Beruflich Dokumente
Kultur Dokumente
Diary 1915
Andrews & Pearson arrived. Meeting of Committee. I was asked to preside. All went
to see Dheds houses. All three left for Ahmedabad.
SEPTEMBER 22, WEDNESDAY
Chunilal and Dayalji left.
SEPTEMBER 24, FRIDAY
Maganlal and Santok & the girls left for Bombay.
SEPTEMBER 26, SUNDAY
Dudabhai and his wife came.
SEPTEMBER 27, MONDAY
Kaka, Gunaji and a student came. Vrajlal left for Rajkot. Maneklal
came for two or three hours.
OCTOBER 8, FRIDAY
Dahyabhai gave Rs. 8/-. Got excited again and lost temper with Ba. I
must find a medicine for this grave defect.
OCTOBER 28, THURSDAY
Maganlal and others left for Madras. Speech in Empire
Yours sincerely,
M. K. GANDHI
is to Dudabhai, the first untouchable who joined the Ashram with his family on
September 26;vide Diary for 1915. Gandhiji accepted him at the suggestion of
Amritlal Thakkar. The event caused a stir in the socio-religious life of Ahmedabad
and people thought of even boycotting the Ashram.)
I decided to take him and she rebelled against it and so did another lady at the
Ashram. There was quite a flutter in the Ashram. There is a flutter even in
Ahmedabad. I have told Mrs. Gandhi she could leave me and we should part good
friends. The step is momentous because it so links me with the suppressed
classes mission that I might have at no distant time to carry out the idea of shifting
to some Dhed quarters and sharing their life with the Dheds . It would mean much
even for my staunchest co-workers. I have now given you the outline of the story.
There is nothing grand about it. It is of importance to me because it enables me
to demonstrate the efficacy of passive resistance in social questions and when I
take the final step, it will embrace swaraj, etc.
Please share this with Dr. Deva and any other member you please.
Yours sincerely,
M. K. GANDHI
take up Pariah work, i.e., I might have to become a Pariah myself. We shall see.
Anyway let my troubles brace you up if they can.
Andrews and Pearson were with me for a day. I lent the latter some of your books.
They are both on their way to Fiji in order to investigate the indenture question.
Harilal was here for a few days. He is gone. His wife is here with her children. I am
sending you a piece of cloth from what has been woven by us. It is Manilals work.
Sewing is mine and Devdass. May it serve to wipe your hand and may the spirit
that has prompted the gift serve to strengthen the inner man in you.
With love,
Yours,
OLD FRIEND
ETTER TO KHUSHALCHAND GANDHI
AHMEDABAD ,
Bhadarva Vad 1, September 24, 1915
RESPECTED KHUSHALBHAI,
I realized after meeting Narandas that you repent having given him the permission
and the chief cause for remorse is that I have admitted a learned dhea
(Dudhabhai Dafda) [to the ashram] . That would have hurt the feelings of Santok
too. In fact, no one should feel bad about it because in Phoenix we shared food
with everyone. But the same thing is viewed differently here.
There is no need for you to feel sorry. Narandas has taken a very good step. If I was
not worried about the unhappiness of my sister-in-law, I would have boldly asked
Narandas to come here. However, on considering everything, I thought it was
better for Narandas to go to Madras with his wife. There Tamil.... Santok and the
two girls are going. Maganlal is accompanying them to Bombay today. By doing so,
Narandas, Jamna, Santok and the girls would not be caught in the storm (As a
consequence of Gandhijis decision to admit an untouchable family to the Ashram.
Also vide Letter to Narandas Gandhi, 16-9-1915) that threatens the Ashram. They
would not be banished from the caste and so their sorrow will be a little less.
Jamnadas is no doubt there. There is no need for him to come here. It is
Chhaganlals duty to stay on in Phoenix. Now remain Maganlal and his children.
Let him be caught in the storm along with me. Those who live with me, should never
expect that they will never have external problems because those who live with me
should learn to welcome problems and realize that purification lies in that. I have
told Maganlal that he should go to Madras for a short period if he
wanted to. There is no objection if Maganlal goes to Madras and Narandas comes
here. I have asked the two brothers to do what is convenient to them.
I am going to fulfil your desire once Narandas is relieved from his job.
I do not think that a more satisfactory arrangement can be worked out. It
contains truth and dharma indeed is included in it. I wish that you should be at
peace. I do want that Maganlal should go there.
Respectful prostration by
MOHANDAS
I have to make this Herculean effort just now under extraordinary difficulties.
It is now nearing 9 p.m. Mrs. Gandhi who has been making my life hell for me is just
now at me. But I must not miss this weekly communion. I give you this news to
show that peace is not to be found from without. I am not at war with myself in spite
of the disturbance I have mentioned above. She however does succeed in making
me angry at times and throwing me off my balance. I am making a desperate
effort to overcome this weakness. The whole situation has... because I have
admitted a man who is every whit as good as she is. She is still talking and I must
close.
With love,
Yours ever,
OLD FRIEND
LETTER TO HERMANN KALLENBACH
FROM M. K. GANDHI
AHMEDABAD ,
October 16[ 1915]
MY DEAR FRIEND,
I hope you have received my letter the one that did not reach you in time. There
was no omission [on] my side. We are all so short-handed that I do not like to ask
anyone to write to you. Here there is no extensive piece of ground for cultivation
hardly one acre. There are two roomy houses with little plots of ground
attached. We are doing only a little vegetable gardening. Water is drawn from
two wells. These are rustic wells, with primitive contrivances for drawing
water. The dispute was paltry, out of cussedness. The man felt polluted
because the boys fetched water from his side of the well. It was no water dispute.
We are now weaving our own cloth, sewing things, too, ourselves.
The buildings were ready for our occupation. They are hired houses. We are not on
our own ground yet. Manilal has completed his weaving lessons. He has now gone
to a village to complete his course. Maganlal too has nearly picked it up. Devdas is
becoming an expert tailor. He is turning out a fine student. But the life here owing to
the untouchable problem has become most difficult for me. Mrs. Gandhi is the
cause. And yet as I have told you I am internally at peace.
Now good-bye.
Yours,
OLD FRIEND
Mrs. Gandhi still remains disturbed. She does not want to live away from me. If she
could overcome the strong desire to live with me, she would have left me long ago.
Jeki had a son born to her in Fiji. She is now in Rangoon. I have not met her. Dr.
Mehta was here the other day. He told me she was well.
Indian Opinion has been reduced in size. The price too has been reduced. It is 1d.
now. Ritch has returned to South Africa. This finishes the budget of news. You say
you have not influenced your surroundings, if anything you have been influenced by
them. I do not gather it from your letters. In any event one certainly cannot
be too much on ones guard. True worth of a man seems to me to consist in his
capacity to resist his surroundings. It is the measure of his self-realization. If we
control ourselves we cannot be controlled by others, not even by our surroundings,
not fashion, nor food, nor spectacles, nor games, nor company, nor hobbies. There
is no true happiness without this real self rule. You have a unique opportunity of
acquiring it. May it be your lot to do so.
With love,
Yours,
OLD FRIEND
BOMBAY,
December 25, 1915
MY DEAR FRIEND,
I have come to Bombay for the Congress week. There is no sincerity about
anything. Much cry and little work proverb applies most appropriately. What I
should have done I do not know. The boys are with me as volunteers and they are
not wanted. I made a great mistake in bringing the boys at all. Mrs. Gandhi is not
here. She does not yet appreciate my action about the Pariah friend. Manilal too has
remained behind. Dr. Mehta is here. He is likely to be here yet for a few days.
Imamsaheb and young Sorabji have arrived from Natal.
More next week.
Yours ever,OLD FRIEND
LETTER TO HERMANN KALLENBACH
FROM M.K. GANDHI
AHMEDABAD ,
April 1 [1916]
The Pariah members wife having proved untrustworthy has left the Ashram.
LETTER TO HERMANN KALLENBACH
FROM M.K. GANDHI
AHMEDABAD ,
September 10, 1916
.
There is again a storm in the Ashram. The Pariah family had temporarily gone. They
returned yesterday. Mrs. Maganlal therefore suddenly decided to leave. I offered no
opposition and she with her children has gone to Rajkot. Poor Maganlal! He is going
through the most terrible times of his life. He feels most keenly this separation from
those that [are] nearest him. He does not know what his duty is. He does not want
to leave me and he can hardly bear the present blow. The Maganlal of olden days
robust, jovial, quickhanded and quick-witted is no more to be seen. He has aged.
He is careworn. He is rarely healthy. He is absent-minded, without hope, without
peace. I do not know what to do for him and how to help him. One can only trust
that time will heal all the wounds and that he will yet be his old self again.
time, I also take another pledge that I will not rest till I make you change this wrong
belief of yours in regard to the Antyajas.
[From Gujarati]
Gujarati, 11-6-1916
September 11, 1915 and the Ashram was shifted from Kocharab to the western
bank of the Sabarmati in July 1917. Shravan Vad 10 in 1917 fell on August 12,
when Gandhiji was in Bettiah in Bihar; in 1918 on August 31 when Gandhiji was in
Ahmedabad; in 1919 and 1920, on August 20 and 9 respectively; on both of which
days Gandhiji was in Bombay. The letter was, therefore, presumably written on
August 31,1918.)
WITH HUMBLE RESPECTS TO MU. BHAISHRI,
Your letter arrived just a little while ago and I am replying immediately. You have a
right to write to me even in bitter words. Who else would write to me in this manner
if not you? I also understand your being shocked. But there seems to be some
misunderstanding as to the fact of the case. I do not at all desire that kind of
change in the society at large. In the Ashram, however, from the beginning, it has
been our rule not to observe the Varnavyavastha(The traditional Indian social
system based on birth and hereditary occupation) because the position of the
Ashram is different from that of the society outside. When you were here on a visit,
the same practice was followed. Dudhabhai, his wife and L[akshmi] all three lived
with me at Kocharab and had their meals with me. Dudhabhais wife used to enter
the kitchen, too. There was also another antyaj boy. What we are doing at present is
not new.
I really believed that nobody had any objection to Lakshmi. It was only by chance
that I discovered that such objections to her existed, and that too in a manner which
was rather amusing. I have said all this to show to you that the present position is
not new. That Chi. Kashi looks after that girl is a new position, but in itself, it is not
a new practice. Now about the propriety or otherwise of the practice. If I had
insisted that the inmates of the Ashram should observe the Varnadharma, I
would have been guilty of the impropriety you have imputed to me. However, for
those who have renounced Grihasthashram(The householders stage of life) , who
have accepted a particular ideal and observe the rules of self-control, to behave
towards the antyajas differently from the way they behave towards others would
be adharma (The opposite of dharma) , not dharma, violence and not ahimsa,
expression not of love but of hatred. In the Ashram kitchen, Luharas, Bhatiyas,
Brahmins, Khatris, Rajputs, Mussalmans, Baniasall have been taking their meals
together. You know of course that all these classes of people inter-dine with one
another; the whole of India knows it. Nobody has expressed disapproval of the
practice. Why, then, should anybody be shocked by it now? If you have not
considered the practice such as I have described above a radical one, what
objection can there be against an innocent girl L[akshmi] having her meals in our
kitchen? It is but proper to respect custo-mary practices as long as they are not
contrary to universal princi-ples of morality. If, however, they are contrary to such
principle, their violation is the real dharma. I, at any rate, have learnt this from our
shastras themselves. Since, therefore, this practice is not new, I beg of you not to
consider it as such and feel hurt, and if you consider it to be an old one, regard it as
unavoidable and so not feel hurt. Please believe that I have not taken a single step
out of self-will or thoughtlessly, but have done what I have done only after the most
careful consideration of its moral propriety or otherwise and only because I believed
it to be dharma. And, therefore, I wish you to have patience with me. If our castemen are offended by my step, I will ask their forgiveness, and all of us will
patiently suffer their boycott. From you, I ask for a blessing, and it is
this:My own brother is fearlessly doing what he believes to be dharma. O God,
help him in that. I do beg this much of you that you should not in the least feel hurt
by this step and bear with what you cannot understand. Very often, we simply
cannot understand what is dharma and what is adharma. Vyasji has with great skill
presented numerous instances of such confusion in the Shantiparva(Of the
Mahabharata) . When such is the position, what should one do? Only that one
should fearlessly go on doing what ones conscience bids one to do and bear the
sufferings which follow as a result of doing so.
Respectful prostration by
MOHANDAS
But his own ashramites, and his wife Kasturba, were restive, for into his ashram Gandhi had
admitted a young untouchable couple, Dudabhai Dafda and his wife, who belonged to the Gujaratispeaking community of Dheds or Dhedhs that worked with hides. Evidently, Gandhi told Kasturba
that if she was unable to live with the Dhed couple she could leave me and we should part good
friends. Kasturba yielded and stayed, but not Santok, Maganlals wife, though she had been a
satyagrahi in South Africa. Breaking conventions amidst kinsfolk in Ahmedabad was harder.
There was a flutter in the ashram. Santok fasted in opposition to the admission of Dudabhai and his
wife; Gandhi fasted back; Santok and Maganlal packed their bags, said good-bye, and left . Later,
however, they returned, having, as Gandhi would say, washed their hearts clean of untouchability .
But there was a flutter in the city as well, and in the ashrams vicinity. Dudabhai and others in the
ashram were roundly abused when they tried to take water from a neighbourhood well, and money
ceased to flow to the ashram.
Gandhi was thinking of moving the ashram into a Dhed settlement when a young industrialist in his
twenties, Ambalal Sarabhai, quietly drove up with a wad of currency, handed Rs 13,000 to Gandhi,
and went away. He and Gandhi had met only once before, in the Sarabhai home, to discuss
prospects of an ashram in Ahmedabad, but Sarabhai had been impressed by Gandhis readiness to
address caste inequalities, which young Sarabhai had always found offensive.
The tide soon turned, and Dudabhai and his wife, both showing forbearance, found increasing
acceptance from neighbours, visitors and other ashramites. To Gandhi the incident showed the