 15. 1927.
:
PATIENCE
439
Parties
YOU
I think unity
suggest the desirability of unity.
of goal we have. But parties we shall have we may not
find a common denominator for improvements.
For some
I see
will want to go further than others.
no harm in a
is
not our
differences,
but
our
is
Our
of motives.
dis-
be-
We
littleness.
wrangle over words, we fight often for shadow and lose the
It is not our differences that really matter.
substance
It is the meanness behind that is ugly.
Toung India
THERE
is
room enough
in
our
Feb.
1920.
country for as
many
men.
Toting India
Dec.
8, 1921.
HAVE repeatedly
can claim
i.e.,
to foreign domination.
Young India
Patience
TO
Dec.
12,
If20.
7,
1926.
Patriotism
FOR me
same as humanity. I am
am human and humane. It is not expatriotic because
I will not hurt England or Germany to serve
clusive.
India.
Imperialism has no place in my scheme of life.
The law of a patriot is nqt different from that of the
is
patriotism
the
And
patriarch.
a patriot
is
so
much
be is a lukewarm humanitarian.
between private and political law.
the
less
There
is
patriot
no
if
conflict
My patriotism is not
not only not to hurt any other
nation but to benefit all in the true sense of the word.
India's freedom as conceived by me can never be a menace
to the world,
Young India April 3, 1924.
exclusive:
it
calculated
is
THE first
thing
is
that
dom
my
My
of
and
my
from
religion embrace all
to realise brother-hood or identity not merely
with the beings called human, but I want to realise identity
life.
with
patriotism derived
my
want
all life,
waijf, if I
even the
don't
PEACE
441
common
life in
YOU
all
April 4, 1929.
self
is
Everything
else
is
THERE
religion
AM
Peace
AM
I
a man of peace. I believe in peace. But I do
not want peace at any price.
I do not want the peace that
you find in the grave : but I do want that peace which yo u
442
THE
Truthfulness
to be real
ces.
Penance
PENANCES
done
20, 1925.
And
one has to find his peace from within.
circumstanoutside
unaffected
be
must
by
Toung India : Nov. 19, 1929.
EACH
peace
May
is
with
me
They are
Perfection
NO human being is so bad
no human being is so perfect as
him whom
April 2, 1931.
as to be
beyond redemption
warrant his destroying
he wrongly considers to be wholly evil.
to
Toung India
March
26, 1931.
Perseverance
PERSEVERANCE
pcrenial joy.
opens up
treasures
Harijan
which bring
April 5, 1942.
Petition Writing
DO
I
wish as a practised draughtsman to warn
writers of petition, whether they be pleaders or otherwise, to
think of the cause they may be expousing for the time being.
443
PICKETING
G.O.ML
heard
Toung India
deceased.
Picketing
PICKETING
like
in
its
what a stimulant
disease than
a vice.
gladly leave off drink
is
if
they could.
If I
444
<$><$><$>
PEACEFUL
Young India
Plains-peaking
IF plain-speaking were rudeness,
with
am
simply saturated
Harijan April 20, 1935.
it.
Policy
LET us understand
A policy may be
creed.
either
is
POLITICS
445
Politics
THE
decision
politician
of
as
I
success consciously since 1894, unconsciously
havp
now discovered, ever since reaching years of discretion.
in
in peace
live
the
as I wish to
Quite selfishly,
mean by
certainly
It
religion.
prize
is
above
all
which changes
Hinduism,
one indissolubly to
ever purifies.
It
and which
nature
human
which
in
quality
which transcends
religion
one's
very nature, which
within
truth
the
permanent
no cost too
counts
the
is
binds
great
order
in
find
to
full
itself.
POURING
ridicule
<$><$><$>
on one's opponent
<$>
end.
HAVE
sacrified
8, 1920.
an
is
app-
11
politics!
Toting India
May
<$>
Sept.
1,
1920.
<3>
no principle
Town
to
I^a
gain
:
March
political
1925,
12,
446
of our
leaders.
can
manage certain affairs
great intellects, and they
The private
wefl enough by the force of their intellect.
of
character of some of the leading men of the House
often
have
too
We
Commons will not bear examination.
carried on our political movement in the same fashion.
did not concern ourselves with the morals of the
We
in 1920 we struck an
Congress delegates or leaders. But
that since truth
declared
we
and
new
departure
entirely
and non-violence were the sole means to be employed
was
by the Congress to reach its goal, self-purification
1930
India
23,
Jan.
Young
necessary even in political life.
:
Political
Power
TO me
political
power
is
but one ol
condition
not an end
the means
of life. Political
in every department
life through
national
to
regulate
capacity
life becomes so
national
If
presentatives.
power
means
national
re-
perfect as to
is
necessary.
Toung India
*wo.
I
HAVE
my
POLITIES VS.
KJ&L-itiiuw
447
to
FOR
try
to
in
live
society
TODAY
and
yet
remain untouched
Nov. 27, 1924.
Toung India
pitfalls.
there
is
not
much open
our
is
we
that
affairs,
inextricabely
bound up
Poverty
THE
curse of the poor has destroyed nations, has deprived kings of their crowns and the rich of their riches*
448
Retributive justice
is
inexorable.
The
blessings of the
poor
test.
good man
<$><$>
<8>
NON-POSSESSION
not originally stolen must
<s>
July
7,
<$>
allied to Non-stealing.
nevertheless be classified as
is
1927.
thing
stolen
Possession
property, if one possesses it without needing it.
A
seaker
future.
the
after
for
Truth,
implies provision
a follower of the Law of Love cannot hold anything against
tomorrow. God never stores for the morrow. He never
creates more than what is strictly needed for the moment.
we
NON-POSSESSION
449
This alone promotes real happiness and contentment, and increases the capacity for service. Judging by
of wants.
we
possess
proved,
many
and we
From
It
this standpoint.
450
knowledge, and
and there is no
day as knowledge
is
true,
we hug
to-
ignorance pure and simple, and therefore only does us harm, instead of conferring any benefit.
Jt makes the mind wander, and even reduces it to a vacuity,
and discontent flourishes in endless ramifications of evil.
is
Power
POWER
<$><$>
POWER
Jan.
8,
1925.
<3>
ever lasting.
Harijan
Feb.
1,
1942.
Prayer
HERE
is
letter
written by a
student to
the
PRAYER
Principle of a
from attending
national
instution
its
451
asking to
be
excused
prayer meetings
"I beg to state that I have no belief in prayer, as I do not
believe in anything known as God to which I should pray,
I
never feel any necessity of supposing a God for myself. What do
I lose if I do not care for Him and calmly and sincerely work my
own schemes ?
"So
usf.
of
men
is
concerned,
it
is
of no
enter into
if
institution.
it
It
is
for teachers to
to the pupils
may
make
at first
attractive
and
intelligible
what
452
for
is
God
which we
shall
some
the hope that what is dark to him to-day will
day be made clear to him.
Prayer is not an asking. It is a longing of the
admission of one's weakness.
The
has a
reminder of
perpetual
his nothingness
death, disease, old age, accident,
We are living in the midst of death. What is
etc.
the value of 'working for our own schemes when they
might be reduced to naught in the twinkling of an eye
be
or when we may be equally swiftly and unawares
taken away from them ? But we may feel strong as a
rock, if we could truthfully say 'we work for God and
His scheme.' Then all is as clear as day-light. Then
nothing perishes. All perishing is then only what seems.
It
soul.
tallest
is
a daily
among
us
before
An
destroys
his
picture
better one.
to
artist
congregational
prayer
is
then,
no
reality
then but
is
for creating
away
a mighty
a
a
bad spring
thing.
What
PRAYER
'
we do not
often
do alone,
453
we do
together.
Boys
do
the
exaltation,
But
many
do
not.
They
the
All
unconthe
same
mischievous.
cannot be resisted. Are there ftot boys
effect
scious
who at the commencement of their career were scoffers
but who subsequently became mighty believers in the
a
common
is
of congregational prayer ?
It
efficacy
experience for men who have no robust fkith to seek
the comfort of congregational prayer. All who flock to
churches, temples, or mosques are not scoffers or humbugs.
They are honest men and women. For them congregational prayer is like a daily bath, a necessity of thrir
existence.
These places of worship are not a mere idle
first opportunity.
superstition to be swept away at the
They have survived all attacks up to now and are likely
te persist to the end of time.
Young Jndia
Sept. 23, 1926.
<> <s>
<$>
Man is a
act of mine is done without prayer.
He can never be sure of his steps.
fallible
being.
are
even
NO
of
I believe
also
of
in
absolute
humanity.
bodies ?
We have
the sun
are many
through refraction. But they have the same source. I
cannot, therefore, detach myself from the wickedest soul
nor may I be denied identity with the most virtuous.
Whether, therefore, I will or not, I must involve in my
experiment the whole of my kind. Nor can I do without experiment. Life is but an endless series of experiments
Young India : Sept. 25, 1942,
454
DRAUPADI, when
dumb millions
of India, and
am
A MEDICAL
3>
3>
graduate asks
"What is the best form of prayer?
How much time
should be spent at it ? In my opinion to do justice is the
best form of prayer and one who is sincere about doing
Some
justice to all, does not need to do any more praying.
cent
of
and
95
over
a
time
per
Sandhya
people spend
long
them do not understand the meaning of what they say. In
my opinion prayer should be said in one's mother tongue.
I should say that a sincere
It alone can affect the soul best.
prayer for one minute is enough. It should suffice to promise
God not to sin."
:
PRAYER
455
Thtrt is
use.
usage and sacredncss associated with their
of
the old
much, therefore, to be said for the retention
verses.
or
Sanskrit formulae for the most prevalent mantras
understood
be
should
That the meaning of them
properly
goes without saying.
There can be no fixed rule laid down as to the time
It depends upon indivithese devotional acts should take.
dual temperament. These are precious moments in one's
The exercises are intended to sober and humble
daily life
us and enable us to realise that nothing happens without
His will and that we are but 'clay iri the hands of the
These are moments when one reviews one's
Potter.'
immediate
and
may be enough
others. For
for some, twenty-four hours may be too
in
of
God
with
the
them, to
those who are filled
presence
labour is to pray. The life is one continuous prayer or act
of worship. For those others who act only to sin; to indulge
little for
faith
self, no time
and the will
is
to
too much.
If they
of God
they feel the definite purifying presence
be a
must
there
mortals
us
For
within *hem.
ordinary
We are not so
middle path between these two extremes;
exalted as to be able to say that all our acts are a dedication nor perhaps are we so far gone as to be living purely
Hence have all religions set apart times far general
for self.
devotion.
Unfortunately these have nowadays become
not hypomerely mechanical and formal, *where they are
attitude
correct
the
is
What
is
critical.
necessary, therefore,
pray
to
till
accompany
these devotions,
THERE
is
an
etertii! *truggle
i-aging in
mto's
bttwt
soulful
They threw me into temporary despair, but if I was able to get rid of it was
because of prayer. Npw I may tell you th^t pray or has not
public apd private experiences.
PRAYER
been part of my
life
457
truth
has
been.
It
it.
them
not do
it
in prayer.
service 'in
I C6u\d not
grip me.
They supplicated God, but I could
'had
failed
to
God and
For starvation
body
is
often
no such thing
as
have a surfeit
the world
Buddha, Jesus, Muhammad have left unimthat they found illumination through
testimony,
peachable
prayer and could not possibly live without it. But to come*
n'eaWr home millions of Hindu and Musalmans and ChrisEither yoir
tians find their oWy solace in life in prayer.
vote them dovvn as liars or self-deluded people.
Well,
then I will say that this lying has a charm for me, a truth"
"
It is
that has given me that mainstay
seeker.
lying
or staff of life, without which I could not bear to live for a
moment. In spite of despair staring me in the face on the
In fact 1
political horizon, I have never lost my peace.
458
thing
new
to
his
life,
compared."
"
to pray."
" it is
" said
beyond my power to
Gandhiji,
are certain things
There
God.
induce in you a belief in
not proved at
which
are
certain
and
which are self* proved
all.
The existence of God is like a geometrical axiom. It
may be beyond our heart grasp. I shall not talk of an
"
Well,
failures,
faith in a living
God.
For
it is
of reason.
it is
am
been undermined.
do
so,
not
sit
who were
all
ne<jd
down
at
'
PRAYER
459
make
and
free
Young India
Sep. 24, 1931.
^s ^^ ^^
GANDHIJI had enough time to think and write during
his recent visit to Abbottabad, especially as he was kept
But even
free of many engagements and interviewers.
usual
there he had some interviewers not of the
type
in politics or topics of the day, but of the
interested
unusual type troubled with ultra mundane problems.
History has it that discourses on such problems used to take
place in this region hallowed of old by the steps of the
One of the interviewers of Gandhiji
followers of Buddha.
described himself as a follower of Buddha, and discussed a
problem arising out of his creed. He is an archaeologist and
Dr. Fabri for that
loves to live in and dream of the past.
has been in India for many years. He was a
is his name
pupil of Prof. Sylvan Levy and came out as an assistant to
He served in the
the famous archaeologist Sir Aurel Stein.
:
helped in
Archaeological Department for many years,
reorganizing the Lahore Museum, and has some archaeoDelving deep in Buddhistic
logical work to his credit.
He is a
lore has turned him into a stark rationalist.
had
the
and
in
with
Gandhiji
past
Hungarian
corresponded
He had come
It is
pray,
difficult thing to
" aaid
Gandhiji.
c<
But
must
try to
do when
answer your
460
is
'
cribe
it
this ?"
persists,
would
and I
1 '
doctor,
fitness
lapse.
pray to
God who
exists
He
somethe
is,
PRAYER
461
greater is my longing for Him and ftnd myself ip His presence in thought. And thought a$ you kijpw has a greater
Therefore, the distance between me
velocity than light.
Him, though so incalculably great, is obliterated,
Sid
e is far and yet so near."
becomes
"It
me
like
are
people
critical
is
noand
no
Buddha
what
than
taught,
greater
thing higher
master. For Buddha alone among the teachers of the
'Don't believe implictly what I say. Don't
world said
infallible.
There is
accept any dogma or any book as
inasmuch
in the world,
as
for me no infallible book
all were made by men, however inspired they may have
I cannot hence believe in a personal idea of God
been.
Maharaja sitting on the Great White Throne listening
I am glad that your
to our prayers.
prayer is on a
said
faculty,"
a.
different level."
me remind
"Let
you,"
said
that
What
is
gave you
present
is
is
the
myself in an Invisible
to say that God has done a thing for me than that I
did it. So many things *have happened in my life for which
I
had intense longing, but which I could never have
have always said to my
And I
achieved
myself.
was in ans^ef to
them it was in answer
co-workers
say to
it
to
462
to
me
me
lose
the correct
through
me was
thing for
to
The
easiest
and
has
seen
'God
say,
my
difficulty ."
"No
fear.
like
happen
am
that.
conception of
not good
ta
enough for
things
went about with that philosophical
If I
It
is
to
therefore
my
to
Law
moment
to
is
that
say
good is happening
good,
would be soon exhausted, and
I tell you Karma alone
furture.
I
operation
hand
is
the wind
say
to
blows
Higher Power
my
it
off.
Well, I
ancestors or of children.
child.
We may
try
to
talk
to the present.
because
my
past
The past
present.
have to build up the
I
is
powerless.
Ignite thi&
if there is no co-
cannot
strike
the
only one
Is it an
accident
to
use thf
prefer
am striving
of my life is
to
build up
at
is
match,
an attempt
undo the past and add
wrong
cropper.
Although
help.
of Karma,
every
which
strenuous endeavour,
more Karma,
come a
should often
Karma,
My
am no
learnedly
match my
and
match
of
God
language
than
or
of
a
and of books, but
better
know very
God gives
"I
lief in
Buddhism
is
one
long
prayer,"
rejoined
PRAYER
"Buddha
He
himself.
asked
everyone
never prayed, he
463
to
find
salvation
for
meditated/' maintained
Dr. Fabri.
"Call
it
Look
thing.
like,
it
is
the same
at his statues."
Was
it
The
But
pray
"Be humble
and do not
who cannot
said Gandhiji,
limit even
ception of Buddha.
millions of men that
the
He
not humble enough to pray. There is some thing infinitely higher than intellect that rules us and even the
464
-sceptics.
them
in
critical
of the
-give
one
satisfaction.
Even
critical
"That is prayer," repeated Gandhiji with an insistence that could not but have gone home.
Harijm Aug. 19, 1939.
Preaching
AN
ounce of practice
is
more than
tons of preaching:.
June 25, 1931.
Toung India
Principle
THERE is
wholly good.
if
May
it
is
not
21, 1925.
PROGRESS
465
A PRINCIPLE
is
Young India
imperfect beings
every moment limits of
and as
like us
its
compromise
in practice.
Young India
3>
<
<3>
is
no cure
for
Harijan
it.
May
1,
1937.
^ ^ ^
A PRINCIPLE
Harijan
Nov.
18, 1939.
Priests
it
is a
historical
truth, that
the
real custodians of religion
priests
have been instrumental in destroying the religion of which
Youn& India Oct. 20, 1927.
they have been custodians.
IT
is
a painful
fact,
but
Progress
PROGRESS
is
to
be
measured by
the
The purer
amount of
the
suffer-
PROGRESS
towards Swaraj
will
be
in exact
proportion
466
Young India
^
HEALTHY discontent
3
is
June
sacri-
20, 1926.
<$>
Young India
Aug.
1,
1929,
THE
and the
story of
so that
March
20, 1937.
follows
PROMISE
467
Promise
AM
I
fully convinced that no body of men can make
themselves into a nation to perform great task uftles* they
become as true as steel and unless their promises come to bfe
regarded by the world like the law of the Medes and Persians
inflexible
and unbreakable.
Speeches and
Writings of
that of
Mahatma Gandhi
Page 119*
mises or
many
for
in
fit
ABOVE
to
BELIEVE
promises
at all costs.
468
BREACH
of promise
is
JJREACH of a promise is no
than a refusal to pay one's debt.
less
May
I,
1929.
an act of insolvency
Toung India
TO my knowledge, thr
career, I
Propaganda
PRACTICE
is
the
best
ganda.
Black flags, noisy slogans, and hurling of stones and
shoes have no place in educative and destructive propaHarijan Sept. 9, 1939.
ganda.
:
Prostitution
OF
ponsible, none
is
so
THEY
<$>
Nov.
17, 1921,
<$>
I am satisfied
are driven to a life of shame.
And the beast in
that they do not go to it from choice.
man has made the detestable crime a lucrative profession.
Toung India
OF
all
touching was
PROSTITUTION
for
who belong
are
the
the
led
469
people
sisters
drawn.
470
demands the
its
very delicacy
men.
it
Work among
My
loung India
Provincialism
TO
attain
of self-sacrifice,
of a spirit
Swaraj implies the cultivation
of
the
sacrifice
provincialism.
including
of
Provincialism is a bar not only to the realisation
of
provincial
national Swaraj, but also to the achievement
Women perhaps are more responsible than men
autonomy.
1w
Public
Fund
LET
me, however,
in conclusion,
rfial
PUBLIC INSTITUTIONS
471
vigi-
What
again,
A PUBLIC
DO
for
Public Institutions
firm conviction that it is not
on permanent funds. A
institutions
run
to
public
good
carries in itself the seed of the moral fall
fund
permanent
an institution
of the institution.
public institution means
IT has become my
conducted with
the
public.
public
the
When
support,
it
funds oi
approval, and from the
such an institution ceases to have
forfeits
its
right to exist.
Institutions
to ignore
permanent funds are often found
for acts
are
and
responsible
frequently
public opinion,
at
we
In our country
experience this
contrary to it.
have
trusts
the
so-called
religious
every step. Some of
ceased to render any accounts. The trustees have become
no
I have
the owners and are
responsible to none.
maintained on
doubts
that
the ideal
is
for public
institutions
to
live,
472
like
to
are a
test of its
popularity and the honesty of its management, and I am of opinion that every institution should submit to that test. But let no one misunderstand me. My
remarks do not apply to the bodies which cannot,
by
their
without permanent
nature, be conducted
very
What
I mean
to say is that the
current
should
be
from
found
expenditure
subscriptions voluntarily
received from year to year.
buildings.
My
Public Opinion
PUBLIC opinion
Page 243.
healthy.
Young India
^ ^
LEGISLATION
in
the
is
Toung India
<$>
PUBLIC
HEALTHY public
is
often
quickest
is
<
<3>
1920.
<s>
every ruler
18,
worse
FOR me
Dec.
and traced
over grievances
to their sources.
Toung India : May 5, 1927.
we have not
becomes
sive.
Toung India
May
7,
1931.
PUBLIC WORKERS
A POPULAR
public opinion.
If
it
state
473
goes against
it, it
will
in advance
be destroyed.
of
THE
Public Workers
AM
with
the
Young India
^^
^^
May
27,
1926,
^^
FINALLY
a servant of the
people should never
if
bitterness
to
he finds himself a
or
give way
victim of misunderstanding, whether unintentional or wilful.
The acts of men who have come out to serve or lead have
always been misunderstood since the beginning of the world
and none can help it. To put up with these misrepresentathis is the
tions and to stick to one's guns come what might,
fear
THERE
is
in
modern public life a tendency to
character of a public worker so
ignore altogether the
an
he
as
adminisworks
long
efficiently as a unit in
trative machinery.
It is said that everybody's character
is his own private concern.
Though I have known this
view to have been often taken I have never been able
to
appreciate,
much
less to
adopt
if
have
known
474
serious
the
consequences
Harijan
Nov.
7,
1936,
Punctuality
I
in
ATTACH
the
our programme as
to punctuality
greatest importance
a corrollary of non-violence.
Harijan : Nov. 12, 1938.
it is
Punishment
I
KNOW
that
my
thrusting
finger
into
furnace
will.
:
Harijan
PUNISHMENT
It
Judge.
Sept. 3, 1938,
<$><$><$>
Purity
IT
is
is
pure,
to fight
my
faith,
calamity
"
My
it
in
its
train
if
one's
men and
heart
measures
Page 355.
Q
Quality
'Vs.
Quantity
STRENGTH
The
achieved
Humility,
without
Sacrifice,
Determination, Faith
and
475
RAMRAj
IN
that
rebuked
we
same
and God.
Young India
THAT
quality
theory because it
that what
cannot
in theory.
is
more
quantity is sound
Indeed, I hold
practice.
be proved in practice cannot be sound
Toung India Nov. 14, 1929r
is
true
than
in
R
Ramaraj
I
ing
not
WARN my
me
in
my
I mean
mean Hindu Raj.
by Ramaraj Divine
the Kingdom of God. For me Rama and Rahim
Raj,
no other
are one and the same deity,
I acknowledge
God but the one God of truth and rightness. Whether
Rama of my imagination ever lived or not on this earth,
the ancient ideal of Ramaraj is undoubtedly one of true
476
democracy
in
Reason
of life to a
Intellect takes us along in the battle
certain limit but at the crucial moment it fails us. Faith
transcends reason. It is when the horizon is the darkest and
human reason is beaten down to the ground that
faith shines brightest and
comes to our rescue. It is
such faith that our youth requires and this comes when
one has shed all pride of intellect and surrendered one
self entirely to His will,
Young India March 21, 1929.
:
TRUTH
is
superior to everything and I reject what
with it. Similarly that which is in conflict
And on matters
with non-violence "should be rejected.
which can be reasoned out, that which conflicts with
Reason must also be rejected. There are subjects where
Reason cannot take us far and we have to accept
Faith then does not contradict Reason
things on faith.
but transcends it. Faith is a kind of sixth sense which
works in cases
are without the purview of
whicty
conflicts
reason.
Young India
March
6,
1937.
Rebellion
done and
felt.
Yowg
India
June
2,
1920.
RELIGION
477
Reformer
A REFORMER
Regularity
IT
habits does
who
Religion
DO
not
think
478
faiths.
should there be so
but the bodies
We
are
cannot
She
animates
reduce the
Which
many.
number of bodies, yet we recognise the unity of the
has
a tree
as
a
Even
Soul.
trunk,
single
but many branches and leaves, so is there one true
but
it
becomes
and
religion,
many,
perfect
as
it
passes
one religion
it
into
such
is
the
through
beyond
language
all
human
speech.
as they
one,
medium.
Imperfect
can
men
command,
The
put
and
words are interpreted by other men equally imWhose interpretation is to be held to be the
perfect.
Everyboby is right from his own standpoint
right one ?
but it is not impossible that every body is wrong.
Hence the necessity for tolerance, which does not mean*
indifference towards one's own faith, but a more intelligent
Tolerance gives us spiritual
and purer love for it.
the north
insight, which is as far from fanaticism as
pole from the south. True knowledge of religion breaks
down the barriers between faiths and faith. Cultivation
truer
of tblerence for other faith will impart to us a
understanding of our own.
their
RELIGION
479
Mmdir
Taravda
common
Chapter X.
THE
That being
would be no room
irreligion.
own
took
his
what
was
we
so
left
decision
irreligion.
If
as
we
follow the
Law
of
Love,
towards
the
irreligious
brother.
On the contrary, we shall love him, and
we shall bring him to the error of
either
therefore
his ways or he will poipt out our error, or
each will
If the other
tolerate the others difference of opinion.
party does not observe the Law of Love, he may be
violent to us.
however we cherish real love
for
If,
his bitterness in
the end. AH
it
will
overcome
him,
shall
not
obstacles
must be prepared,
if
need be to
suffer in
our
own
Yaravda Mandir
LET me
explain what I
mean by
person.
Chapter
religion.
XL
It is
not
the
Hindu
itself
AS
soon as we loose
moral
basis,
May
we
12, 1920.
cease
to
be
480
RELIGION
abandonment of
Toung India
religion.
RELIGION
is
is
more than
if it
<><$>
based on truth
religion
my
is
Non-violence
Cod.
the
is
Him.
IN
mankind
we
so as
to
ONE'S own
Toung India
religion
is
after all
professors.
It is
IN
matters of religion
ALL
Aug.
20, 1934.
of
fearlessness
only be saved by
uttermost typfr
the
paganda.
ference.
8, 1928.
else's.
humility and
its
Jan.
is
Toung India
RELIGION
see
purity,
28, 1924.
nature there
fundamental unity.
among
Aug.
and non-violence.
means of realising
Toung India
the diversity
self
<s>
MY
all
Toung India
is
physical
one's own
Remember
life.
religion
scales of philosophical comparison.
Truth
No
is
can warrant
inconvenience
am
while they
may
differ
RELIGION
481
is
a historical truth, that
the real custodians of religion
have been instrumental in destroying the religion of which
they have been coustodians.
Toung India Oct. 20, 1927.
^^ ^> ^N
it
priests
it
should
mean
TO me religion
482
To set up a
good conduct.
synonymous things is wrong.
Jan.
9, 1930.
God means
irresistbly faithful to one's own religion and find ful satisfacAnd just as a faithful husband does
tion in such adhesion.
not need in order to sustain his faithfulness to consider other
women as inferior to" his wife, so does not a person belonging
to one religion need to consider others to be inferior to his
own. To pursue the analogy still further, even as faithtoto one's wife does hot presuppose blindness
not faitfulness to one's
shortcomings, so does
to
the shortcomings of
blindness
religion persuppose
faithfulness
Indeed
the religion.
certainly demands
a keener perception of shortcomings and therefore
a livelier sense of the proper remedy for their removal.
it
is
of religion,
unnecesTaking the view I do
Hinduism.
beauties
the
of
examine
The
me
to
for
sary
reader may rest assured that I am not likely to remain a
Hindu if I was not conscious of its many beauties. Only
for my purpose they need not be exclusive.
My approach
fulness
her
RELIGION
483
my own
Htrijan
I
BELIEVE
in the
the good I
Aug.
12, 1938.
religi-
I believe
<^ <$><$>
with the science
of the soul.
Great as the other forces of the world are, if there is such
a thing as God, soul force is the greatest of all. We know
as a matter of fact that the greater the force the finer it is.
Hitherto electricity has held the field among the finer
And yet nobody has seen it except
physical powers.
RELIGION
deals
Scientific
through its wonderful results.
speculation
dares to talk of a force finer even than that of electricity.
But no instrument devised by man has been able to know
anything .positive of soul force or spiritual force. It is on
that force that the true religious reformer has hitherto
relied.
Harijan
Aug.
22, 1936.
*jp
RELIGION
is
a matter
of
life
and death.
A man
TEACHINGS, OF
484
MAHATMA GANDHI
^^
^P
if it
^^
TRUE
sort of
Our
of the
in this direction.
Harijan
^&
TO
^&
Aug.
30, 1938.
^O
goose chase.
And were
REJECT
lo reason
and
is
<>
with morality.
Young India:
4&
^^
45
REPRESSION
EVERY
BUT
no count of practical
is no religion,
Young India
affairs
May
7,
and
1925.
RELIGION
lightenment
of inanition.
ation.
is
without the backing of reason and ena worthless sentiment which is bound to die
It is knowledge that ultimately gives aahf*
Young India : May 7, 1925.
Religious Neutrality
IN free India every religion
of equality, unlike what
being the
another.
Harijan
Repentance
A GLEAN confession,
commit
Repression
REPRESSIONi
ACCORDING
greater
4K
REPRESSION
is
really
May
8,
1930.
an oxygen draught.
Young India
Resolutions
to national progress and save a
of time and trouble if we cultivated the habit of
deal
great
never supporting the resolutions either by speaking or voting
for them if we had not either the intention or the ability to
x
March 7, 1929.
Toung India
carry them out.
IT would conduce
Retreat
RETREAT itself is
be a precursor
of great
bravery
and
and
sacrifice.
may
Every
Of
be no
less
brave
Revenge
YOU
if wisdom dictates
present retreat.
Harijan : April 12, 1942,
resisting injury
Young India
May
costs
us,
28, 1931.
Riches
KNOW
RIGHT
487
society in
LET
<$>
<$>
<>
THE
Ridicule
RIDICULE
respect
when they
is
like
fail to
Right
Proved right should be capable of being vindicated by
means as against the rude i.e., sanguinary, means. Man
nay and should shed his own blood for establishing what
ne considers to be his right. He may not shed the blood of
right
his
his
<$>
right.'
Harijan
Jan.
2,
1930.
an illustration
"Have
J>
48
"
no
He
asserts one's
duty.
take an illustration. You are
You feel like preaching to me the Gospel. I deny
here.
If you regard praying
the right and ask you to go away.
for me a duty, you will quietly go away and pray for me.
But if you claim the right to preach to me, you will call
the police and appeal to them for preventing my obstructing
you. That leads to a clash. But your duty no one dare
You perform it here or elsewhere, and if your
question.
prayers to God to change my heart are genuine, God will
fight
for
Whereas nobody
it.
humbly performs
my
change
heart.
interpretation of
change
my
I shall
it.
it,
heart.
What
my
Christianity, according to
expects you to do is to pray to God to
Duty is a debt. Right belongs to a
creditor,
and
s
Sacrifice
NO
is
too
heavy
for
469
SACRIFICE
WHEN
A LITTLE
show that
a crime.
excuse
to
self-sacrifice must not be allowed
Not even self-immolation can be allowed to support a
bad or an immoral cause. He would be a weak father
who would permit his child to play with fire because
the child is hunger-striking for the permission.
Toung India Dec. 18, 1924.
reflection
would
however
^ ^ ^
SELF-SACRIFICE
times
more
THERE
the gallows;
drudgery and
I
is
no necessary charm about death
often such death is easier than a life
toil in malarious tracts.
to
suggest
my
is
^^
^^
^^
a 'spotless
friend
serves
the
revolutionary
the
country only
of
that
when
lamb.'
Toung India
NO
on
^N
^x
April
9,
1925.
^S
Sacrifice
sacrifice
and a
is
490
WE
are
to
work
creatures of circumstances.
Brought up
servants under constant constraint and
all
initiative killed in us, we
cannot respond to
the call for self-sacrifice, for love of the country above
love of self or family, for service without distinction.
Young India Dec. 10, 1925.
only
with
all
as
THAT
sacred
sacrifice which causes pain loses its
character and will break down under stress. One gives up
things that one considers to be injurious and therefore
there should be pleasure attendant upon the giving up.
Whether the substitute is effective or not is a different
it is
If the substitute is effective,
question altogether.
no doubt well, but, it is well also
even if the substitute is ineffective.
must lead to an effort to
It
a
bettter
procure
substitute, but surely not to a return
to what has been given up after full
knowledge and
experience of its harmfull character.
Toung India July 15, 1926.
:
THE
world
fhen discriminate
is
touched
by sacrifice. It does not
about the merits of a cause. Not so
SATIHOOD
God.
He
is
all
He
seeing.
insists
491
on the
purity
^
THE
law
To be
of
1930
<3>
sacrifice
is
effective it demands
world.
bravest and the most spotless.
^s
3,
of
^s
the
Young India
^^
sacrifice of the
SWARAJ won
would
therefore
like
<$>
<3>
<S>
Satihood
SATIHOOD
is
the
acme of
purity.
SATI
the
492
How can
to-day.
the light of these facts ?
wish to even
may
justified in
suicide
be,
then,
Tcung India
May
12,
more
1931.
Satyagraha
THE
very nature
of the movement
fruit
itself.
and
Satyagraha
faith
in
is
God.
Safyagraha
<S>
3>
in
South Africa
Page 282.
<$>
THE
He
does
<$>
SATYAGRAHA
is
3>
SATYAGRAHA
and those
who
wield
or defeat*
it are strangers to
disappointment
Satyagraha in South Africa Page 511.
:
<^
THE
cribed
<$><$>
campaign can
end of a Satyagraha
as
stronger
ing
493
worthy,
and more
be desthe Satyagrahis
spirited then they are in the beginnMy Experiments with Truth Page 538.
only
when
it
leaves
<$><$><$>
hope of India lies in Satyagraha. And what
is
Satyagraha ? It has often been described. But just
as the sun cannot be fully described even by the myriad tongued Sheshnaga, so also the sun of Satyagraha
cannot be adequately described. And though we always
even so
see the sun but know really very little of it,
we do ever seem to see the sun of Satyagraha, but we know
Satyagraha Leaflets.
precious little about it.
THE
<$><$> <>
the Satyagraha struggle in South
of
the
had struck
Africa several thousand indentured Indians
work. This was a Satyagraha strike and therefore, enthe strike was goWhilst
tirely peaceful and voluntry.
ing on, a strike of a European miners, railway employOvertures were made to me to
ers, etc, was declared.
make common cause with the European strikers. As a
Satyagrahi, I did not require a moment's consideration
I went further and
for
fear
to decide not to do so.
of Europeof our strike being classed with the strike
ans, in which methods of violence and the use of arms
found prominent place, ours was suspended and Satyagraha from that moment came to be recognized by the
honest
Europeans of South Africa as a humble and
:novemeat and, in the words of General Smuts, a "constitutional movement."
Young India April 18, 1919.
IN
course
SATYAGRAHA is
able
branches.
like
Civil disobedience
494
^s
^^ ^s*
the past thirty years I have been preaching
The principles of Satyagraha >
practising Satyagraha.
know it to-day, constitute a gradual evolution.
FOR
and
as
coined by me in South
the Indians there used
express
and it was coined in order ta
full eight
for
years,
from "the movement, then going OB in
distinguish it
the United Kingdom and South Africa under the name
of Passive Resistance.
The term
Africa
to
Satyagraha was
the force
Its root
meaning is
I have also
Truth-force.
In the application
force.
in the earliest stages that
of violence being inflicted
that
hence,,
Love-force or Soulof Satyagraha
I
discovered*
pursuit of truth did not admit
on one's opponent but that
it
own
on to truth;
holding
called
mean
vindication of truth
the opponent, but one's
self.
SATYAGRAHA
495
gaining one's end; where as the former has been conceived as a weapon of the strongest and excludes th<
use of violence in any shape or form.
any
ill-will
are
is
not new;
it is
merely
496
obey
this law.
body,
is
called
when
<its
existence
is
an obstruction
in
the
way
SATYAGRAHA
497
He
the Satya-
gives
is
him
his
heart
blessed,
against
whom
it
either
by the
blesses
it is
to
his
sacrifice
him who
practises
it,
and
practised.
has,
we conceive
little
is as
that
necessary for its practice
understand
the whole philosphy
should
of it,
everyone
virtue.
as
it is
It
is
498
to
failed
bring
sense that
it is
not criminal.
The
criminal,
i. e.,
and
protest
to him
to
withdraw
his
co-operation
from
the
State
the Report
the
Young India
life.
March
10, 1920.
SATYAGRAHA
is
SATYAGRAHA
occasions
it
becomes
willing obedience
civil
in
must,
Young India
it.
workers, precede
499
<S>
Jan.
12, 1922.
<$>
<8>
SATYAGRAHA
till all
is never adopted
abruptly and never
other and milder methods have been tried.
Young India : Jan. 11, 1929.
<S>
IT
<S>
<$>
NO
^^ <^
power on earth can
Young India
^^
make a person do a
thing
Law
participating in
Young India
it.
<S>
<$>
<>
SATYAGRAHA,
<s>
<>
SATYAGRAHA
THE
fact
is
that
500
politics.
Young India
SATYAGRAHA
Aug.
2,
1928.
way
SATYAGRAHA
501
For all
society has no right to be served by the society.
Of course, special
practical purpose this should be enough.
action may be indicated in special cases and the practice may
have to be varied to
suit
individual case.
SATYAGRAHA
^^
literally
means
insistence
on
truth.
citizens
Such a universal force necessarily makes no distincbetween kinsmen and strangers, young and old,
man and woman, friend and foe. The force to be so
applied can never be physical. There is in it no room
tion
for
violence.
The
can,
therefore,
words
it is
application
In
other
Soul Force.
fore,
of universal
of ahimsa or love.
force
only
be that
i.
e.,
others,
civil
it
burns
itself.
There-
It
will
ing
word
502
THE
Satyagrahi
he
whilst
is
ever ready
for
fight
for
it.
Young India
AM
March
19,
1931.
t ^ ^
in the knowledge of
daily growing
have
no
time
text
in
book
to consult
Satyagraha.
of need, not even the Gita which I have called my
Satyagraha as conceived by me is a science
dictionary.
the
in
making. It may be that what I claim to be
a science may prove to be no science at all and may
well
prove to be the musings and doings of a fool,
It may
be that what is true in
if not a mad man.
I
myself
I
Satyagraha
is
Harijan
<S>
Q.
IF some of the
<3>
<S>
Socialists
SATYAGRAHA
name God
to
stake
their
all
me
Don't ask
for
503
sake
the
of
their
am
again why
enunciating
this principle today and did not do so 20
years ago,
I can only say that I am no prophet but an erring
mortal,
blunder
towards
'What
about
from
truth.
progressing
then ?' someone has asked.
the
Buddhists and Jains,
Well, I will say that if the Buddhists and Jains raise
would be
this objection themselves, and say that they
if
a
such
strict
rule
were
observed, I should
disqualified
I
that
with
to
them.
them
agree
say
principle.
But far be
in
believe
definition is
the
it
from
God
that
me
I
God must
Harijan
June
3,
1939.
Schools
the people,
Toung India
504
It consists in
it is
in matters social,
deeds not in words.
Young India
<s>
<$><$>
A SCHOOL
Science
AM
On
my
505
family but of all that lives and even as we are slowly but
surely discovering that it is an error to suppose that Hindus
can thrive upon the degradation of a fifth of themselves, cr
that peoples of the West can rise or live upon the exploitation and degradation of the Eastern and African nations,
so shall we realise, in the fulness of time, that our dominion
over the lower order of creation is not for their slaughter,
<$>
<$><$>
WHO
THERE
in my poisoning my well or
brother who is at war with me may
not use the water. Let us assume that I am fighting him
Nor is there sacrifice in it, for it
in the orthodox manner.
does not purify me, and sacrifice, as its root meaning
Such destruction may be
purity.
implies, presupposes
Warriors
likened to cutting one's nose to spite one's face.
of old had wholesome laws of war.
Among the excluded
things* were poisoning wells and destroying food crops.
But I do claim that there are bravery and sacrifice in my
filling it in so
is
no bravery
that
my
in
pursuing
something for the enemy purifies
SCORTCHED
Harijan
earth policy
is
a self-defeating measure.
Harijan : April) 19* 1942.
506
Scriptures
I
EXERCISE my judgment
about
every scripture,
through the
distillation.
my
And above
reason whilst
But you
life.
must not misunderstand my position. I believe in Faith
also, in things where reason has no place, e. g. the existense
of God.
No argument can move me from that faith, and
like that little girl who repeated against all reason 'yet we
are sever? I would like to repeat, on being baffled in argument by a very superior intellect, 'Yet there is God.' (M.D.)
all, the letter killeth, the spirit gioeth
Harijan
Dec.
5, 1936.
Section 124-A
SECTION
124-A
of Damocles whether
is
we
like the
sword
DISAFFECTION has been described by a commentaon the section as want of affection. He goes so far as to say
that he who has no affection for the Government established
by law is guilty of disaffection. I do not know any Indian
who has actually affection for the Government as it is today
tor
established.
It is a rape of the word 'law' to
say that it is
a Government established by 'law
It is established by the
naked sword, kept ready to descend upon us at the will of
the arbitrary rulers in whose appointment the people have
no say.
Young India July 18, 1929.
7
SELF-HELP
507
Sfelf-confidence
THE
who
We
Self-evolution
DO
Young India
March
26, 1931.
by
Self-help
includes
508
performing
Young India
nationalists.
NATIONS
are born
after
much
May
13, 1926.
Either
travail.
we
must die
like flies
in
respecting nation.
{Young India July 24, 1924.
self-
<$><$><$>
Self-interest
CONSIDERATIONS
shame away
and narrow path.
Satajagraha in South Africa Page 214.
of self-interest drive
straight
<$>
<$>
<s>
WE must
Self-purification
HAVING
in
travelled
Burma
I feel
enough
fully, though by no
SELF-REALIZATION
509
We have
Buddha then you have done.
our Shastras that whnever things go wrong, good
people and sages go in for tapasya otherwise known as
austeries.
Gautama himself, when he saw oppression,
and
death around him, and when he saw darkness
injustice
in front of him, at the back of him and each side of him
went out in the wilderness and remained there fasting and
And if such penance was
praying in searcih of light.
was
than all of
for
him
who
infinitely greate
necessary
it
matter whether
<3>
<S>
<$>
friend
if
new
star
had 'swum
into
to
way
effort
liberation,
the
surest
for
it.
quickest, and
requires is faith
and the
What
it
no
an
(M.D.)rwng
India
March
28, 1929.
Self-realization
TO
develope the spirit is to build character and to enable one to work towards a knowledge of God and selfrealization.
I
is
am familiar
possible
510
My
Page 413,
Self-respect
DIGNITY
differently
is
of the soul
and
often
misinterpreted.
see disrespect or
hurt in
respect
are interpreted
self-respect
different persons.
by
am
The
aware that
over-sensitive
self-
man
may
man
supposed wrong-doer.
Harijan
Aug.
18, 1940.-
Separate Electorates
SEPARATE
assure
electorates
them bondage
in
to
the
perpetuity.
untouchables
The
will
Musalmans
would perpetuate the stigma. What is needed is destruction of untouchability, and when you have done it, the
bar sinister which has been imposed by an insolent
'superior' class upon an 'inferior' class will be destroyed.
When you have destroyed the bar sinister, to whom
will you give the separate electorates ? Look at the history
of Europe. Have you got separate electorates for the working classes or women ? With adult franchise, you give
the untouchables complete security. Even the orthodox.
Hindus would have to approach them for votes.
Tounz India Nov. 12, 1931,
:
SILENCE
SEPARATE
511
of hearts.
tion
differences
distrust.
Harijan
Service
SERVICE
which
servant
the
neither
is
nor
rendered
the
without
joy
But
all
served.
helps
other
before
service
own
Young India
sake.
3>
<$>
Shraddha Ceremonies
PERSONALLY I do not
believe
March
in
the
14, 1929i
Shraddha
ceremony
commonly understood among us in India
and although I remember having performed Shraddha
at a time, I have given up the practice
since,
long
for, as I wrote to a correspondent recently in reply to
a question of his, I believe that the only true way
of celebrating the Sharaddha of one's ancestors is constantly to
ponder over and translate into daily life
as
their
good
qualities.
Toung India
Sept.
20,
1928;
Silence
I
MUST
to laughter,
my
512
the
the
My Experiments with
occurred to me that
Truth
Page 84.
IT has often
a seeker after
1
know the wonderful efficacy
truth has to be silent.
I
a monastery
visited
of silence.
Trappist in South
beautiful place it was.
Most of the inmates
Africa.
I enquired
of the place were under a vow of silence.
of the fatfier the motive of it and he said that "the motive
is
apparent. We are frail human beings. We do not
know very often what we say. If we Want to listen
within
to the still small voice that is always speaking
SILENCE
us,
not
will
it
understood
that
be
heard
precious
if
we
lesson.
silence.
513
77
continually
I know the
Young India
<$>
THERE
are occasions
<$>
when
speak.
Aug.
of
1925.
secret
6,
<3>
silence
is
wisdom.
Toung India
1
BELIEVE that it often becomes the duty of
man to be silent even at the risk of
every public
incurring unpopularity and even a much worse penalty
as
it
rnind
undoubtedly becomes
when
of his
at the cost
AS
end
the occasion
his
duty
requires
it,
to
speak
though
Toung India
life.
it
may
his
be
<$><*><$>
do nothing except with an ultimate
out
spiritual
with it
obviously carried
Silence
is
essential
for
its
one
advantage.
spiritual
is
an incessant
life
search
whose
for
truth
But
such silence is a much more serious affair than
this.
Even writing as a means of communication must stop.
Truth would speak, if it must, in every act and not
Harijan April 27, 1935.
through the written word.
in
view,
this
silence
<S>
THERE
bur weeks
another
demonstrated
is
<3>
<$>
merit
to
in
me
silence
which these
I
am
unmistakably.
but I can successfully
helps one to
anger as perhaps nothing else does. How
one to give vent to one's wrath if one is silent ?
s
when
Nfot by eyes.
Surely not be physical violence,
Not by writing, for
non-violence.
>ne is pledged to
would disappear in the very process of
wrath
;he
;uppress
one's
writing.
but
these
should
suffice.
silence that
Let
me
1
tell
514
you that
of this
like to
No wonder
is
Carlyle wrote
Speech
month
is
silvery,
Harijan
golden.
<3>
or months, at
but
silenee
<S>
WELL
of silence*
I should like to leave you a message
of experience based on action
the
without
backing
Speech
I would ask you to
will lack chastity and refinement.
curb your
for
tongues
the
service
of the
<$><$><$>
Q.
THE
greatest
is
the ob-
servance of your
storing
has
it
continued to have in
tasks ?
A.
it
It
is
not
means
^Hmjn
SILENCE
515
sity for
me.
value of
Originally
It
it.
it
my mind
that
that
was the time when I could best hold communion with God.
And now I feel as though I was naturally built for silence.
Of course I may tell you that from my childhood I have
been noted for my silence. I was silent at school, and in
my London days I was taken for a silent drone by friends.
Harijan
<S>
<$>
<S>
THERE
when
There
is
when
3.
am
not
silent.
The mind
itself
my
enjoys a peace
it.
That
is
produces
mind. My
nerves in a
manner no drugs
can.
With me
it
also
induces
sleep.
Caution
moody when,
forced silence.
To produce the effect I have said that
No one, therefore, need be silent
silence has to be liked.
out of love of imitation or merely for the knowledge that it
produces on me the effect described by me. The best thing
would be to take silence on medical advice. Needless to say
that here I do not refer to the spiritual need and effects of
silence.
Harijan
516
WHEN Shri
asked him
if
is it
not,"
I
his keenest
desire
is
to
all this is
continue
the
silence
am
sure
indefinitely.
if
virtue of silence.
Befory
at least six to eight hours
"You will at once feel your senses gather themselves together ; they seem like bee? which return to the hive and there
ahut themselves up to work at the making of honey and this will
take place without effort or care on your part. God thus rewards
the violence which your soul has been doing to itself ; and gives
to it such a domination over the senses that a sign is enough
:
SIN
when
to
desires
it
recollect
itself,
At the
quickly.
God
517
them
for
first
call
At
last
disposes
to obey and so
of the will they
many and
afcer
them
to
state
of
Harijan
Sin
MAN
Whereas a
wicked
deed
a
and
approbation
the
doer
of
whether
the
deed,
good or
disapprobation,
wicked always deserves respect or pity as the case may be.
Hate the siri and not the sinner
is
a precept which
and
his
distinct things.
call forth
'
and
is
why
This
ahirnsa
is
am
divine powers.
My
<S>
A HIDDEN sin
body.
is
Page 327%
<S>
poison corrupting
the
whole
The sooner
And
society.
renders
it
none
do good deeds
milk, so also
piated sins
<$>
*RE thou
certain,
<3>
like
it
none can
<$>
perrish,
not be understood to
mean
Him
without any
518
Toung India
allure-
the
1928.
Jan. 12,
to
Slavery
the destiny of our
but
in our children.
beloved land lies not in us, the parents,
of
curse
the
from
free
them
Shall we not
slavery which has
?
bellies
on
our
made us crawl
Being weak, we may not
have the strength or the will even to throw off the yoke.
But shall we not have the wisdom not to leave the cursed
Nov. 3, 1920.
inheritence to our children ?
Toung India
I
WISH
you could
that
realize
^N
THE slave
owner
^s
^N
is
Young India
OUR slavery
is
Nov.
10,
1930.
RATHER
FROM childhood
cultivated in us.*
And
up a slave-mentality is sedulously
we cannot think freely, how can we
if
We
A SLAVE
is
metal.
Young, India
June
6, 1929*
SLAVERY
519
VOTARY
June
20, 1929.
am
Young India
Young India
Harijan
HOW
March
16, 1942.
simply refuse to
520
Smoking
EVER since I have grown up, I have never desired to
smoke and haye always regarded the habit of smoking- as
barbarou?, dirty and harmful. I have never understood why
there is such a rage for smoking throughout the world.
I
cannot bear to travel in a compartment full of people
smoking. I become choked.
My Experiments with Truth Page 213
:
HAVE
I
Smoking
and is often worse than drink,
is
an unclean
SMOKING
<$><$> <s>
I SHALL now proceed to say something about cigarette
smoking and coffee and tea drinking. They are not necessities
of life. There are some who manage to take ten cups ol
Is it necessary for their healthy development
coffee a day.
and for keeping them awake for the performance of their
duties ? If it is necessary to take coffee or tea to keep them
awake, let them not drink coffee or tea but go to sleep. We
must not become slaves to these things. But the majority
of the people who drink coffee or tea are slaves to them
Cigars and cigarettes, whether foreign or indigenous, must be
avoided.
Cigarette smoking is like an opiate and the cigars
that you smoke have a touch of opium about them.
They
leave
them
cannot
herves
afterwards,
to
and
yotir
you
get
SMOKING
521
How
<
Young India
<$><$>
Toung India
July
5,
1929.
Social Boycott
SOCIAL
with caste.
It is
movement.
when
it is
not
felt
522
Moreover,
object of boycott as a measure of discipline.
social boycott to be admissible in a campaign of NonIt must be civiviolence must never savour of inhumanity.
lised.
It must cause pain to the party using it, if it causes
inconvenience to its
Thus, depriving a man of the
object,
services of a medical man, as
been done
the moral
in
tantamount
in Jhansi, is an act of inhumanity
in
difference
no
see
I
murder.
to
code to an attempt
man
a
from
aid
medical
and
a
man
withdrawing
murdering
who is on the point of dying. Even the laws of war, I
relief to the enemy
apprehend, require the giving of medical
Feb. 16, 1921.
India
in need of it.
Young
is
reported to have
<><$><>
OSTRACISM
manner
the
in
is
which
violent
it
is
or peaceful
practised.
to
according
congregation
who
a priest
ostracism
the
honour. But
his
prizes his title above
a person
will become violent if the individual life of
abuse.
or
innuendoes
is
made unbearable by insults,
The real
of violence lies in the people resorting
may
well refuse
to
recite
prayers
after
danger
to
Reform
THE sooner it
Social
is
recognised that many of our social
our
march
towards Swaraj, the greater will be
impede
our progress towards our cherished goal. To postpone social
reform, till after the attainment of Swaraj is not to know the
meaning of Swaraj.
Young India Jijne 28, 1929,
evils
>
SOCIAL
WORK
523
THERE
is,
wrong
one who would win Swarw by non- violent means
Harijan
Social
Feb.
1,
1942.
Work
SOCIAL
service
to
be effective has to be
performed when
rendered
the
left
hand
Pages 397.
INDIA whose
MUST
political.
Young India
Dec.
12, 1920.
I
say that the service of the so-called "untouchables*
does not rank with me as in any way subordinate to any
kind of political work. Just a moment ago I met two missionary friends, who drew the same distinction and therefore
came in for some gentle rebuke from me. I suggested to them
that my work of social reform was in no way less than or
subordinate to political work. The fact is, that when I saw
that to a certain extent my social work would be impossible
without the help of political work, I took to the latter and
only to the extent that it helped the former. I must therefore confess that work of social reform or self-purification of
this nature is a hundred times dearer to me than what is
called purely political work.
Young India : Aug. 6, 193L
524
Speeches
IT
is
wisdom,
action.
useless steam.
struck.
is
necessary for those who are dumbnecessary for the garrulous.
Harijan Sep. 30, 1939..
Speech
Restraint
is
<S>
<S>
<$>
shows, proconstructive
on is only the
cessions, etc.
Speed
SPEED
lives
more
is
truly
by walking
life.
Man
more
sees
truly
and
to his duly.
Harijan
Spirits
I
NEVER
the dead.
possibility
harm done
to the spirits.
SPIRITULISM
As
525
with
for the
me
that
medium,
all
it is
those
Young India
Spiritulism
WE
spiritual
attainment.
is
<$>
<$>
<&
DO
not believe as the friend seems to do that an inmay gain spiritually and those who surround him
suffer.
I believe in advaita, I believe in the essential unity
Therefore I
of man and for that matter of all that lives.
believe that if one man gains spiritually, the whole world
gains with him and if one man falls the whole world falls
to that extent. I do riot help opponents without at the same
time helping myself and my co-workers.
I
dividual
Young India
<^
<$>
Dec.
4, 1924.
<$>
JUST
cleanliness
is
Young India
July, 1925;.
526
BUT I am
The
with him.
IT
grows
is
life
my
my own
of the
spirit
will
neighbour.
translate
Harijan
itself,
June
into
12, 1937.,
in proportion as
<$>
FAR
<$>
body
do without food
is
<$>
spiritual
nourishment
for
the
One
can
considerable time,
but a man
without
of the spirit cannot exist for a single second
nourishment.
-Haiijan
April 8, 1939.
spiritual
for
<$>
<s>
<s>
DO
the
is
July
I,
most
1939^
State
A GOVERNMENT
an instrument of service
is
the will and consent
based
upon
only
It is an instrument of oppression whem
of the people.
submission at the point of the bayonet.
enforces
it
in
so
Oppression
bayonet.
far
as
it
is
therefore ceases
when people
Young India
cease
:
to
fear
STATE
527
A GOVERNMENT
commands
their
the governed
that is loyal to
loyalty as a matter of course.
Young India Oct. 27, 1919t
'
IN
It
truth
no
is
people
to
But
we
us
if
Government
self-government
do.
are
That
our
state.
present
of
large number
our adoleenforced nonage and feel
govern ourselves at least where there
to
is
pupilage
attain
Swaraj,
must outgrow
We must
no deadly opposition
scence.
constructive
Young India
SUBMISSION
citizen
fore, to
27, 1925
for
pays
a state
Aug.
to
the
state
his
Young India
for liberty.
<^
<$><$>
PEOPLE
WHEN,
therefore,
there
is
only a
If the
2, 1928;
caricature
ofi
Young India
A
bis
MAN
own
is
expense.
generous when
he
does
July
8, 1926..
something
at thtfc
.528
own
AM
power can
(liberty
<3>
<S>
no believer in the
at the same time
and repress
<S>
doctrine
trust
it.
and
that
the
same
grant
Jan. 12, 1939
distrust,
Harijan
Strength
STRENGTH
tit
does
not
come from
physical
capacity.
will.
Toung India
Aug.
1920.
11,
Strikes
studies
and
at
the
same time.
It
is
difficult
to
draw
hard
lines
at
THINK
strikes
STUDENTS
feres
work
IN
and
529
unfits
students
Harijan
<
for
June
solid
15, 1938.
<S>
country
Young India
Students
I am an autumnal
on
leaf
off at
any moment;
that
would last
sprouts
fall
the
the tree
that
tdbchers are
the
might
young
proper time;
but you,
put forth
HOW
day
We
<$>
<s>
<s>
can we understand the duty of students tohave fallen so much from the ideal. The
parents
They
should
feel
really
to receive
be careful for
and
to
assimilate.
530
and
discriminate between what should be received
teacher
the
of
the
is
It
duty
what rejected.
we go on
If
discrimination.
his
teach
to
pupils
to
be no betwould
we
indiscriminately,
are
knowing
beings
thinking,
ter than machines.
unfrom
truth
this
in
must
distinguish
and we
period
uuclean
from
clean
things,
bitter
from
sweet
language,
truth,
and so on But the student's path to-day is strewn
of distinguishing
with more difficulties than the one
hostile
the
to
atmosphere
fight
good from bad things. He has
of a
around him. Instead of the sacred surroundings
in
taking
We
their
in
practical
life.
The
to
the ability
base imitation of the West,
will)
and
English,
polished
speak and write correct
The
not add one brick to the Temple of Freedom.
far too
student world, which is receiving an education
and an education which
expensive for starving India,
can ever hope to receiveonly a miscroscopic minority
it
for
by giving its lifeto qualify itself
is expected
become pioneer*
must
Students
blood to the nation.
is
that
all
good'
in conservative
reform, conserving
of the inin the nation and fearlessly ridding society
THE
it.
Young India
June
9,
1927L
a.
most
ALL
the world
playing:
531
THE correspondent has written in the hope of my condemning the participation by the student world in active
But I am sorry to have to disappoint him.
political work.
He should have known that in 1920-21 I had not an inconsiderable share in drawing students out of their schools and
colleges and inducing them to undertake political duty
:arrying with
I think it is their
it the risk of imprisonment.
duty to take a leading part in the political movement
of their country. They are doing so all the world over.
In India where political consciousness has till recently been
unfortunately confined in a large measure to the English
educated class, their duty is, indeed, greater. In China and
Egypt it was the students who have made the national
movement possible. They connot do less in India.
:lear
<$>
Toung India
<$><$>
March
THE
29, 1928.
STUDENTS
of
cannot afford
all parties, as
should be unknown to
the student
in
dabble
that
class
of
Immediately they
work, they
:ease to be students and will, therefore, fail to serve the
Power
politics
world.
:ountry in
its crisis.
3>
OUR
real strength
must
Harijan
<8>
lie
in
the
people doing in
532
Submission
SUBMISSION
to
convention in
under
14, 1931.
:May
matters
trivial
in
is
Young India
<>
WHAT
force.
is
<$>
Harijan
irreligion.
Sep.
1,
1927.
<$>
never yielded to
religion, sub-
is
mission to force
is
:
March
12, 1936.
Suffering
REAL
stone.
there
suffering bravely
Such
lies
is
the key
the
potency of suffering, or
tapasa.
And
to Satyagraha,
<S>
Page 212.
<$>
SUFFERING
and
flies
it
has
anaesthetic.
Young India
Oct.
13,
193 L
<*><$><$>
hardest heart and the grossest ignorance must
without anger
disappear before the rising sun of suffering,
Youm India Feb. 19, 1925.
THE
SUICIDE
$33
THE
has been
conviction
me,
growing upon
that things of fundamental importance to the people are
not secured by reason alone but have to be purchased with
their suffering.
Suffering is the law of human beings, war
But suffering is infinitely more
is the law of the jungle.
the jungle for converting the
of
law
the
than
powerful
which are otherwise shut to
his
and
ears,
opponent
opening
the voice of reason.
Nobody has probably drawn up more
petitions or exposed more forlorn causes than I and I have
come to this fundamental conclusion that if you want some-
Toung India
Suicide
BUDDHA
life ?
life
hold of very
man
little
suicide,
of his
importance," or
to dispose
Fabri asked.
I think," said Gandhiji, "that man has a perfect
right to dispose of his life under certain circumstances.
co-worker, suffering from leprosy, knowing that his disease
was incurable and that his life was as much an agony for
those who had to serve him as it was for him, recently
1<
decided to end
534
treatment
!"
"
"The
that
if
criterion,
but he
me
to
be
one
thing for
ill
now hear
under his
may
Gandhiji's.
criterion is not that
"My mind
rejects
this
suicide.
The
there
Gandhiji.
to
"No,
am
"Yes/* said Dr. Fabri, "I can unselfishly opine that you
have many years before you."
535
SWADESHI
"Well
that's
it.
the
word
Here too
me
a man
tell
let
you there
is
live."
^ ^ ^
has been said that the "will to live"
Q.
of a deluded attachment to life.
born
being
IT
al
then suicide a
is
irration-
Why
is
sin ?
It is also
not irrational.
is very
It
delusion.
a
not
Attachment
natural.
that
defeat
to
seek
To
a
has
life
Above
real.
all,
purpose.
suicide is very rightly held to
Therefore
is a sin.
purpose
Harijan .June 1 1940,
be a sin.
A.
The
will to
live
is
to life
is
Suspicion
I BELIEVE
foiled
and only
stinks.
my
THE
ments or explanations.
Page 285.
Swadeshi
WE
do not realise that Swaraj is almost wholly obtainIf we have no regard for our
able through Swadeshi.
our clothes, if our dress
respective vernaculars, if we dislike
wear the sacred Shikha, if our
repels us, if we are ashamed to
336
food
We
brigade.
3>
TO
<$>
use foreign articles rejecting those that are manufactured in India is to be untrue to India.
It is an unwarranted indulgence. To use foreign articles because we
do not like indigenous ones is to be a foreigner.
It is
obvious that we cannot reject indigenous articles, even as
we cannot reject the native air and the native soil because
SWADESHI
they are inferior to foreign air
and
537
soil.
Young India
May
13, 1919j
AFTER
efficient
It
is
generations to come.
Young India
<$>
WANT
to see
God
<$>
June
21, 1919,
know
is
<5>
face to face.
God
Truth,
me
For
to the world.
foung India
April 2, 1924.
538
MY definition
I must not
of Swadeshi is well known.
nearest.
the
of
serve my distant neighbour at the expense
It is in no sense narrow,
It is never vindictive or punitive.
for I buy from every part of the world what is needed for
how-
of
injures the millions of the inhabitants
the
to
India.
I hold it to be sinful for me to continue
buy
cloth spun and woven by the needy millions of India's
and increasingly
Khaddar and
^x
^P
^^
SWEDESHI
only
if it is
and keeps
itself
pure.
Toung India
RULE of the
Just as
we do
Feb.
2,
1928.
SWADESHI
539
Indian hands.
when such
India.
Harijan
<$>
IF
a critic
khadiy
26, 1938.
may
I
am
March
have
fortunately
I
<3>
<$>
And
to
to
rne
by corresponbetween the
mixed with
is
distinguish
Thus
of the A.
I.
S.
A. would be
540
be
may
all
foreign,
employed by the
rubber
or other shoes
Bata's
Indian Board.
Conversely
would be foreign though the labour employed may be all
Indian and the capital also found by India. The manuspecialists
unhealthy competition.
saving of Europe it will mean
The Bata
the
shoe-maker and tanner. I have given two telling illustraFur in the A. I. S. A. the
tions, both partly imaginary.
capital is all indigenous and the whole of the talent also.
But I would love to secure the engineering talent of the west
to give me a village wheel which will beat the existing wheels,
through deep down in me I have the belief that the improvements that indigenous talent has made are by no means to
be despised. But this is a digression. I do hope that
others
who guide or serve the
ministers and
public will cultivate the habit of distinguishing between
true and false Swadeshi.
those
Harijan
Swaraj
WE get
prove, the
Young India
Nv.
10,
1920
<$><$><*>
THE
when
insolent,
Dec.
8,
1920.
SWARAJ
make a
IF India could
drain
successful
541
effort
to
stop this
annually paid by us for pieceshe can gain Swaraj by that one act.
Young India .-Jan. 19, 1921.
goods,
<s>
<$>
<$>
OUR civilization,
Young India
^s ^&
Feb. 23,
1921.
SHOULD
went
to
Young India
May
25, 1921.
<$><$><$>
SWARAJ
India as our
means
own
ability to
brother or
regard
every inhabitant of
sister
Young India
<s>
<>
<s>
abandonment of
SAWARAJ
is
the
itself to
be
<$>
FIGHT
<3>
<S>
SWARAJ means, not mere political awakenround awakening social, educational moral,
Gandhiji in Ceylon Page 146.
economic and political.
ing, but an
for
all
<$><$><>
EVERY
A SWARAJ
<s>
woven
April
3,
is
1924,,
<s>
establish-
542
^>
SWARAJ
^^
12, 1924.
^N
me means freedom
for
May
meanest of our
for the
countrymen.
am
movement
of self-purification.
<3>
Toung India
<S>
June
12, 1924.
<3>
SUGGEST,
<$>
ty
<*>
<$>
REAL Swaraj will corne not by the acquisition of authoriby a few but by the acquisition of the capacity by all to
resist
authority
when
it
is
abused.
other
In
words,
HINDU-Muslim
touchability are to me
HE
attained
who
it
for himself
SWARAJ
is
all
for
Swaraj has
Toung India
certainly
those
who
SWARAJ
would mount smilingly
to the
543
tc
Feb. 14,
1929
YOU
work; \\hat the youth craves for and is fed on is only the
former.
Young India Sep. 5, 1929,
:
YOU
rendering for
is
is
an
indifferent
the real
mean-
Proper translation
to
I do not know
I cannot give you.
answer it in the English language
plete".
limitation.
Indepen-
^ ^ ^
IT has been
the Hindus.
If
it
the rule of
were to be
true,
for
>ne would
Swaraj and would fight it with all
at
he strength
my command, for to me Hind Swaraj is the
Whether under
ule of all the people, is the rule of justice.
that rule the ministers were Hindus or Musalmans or Sikhs*
and whether the legislatures were exclusively filled by the
refuse to call
it
544
any such
rights.
Young India
<$><$><$>
I
CLAIM
paupers of India
unity.
<$><$><$>
ONCE
Of course, it is like
cent per rant. Swadeshi lies Swaraj.
the blind man describing the elephant. All of them are right
Dec. 12, 1935.
and yet not wholly right.
Harijan
:
<$>
WITHOUT
<S>
<$>
man
<$>
IT
is
therefore clear to
<S>
<S>
me
non-co-operation
with
organized forces
Harijan
Nov.
of
10, 1940.
TEMPLES
545
Takli
IT is the solace of the perturbed heart and a
mute companion. The wheel sings to you and may
therefore distract your attention. The takli is eloquent
in its very muteness, and in that way is
perhaps a
fitter representative of the dumb millions.
Try it and
you will experience the same joy that many of us
do.
Young India
Temples
IF anyone doubts
him have
and
"hypocricy
suffer
to
ed long
the
infinite mercy of God, let
these sacred
How much
places.
does the Prince of
irreligion
Yogis
look
at
name
He
proclaim-
ago.
man
Law
Whatever a
of
Karma
is
worship,
in the
OUR
instead
name
of religion.
meant
for
show
but
for
546
expression of humility
of a devotional mood.
and
^> ^& ^^
not regard the existence of temples as a sin
I
Some form of common worship, and a
or superstition.
common place of worship appear to be a human necessi-
DO
may easily become idolatrous and therefore superAnd the worship of the image of Child Krishna
Virgin Mary may become ennobling and free of
book
stitous.
or
all
superstitions.
It
<$>
<$>
HAVE
May
19,
1927,
there
that
are
has
,of God
limitations.
ft
house
right
got
to
conform
prostitute has as
of worship as a saint.
when
she
enters
the
to
certain
well-defined*
much
But
toright to go
she exercises that
temple to
purify
herselL
TEMPLES
547
<3>
IN imagination
pre-historic
my mind
centuries
God
<$><$>
travelled back to
to convey
the
the
of
that
me
the
in
stone
priest,
who
he
made
particular
interpretation
these temples were so many bridges
between the Unseen, Invisible and Indefinable God and
ourselves who are
infinitesimal
drops in the Infinite
giving
me
realize
Ocean.
that
that
all
family, are not
philosoearth
of
the
and
we are
phers.
very earthy,
riot
satisfied
with contemplating the Invisible
God.
Somehow or other we want something which we can
touch, something which we can see, something before
which we can kneel down. It does not matter whethti
it is a
book, or an empty stone building, or a stone
building inhabited by numerous figures. A book ifiM
satisfy some, an empty building will satisfy some others, and
many others will not be satisfied unless they see something
We
are
$48
will
whether we
depends upon our mental condition
to the
not
or
do
by
going
anything
gain
gain something
in
a
these
to
have
We
temples
approach
temples*
It
is
on
earth.
this
do not
appreciate
They are
resides in
of
His
so
many
human
every
creation,
fact
form,
everything
fallible
God
that
houses
is
morevery-
mood and
purer women
ful
you
cal
ask
God
to
make
us
purer
men and
And if
for having entered" their portals.
old
of
an
this
advice
this
will take
man,
physithat
deliverance
you have secured will be a de-
Harijan
Temptation
THERE
are
how
far
freewill
comes
into
play and
where
fate
THOUGHT
all this
on the scene,
remain a mystery
enters
My
is
mystery
and will
Page 37.
:
Thought
control
long as thought is not under complete
is
absent.
fullness
its
in
Brahmacharya
of
will,
and
the
of
mind,
Involuntary thought is an affectation
the
of
means
curbing
curbing of thought, therefore
the
than
curb
to
difficult
more
mind which is even
makes
within
God
of
existence
the
wind. Nevertheless
even control of the mind possible. Let no one think
SO
the
impossible because it is
no wonder
is
highest goal and it
effort should be necessary to attain it.
that
it
is
My
FEEL
politics.
thankful
we
If
that
the
realised
is
the
highest
Page 259.
God
It
difficult.
the
I
that for years past
a sin, more especially
presence of God as a wit-
as
ness
all
we
speak
THE
ed
is
embodied that
is
action is brought
and
it
reacts
under due control,
regulates the thought
upon,
action becomes a
translated
into
thus
itself.
Thought
prisoner
and
is
550
pure,
<$>
<
<S>
- Harijan
TRUTH
<s>
<$>
Jan,
11, 1936.
<s>
my
life.
<S>
3>
<$>
character is more dissolute in thought
than in deed. And the same is true of violence. Our
violence in word and deed is but a feeble echo of the surging
violence of thought in us.
Harijan : June 17, 1939.
A DISSOLUTE
<$><$>
MAN often
<S>
even
if I
may
becomes what he
not have
it
at the beginning.
Harijan
Sep.
1,
1940.
TRUTH
551
Trusteeship
THE
have shown, a
perfectly
mutual
affair,
and each
believes
<s>
<s>
<$>
Truth
God.
And where
there
is
is
knowledge, pure
is
always
bliss
(Ananda}.
552
Devotion to this Truth is the sole reason for our existAll our activities should be centered in Truth. Truth
should be the very breath of our life. When once this stage
ence.
be
to observe
true knowledge.
If
we once learn how to apply this neverwe will at once be able to find out what
is
is
worth
reading.
But how
is
one to
realise this
Truth, which
may be
Hence there
is
TRUTH
55S
Then
it will be
automatically set right. For the quest of
Truth involves tejto self-suffering, sometimes even unto
There can be no place in it for even a trace of selfdeath.
interest.
In such selfless search for Truth no body can lose
his bearings for long.
Directly one takes to the wrong path
one stumbles, and is thus redirected to the right path.
Therefore the pursuit of Truth is True Bhagkti (devotion).
It is the path that leads to God, and therefore there is
no
It is the
place in it for cowardice, no place for defeat.
talisman by which death itself becomes the portal to life
ing Truth,
eternal.
might do
3> <3>
the basis of things and truth
<S>
MORALITY
stance of
all
is
the sub-
is
morality.
My
<$>
<3>
Page
37..
TRUTH
fruit,
IN
etc.,
554
impossible to attain.
A man who
will
intentions,
is
swayed by passions
may
be truthful in word,
A DEVOTEE
of Truth
He must
My
<s>
NOT
<$>
Page 429.
<s>
we
TRUTH
555
adhered
to Truth.
follow.
MY desire
That
is
<>
is
the
Truth which
<$>
like to
Page 2
13.
<S>
truth
would
request
the
of mine may be
Speeches and Writings of Mahatma Gandhi
Page 223.
that that
desire
EVERYTHING
am
MOREOVER
many fundamental
truths,
but there
is
in itself infinite.
I
And
in
Toung India
5, 1920.
AM a
my
confidence
them.
I confess that
and judgments.
I
May
CLAIM
Toung India
to
be a humble
my estimates
May 5, 1920.
servant of
India
of
and
such
556
I am really too
I have no desire to found a sect.
ambitious to be satisfied with a sect for a following. For
service.
IF truth
is
violent,
of
plead guilty to the charge
without
But I could not,
doing
I
violence of language.
violence to truth, refrain from using the language
have
HE
is
who
the
way
to
it.
But I
Truth completely
it.
is
to realise oneself
and
one's
destiny
to
am
painfully conscious of my imperfections, and therein lies all the strength I possess, because it
a rare thing for a man to know his own limitations.
is
become
perfect.
Toung India
ABSTRACT
in
human
beings
ness to die for it.
truth has
no value, unless
Nov.
it
17, 192
incarnates
who represented it by proving their readiOur wrongs live because we only pretend
TRUTH
557
to
We
must speak
^ ^ ^
the Truth under a shower of bullets.
_ Young India Jan. 5, 1922.
:
NO
veil
the opponent glory in our humiliation or so callIt is better to be charged with cowardice and
weakness than to be guilty of denial of our oath and sin
It is million times better to appear untrue beagainst God.
fore the world than to be untrue to ourselves.
Young India Feb. 16, 1922.
LET
ed
defeat.
TRUTH
is
Young India
July
3,
1924.
MY religion
is
my
God.
he
is
searching.
558
as our goal and make steady progress towards it. The attainment of freedom whether for a man, a nation or the world,
must be in exact proportion to the attainment of non-
<$><$>
<S>
to effect
to
letters
in
my
you,
involved, I
letter
especially
have tried
may
claim
where
that
in
communal
all
my
questions
'prudent'
to
in brief 'speak
found in most of
do not mind
do object
to
spiced
truth
TRUTH
559
see
produced
writing
if ever,
is
addressed.
harsh.
The
It tries
Indian
to
and
be
fair
Social Reformer
is
rarely,,
mate
of
men and
is
things.
tions of the
k
bitterness.
Bitternecessity of guarding oneself against
ness blurs the vision and to that extent disables one
from seeing even the limited truth that the physically blind
men in the fable were able to do.
Young India
TRUTHFULNESS is
the master-key.
Sept. 17,
Do
not
lie
1925.
under
560
<$>
EVERY
^ ^
truth
is
self-acting
AM
I
nothing but a mere lump of earth in the hands of
the Potter. Truth and Love Ahmisa is the only thing that
Where this is present, everything right is in the
counts.
end. This is a law to which there is no exception. It would
be very bad indeed that Gujrat or India should look up to
me and sit with folded hands. Let her worship Truth and
Love, look up to that divine couple, employ servants like
myself so long as they, tread the strait and narrow path and
it.
Toung India
Aug.
18, 1927.
FIRHAD
<^
TRUTH
561
my
Young
HAVE
T m th.
Young India
March
26, 1931.
TRUTH
it is
is
necessarily to be
TRUTH
and non-violence are not for the dense. Pursuit of them is bound to result in an all round growth of the
body, mind and heart. If this does not follow, either
truth and non-violence are untrue, or we are untrue and
impossible the latter will be the only conconstructive programme including
handspinning and handweaving, Hindu Muslim Unity, removal of untouchability, prohibition is in pursuit of truth
and non-violence.
Harijan May 8, 1937.
since the former
clusion.
is
IS
in
life ?
it
562
THE way
duty to point
it
May
28,
1938,
why
it is
best
to
HAVE
Harijan
May
28, 1938,
much
Harijan
May
27, 1939.
ONLY
but for
salt
all.
of the earth,
they
those who sin against light and
Harijan Feb. 1 1942.
Tulsidas
it may be few
who keep the
Ramayana
SEVERAL
to
me
criticims
Ramqyana.
and
TULSIDAS RAMAYANA
described
Sita ?
Rama
as
an
admit that
if
we
they will
that
the
564
In
above the prevailing notions ol Jus age.
other words, Tulsidas was not a reformer; he was on ly a
prince among devotees. The faults of the Ramayana are less
a reflection on Tulsidas than a reflection on the age in
tailed to rise
which he
lived.
ennobling
figures
like
Kaushalya,
Sumitra
etc.,
(he
these instances
women by
tions went,
go
to
he had
of
On
conviction.
women.
UNEMPLOYMENT
565
opinion
Rama
The proper
nothing
God.
and
and
takes
reject
is perfect but
Oct. 31, 1929.
u
Unemployment
IN one
566
Unitary Method
j
IN a
Harijan
Feb.
1,
1942.
Untouchability
IT
to us, and as
is, to my mind, a curse that has come
as
that
curse
remains
think
I
we are
with
so
long
us,
long
bound to consider that every affliction that we labour under
in this sacred land is a fit and
proper punishment for this
great and indelible crime that we are committing. That any
person should be considered untouchable because of his calling passes one's comprehension.
Speeches and Writings of Mahatma Gandhi
Page 217,
Toung India
UNTOUGHABILITY
567
hesitation
in
rejecting
scriptural
WE
UNTOUCHABILITY
is
They
must pay
it, they must purify themselves, they
the debt that they owe their suppressed brothers and sisters.
Theirs is the shame and theirs must be the glory when they
have purged themselves of the black sin. The silent loving
be enough to
suffering of one single pure Hindu as such will
must
suffer for
568
outside
by
it
generous
sense of guilt.
the sin all the
sincere
and
and
interference,
however, well-intentioned
may be ; for it will not bring home to them
On
more
lasting
the
All reform to
be
MANY sincere
May
1,
1924.
Young India
tions.
'
Young India
May
29, 1924.
UNTOUCHABILITY
569
THE scriptures
distinction
proclaimed that there is n
Both
have
souls ;
a
and
Brahmin
a
between
Scavenger.
Indie,
1925.
sense.
of
five
have
8,
both
Young
Jan.
organs
:
THE
It
is
fight
is a religious fight.
fight against untouchability
It is a
human
of
a fight for the recognition
dignity.
It
is
a
in
reform
Hinduism.
a
for
fight against
mighty
Young India
IN
ables.
the eyes of
God
Brahmans are
Feb. 5 5 1925.
.
there are
called
UNTOUCHABILITY
arsenic poisons milk.
<$>
YOU
Young India
<s>
<s>
THAT
Africa too.
Just as
we
570
Taung India
Jan.
13, 1927.
UNTOUCHABILITY
is
undoubtedly, a difficult point
however
does
appeal to them, only
among
it appeals in a way we do not like.
They hug the exclusiveBut if we cannot,
ness which they have inherited for ages.
by our purity, unselfishness and patience, cure them of the
The sooner every
disease, we must perish as a nation.
the
better
is for him
it
the
reformer
realises
fact,
political
the masses.
It
dream
land.
They
are
too
to
fatigued
grasp the
Young India
<^
THE
<8>
Aug.
14,
1924.
<
as
the favour to
patrons,
They have undercertainly not to exploit them politically.
of
Hinduism prem*
taken the task, because their conception
leave
Hinduism or
to
have
either
it.
demands
They
ptorily
to
make good
but that
it is
Young India
AN
is
no part of
it
UNTOUCHABILITY
571
ITS removal
greatest
evil
is
that
owe
to the untouchables.
Young India
<$>
<s>
June
30,
1927.
<s>
Young India
SPEAK
letter
support for this terrible doctrine. Let us not deceive ourinto the belief that everything that is written in
Sanskrit and printed in Shastra and has any binding effect
upon us. That which is opposed to the fundamental
maxims of morality, that which is opposed to trained reason,
selves
572
cannot be claimed as
be.
There
is
LET me
untouchables,
the
Young India
ses.
<$><$>
PATIENCE
with
evil
with ourselves.
$>
is
March
29,
1928.
<3>
really trifling
Young India
<S>
<:>
UNTOUCHABILITY
an atrocious doctrine
man.
<
<$>
<$>
UNTOUCHABIL1TY
SEPARATE
to
electorates
573
<*>
<$>
<$>
DON'T
Harijan
July
4, 1934.
V
Vaccination
AM
confirmed
antimust not expect
public support for my views. Anti-vaccinaiton has no
backing from the orthodox medical opinion. A medical man
who expresses himself against vaccination loses castCr Tremendous pecuniary interests too have grown round vaccinaA sort 6f temporary immunity from small p6& i*
tion.
I
vaccinationist
but
recongnise
that
'
574
gained by vaccinatio
Young India
July
18,
1928.
Varnashrama Dharma
A FAIR friend writes
"A fellow traveller drew my
:
brick.
to the
station
was
in
lined
from one
military
style
VERNASHRAMA DHARMA
575
Hindu a
believer
in
Varnashrama princi-
Kshatriya
rejecting'
or neglecting their respective jati dharmos ?
Can a Kshatriya
not serve and protect the poor even in these days but in the
Vaishya way
men
576
messin
mind that I had presented that
all Indians
but
to
of
wheel
not
to
alone
the
be
Hindus
age
<withont exception, to men and women, to Mussalmans,
Parsis, Chiristians, Jews, Sikhs and all others who claimed
She
to be Indians, she would have written differently.
would then have inferred that I had placed before the
people of India something which not only did not come in
borne
fearing butcher.
VARNASHRAM A DHAKMA
What
this
is
Varnashrama
watertight compartments.
It is
whether we know
scientific fact
a Brahman who
577
He
is
? It is not a system of
a recognition to me of a
A Brahman is
it or not.
only
predominantly
But
an
cut and
that.
down
as
for nothing
And a Vaishya
own growth will
no matter how
without divine
be a veritable
They
live
hand
to the necessary
work of
life-saving.
Let us also bear in mind that with the rest of the world
India finds herself in the deadly coil of the mercantile
cobra. It is a nation of shop-keeping soldiers that claims
to rule her. It will tax all the resources of all her best
Brahmans to unwind India from that coil. Her learned men
and her soldiers will therefore have to bring their learning
and their prowess to bear upon the mercantile requirements of India. They must therefore, in order to be able
faithfully to carry out their dharma, learn and
practise
spinning.
Nor have
recommending hand-
weaving
as a
578
mad
selfless toil
exception whilst
the
confusion,
Mine
selfish
therefore,
is
pauperism persist.
ing Varnasankara
one of making Varnashram-cleansing more secure*
Young India
<>
IN
his
<s>
<s>
at
length
hasty forfeitures of
He
demands, and
life.
so
It is
you and
live
out the
have
want me
life
so long as
it
me
you
to
I have no
advise you, you will find me at your disposal.
clear-cut solution for this difficult question.
I confess to
you, that I do not even now know the points of differences
between the two. I tried to draw out some Non-Brahmans,
who came to me on Nandi Hill, and they promised to see
me in my tour and place all the points of difference before
me. I must confess to you that I am no wiser about the
Bra hn: an side of the question. And will as the Brahmans
VARNASHRAM A DHARMA
570
fully well
hold myself in
give you my assurance that I for my part
assure you too,
I
And
readiness to be wooed by either party.
unfitness.
that I shall not plead physical
I
But I have for both the parties two counsels of perfecTo the Brahman I will
tion which I can lay before you.
are
that
:
repositories of all knowledge and
you
"Seeing
say
embodiments of sacrifice and that you have chosen the life
of mendicancy, give up all that the Non-Brahman wants
But
and be satisfied with that they may leave for you/'
I
know, summarily reject my
the modern Brahman would,
To the NotfNon- Brahman interpretation of his dharma.
have
that
I
Brahman say "Seeing
you
got numbers on
wealth
on your side,
have
that
got
you
your side, seeing
what is it that you are worrying about ? Resisting as you
do not be guilty of
are, and as you must, untouchability,
:
creating a
new untouchability
in
your midst.
In your haste,
impatience
580
It
is
Some
ism.
a law of
My
anybody
he is.
food, be he Hindu* Muslim, Christian, Parsi, whatever
Varnashrama accommodates a pariah girl under my own
Varnashrama accommodates
roof as my own daughter.
Panchama families with whom I dine with the
My
My
maay
My
is a privilege.
pleasure, to dine with whom
before the greahead
the
bow
to
Varnashrama refuses
Varnashrama
but
on
compels me to
test
earth,
greatest
potentate
my
purity, before
Do not therefore swear
at
the present
moment become
VEGETARIANISM
581
They
their nature.
You and
like.
Vegetarianism
of taste
is
My Experiments
ABSTEMIOUSNESS
is
Page 77.
from
intoxicating drinks and
from all
kinds
of foods, especially meat,
undoubtedly a great aid to the evolution of the spirit, but
is by no means an end in itself.
Many a man eating meat
drugs, and
it
with Truth
582
is nearer his
abstaining from meat and
many other things, but blaspheming God in every one of
his acts.
Sept. 29, 1920.
Young India
man
religiously
IT
is
generally
known
it is
would not
Young India
May
18, 1921.
DO
I
not regard flesh-food as necessary for us at any
stage and under any clime in which it is possible for human
I hold flesh-food to be unsuited to
beings ordinarily to live.
err
We
in copying the lower animal world if
our species
we are superior to it. Experience teaches that animal food is
unsuited to those
their passions.
wrong
VESTED INTEREST
583
THE
Vested Interest
EVERYONE
this
Government
of public finance
is
is
it
is
vested rights
not because of racial
584
Vice
WRONG like
vice flourishes
<s>
of sun
It dies
in secrecy.
- Toung India
light.
Feb.
2,
1922.
<$><$>
contagion.
Aug.
6,
1925.
<$><><$>
VICE
^S
CRIME
<>
ing.
^o
light plays
for
prowl-
upon them.
Harijan
Villages
WE
in
cities
The
care
of themselves.
It
is
We have
of their prejudices, their superstitions, their narrow outlook
and we can do so in no other manner than that of staying
to disburse
amongst them
spreading
them.
them
VIOLENCE
585
HAVE
Hinduism goes
is possible
only when
Industrialization on a mass scale
the village
it
is
no more exploited.
will necessarily
passive or active exploitation of the villagers as the
lead
to
problems
of competition and marketing come in.
Therefore we have
to concentrate on the village being self-contained, manufacProvided this character of the
turing mainly for us.
there would be no objection
is
maintained,
village industry
to villagers using even the modern machines and tools that
they can make and can aftord to use. Only they should not
be used as a means of exploitation of others.
Harijan
Aug.
29, 1936.
<$><$><$>
INDIA
lives in
THE
<s>
<$>
cities.
:
<>
When
villages.
poverty,
India.
Violence
BRUTE
the
in
world
future.
Page 289
586
gion.
child
to
its
mother's breast,
me
because
orphan
the
snowy
:an to
my
solitude of the
bleeding soul.
Young India
<*>
<s>
April
rest
6,
it
1922.
<s>
TO
dies
by drowning.
EXPERIENCE
convinces
me
that
permanent good
HOWEVER much
motives,
worthy
violent
methods even
am
JUST
<s>
<s>
irritating
conduct,
violence,
symbols
DO
breast
at
587
VIRTUE
Virtue
THE
cious
homage
itself
to virtue.
<$><$<$>
LET
heap.
Both
are so often filled with cruelty ourselves.
Life after Death there is,
hell are within us.
but it is net so unlike our present experiences as either to
'He is steadfast
terrify us or make us delirious with joy.
'The wise
Gita.
the
who rises above joy and sorrow.' says
These are but faces
are unaffected either by death or life.
of the same coin/
Young India Oct. 25, 1928.
to us,
who
heaven and
<$>
<3>
<$>
ir
THERE
virtue of sell-restraint
is
<s>
TO
trast
is
a virtue.
It
<$>
<$>
<$>
is
We
dis-
Voters
MY attempt
which
is
is
impartial, independent
we need an
and
electorate,
intelligent.
If the
588
Vows
INTERPRETATION of pledges has been a fruitful
source of strife all the world over no matter how explicit
the pledge, people will turn and twist the test to suit their
own purposes. They are to be met with among all classes of
down to poor, from the prince
society, from which the rich
turns them blind, and
Selfishness
down to the peasant.
middle
of
the
they deceive themselves
ambiguous
by the use
and seek to deceive the world and God. One golden rule
to accept the interpretation honestly put on the pledge by
Another is to accept the interthe party administering it.
are two interprepretation of the weaker party, where there
these
rules
of
two
tations possible.
gives rise to
Rejection
He
in
untruthfulness.
rooted
are
which
and
strife
inequity
who seeks truth alone easily follows the golden rule. He
is
My
for interpretation.
Experiments with Truth
<&
Page 79*
>
THE
was
like a
VOWS
589
how can
is
not lasting.
Where
tion
is
My
of renuncia"
<$><$>
PERSONALLY
vow
Page 255.
<^
hereafter.
I
KNOW
Page 165,
<$>
that pledges
and vows
who
are,
takes
WHEN once
man
vow every
:
Page 116.
hundred
times.
But yet
it is
no
590
to
experience to find men weakening in regard
asked
when
taken and getting perplexed
pledges deliberately
to put down a verbal pledge in black and white.
186.
Satayagraha in South Africa Page
uncommon
<S>
VOW
taken in
mind
3>
witncss .
ACTS
3>
<3>
IT
it
is
to break
it
A vow
is
fixed
to
somedo a thing,
makes
the
who
man
the
can
which
only uplift
thing noble
resolves what a
indifferent
other
all
to
is
A
vow
resolve.
is
related
to
he can take great resolves who has indomitable faith in God and has fear of God.
Harijanijuly 17, 1938.
ONLY
VOWS
MY religion teaches me
vow once taken
for a
591
worthy object
made
IT
is
influence.
But
it
is
difficult to
midst of temptation.
MY
9,
1924.
<3>
<$>
or a
not be broken.
may
vow under
a stimulating
especially in the
India
Young
Jan. 22, 1925.
keep
to
it
<$><$><$>
is that
proopinion and that of many others
mises or vows are necessary for the strongest of us. A
not nearly but exactly 90
promise is like a right angle
makes it useless tor the
deflection
The slightest
own
degrees.
serves.
voluntary
grand purpose that the right angle
a man straight and
promise is like a plumb line keeping
warning him when he is going wrong. Rules of general
the same purpose as an individual
application do not serve
vow. We find therefore the system of declaration followed
The Viceroy
in all large and well conducted institutious.
of
Members
have
office.
of
legislatures
oath
the
has to take
to do likewise all the world over, and in my opinion rightly
A soldier joining an army has to do likewise. Moreso.
reminds one of what one has
over, a written undertaking
Memory is a very frail thing. The
promised to do.
written
word stands
for
ever.
Young India
to
Oct.
1,
1925.
be a regular and
592
moment ?
"You will perhaps say
made of sterner stuff.
kindly icsolve
that
my dilemma
?"
In old days,
was regarded
as
the
good
word of most of
as a
bond.
illustrious
They concluded
persons
trans-
In fact our
actions involving millions by oral agreements.
entire social fabric rests on the sanctity of the pledged word.
The world would go to pieces if there was not this element
The
of stability, or finality in agreements arrived at.
India
in
their
are
ever
fixed
for
immovably
place.
Himalayas
would perish if the firmness of the Himalayas gave way. The
sun, the moon and other heavenly bodies move with unerring
Were it not so human affairs would come to a
regularity.
But we know that the sun has been rising regustandstill.
larly at its fixed time for countless ages in the past and will
continue to do so in future.
The cooling orb of the moon
will continue always to wax and wane and it has done for
That is why we call
ages past with a clock-work regularity.
We base
the sun and the moon to be witness to our affairs.
VOWS
595
and
setting.
To
like
this
will
never be
resolution.
One
will.
A vow
a right
is like
An insignificant right angle will make all the
angle.
difference between ugliness and
elegance,
solidity and
Even so stability or unshakiness of a gigantic structure.
stability, purity or otherwise of an entire career may depend
upon the taking of a vow.
tell
the tale.
594
Self-restraint
is
vow
so-called
VOWS
595
3>
<S>
<3>
Q. ALL
A.
Repetitions when they are not mechanical produce
marvellous results. Thus I do not regard the rosary as a
It is an aid to the pacification of a
superstition.
wandering
brain.
Daily repetition of the vow falls under a different
It is a daily reminder to the earnest seeker as he
category.
rises and retires that he is under the eleven vows which are
to regulate his conduct.
No doubt it will lose its effect if a
person repeats the vows mechanically under the delusion
that the mere repetition will bring him merit.
You mac
ask, "Why repeat the vows at all ? You know that you havy
taken them and are expected to observe them."
There is
force. in the argument.
But experience has shown that a
deliberate repetition gives stimulus to the resolution.
are to the weak mind and soul what tonics are to a
body. Just as a healthy body needs no tonics, a strong
may retain its healh without the need of vows and the
Vows
weak
mind
daily
reminder thereof. An examination of the vows will, however, show that most of us are weak enough to need their
assistance.*
Q.
Harijan
May
my
prayerful effort I
am
27, 1936.
But in
spite
sinking deeper
and
5%
You
me
A.
Let
succeed.
<3>
YOUR capacity
<*>
June
29, 1940.
<S>
WESTERN CIVILIZATION
597
w
Western
Civilization
DO not think that everything Western is to be rejecthave condemned the Western civilisation in no measured terms. I still do so, but it does not mean that everything
Western should be rejected. I have learnt a great deal from
the West and I am grateful to it. I should think myself unfortunate if contact with and the literature of the West had
ft
no influence on me.
Young India Oct. 21, 19?
I
ed. I
<3>
<$>
<$>
IF any one thinks that the people in the West are innocent of humanity he is sadly mistaken. The ideal of humanity in the West is perhaps lower, but their practice of it is
very much more thorough than ours. We rest content with
lofty ideal and are slow or lazy in its practice. We are wrapped in deep darkness, as is evident from ,our impoverished
cattle and other animals. They are eloquent of our irreligion
rather than of religion.
Young India Oct. 21, 1926,
:
<S>
THE
<5>
<S>
distinguishing characteristic of
modern
civilisation
Divinity.
West,
which one
sees
so
life
of India
and
especially among the educated classes. Some of the immediate and brilliant results of modern inventions are too
maddening to resist. But I have no manner of doubt that the
victory of man
lies in
that resistance.
We
arc in danger
<tf
598
bartering
pleasure.
away
the
permanent
good
for
Young India
momentary
June 2, 1927.
<:><$><$>
no monopoly of one continent or one race.
My resistance to Western civilisation is really a resistance to
its indiscriminate and
thoughtless imitation based on the
WISDOM
is
resist
Young India
<S>
<$>
<3>
THE
Even
misnomer.
<S>
WOULD
West provided
<$>
liberty in
Toung India
many
:
cases
is
<3>
neartily
it is
Wickedness
ONE may
withou
of
wickedness
the
denounced
the
Scribes,
Jesus
and the Pharisees, but he did not hate them. He did not
enunciate this law of love for the man and hate for the evil
in him for himself only, but he
taught the doctrine for unidetest the wickedness of a brother
hating him.
world.
it
in
WIDOWHOOD
599
to
<$>
<$>
AFTER
no one
all
we
the
is
<3>
wicked by nature.
less
so ?
Harijan
And
March
if
others
30,
1940
Widowhood
man
IF a young
why
should not a
Young India
May
2,
1929.
HAVE repeatedly
widow has
as
much
And
I very
much
feel
that
many young
widows
600
Harijan
June
22,
1935.
Will Power
STRENGTH
It
does not
come from
physical
Young India
<$>
<s>
capacity.
will.
:
11, 1920.
Aug.
<$>
STREAM
quantities.
Toung India
Oct.
3,
1929.
Wisdom
EVEN
so does
it
whom
it
comes.
Harijan
NOT mad
March
28, 1936.
WISDOM,
it is
Harijan
Oct. 12,
wisfirst
1934.
<$><$><$>
said, often comes from the mouths of
It may be a poetic exaggeration, but
WOMAN
there
is
babes.
no doubt
sometimes
that
Experts polish
601
it
and give
does come
through
a scientific shape.
Harijan Dec. 2, 1937.
it
it
IT
is
is
Woman
WOMAN,
is the
personification of self-sacrifice,
to-day, she does not realise what a
tremendous advantage she has over man. As Tolstoy used
to say, they are labouring under the hypnotic influence of
but,
hold,
unfortunately,
no exaggeration to say that a human being withis not far removed from
an animal. EducaKot
tion, therefore, is necessary for women as it is for men.
that the methods of education should be identical in both
IT
is
out education
full
02
of women's education,
WOMAN
is
the
companion of man
gifted with
to participate in
equal
very
minutest detail in the activities of man, and she has an
equal right of freedom and liberty with him.
Speeches and Writings of Mahatma Gandhi
Page 423.
mental capacities.
<3>
<$>
<$>
WOMAN
WOMAN
Rama
by physical charms.
to the level of
is
Young
paralysed.
man.
As
603
India,
Women
ing to-day, they may not copy man in all the wildness of
his nature, but they must come to the level of man in all
that is best in him.
Toung India Dec. 1, 1927.
:
<$><$>
<s>
THE
economic
salvation
of India
604
EQUALITY
of the sexes
WOMAN
is
nothing
if
she
<3>
is
not
self-sacrifice
Young India
purity personified.
WOMAN
is
<$>
Nov.
and
19, 1925.
<S>
means
in-
finite love,
Who
but
woman,
to her to teach the art of peace to the warring world thirsting for that nectar r She can become the leader in Satyagraha
which does not
the
learning that books give but
require
does require the stout heart that comes from suffering and
faith.
I
am uncompromising in the matter of woman's rights.
In my opinion she should labour under no legal disability
not suffered by man, I should treat the daughters and sons
on a footing of perfect
equality.
-Toung
as
man
variety of ways
has vainly and
WOMAN
605
Savitris
Toting India
<s>
<$>
<s>
MAN
<3>
has regarded
TO
is
<S>
woman
descent
<?>
Hanjan
easy*
<3>
<S>
<S>
606
women
Pandawas of Draupadi.
protected
own
virtue
because a wicked
woman
administers
to
him a stupefying
likes.
Harijan
<$><$>
1
SUGGEST
think of
woman
that before
as
Nov.
14,
1936
<
to
assure
paper,
you the
chasest literature will flow from your pens, even like the
beautiful rain from heaven which waters the thirsty earth
below. Remember that a woman was your mother, before
woman became
your wife.
how
Harijan
what you
Nov.
21, 1936*
<><$><$>
BELIEVE,
proper education of women. But I
do not believe that woman will not make her contribution
to the world by mimicing or
running a race with man.
She can run the race but she will not rise to the great
She has to be
heights she is capable of by mimicing man.
the complement of man.
Feb.
27, 1937.
Harijan
I
in the
WOMAN
607
MAN
<$><$><$>
ONLY
somehow
from ages
past,
Harijan
<s>
<S>
<$>
IN my
^ ^ ^
THERE
is
as
born a woman, as
Harijan
<608
<*><$><$>
WHERE
is
there
is
the constant
Harijan
<s>
<s>
Sept.
1,
1940.
<$>
WOMAN
<$>
IT
<3>
<
firm
Harijan
March
1,
1942.
WOMAN
WOMAN
609
the
equal
Speeches
Page 213.
WOULD
doll for
man
to play with.
to play her part not manfully, as some are trying to do, but
She won't better humanity by vying with man
womanfully.
n his ability to destroy
1
life
AM firmly of opinion
that
India's
Nov.
16, 1936.
salvation depends
Women
the tradition
MORE
catering for
often
egoistic pleasure
610
own
her
woman
is
woman's
time.
Harijan
Work
WE shall be judged not
June
our deeds.
<^
<$>
8, 1940.
solely
March
by
18, 1919.
<s>
INDEED
TIME
must work
<s>
July
3,
1924.
<s>
always does
it
in
PRAYERFUL
lies
in His hands.
Toung India
Working Committee
THE Congress is a paramount
is its
June
^ ^
Harijan
17, 1926.
The Working
authority.
creature.
^
ATTEND
21, 1925.
Committee
May
<s>
<s>
April 9, 1931.
WORRY
611
Worry
THERE
Aug.
12, 1939,
is
nothing that wastes the body like worry, and one
has any faith in God should be ashamed to won*)
about anything whatsoever. It is a difficult rule no doubt foi
the simple reason, that faith in God with the majority oi
mankind is either an intellectual belief or a blind belief, a
who
612
him
WHY
Why
<$>
<S>
Wrong
MY
witness of a single
wrong or a
it is
misery. But
miserable being,
single
a helpless
it is not
to mend
possible for me a weak, frail,
every wrong or to hold myself free of blame for all the
wrong I see. The spirit in me pulls one way, the flesh in me
action
become
Toung India
entirely free.
Nov.
17, 1921.
Y
Yajna or Sacrifice
WE
We
to
for
the
it.
welfare of others,
whether of a
tern-
YAJNA OR SACRIFICE
613
Again, a primary sacrifice must be an act which conduces the most to the welfare of the greatest number in the
widest area, and which can be performed by the largest
number of men and women with the least trouble. It will
not therefore be yajna, much less a mahqyyna, to wish or to
do ill to anyone else, even in order to serve a so-called
higher interest. And the Gita teaches, and experience testithat all action that cannot come under the category of
fies,
yajna
promotes bondage.
subsist for a
nature of yajna.
Tajna having come to us with our birth,
are debtors all our lives, and thus for ever bound to
And even as a bondslave receives food,
serve the universe.
from
the master whom he serves, so should
on
and
so
clothing
we
61*
we
realise
bliss.
Do
God,
this
This need not frighten anyone. He who devotes himwith a clear conscience will day-by-day grasp
the necessity for it in greater measure, and will continually
grow richer in faith. The path of service can hardly be
trodden by one, who is not prepared to renounce self-interest
self to service
and
Consciously or
service or
some
If we cultivate the habit of doing this service deliberately, our desire for service will steadily grow stronger,
and will make not only for our own happiness, but that of
other.
From
Yeravda Mandir,
WROTE
more about
it.
It will
is
fl^pCT^iq- ^gfj f*4j^*i :
inappropriate, if ^T^ri* has any
To serve without desire is to favour
taste of favour about it.
not others, but ourselves, even as in discharging a debt we
|
serve only ourselves, lighten our burden and fulfil, our duty.
Again, not only the good, but all of us are bound to place our
And if such is the law,
resources at the disposal of humanity.
as evidently
it is,
life
and
YAJNA
OR
SACRIFICE
615
will, if
his abilities
for
service.
He
came
life of sacrifice
artistic in the real sense of the term.
the pinnacle of art, and is full of true joy.
Yajna is no
yajna if one feels it to be burdensome or annoying. Self
indulgence leads to destruction, and renunciation to immorality.
Joy has no independent existence. It depends upon
our attitude to life. One man will enjoy theatrical scenery,
another the ever new scenes which unfold themselves in the
is
616
Again,
many
sacrificcrs
free
to
receive from the people every thing they need, and many
things they do not need, because they are rendering disinterested service.
Directly this idea sways a man, he ceases
to be a servant, and becomes a tyrant over the people.
One who would serve will not waste a thought upon his
own comforts, which he leaves to be attended to or neglected
by
his
with
hand with
age
may and
should have
For mankind
its
own
particular Tajna.
Tajna, sacrifice.
TO THE ZAMINDARS
617
of the rites that go under that name cannot be defended. I even doubt whether the meaning that is put upon
some of those rites to-day was ever put upon them in Vedic
times and even if there be no room for doubt, some of them
cannot stand the test of reason or morality. Those versed in
the scriptures say that in ancient times our ancestors performAre they possible today ? And a horse
ed human scrifices.
sacrifice would be ridiculous.
Again it is needless to canvass whether yajnas purify the air or not; for the value of
a religious rite cannot be measured by considering whether
it produces a result like purifying the air. Modern science is
the
likely to be more helpful in devising means for purifying
air. The principles are absolute and irrespective of space and
Some
time.
To The Zamindars
THE
have
to
greatest
How
618
among
the
humble
folk
all
:
more.
the
May
28, 1931,
^^
Zamindars would do well to take the time by
the forelock.
Let them cease to be mere rent collectors.
become
should
trustees and trusted fnends of their
They
should
tenants.
Let them
limit their privy purse.
They
forego the questionable requisites they take from the tenantain shape of forced gifts on marriage and other occasions
or nazrana on transfer of holdings from one kisan to another or on restoration to the same kisan after eviction for
non-payment of rent. They should give them fixity of
tenure, take a lively interest in their wellfare, provide well
managed schools for their childern, night school for adults,
hospitals and dispensaries for the sick, look after the sanitation of villages and in a variety of ways make them feel
that they the Zamindars are their true friends taking only
a fixed commission for their manifold services.
In short
^^
THE
^^
they must justify their position. They should trust CongressThey may themselves become Congressmen and
know that the Congress is a bridge between the
the
who have the
All
Government.
people and
welfare
true
of the people at heart can harness the
services of the Congress.
Congressmen will on their part
men.
see to
it that
kisans scrupulously fulfil their obligations to
the Zamindars. I mean not necessarily,the statuary but the
"THE
<>
May
28, 1931,
<$>
on the question
and mine
is
is
based
be
to
TO THE ZAMINDARS
mended
619
or
ended.
cannot be mended,
it
many
is
To
this;
this
presumes
Q.
trust in
Would you
human
nature.
say that
the
permanent settlement
should remain ?
620
We may
of their present condition and how to mend it.
show them the non-violenet way or the violent. The later
may look tempting, but it is the way to perdition in the Jong
run.
Q.
who
to
him
tills it ?
dar
Q.
A
Q.
may
zamin-
the
who supplies
who labours
is
to
remove
be very long.
That
their hands.
is
But
Harijan
i-ND