Women Power PDF

JUSTICE CHANDRASHEKHAR DHARMADHIKARI was born on
20th November 1927. His parents were Dada Dharmadhikari and

Damayanti Dharmadhikari. He comes from an illustrious
Maharashtrian family settled in Multai in the Betul District of
Madhya Pradesh. His father, Dada Dharmadhikari was a front-
ranking freedom fighter and a seminal Gandhian thinker. His
mother was a freedom fighter in her own right and a symbol of
life togetherness. Chandrashekhar Dharmadhikari was married to
Tara Dharmadhikari—a highly educated and cultured person and
true picture of life togetherness. His daughter is a medical
doctor. His son Satyaranjan Dharmadhikari is a judge at Bombay
High Court. His other son ShriAshutosh Dharmadhikari is a
practising lawyer at Nagpur Bench of Bombay High Court.
Chandrashekhar Dharmadhikari as a mere lad of fourteen
participated in the Quit India Movement. As a part of his family
inheritance, he has devoted the major part of his life in
interpreting and propagating Gandhian ideas in the context of
our times. He made a sincere effort to imbibe Gandhian ideals in
his own life. He has his own contributions to the public life by
participating in the major intellectual discourses, particularly in
respect of women empowerment. He has been a source of
inspiration to the youth of our country.
He practised law at Nagpur for many years and was elevated
to the Bench, as a judge of the Bombay High Court. He worked
as senior judge and acting chief justice of the Bombay High
Court from 1972 till his retirement in 1989. He also worked as
the first Chairman of the Maharashtra Administrative Tribunal.
As a judge he delivered historic judgements in respect of the
right of women, adivasi, children, mentally handicapped persons
and other weaker sections of the society. He has been associated
with a number of cultural institutions. He has been heading a
number of Gandhian institutions including the Institute of
Gandhian Studies, Wardha. For his contribution in the field of
education and literary work, he has been the recipient of Gopal
Krishna Gokhale Award, Government of Maharashtra Literary
Awards and Karandikar Trust Dharwad Literary Award. He has
a number of books to his credit in Marathi, Hindi and English.
ii | Women Power: A Gandhian Discourse
He has received the Padma Bhushan Award from the

President of India in 2004. Besides, he has also received a
Doctor of Laws (Honorary) from Rani Durgavati University,
Jabalpur. Other awards which he received include the
Distinguished Citizens Award from Rotary Club of Bombay,
Michael John Memorial Award, Gandhi Jan Puruskar,
RamashastriPrabhune Social Justice Award, Justice Ranade
Award for social service, Rashtra Gaurav Puruskar, Go
SevaRatna Puruskar, Hindi Seva Puruskar and a number of other
awards. He is one of the few living Gandhians who had the
privilege to be personally associated with Gandhiji from his very
childhood.
Prof. M.G.K. Menon, one of the most eminent scientists of
the country rightly observes: ‘Justice Chandrashekhar
Dharmadhikari has remained unbowed for the whole of his life,
always true to his principles, and always listening to the small
inner voice of his conscience. At the same time, he is the most
affectionate, generous, courteous, gentle and mild human being
that one could ever come across.’
THUS SPAKE BAPU ON BA
"At this moment", he said, "how can I separate

myself from my old and faithful companion…? I
cannot even imagine life without Ba. She was a part
and parcel of myself. Her death will leave a
permanent void in my life which will never be
filled." Referring to the last moments of Kasturba, he
observed, "Ba's calling me thus at her last moment
and her passing away while lying on my lap is really
a wonderful thing. Such a kind of relationship
between husband and wife does not exist generally
among us."
Women Power
A Gandhian Discourse
iv | Women Power: A Gandhian Discourse
THUS SPAKE BAPU ON BA
"We were a couple outside the ordinary. It was in 1906 that by

mutual consent and after unconscious trials, we definitely
adopted self-restraint as a rule of life. To my great joy this knit
us together as never before. We ceased to be two different
entities without my wishing it; she chose to lose herself in me.
The result was she became truly my better half. She was woman
always of very strong will which in our early days I used to
mistake for obstinacy. But that strong will enabled her to
become, quite unwittingly, my teacher in the art and practice of
non-violent non-co-operation. The practice began with my own
family. When I introduced it in 1906 in the political field it came
to be known by the more comprehensive and specially coined
name of Satyagraha. When the course of Indian imprisonments
commenced in South Africa Kasturba was among the civil
resisters. She went through greater physical trials than I.
Although she had gone through several imprisonments, she did
not take kindly to the present incarceration. My arrest
simultaneously with that of many others and her own
immediately following, gave her a great shock and embittered
her. She was wholly unprepared for my arrest. I had assured her
that the government trusted my non-violence, and would not
arrest me unless I courted arrest myself. Indeed the nervous
shock was so great that after her arrest she developed violent
diarrhea and but for the attention that Dr. SushilaNayar, who was
arrested at the same time as the deceased, was able to give her,
she might have died before joining me in this detention camp,
where my presence soothed her and the diarrhea stopped without
any further impediment. Not so the bitterness. It led to
fretfulness ending in painfully slow dissolution of the body."
Women Power
A Gandhian Discourse
Chandrashekhar Dharmadhikari
Translated from Hindi and Edited by

RamchandraPradhan
vi | Women Power: A Gandhian Discourse
INSTITUTE OF GANDHIAN STUDIES, WARDHA
All rights reserved. No part of this work may be reproduced, stored in a

retrieval system, or transmitted in any form or by any means,
electronic, mechanical, photocopying, recording or otherwise, without
the prior written permission of the publishers.
The views and opinions expressed in this book are those of the authors
and do not necessarily reflect the views of the organizations to which
they belong.
First Published 2018
© Institute of Gandhian Studies
ISBN :978-81-932915-2-8
Published by Institute of Gandhian Studies,

Gopuri, Wardha – 442 001 (Maharashtra)
Price Rs. 400/-
Printed at Om Laser Printers, 2324, Hudson Lines,

Kingsway Camp, Delhi – 110 009
FROM THE PUBLISHER
Life, thought and work of Ba and Bapu are increasingly

becoming the major subjects of studies from different viewpoints
and perspectives. Gandhi is taken to be the ripen fruit of
thousands of years of Indian Sadhana as well as the seed for the
future evolution of its spiritual and worldly seeking. His life,
thoughts and philosophy hold an exceptional significance for the
coming generations. They have all the potential to create and
uphold a schema for a new and humane civilisational order. That
is why the world community has begun to make sincere efforts
towards building a new world order based on Gandhian
philosophy.
In the present seminal work, ‘Women Power: A Gandhian
Discourse’ Justice Chandrashekhar Dharmadhikari, based on his
lifelong engagement with Gandhian ideas has made an earnest
attempt to delineate Gandhi’s views on women problems and
road to their emancipation. We also humbly acknowledge
tireless work put in by Dr. RamchandraPradhan who translated
and edited the articles etc. from Hindi into English within a very
short time. We are very happy to publish such a scholarly work
by Justice Dharmadhikari on the occasion of Ba-Bapu
sesquicentennial celebration.
We are sure that like his earlier works, this book will also
be well received by the academia and general readers.
Bharat Mahodaya
Director
Institute of Gandhian Studies, Wardha
viii | Women Power: A Gandhian Discourse
INSTITUTE OF GANDHIAN STUDIES, WARDHA

Publications
1. Essays on Gandhian Thought - RavindraVarma et al. (2004)
2. Explorations in Culture of Peace - Siby K. Joseph (ed.) (2006)
3. Essays on Conflict Resolution - Siby K. Joseph,

Bharat Mahodaya (eds.) (2007)
4. Khoj Gandhi Ki - C. S. Dharmadhikari (2008)
5. Non-violent Struggles of the Twentieth Century:

Retrospect and Prospect - Siby K. Joseph
John Moolakkattu
6.Contemporary Perspectives on Peace and

Non-violence - Siby K. Joseph,
7.Reflections on Hind Swaraj - Siby K. Joseph,

8.Gandhi, Environment and - Siby K. Joseph,

Sustainable Future Bharat Mahodaya (eds.) (2011)
9. Gandhi MeriNazar Mein - C. S. Dharmadhikari (2011)
10. Contextualising Gandhian Thought - Siby K. Joseph (ed.) (2012)
11.Continuing Relevance of Swadeshi - Siby K. Joseph,

Bharat Mahodaya (eds.) 2012)
12. Contemplating Gandhi - C. S. Dharmadhikari

- Translated and Edited by
RamchandraPradhan(2014)
13. Trusteeship: A Path Less Travelled - Siby K. Joseph, Bharat Mahodaya,

RamchandraPradhan(eds.) (2016)
14. Revisiting Development - Siby K. Joseph, Bharat Mahodaya,

RamchandraPradhan(eds.)(2017)
Dedication
This book is dedicated to the sacred memory of my elder sister,
Ushatai whom we called Babitai. She was the first child of my
parents and with her coming Dada had attained the status of
fatherhood. It was just after her birth that a new chapter in
Dada’s life was opened when he joined the
Non-Cooperation Movement led by Mahatma Gandhi after
discontinuing his ongoing college studies.
x| Women Power: A Gandhian Discourse
UshaTamaskar
Contents
Preface xiii
Translators Note: xxvii
Part I: Gandhian Approach to Women Emancipation
1. Woman-Power 3-9
2. The Foundation of All Laws Relating to Women 10-19
3. Importance of Motherhood 20-30
4. Widowhood — A Blessing Not a Curse 31-33
5. Obscenity: A New Perspective 34-40
6. Empowerment of Women 41-45
7. Women Shanti Sena (Peace Brigade)

and Peace Warrior 46-51
8. Respect for Women: A Spiritual Value 52-54
9. Gandhi’s Character: Key to the Treasure 55-58
10. Convocation Address at S.N.D.T.

University on January 20, 2017 59-64
11. Women and Our Constitution 65-74
12. Gandhi: The Commander of Brave Soldiers 75-87
13. Mahatma Gandhi, Nonviolence and Women 88-111
14. Uniform Civil Code for Unity in Diversity 112-119

xii | Women Power: A Gandhian Discourse
Part II - Some of the Prominent Gandhian Women

Activists: Brief life-sketches
15. Ba: The Fragrance of Kasturi 123-126
16. Vimlatai: An Embodiment of Love 127-135
17. Radhakrishna: The Role model for

Man-Woman Relationship 136-140
18. Radhabehan 141-146
19. Prabhavati: The Source of J.P.’s Inspiration 147-152
20. Niharbehan: The Life-giving due drops 153-158
21. Tara Dharmadhikari: My Life Companion 159-176
22. My Mother: Smt. Damayanti Dharmadhikari 177-188
23. Sarala Devi: A World Citizen 189-194
24. Janaki Devi Bajaj 195-199
25. Mahila Ashram 200-207
Appendices 208-242
i. Gandhi on Women Problems
ii. Gandhi’s Last Will and Testament January 29, 1948
iii. Vinoba on Women Problems
iv. Dada Dharmadhikari on Man-Woman Mutual
Fellowship
v. Dharmadhikari Family and Mahatma Gandhi
vi. Dr. RammanoharLohia on Women Problems
vii. Subhas Chandra Bose on Kasturba Gandhi
Index 243-247
Preface
The essays comprising the present volume were written on

different occasions and in different contexts. It would be more
true to say that I was persuaded, if not pressured, to write them
by my friends and well-wishers. Some of these essays were
originally written in Marathi. While penning them, I have no
idea that they would ever appear within two covers of a book. I
do not consider myself as an accomplished writer who could put
his ideas in a precise form. In fact, no one considers me such an
adept writer. I am primarily known for delivering lectures which
contain many themes in between. Some of these essays are based
on my lectures/addresses delivered at different occasions. As
such they are bound to be tautological in nature. I have never
tried to remove tautological portions from my writings as it is
not an easy task to locate and avoid them. After all, what is
tautology? Once I had asked Dada (my father) about it and he
had responded in his characteristic style. He said that in fact
there never occurs a tautological statement as each of them takes
a new form and spirit. For instance, I take a statement like ‘I am
feeling hungry’, he had added, I utter it at every day. Am I
repeating myself on all such occasions? Do I not feel hungry
every day? That statement is a matter of fact. So people would
have to say the same thing in the same way on every day, lest
they would find a big gap between their words and deeds.”
Besides, even for presenting a fuller view of any subject, a
number of tautological statements might be required; for the
simple reason that every reader is not expected to read a book
from cover to cover. He might make selective readings of one or
two essays from a book. So to give him a total view of the
subject covered in the book, an author would have to make
repetitive statements in different contexts. Moreover in many
cases, a tautological statement might amount to a new
formulation. Hence, I do not feel the need for making any drastic
cuts and changes in any collection of my essays just to avoid
repetitiveness. So I strongly feel that it would be more expedient
to leave all these talks of tautology to the discretion of scholars,
literary critics and discerning readers.
xiv | Women Power: A Gandhian Discourse
My life and my entire thought processes greatly bear the

imprints of my father’s thoughts. It was his thought process
which constituted a point of departure for me towards the field of
the Gandhian ideas. Perhaps, it would be more correct to say that
it is he who initiated me in this area both in thought and action.
He was of the opinion that without taking any individual or book
as a last word, one should consider and ponder over on an issue
in a dispassionate and objective manner. He often used to say
that one should pay as much, if not more, attention to one’s own
thought process as one does while perusing any book or writing.
Because, thought processes should never cease to move, lest it
becomes like a stagnant pool of water.
I have been liberally using my father’s ideas and writings
taking it as a part of my inheritance. Being his son is my original
position; the rest has come to me as ex-officio. Hence, I consider
myself nothing more than a coolie carrying the real wealth of
ideas of Bapu and Dada. I am aware that the discerning readers
and scholars might not be much interested in the present work.
But I do often attend and hold sessions in the youth camps going
on all over the country. I want the youth of the country to
understand the basic Gandhian ideas. They should not only be
fully aware of the problems confronting the country, but also
contribute to its solutions instead of mere playing the role of
fence sitters. My only expectation is that the present work should
work as their patheya on their onward journey towards social
change. This book is also meant for those who think that Gandhi
and his ideas have become anachronistic and outdated.
The first thing I want to say is that let a girl live and happily
enjoy her life, even with her male friend but she should not
develop a dependence syndrome. Such dependence is the main
weakness in the life of a woman. Neither a woman nor a man
could live alone. Then how is it that a woman develops a
dependence syndrome on her male companion? The fact is that
she suffers from a fear complex. I have come across many
women who are neither scared of the lion nor of the ghost. But I
have not yet seen a woman who is not afraid of man. In other
words, for a woman man is more dangerous than a lion or a
ghost. Man is also scared of woman as he does not want to fall a
Preface | xv
prey to her charm. Even a woman considers her body and beauty
as her wealth and real assets.
At present, we are passing through a transitional phase. Old
values and status symbols are falling apart. We have not yet
succeeded in evolving new social values and norms. Old
tradition and growing materialism in human life have put
him/her under the grip of gadgets and external agencies.
Simultaneously, they have also made them self-centered. Human
feelings and human values are being lost in the thick clouds of
the crowd. The culture of tyag (sacrifice) is being replaced by the
culture of Bhog(eat, drink and be merry). We want change but at
the same time, we are also scared of it. At times, we feel that the
solution for all our problems lies in the writings of Gandhiji. The
way we look for the meaning of a word in a dictionary, so do we
look for a formulae solution to our problems in Gandhi’s
writings? We often forget that in a dictionary what we get is a
synonym and not a real meaning of a word. We have to find
‘meaning’ in our real life. To that end, we have to fully
understand various dimensions of any question in the first
instance. That would require of us deep thinking, reflection and
meditation on all the issues involved. The problems confronting
us today were not there during the life time of Gandhi and
Vinoba. Today our country is passing through a critical phase.
So instead of those who prefer to walk on a beaten track, we
require a generation of a few committed activists, realist and
objective thinkers who have the potentiality and capacity to
identify the needs and aspirations of the people. Such people
alone could mold and take the country in the right direction. In
other words, we need a group of such dedicated youths whose
thoughts and actions are in keeping with the tune of our times. I
strongly differ from the opinion of those who think that the new
generations has deviated from the real path and as such they are
a spoiled lot. I would like to tell such people that it is not the new
generation but the people belonging to our old generation that
have actually failed. It is not children but their parents who often
move off from the right track. Someone has put it in a poetic
language; the dust was on one’s face, but he went on wiping it
out from the surface of the mirror.
xvi | Women Power: A Gandhian Discourse
Now we have to dust off our faces instead of the mirror and
get into the roots of the problems confronting us today. How
could we forget that when an abominable and tragic incident of
gang rape had occurred in Delhi, it is the youth of the country
that raised a powerful storm of protest movement? As a result, a
committee headed by Justice Verma, the Ex-Chief Justice of
India was set up which recommended certain changes in the
legal provisions. Subsequently, those changes were carried out in
our legal system. But that in itself would not suffice to meet the
challenge of the situation. Unless a radical change occurs in the
reactionary mindset of our society, all such legal changes would
be like dusting off the mirror instead of one’s face. Because, we
should never forget that honour/prestige are the qualities of the
mind and not of the body. If the mind and heart remain pure, a
woman would not lose her modesty even when being physically
violated. Because, such a crime is not confined to an individual
case, it actually afflicts the entire society. As such its roots lie in
the words of Kahlil Gibran, “And as a single leaf turns not
yellow but with the silent knowledge of the whole tree”. Thus
such acquiescence of the gentlemen is the first cause of the
crimes committed by the evil doers.
The woman who has been violated is actually a victim, but
the society looks upon her as an accused. She is taken to be a
woman of blotted and loose character. In the words of Kahlil
Gibran: the corner stone of a temple is never higher than the
lowest rung of its foundation, and for the crimes committed by
the evil doers, the gentlemen are never free from such sins’. So
the need is to change the entire mindset of the society. Laws
have their own limitations as they could not stand on their own.
Public opinion is the foundation for the actual
implementation of any law. Law simply opens the path, but it
could not make people walk over it. So it could not be
implemented in its true letter and spirit in the absence of
supportive public opinion. What is more, even of it is really
implemented; it could not provide full protection to any woman.
It could not inspire a woman to take recourse to ‘self-protection’
and unless that happens the honour and modesty of a woman
could not be safeguarded. Unless and until a woman takes
Preface | xvii
recourse to ‘self-protection’, there would be no women liberation

or women empowerment. That would require not only a radical
change in the mindset of all the members of a society; but also
that of the entire administrative machinery. The fact is that even
if the door of a cage is opened, the bird might still remain
unwilling to fly away. So such an attempt becomes useless. After
all, such a question is intimately linked to free and willing living
togetherness of man and woman which in turn is related to the
issues of ‘self-protection’ and women empowerment. In the
words of Dada Dharmadhikari: “I have arrived at the conclusion
that both God and the nature had joined hands to put a lock in the
personality of a woman and have tied up its key to one end of her
sari. But the woman is moving around the world to look for that
key: which she searches at every place except in her own inner
being! The first step towards finding her own independent
identify on her part would be to drive out the fear of the man
from her mind. The day she does that, she would be taking the
first step towards gender equality and life togetherness. That is
also the real role and foundation of democracy. If we really want
to lay the foundation of democracy based on co-operative
citizenship and gender equality, then we have to discard all
separate yardsticks for men and women. We should never have
two different yardsticks for man and woman.
Equality never means uniformity. Equality simply means to
be measured and judged by the same yardstick. An evolved
woman could never mean a false replica of man. She would have
same role in the society as a man has. At times, it could be more
but never less than a man. Otherwise, one who claims to be her
protector could also become her tormenter and even her
destroyer. So long a woman remains under the protection of a
man; she could never be fully protected. She should seek ‘self-
protection’ and should give up all the ideas of being protected by
man. Unless she does that, she could never enjoy the right of
liberty and equality. She would ever remain the second class
citizen and even second class human being.
She must also give up her fear of being violated. She must
come to a firm conclusion that no incident of rape could ever
violate her modesty. She should ever look upon the fact of the
xviii | Women Power: A Gandhian Discourse
forced motherhood as being nothing more than a sheer accident.

Such a new sanskar would have to be inscribed in her mind and
heart. She would have to understand and get convinced that a
child born out of wedlock under her forced motherhood is not an
illegitimate child. With such a revolutionary change in her
mentality, she would ever remain free even in the face of the
superior physical prowess of the man. She would never take it as
a blot on her personality. With her high morale and soul force,
she would be able to face and even resist the superior physical
prowess of a man. But that might not solve all her problems. At
times, motherhood gets imposed on her even without her
willingness.
A man should give up his lust for her body. She should have
full right over her body. As such, it should not be used against
her volition. That should be the new social norm of
Brahmacharya. Unless such a social norm is fully established in
the minds and hearts of men, women would never be fully
secure. Vinoba has called it Sakhybhakti (the friendly devotion).
Unless that happens, a woman would never become a fully
evolved human being. She could very well become a goddess as
the mother. She could be even worshipped as Bhagavati, but she
could not enjoy equality vis-à-vis a man. She would ever remain
a commodity or a goddess.
In the presence of the entire Assembly of the King’s court,
Draupadi had asked Yuddhisthir what right he had to put her on
stake after he had himself lost his freedom. That question ever
remains unanswered. Women have remained like Draupadi who
had lost her freedom for the fault of her men like all the five
Pandavas in the past. But her freedom remains mortgaged till
date as Kauravas are still around. Only their faces and
demeanours have changed. That the number of Kauravas would
ever remain larger than Pandavas was decided by the
Mahabharata itself. Today the society is full of Kauravas. They
have put all the women of the society at stake. Safdar Hasmi
who was mercilessly killed in Ghaziabad in one of his poems put
it:
Preface | xix
Whether she is a wife,

daughter or a college going girl;
she remains behind everywhere;
on every occasion her mouth
locked and her eyes kept lowered.
This is what our society wants to do to our women. When
the male dominated society wants to decide how a woman
should live, what kind of clothes she should wear and if and
when she should go out of her home. It is definitely acting
against the UNICEF Report on women which inter alia said:
‘They (women) already bear and care for the third world’s
children. They make, wash and mend the third world’s clothes.
They clean the third world’s houses, collect third world’s fuel,
cook the third world’s food, fetch the third world’s water and
look after the third world’s sick.”
According to the National Perspective on Women, in India
the majority has to work but they are not paid in return. They
carry heavier burden than they could actually carry. Mao had
said the women carry half of the sky on their shoulders. But the
question is when women do not have their feet well settled on
the earth, then how could they hold half of sky or even
themselves on their shoulders? Today a big discrimination is
made between a boy and a girl. They are not treated on equal
footing. Traditionally ‘a girl is treated nothing but a bird of
passage! Globalisation and liberalization have hardly made any
change in the existing mindset. In fact, they tend to marginalize
women in many sectors. They are either being pushed down or
out of the work force.
The government of India has chalked out some plans for
women. But they hardly reach out to them. There is a Greek
saying: ‘Son is son till he weds; Daughter is daughter till she is
dead’. A tiny section of society might take such a saying in the
right spirit. But that too is more of a show business. However,
one could approvingly quote the words of Dushyant Kumar:
Slowly the weather is changing,
Environment that was slumbering earlier,
Had started rubbing its eyes’
xx | Women Power: A Gandhian Discourse
But its eyes are yet to be opened. In any case, they are not
yet alert or wide awake.
All the revolutionary groups that have emerged till date

have consistently held one common quality: their female
members are never scared of male members and the latter never
try to look at the body of the former as an object of their lust.
They have the relations of friendship without lust. That is why
social scientists have often said that man is a social animal. Once
Vinobaji was asked during his stay at Kashi whether or not there
should be co-education for boys and girls? He instantly replied
that God has already answered that question by producing both
boys and girls in the same family. He produces both male and
female from the womb of a woman. If he wanted to keep them
apart, then He could have produced a girl child from the womb
of a woman and a male child from that of a man. It would not
been a difficult task for Him—the progenitor of such a
wonderful creation. The fact is that man is a social animal and he
could not live alone by himself. Revolutionaries have held one
common demand: there should be no commercialization of sin,
virtue, entertainment and addictions’. No government should
engage in such trades and citizens should also keep in mind that
liberty does not mean license. It is because of these things that
various kinds of crimes are often committed against women.
Unfortunately, the ideas held by Gandhi-Vinoba could

never become our own. No bird could fly on borrowed wings. It
has got to have its own strength in its wings. It is a well-known
fact that during the freedom struggle led by Gandhiji women
folks fought shoulder to shoulder with men by coming out of
their homes and hearths. It was because of our fight for freedom
that new aspirations emerged in our society which is reflected in
our Constitution. A clear and loud message was given by our
Constitution that no discrimination could be made between male
and female on the basis of religion, sex, race, caste and the place
of birth. It was also said that the State would have right to make
special, preferential laws for women. Thus despite the fact of
Preface | xxi
gender equality, women were considered to be of a weaker

section. The principle of equality involves equal treatment
among the equals and not among unequals. Because any attempt
at equal treatment among unequals, would support and breed
inequality. In social and political fields, women are still
considered not only second class citizen but also as second class
human beings. Their citizenship is taken to be nothing more than
the ‘partial’ or ‘secondary’ citizenship. That is why even after so
many years of our independence, we have to demand special
provisions and reservations for them. For, they have not been
able yet to acquire the kind of capabilities which alone would
enable them to enjoy those rights. That is a bitter truth of our
social, political and even of our family life. They remain as
second class citizens till date; despite their having occupied high
up positions like Prime Minister, President and others.
Unfortunately, the question of their protection and identity is still
an open question. Man’s so called better half continues to be
lame and handicapped. Today a woman is not willing to seek any
favour from man out of his kindness. She wants to have
everything as a matter of her right. She wants to live on her own.
But it is a matter of great tragedy that the rights given to her by
our Constitution have not become living rights till date. She
might be described as the ‘queen of the kitchen’ or ‘home
maker’ but her name is never to be found on any item of family
possession not even on the spoons of her kitchen. She could not
buy or cook even vegetables without consulting her husband or
her son. Nor could she spend any money from her own earnings
without the permission of her husband. These are undeniable
facts. Does the responsibility of society end with law making?
We have to think seriously about all these issues.
At least, it is our bounden duty to abide by the provisions

given in the Article 51(A) of our Constitution which inter-alia
lays down that it would be the duty of every citizen of India to
give up such traditional practices which go against the rights of
our women folks. Even the weakest of the weak among male
folks considers his wife as being ‘weakest’. The irony of the
situation is that all social scientists go on saying ad nauseam that
the culture or progress of a country could be measured only by
xxii | Women Power: A Gandhian Discourse
the standard of the prestige/status its women folks have come to

enjoy. Where do we, the people of our so called religious or
spiritual country, stand today? It is an issue which could no
longer be ignored. In fact, it has become our responsibility
especially, the male-folks of this country. Such a responsibility
has been thrust upon us by the provisions of the Article 44 of our
Constitution viz. to adopt a uniform civil code, which has
remained sidelined after so many years of our Constitution
making. The basic idea behind this provision is that the secular,
social life of our people should be marked by the principle of
equality which is very essential for actualizing equal rights and
social status for women folks of every caste, religion, creed etc.
Despite all promptings and exhortations from the Supreme
Court, no concrete step has been taken in this direction till date.
So women belonging to different religions or creeds are still
being governed by their own norms and social values which are
based on the principle of inequality or discrimination against
women. There is a famous song quite popular among Muslim
women folks who symbolize their sufferings and torments.
Through that song, they are making an appeal to their God,
Allah. Its simple meaning is:
O Allah, grant us death
There is no hope in this life
There is a veil over our eyes.
But there is no veil on ‘your’ eyes!
The fact is that the veil is not in God’s eyes, it is in eyes of
the entire humanity. It remains intact so far the rights, identities
and social status of women are concerned. We are forgetting the
fact the even the principle of equality has not been established
amongst the women folks of different religions or creeds, what
to talk of gender equality between man and women. In this
respect, there is no change in our mindset, which is a great
tragedy for the lives and livings of our women folks. We know it
for certain that law alone could not solve this problem as it has
its own limitations. Law could provide for rigorous punishment
and as such it could create a fear psychosis. But it could not
create a genuine feeling of respect for women folks which
remains its ideal or mainstay. There is a saying in English: fear is
Preface | xxiii
a dark room where only negatives are developed! Fear breeds

only negative feelings. But the prestige, status and identities of
women folks could not be secured without a positive and
sensitive outlook being developed among police, judiciary,
rulers, society and other concerned groups. The ‘fame’ of
judiciary primarily depends on witnesses and on the sensitivity
of society. I have worked for so many years in the judicial
system both as a member of the bar and the bench; but have
hardly come across even one witness who is hundred percent
truthful. Hence, judicial system has remained as a judgment
delivery system. Utmost the law could provide for maximum
punishment, but it could not generate a genuine feeling of
respect. There is a law against polygamy. But even today there
are many men who legally or illegally have more than one wife
and their social prestige remains unaffected. They even contest
elections and could occupy high position in our socio-politico
system. Man wants a wife like Sita even though he himself might
behave like Ravana. Law could take us on the royal path, but
men could always escape though lanes and by lanes. In our
society, one who breaks the law enjoys higher social prestige
than one who abides by it. So law alone could not ensure the
security of our women folks. For that a new social and family
system would have to be evolved which could generate and
ensure greater respectability to women folks. In a democratic
system, unless peoples’ initiative and public opinion would carry
greater weight, until then the general respectability to women
could not be firmly ensured. Many laws like anti-dowry law
have been passed, but they only ensure opening of new escape
routes. Hence, there is a need for using social boycott as an
effective means against such people. I am sure that non-violent
boycott, not law alone, could ensure greater respectability and
security to our women. Law with its strict implementation and
with a new mindset alone could provide sure cure for it.
But in democracy, the real question is who could ‘watch the
watchman, lest he sleeps in the course of his duties. So, laws
continue to remain only in the law books without actually being
implemented. It is for the same reason that India is often
described as the land with maximum laws but with their minimal
xxiv | Women Power: A Gandhian Discourse
implementation. For strict implementation of law and keeping a

vigil on the system, an enlightened public opinion is required.
Today gentry are inert and inactive. Hence, bad people are
carrying the day. Abraham Lincoln had said that those people
should be considered as cowards who do not raise their voice
when it is needed most. Dr. Martin Luther King (Jr.) has also
emphasized the point that the silence of the gentry in a society
ultimately turns out to be more undesirable and dangerous than
all the misdeeds of bad men and criminals. Their silence
symbolizes their silent consent for such acts. There is a saying in
Gujarati that gentlemen meet only in the cremation ground.
Hence, a powerful public opinion and public awakening are
essential condition for ensuring the security, identities and
respectability of our women. That was the real issue raised by
the Gandhi-Vinoba movement and also was also an integral part
of their own social behaviour. When there is a distinct disunity
between profession and practice then such thoughts lose their
power and impact. That is why Gandhiji had said: ‘My life is my
message’. Some of us imitated the externalities of his life but
forgot about his message. Still others tried to imbibe his message
but escaped the rigour of his life style. This is what is called
‘divorce between the ‘actor and his setting’. My only expectation
is that the issue of unity of profession and practice could be
clearly brought out through the present collection of the essays
contained in this book.
My elder sister, Usha Tai whom we called Babitai was born
on 22 January 1921 just after the Nagpur Congress. She was
educated in Mahila Ashram, Wardha- an institution founded by
Gandhiji. She died on October 31, 1990. I am dedicating this
book to her memory. Her married life has many dimensions. She
poured out her unstinted love on plants, animals, like cows,
parrots, dogs, etc. birds and other entities of the nature. She was
married to Gangadhar Rao Tamaskarji, an advocate from
Bematara Tehsil of old Madhya Pradesh. He was a freedom
fighter and had gone to jail during the Quit India Movement of
1942. For Babitai even plants and animals were also like her own
extended family members. She was an efficient home maker and
an outstanding cook. She kept her home clean and bright like
Preface | xxv
mirror. By nature she was fond of cooking. But unless she would
have fed cows and other animals and watered the plants and
offered food to her family members and the servants and helpers
of the family members, she herself would not eat even a single
grain. She had a family full of children. Her entire life was a
unique experiment in the principle of extended family and life
togetherness. Dada wrote a moving passage about her:
“Usha was our first child—the living symbol of my
independent family life. With her birth, a new auspicious chapter
was opened up in my life and I attained the status of fatherhood.
A human being would be really considered to be cultured, only if
a couple look upon themselves as parents and not just as man
and women which has given birth to a boy or a girl.” Dada
further wrote: “we used to call Usha as Babi out of our love for
her. She was our first gift. We also treated her friends just like
our own daughters. I could say that I have done sadhana of
fatherhood in respect of girls. Later, I developed a mindset like
that and it became a part of my nature. A number of girls as
daughters earned by my love and affection and became my real
shield. I came to believe that my love for them provided me with
a deep sense of fearlessness, as one gets from one’s mother. It
also helps me in bursting out the balloon of my egotism’.
(From Manishiki Snehgatha)
I was the youngest among my brothers and sisters. Now
because of mathematical deduction in the family I have become
the eldest among the family members. My childhood has ended.
My eldest child is a girl called Aruna. Now I am blessed with
two granddaughters, two great granddaughters and four
grandsons. It is also one of my worries what kind of society I
would be leaving behind me. Hence, I am dedicating this book
based on the challenges of women-life to my elder sister,
Ushatai, an embodiment of motherly feelings.
This book was originally published in Hindi by Sarva Sewa
Sangh Prakashan, Varanasi.The present book is an expanded
version of the earlier book in which a number of my writings in
Hindi and Marathi have been included. The entire translation has
been done by Ramchandra Pradhan who had also translated my
xxvi | Women Power: A Gandhian Discourse
earlier work called Contemplating Gandhi. Siby Joseph has

contributed to the publication of the book in several ways
including its cover design. I express my thankfulness to Bharat
Mahodaya, Director of the Institute of Gandhian Studies and the
publisher of the book.
The rest would be taken care by my love.
About the Translator
Ram Chandra Pradhan, a well-known social activist and a Gandhian

scholar, taught at Ramjas College, Delhi University for several
decades. As one of the conveners of the Lokayan project and as an
activist thinker of the Movement for Peace and Alternative
Development, he has travelled all over the world and interacted with
activists and scholars across the continents. Dr.Pradhan has been a
recipient of the Senior Fulbright Fellowship (1979-80) and the Indo-
Canadian Shastri Fellowship (1993). He is the author of several books
including Raj to Swaraj (both in English and Hindi); Reading and
Reappraising Gandhi and Colonialism in India published by
Macmillan India. He has another book on Gandhji, Integrating Body,
Mind and Heart: The Gandhian Way. He has also books on the
Bhagavad Gita and Koran Sharif to his credit. He has also translated
another book of Justice Dharmadhikari called Contemplating Gandhi.
Besides, he has translated and edited six volumes of Swami
Sahajanand Swaraswati’s works which are under publication by the
Oxford University Press. At present, he has taken to whole time
writing and is engaged in a multi-volume study of the Indian Socialist
Movement. Presently, he is attached to the Institute of Gandhian
Studies, Wardha, Maharashtra.
Translator’s Note
Women constituting half of the world population and carrying
the burden and joy of procreation in their wombs have suffered
at the hands of men all through the ages. In fact, they have
always constituted the major section of world’s dispossessed
groups. Even the nature had joined hands with men to conspire
against them. They have to carry major responsibilities in the
process of bearing and rearing of the children. Hence, they
mostly had to remain confined within the four walls of their
homes and hearths. What was more, women had accepted their
low social and political status without much of murmurings. This
was truer of the women in the western societies where male
chauvinism was the order of the day. So they were left behind
their male counterparts in terms of education, healthcare and
employment. How low was their status in those societies could
be illustrated by the simple fact that in England women could not
get their voting right until the third decade of the twentieth
century; though the process of democratization of the British
polity had started much earlier.
Therefore, it was not surprising that the first voice of protest
against their low status came from the western society. But it
was only in the second part of the twentieth century that the
women liberation movement gathered momentum.
The Indian Scene
It would be expedient for the present study to have a bird’s
eye view of the condition and status of women in the Indian
society in the pre-Gandhian era. Talking about the status of
women in the ancient Indian society, there are two diametrically
opposite views about it. There is a section of scholars who
believe that women enjoyed high status in the ancient Indian
society. The case of Maitreyi who easily crossed intellectual
swords with her husband Rishi Yajnavalkya as recorded in
Brihadaranyaka Upanishad is taken as an illustrative case. But
there is another section of scholars who are firmly of the opinion
that barring stray cases, women did not enjoy high status in
ancient Indian society. In support of their contention, they quote
xxviii| Women Power: A Gandhian Discourse
from several religious and scriptural works wherein woman is

depicted as temptress and sensuous. They further argue that even
Manusmriti enjoins a woman to live under the protection of her
father, husband or her son at different stages of her life. Be as it
may, there is no doubt that at some stage of our history, women
came to occupy low status. Her role came to be confined to
raising a family and looking after the needs of her family
members.
Gandhi’s Basic Approach to the Women’s Problems
It is a widely accepted view that Gandhi was positively
inclined and deeply concerned about the plight and problems of
the Indian women. Many scholars believe that his basic approach
was greatly influenced by his dealing with his mother Putlibai
and his wife Kasturba. Both of them were great women in their
own way. It is also to be remembered that he was greatly moved
by the sufferings of Zulu women while serving and nursing the
Zulu rebels in South Africa. Moreover, he had also philosophical
and ideological reasons for having a positive approach towards
women. With his deep faith in the advaitic vision of the world,
he could not but look at men and women with the same eyes.
Since the same Atman lives both in man and woman, he could
hardly discriminate between the two. Nor could he accept the
fact that one is inferior or superior to the other. Purely on
ideological plane, he felt closer to women than to men. With his
basic faith in non-violent struggle, he was convinced that
women, known for their patience, forbearance, self-sacrificing
serving and nursing nature, could turn out to be better
satyagrahies. And his perception of their potentialities for
satyagraha was amply proved by his field experiences both in
South Africa and India.
But as was his wont, he never looked upon women or for
that matter any other individual/group, merely as his foot
soldiers. He was deeply concerned about the basic problems
faced by the Indian women during those days. As early as 1909
inHind Swaraj, and other writings he recorded some of the
problems faced by the Indian women, viz., child marriage, child-
widowhood, incompatible marriages, devadasies and other forms
Translator Note | xxix
of prostitution, polygamy and polyandry, etc. But at the same

time, he took the stand that all these obnoxious social evils were
notan integral part of ancient Indian culture and civilisation.
Rather some of these problems were there on account of
historical accretions and excrescence. Hence, one has to work for
their eradication which alone would lead to the emancipation of
the Indian women.
However, unlike many of today’s feminists who, in the
name of gender equality, would like to obliterate all role
differentiation between the two sexes, he always remained
mindful of it. That is why he took due cognisance of their
differences, despite having firm faith in gender equality. For him
gender equality did not put them on the plane of competition
leading to perpetual conflict and cleavage. Rather, they, he
asserted, have to play a complimentary and supplementary role
to each other. For instance, he did not hesitate to underline the
fact that women should primarily look after their household
affairs, while men could work to find necessary means for its
maintenance. But he was equally conscious of the fact that such
role differentiations should not affect the principle of gender-
equality on the basic level. To that end, he was more than willing
to discard any scriptural injunction, if it violated this basic norm
of gender-equality. Besides, such role differentiation could not
be used as an argument for preventing women from enjoying
their freedom and independence. He went to the extent of saying
that if ever he were to be born as a woman, he would certainly
rebel against male pretensions. However, he was a firm believer
of family as a social institution, though he did not hesitate to
admire and even adore all true brahmacharinis who sacrifice
their personal life for a bigger and nobler social cause. In family
life, he looked at the woman as the mistress of the house, who
looks after the children and other household affairs. He was also
convinced that some of the positive values like compassion,
truthfulness, self-sacrifice, shared-life, non-violent behaviour
could be inculcated at the family level. Thus, family as the basic
unit of society could play a very positive role in building up a
well-ordered non-violent social system marked by freedom and
autonomy.
xxx| Women Power: A Gandhian Discourse
Not only that, Gandhi was much opposed to all types of

social evils afflicting the Indian women. He looked at purda,
dowry, Devadasi, prostitution, child marriage, forced
widowhood and similar other social evils as obnoxious, barbaric
and dehumanizing. So he pleaded for their elimination from the
Indian society at the earliest. All said and done, Gandhi’s
pioneering work in the process of women liberation in India
could hardly be ever overemphasized. It was primarily at his
behest that a large number of women joined the Indian freedom
struggle.
Despite such glorious record of women participation in
public life at Gandhi’s clarion call, there has been no dearth of
his critics on this count. His feminist critics in particular look at
him as a man who ran both his household affairs as well as his
ashrams on patriarchical lines. Besides, his theory and practice
of brahmacharya, they further argue, totally ignored the fact of
women sexuality. But these critics often forget that the issue of
patriarchy has come to occupy the centre stage in the feminist
movement only recently. So, passing judgment on Gandhi’s life
and work on that basis would be both unfair and unreasonable.
The fact is that the participation in the freedom struggle by
Indian women in itself was a liberating experience for them as
they had to cross many social taboos and barriers in the process.
It was because of that that a large numbers of women leaders
have come to play the crucial role in the social and political life
of the country in the post-independent India. So far his
brahmacharya is concerned, the first thing to be noted is that it is
not meant for everyone. Secondly, even Freud did not totally rule
out the possibility of sublimation of sexual desires. Thirdly, none
of his women participants involved in his experiment of
brahmacharya ever complained of any kind of transgression on
his part. Fourthly, in our country, since the days of Patanjali,
brahmacharya has been accepted as a major vrata quite within
the human reach. What is more, time and again some of our
sadhakas and siddha purushas have demonstrated through their
lives and livings that it is not beyond the realm of human reach.
Translator Note | xxxi
II
The present study, ‘Women Power: A Gandhian Discourse’ by
Justice Chandrashekhar Dharmadhikari presents a holistic view
of Gandhi’s seminal contributions to the field of women
emancipation. It has to be borne in mind that Dharmadhikari is
not only one of the senior most living Gandhians, but he is also a
serious thinker and social activist in his own right. The study
clearly brings out a number of points regarding Gandhi’s
thinking on the women problems. First, it underlines the fact that
Gandhi’s primary focus was to make women realize the
immensity of their inherent and potential power. As such, they
need not look for external crutches. Second, as a derivative of
the above realization, a woman has to remain self-protected
instead of always looking for the protection from her male
companion. Third, one of the major refrains of Dharmadhikari’s
study is that a woman could never become impure and
inauspicious on account of any sexual assault even leading to the
forced motherhood on her. Not only that, even as a widow she
still retains the same purity and auspiciousness. Fourth, in the
case of forced motherhood, a child born out of her womb could
never be considered as being illegitimate. Fifth, Dharmadhikari’s
major plea is that all kinds of discrimination against women in
particular against the girl child including her unwelcome birth
must cease forthwith. Sixth, the study makes a plea for ending all
kinds of segregation of both sexes. In fact, Chandrashekhar
Dharmadhikari, following in the footsteps of Gandhi, Vinoba
and Dada Dharmadhikari (his father) pleads for the mutual
fellowship of man and woman patterned on the lust free
friendship of Radha and Krishna of the Bhagawat fame. It goes
without saying that all these are revolutionary ideas which speak
for author’s bold and robust intellectualism. Another strength of
his study is that it presents in brief the life-sketches of a number
of Gandhian women activists who have amply demonstrated the
strength and practicability of some of the Gandhian ideas
through their lives, actions and livings. They have also made
significant contributions to the various fields of the Gandhian
movement in their own ways.
xxxii| Women Power: A Gandhian Discourse
III
The present work is an expanded version of Dharmadhikari’s
small Hindi book called ‘Stri-Shakti Vimarsha’ virtually running
into a little more than one hundred pages. It is a matter of pride
for me that on my initiative he went on collecting more of his
Hindi and Marathi writings in the field of women studies leading
to the present volume. Thus, it has emerged as a major study in
the field of women studies. I also must say that I have the
privilege of translating another book of Dharmadhikari called
‘Contemplating Gandhi’ which has already been published by
the Institute of Gandhian Studies, Wardha.
Translating Dharmadhikari’s book from Hindi/Marathi to
English has been a very challenging task for me. I am not a
professional translator of either of the languages. I faced
problems on account of different meanings of the some words
used in Marathi and Hindi languages. However, I sorted it out
with the help of some of my Marathi speaking friends.
In the preparation of the present volume a number of my
friends and well-wishers have made their own contributions.
First of all, I must put on record that it is always a matter of
sheer joy to work with Justice Dharmadhikari whose love and
trust has remained a great source of inspiration for me. My friend
and colleague, Dr. Siby Joseph, has contributed more than what
could be acknowledged here. He went through a part of the
manuscript, suggested many changes and even has a major hand
in preparing the cover design for the book. Shri Bharat
Mahodaya, our Director, has always been supportive of all my
intellectual ventures including the present work. I must express
my deep sense of indebtedness to him. My other colleagues,
Kulkarni, Manohar, Pravin and Vishal have also extended
various kinds of help in the preparation of this volume. I would
like to record my thankfulness to all of them. However, any
lapse in terms of facts and style remains with me.
Ramchandra Pradhan
Institute of Gandhian Studies, Wardha
International Women Day, 8 March 2018.
Part I
Gandhian Approach to Women Emancipation
2| Women Power: A Gandhian Discourse
Women Power |3
Chapter: 1
Woman-Power
The Government of India is talking about the issue of women

empowerment. All political parties are discussing the need for
the law for reservation for women in Assemblies and Parliament.
Such a Bill has been introduced in the Rajya Sabha—the upper
house of the Parliament. But there was a trembling in my heart
after reading some of the reporting’s in the newspapers coming
from Pakistan. They were concerned with a demand in a court of
Pakistan from a complainant side which involved pardon for a
heinous crime of murder in lieu of eighty lakhs rupees and eight
girls. Such a system of pardon prevails in Pakistan even in the
premises of the court. That system is called ‘vani’. The term
‘vani’ appears to be a short form of Bania. The accused had
committed the heinous crime of murder. Hence, the district and
session court of Miyanwali has sentenced him for being sent to
the gallows. The accused has sought the above kind of pardon
for himself. Initially, the victim family asked for a compensation
of one crore and twenty lakhs and twenty young girls in the form
of vani. Later after the intervention of some religious leaders, the
demand was reduced to rupees eighty lakhs and eight girls.
Among these girls, there was an eighteen year old girl who had
been set to be married to an eighty year old man. That News
published in Daily Pakistan which created a stir and hullabaloo
there. That stir was not against the system of ‘vani’ but against
the newspaper which had published that news. There is another

reporting in the newspapers: that the western countries had made
good progress in trade and commerce. Sex is also one of those
commodities being sold in the market. It is being treated like an
industry in those countries. And the income from such trading
would be distributed among the women involved in the job. In
Australia, a brothel has set up a company called Daily Planet. Its
shares have been issued and also listed in the share market so
that its shares could be sold on high price in the open market.
The director of the Company is of the opinion that such a
profession is bound to bring high and even unlimited profits to
them. In Germany too, there are ‘sex stores’ where sex could be
openly sold and bought. Such stores are called ‘Beauty Use’. It is
also being said that by setting up such a bogus company, a
promoter could have a roaring business. We know that
prostitution is becoming a thriving business in India. Even
historically ‘varangana/veshya’ business has been doing well in
India. Though it is not so well-established here, and it is mostly
carried out from the backdoor. It is now being used in the
electoral politics along with wine and other alluring items. The
only problem is that so far it is being traded in the black market
and their problem is how to bring it to the open market. But it is
a painful experience to find that women are still being sold and
purchased in the market like any other commodity. In the market
ninety percent of advertisements are related to the woman and
her body. She is often a victim of abduction. During communal
riots, they become the worst victims and strangely enough that is
taken to be a ‘religious act’! In these days of globalization, it
would not be surprising if the government throws her also in the
market along with wine, intoxicants and lottery etc. for making
big and easy money. After all, a number of sinful trading
including various kinds of indulgences are already rampant in
our country. They hardly affect our proclaimed plan for women
empowerment. Nor does it adversely affect our ideals and
morality. In many cities, wine shops were closed on the occasion
of Holi, but they remain open in Delhi, the capital of the country
for the convenience of high elite there. Thus indulgence in
intoxicants acquires respectful position in the society and even it
gets the State recognition. Wine is the number one enemy of the
Women Power |5
women. It is the root cause of their torments. Morality has

already gone beyond its expiry date.
According to the United Nations Development Assistance
Report, women have not yet attained constitutional freedom in
India. They could not act on their own. Three hundred women
die during labour pain every day in our country. In other words,
in every five minute, there is a death of a pregnant woman. In
her personal life, a girl could not decide at what age she is to get
married. Her own body is not under her full control. She has to
seek permission from the elders in the family for visiting her
friends and relations and even for going to the markets. Her
average age is less than fifty eight years. She has no control even
on her own earnings and has to seek permission from her family
elders to buy a sari even for herself, what to speak of for her
female friends. Thus she enjoys no economic and financial
freedom. There has been exponential increase in crimes and
atrocities against women during the last decade. She is called the
queen of the kitchen; but there too she has to ask others what is
to be cooked. Thus she virtually leads the life of a slave. She
owns hardly anything not even the items of her households.
During the last few years, despite anti-dowry law, thousands of
women have been sacrificed on the altar of dowry. According
the Women Commission Report, on every ten minutes, one
woman loses life because of the dowry demand, and on every
fifty four minutes, two women/girls are being raped. And the
child marriage is still prevalent widely in the society. According
to the statement made in the Parliament more and more women
are becoming the victims of heinous crimes like rape and others.
With the increase of population in the coming years, more and
more women would fall prey to the crimes like rape, abduction,
dowry, murder; trafficking, sexual atrocities so on and so forth.
The irony of the situation is that she is considered to be a
goddess; but never treated as a human being.
Presently, there are more than ten thousands women
accused in the India Jails. They are no separate jails for them.
They get sexually exploited in the jail as well because these jails
are manned mostly by the male officials. Initially, police
constables subject them to sexual harassment. Afterwards, the
Jail officials sexually exploit them. These women accused often

live in Jail with their children who are less than six years of age.
Their mindset gets vitiated in such a physically and
psychologically vitiated environment. These women are mostly
illiterate and come from the poorer and more deprived sections
of the society. They are also the victims of social discrimination
and gender inequality so they become the victims of all kinds of
atrocities. They get involved in some criminal activities under
certain compelling circumstances. Many committees have been
constituted for suggesting some remedial measure. But these
reports are lying in some files of the government offices. For
every one thousand men there were only 927 women according
to the census of 1991. The number rose to 933—by a mere six
digit by the time of 2001 census. But in the case of the number
of the children below six year age, this gap between male and
female child went down by eighteen in number. The number of
the girl child below six years of age was 945 for one thousands
male child of the same age group under the census of 1991. By
the census of 2001 that number went down from 945 to 927. In
some States, such gap has gone up to a dangerous level.
Anyway, such a big fall in the number of the girl child only
shows social discrimination against them. Even today i.e. in the
year 2013, their number is 922 as against one thousand male
children. According to the National Crime Record Bureau, the
birth of a girl child is not welcome. As per the Press Institute
Report they are symbolized by the kind of names they get viz.
unchahi, enough,Kafi so on and so forth. This kind of mindset
still prevails in the country. There is sex test for the unborn baby
and in case of the girl child, large number of abortion take place.
Girl infanticide is widely prevalent in our country. A newly born
girl child is killed by administering urea, salt or throttling their
throats. The conclusion is obvious: the birth of a girl child is not
welcomed even in the country where we worship thousands of
goddesses from Kashmir to Kanyakumari. Sometimes back, I
come across an advertisement in a newspaper: spend rupees five
hundred on abortion involving a girl child; and save five lakhs
on dowry and marriage’. True, there is a ban on all these things.
But we know how to escape from law by taking to lanes and
bylanes. These laws are only on papers. The police and other
Women Power |7
government officials are not interested in their implementation as

they are also the part of a male dominated social system. In such
a situation, all talks of women empowerment appear bogus and
phony. Earlier there used to be adulteration in goods and drugs.
Now there is the adulteration in the very intent of the politicians
and the governments.
Even now a woman is ever living under the fear of being
dishonored and raped. Under the law, a violated woman is
considered to be a victim and her rapist as an accused. But she is
virtually considered as an accused by the society. So long that
fear is there, she could never live in freedom. Man has invented
the instrument of rape to enslave her in economic, political and
social terms. So she has lost her freedom under this kind of fear.
She could be freed of such fear psychosis only when the society
accepts that a woman could not lose her honour by being
forcibly violated. Along with that, feeling of social
Brahmacharya would have to be instilled among the men folks.
Today to promote free sex and eliminate the fear of Aids
infections, a number of the posters are being put up for safe sex
which virtually amount to free sex. Companies are selling
condoms on a large scale to promote free sex. The youth of the
country is never told that under their culture, pre-marital sexual
relationship is considered immoral. And after marriage following
in the footsteps of Lord Rama one has got to have only
monogamous relationship with one’s wife. Instead of
propagating such ideas, the idea of free sex is being promoted in
every way which in turn instigates the incidents of adultery and
rape. Now women would have to make a choice between their
liberty and security. If their choice is for security, then she would
have to depend on her male companion. In such a situation she
would remain dependent on her male protector forever.
But if she wants her liberty and freedom to be ensured, she
would have to opt for self-protection. Today a woman wants her
freedom, her rights and not security as a gratis. These rights have
been provided to her by our Constitution. They must be
respected. On the other hand under the Article 51 (&).it is an
obligatory duty on the part of every citizen to give up all those
traditional values which go against the dignity of a woman! Now
a woman is also the citizen of this country. The fact is that there
are many things in our tradition, including marriage, festivals
and other aspects which not only go against her dignity but also
reduce her to the status of second class citizen. She must take
initiative in denouncing and giving them up. In other words, a
woman must reject all such roles. Marriage and the related
ceremonies to it have also become very expensive. What is
worse, they have become the symbol of one’s prosperity. So the
simpler and less expensive they would become, the more and
more welcome would be given to the birth of a girl child. One
might ask question: is it necessary for every girl to get married?
A Brahmachari man usually commands higher respect than
married man. Then why a woman should not enjoy such right of
Brahmacharya? As per our latest census reports, women are in
smaller number than men in our society. So they should have
higher market value than men according to the basic principle of
demand and supply. Accordingly, dowry should be paid to her
and not to men! At present, a woman could have her own
earnings. So why should she remain enslaved? She must be freed
from all kinds of slavery. Rather she should have all the right
needed for the full flowering of her personality. She must be a
part of the movement for the women liberation. A part of that
movement is demand for reservations for her in the political
field. But for her total liberation she would have to stand on her
own. She would have to give up parasitical life and opt for a life
of freedom for herself. Then alone, she could be really
empowered.
On the one hand, we are talking about gender equality. On
the other hand, we are hardly providing her with any real
opportunity towards gender equality. As such these talks of
equality are meaningless and condemnable. We have not given
to her any opportunities for growth of her personality. In fact, we
never want to do so. Hence, political reservation for her is
essential as it would open new ways for her to realize her
potential energies and growth. But reservation alone would not
suffice. So long she does not acquire the power to actually enjoy
her rights; she could not live in full freedom. Besides, to that
end, there is need for a radical change in the mindset of men. A
Women Power |9
woman would have to be independent and self-protected and

self-secured. She would have to give up all kinds of her
dependence on men. She could not afford to remain as a follower
to man. Rather should enjoy the right to become a co-partner of
man in all areas of citizenship. My father used to say that the key
to her liberation lies with women herself. Unfortunately, she is
looking for it all over the world barring her won persona. Once
she realizes her power, she would easily find her path to
liberation. She would have to look for it on her own. The real
answer to all her problems lies in the meeting ground of ‘women
liberation’ and women power that alone would result in real
salvation.
Sarojini Naidu
Chapter: 2
The Foundation of All Laws
Relating to Women
There is an off quoted saying of Mahatma Gandhi: ‘family

disputes and differences are to be settled generally according to
the law of love’. In fact, love is the real foundation of the family
life. The feeling of equality based on mutual love and respect is
the real basis of the family life. The rule is: from every member
of the family according to her/his capacity and to every member
as per her/his need.
Basic principle of law is good behavior. It should be taken
as an essential part of human nature. Hence, it should not call for
any special prize. But punishment is given for an act of crime or
bad behaviour as it is considered to be against the natural
behaviour of the human being. Another limitation of law is that it
could not stand on its own. It must have the support of the public
opinion. If there is any dispute or fight between two neighbors,
the police could arrest them and drag them to the court of law.
The court might punish them based on evidence produced before
it. But the law and law courts could not inspire them to live in
friendly and cooperative way. But the society could not be run
without such good and cooperative feelings. So a law would
remain only on paper in absence of support to it from the public
opinion.
The Foundation of all Laws Relating to Women | 11
The government should be of law and not of a man. Our

Constitution makes it clear that it would not discriminate on the
basis of religion, race, caste, sex and the place of one’s birth.
That is also the law of equality. Nevertheless, there is a scope in
the constitution for making special laws for women and children.
The reason is that among the unequal persons, the principle of
equality would generate inequality. Those who could not start
the journey of their lives from the same point and even whose
birth was unwelcome, or who are socially and economically
lagging behind, if such backward groups and more developed
groups are treated in the same way, that could not be called
equal, treatment. That is why our Constitution provided for
preferential treatment or special laws for them. And that is why
there is need for special laws for women. Because, the kind of
expectation for gender equality which our freedom struggle had
generated has not become acceptable to our society. Hence, even
today our society works under male domination.
The first step towards women liberation would be to ensure
the basic rights to women and empower them in such a way that
they could actually avail them in their lives. To some extent, that
has been done. Some radical changes have taken place in our
social structure. But not many changes have taken places in the
lives of women. From the beginning, her body has been treated
as commodity for being possessed. Both money and power were
considered as the instruments of corruption. Later, women were
put in the same category by our moral law givers and she was
taken to be a great source of temptation. One whose body itself
is considered to be like wealth, it was natural for people to treat
her as an embodiment of temptation and corruption. Unless we
get rid of such mentality, no law or any other external measure
could bring about the desired changes. Constitution and laws
could produce congenial environment, they could show or open a
new path, they could even endow rights, but they could not
create the power and competence for women to enable them to
actually enjoy their rights. That could be achieved only by
changes in the social values and mindset of the people. Today
under our Constitution, a woman could become the Prime
Minister or the President of the country, she could take up the
12 | Women Power: A Gandhian Discourse
profession of doctor and engineer and in the eye of law there is

provision for gender equality. But ironically enough, her birth
remains unwelcome even by her own parents. They feel unhappy
as well. This is the level of social prestige for women in our
society. One whose birth is not welcome, how could she acquire
social prestige and dignity. This is the moot question before our
society and its laws.
Recently a survey was conducted in Mumbai. It was
brought out that out of 8000 abortions, 7999 were of the girl
child. According to the State Minister of the Ministry of Home
Affair as admitted by him in the Lok Sabha, during three years
between 1982-84, in our country, known for its spiritual values,
1022 women were killed on account of the dowry demand. In
Maharashtra alone, by the end of the year 1985, 663 cases of
rape and 720 cases of dowry deaths had taken place. These
statistics are so self-evident that they hardly require any
comment or interpretation. They are ever on increase year by
year. On the one hand, we talk of gender equality and on the
other hand, we take measures to prevent the birth of a girl child.
Similarity amidst all talks of radical laws for gender equality,
there is no social acceptance of such laws. How long such
contradictory behavior is going to continue? We have to ponder
over it.
Law is published in the government gazette which is mostly
in English. What is the percentage of English knowing people in
our country? How many people really peruse the government
gazette? All this simply means that there is no plan for taking
these laws to the people for whom they are primarily meant.
Hence, we have to plan to take the women related laws to our
people. But that is nowhere to be seen in our social life.
The body of a woman could be used against her will. She
could be subjected to various kinds of atrocities Motherhood
could be forcibly imposed on her. Motherhood is a physical
condition and as such radical laws would have to be enacted to
take care of the problems related to it. We have to accept it as the
first principle that no woman loses her modesty if any sexual act
has taken place to her against her will. According to our law, she
is a victim in such a situation and the real culprit is the man who
has committed such a crime. But our society hardly accepts such
legal provisions. Society treats her as a culprit and the one who
has lost her modesty. Such divergence in law and social
acceptance is matter of real worry. They need to be brought in
harmony. We have to accept two basic social and legal norms:
one, it is the duty of every citizen to resist all atrocious acts
against women,and two; no woman is dishonoured if she has
been subjected to rape. There should not be different social
norms or yardsticks for man and women. That is not a humane
approach.
It was in the same context, Mridula Sarabhai was asked a
question whether or not she gets scared of rape as she keeps on
moving from Kashmir to Kanyakumari. Her response was quite
characteristic of her personality and also worth consideration.
She said, “Should I live under, constant fear under the threat of
rape on my persona? That would amount to losing my freedom
forever.” Her response is quite meaningful and gives out the
right approach to the threat of rape. It is only in this way that a
woman could become fearless, self-secured and self-protected. A
woman must be free from such fearful mindset and the society
would have to do the same.
It all depends on the sensitivity of the police and judiciary if
they want to earn the continued faith and trust of the common
masses for them. What could be concretely done in this regard is
a question which deserves our serious consideration. I had gone
to Jaipur during December 1912 for the inauguration of an All
India Interaction Course, which was a part of the training
programme of the IPS officers. It is the need of the time that
such courses should be organized also for public prosecutors;
government advocates and the all district level judges. The chief
justice of India had said that mere passing a law could not serve
the purpose. We have to find ways and means to create a new,
popular mindset which would really be conducive to the
implementation of these laws.
Besides, people would have to be free from the mentality
that the police and the government could do everything in this
regard. We have to think seriously whether or not any

responsibility lies with society in these matters. The tradition of
close relationship with neighbours is fast disappearing. In the
present circumstances, a neighbour is being considered nothing
more than a neighbouring wall. Cooperative societies have
become the symbol of non-cooperation. All this must change.
One way to do it is to build up a natural tendency for cooperation
among our children from homes and schools from the very
beginning of their lives. In our country motherhood occupies a
very high position. As mother, the body of a woman is taken to
be an embodiment of purity. Then how is it that her body is also
considered an object of trade and means for corruption.
Unfortunately, man gets wages for his labour, but a woman is
paid for his body and beauty. That is why at times she becomes
too conscious of her body and wants to live under the protection
of a man. As a result, she develops a protection-seeking aspiring
personality.
On the one hand, we talk of the high status and dignity of
motherhood, simultaneously we also use the term like an
illegitimate child. One could very well accept the fact that man-
woman relationship which is against the social norms could be
considered as being illegal and even immoral. But I could never
understand how a child which is nothing but a gift from God
could be considered as an orphan and illegitimate. In our
democratic system, a child could not choose his father or the
family in which he would be born. His/her birth is a natural
process. His mother is nothing but mother never a bad step
mother. From such a viewpoint, motherhood is always an
auspicious thing. But from our social perspective, the birth of a
child, whose father is an unknown person, also is treated as
being inauspicious. Unfortunately, in the process, his mother is
also taken to be inauspicious and impure. That simply means that
our society is based on the concept of fatherhood. It is
fatherhood which is of utmost importance and motherhood is
pushed to the secondary position. The womb of a woman is just
a means for fatherhood. It is nothing more than a seed field.
Thus, a child whose birth is not welcome is subjected to foetus
infanticide. It is impossible to accept that any mother would kill
her own child. Child infanticide or abortion takes place only

because the birth of such a child is considered to be illegitimate
and inauspicious. A woman, who indulges in foetus infanticide,
comes under the clutches of law and she could be charge-sheeted
for murder. But the hand of law never reaches out to the man
who is responsible for the birth of such a child. He goes scot-
free. Hence, a revolutionary change is required in the norms and
values of our society. We have to generate a new feeling and
norm among the members of our society that no child is
illegitimate and no motherhood is inauspicious.
A woman is considered to be thing for being used by man.
Her social prestige never equals to that of a man. Hence, she is
also treated as the second class citizen. Not only that, even as a
human being she gets a secondary position. It starts with her
birth which is not welcome. So the expenses on her marriage and
dowry are treated as unnecessary.
A number of laws have been enacted against the dowry
system. In Maharashtra alone, 25, 35, 80, 120 dowry deaths took
place in the year 1982, 1983, 1984 and 1985 respectively. These
numbers is from the government records. These numbers are
ever on increase from year to year. In Bombay alone, during
2012, 48 dowry deaths occurred and 241 court cases for torture
of women on account of dowry demands were registered. From
one of the United Nations Reports it became clear that out of the
every three women, one is subjected to the incidents of rape and
torture all over the world. This report came during 2013. What is
more tragic is that a woman herself prefers ‘comforts rather than
freedom’ and ‘leisure rather than freedom’. But she is not in a
position to avail any of them.
When the anti-dowry law was passed, then women
representatives said that such laws alone would not suffice.
Rather, another law limiting the marriage expenses would have
to be passed. But that was opposed by the women representatives
of the ruling party. Presently, three different ceremonies are held
to complete the entire process of marriage: engagement,
marriage and reception. The tragedy is that all relatives and the
female members of the family including the girl who is getting
married also favour all these ceremonies. Perhaps, they think that
the marriage of a girl takes place only one time in her life, so
there is nothing wrong if her parents meet these expenses. These
girls often forget that afterwards their earnings also becomes a
part of their in-laws’ family income. That is also a kind of dowry
which adds to her in-law’s family income on monthly basis. But
she does not own the income as it does not remain under her
control. Marriage is considered to be an auspicious occasion in
India. But when money enters into such a sacred field, then it
becomes inauspicious. It loses its purity and auspiciousness. It is
turned into a financial transaction.
There are some provisions in anti-dowry law which also put
a limit to marriage expenses. Even the gifts offered on such
occasions could be called for and examined by the concerned
officials. But all these provisions remain confined to only law
books. In actual practice, no such official is ever appointed. Nor
such demand is put forward. Even the gifts are not in the name of
the girl concerned. They remain under the name of her husband
and his family. Now the daughter has got the legal right over the
property of her parents. But that is only on paper as she could
hardly have the resources to avail such right. In this connection,
the Haryana government has proposed some radical measures. It
has put a limit of rupees five thousand as the marriage expense.
It has also prohibited the public display of the gifts received on
the occasion of marriage. It has also provided that guests should
not exceed more than twenty five in number and the number of
the band party should not exceed eleven. Even the government
of Punjab has also passed a similar law. Under the Punjab law,
arranging more than two food parties is considered to be illegal.
Now these laws have lapsed as there is central law which covers
all these provisions. Besides, every marriage would have to be
registered. Moreover, both the parties to the marriage would
have to make a declaration in the form of affidavits about the
total amount of money spent. Not only that, before one joins the
government job, a declaration on the similar patterns would have
to be submitted. Moreover, if marriage is to take place in the
family of the government employees, a similar declaration would
have to be submitted by him in his office. The government of
Maharashtra has also passed a similar law. But all these laws
have remained on paper only, as they have failed to acquire the
requisite social consent. A horse could be taken to a pond, but in
no case it could be forced to drink its water. That is the limitation
of any law. All these legal provisions should be also applicable
to the people’s representatives; but it is not done there. That only
means that we have not succeeded in mobilizing strong public
opinion in favour of these anti-dowry laws. These laws alone
could not serve their purpose. Today marriage has become a
symbol of one’s family prosperity. The success of a marriage is
considered on the basis of high expenses involved in it. Such a
corrupt and vulgar display of one’s family prosperity is spoiling
the dignity and purity of the very institution of marriage.
Marriage has come to be associated with black money as
well. Dowry has very close relationship with black market and
black money. So the concerned citizens should make serious
efforts that the families involved in such marriages do not get the
social respect and sanction. During the period of Gandhian
movement, there were a number of families who took a vow not
to take or give dowry. Many of them started boycotting the
marriages in which dowry had been given or taken. Now such
social movement has come to an end and everything is being left
to the law and the law enforcing agencies. But law alone could
not produce such inspiration. It has to come from our social life.
For that, we have to give up the sale-purchase of the son-in-laws
and the daughter as well. Besides, a ceiling would have to be put
on the marriage involving high expenses. And the marriage halls
should not be rented out to such prospective marriages lest these
anti-dowry laws remain only on papers. As a poet has put it:
“Surrounded by questions,
We were looking for answers,
But now the answers have turned into the questions,
Hence, we need a revolution”
A new law has come up to prohibit the display of women
bodies in advertisement and leaflets. The society which looks at
the beauty of a woman as a marketable commodity uses such
display of her body for marketing its goods and commodities.

But such an economy is an evil one.
Modeling is also a part of the same display of women body.
All these beauty contests whether at the national or international
levels are held with the same purpose? Markets are full of beauty
and cosmetic products. Beautiful body has become the fashion of
the day. Every one aspires to appear beautiful. But society would
have to take the decision someday whether such aspirations
should be used to promote animal passion in a human being or to
endow him with human feelings? The first principle of gender
equality would be that the body of a woman should not be used
for tempting the man. In western countries, there has been a
movement against such display of women body in
advertisements, pamphlets, leaflets and even books. Western
women have been leading such a movement. It is high time for
women drawn from all over the world to join such a movement.
One of their major statements is: ‘it is on one point that all
women could unite; we all get raped and we all get beaten’.
There is a need for such a women movement in India as well.
There is another point which is worth consideration. At
times some people believe that with economic freedom, women
could get rid of their age old slavery. It is a mistaken belief. Our
family system is based on their slavery. Earning women mostly
drawn from the backward classes are not in the command of
their hard earned income. Their husbands spend that income on
wine and other intoxicants and as a result they often indulge in
the physical beatings of their women folks. Even women from
well to do families earning good money and holding high
positions, could not take decisions on their own for purchasing
even a saree out of their own income without the consent of their
husbands. They are treated simply as money making machines.
They are not free in real economic term which is quite different
from just earning income. In the word of Sarat Chandra
Chattopadhyaya, for Indian women humanness should be more
important than her modesty. That is the real foundation of gender
equality.
Our country is considered to be a spiritual country and a

worshipper of the goddesses. Motherhood is put on a high
pedestal in our society. But in the capital of the country women
get raped and killed for dowries. There are laws against these
things, but we have not succeeded in creating public opinion in
the favour of such laws. The basic question of law and
democracy is: who would work as watchdogs to these
watchdogs. This could be done only by enlightened public
opinion and concerned citizens.
Women liberation movement or woman empowerment
movement is needed for life togetherness of man and women. It
involves liberation of both man and women. This is also the
basis of all women related laws. Change in law and our social
perspective would have to go together. Otherwise, women might
earn money, would get the property right, but these things would
remain on paper and as such they alone would not serve their
purpose. Nor would they lead to the state of gender equality.
This is what a young woman has to understand it. That is our
dream for the present century. Let it inspire all the parties
involved in the process. That is my wish and hope.
Usha Mehta
Chapter: 3
Importance of Motherhood
I am firmly of the opinion that India’s salvation

depends on the sacrifice and enlightenment of her
women.
M.K. Gandhi
In a conference at Sevagram, one of the participants commented
that without motherhood, the life of a woman is unfulfilled.
Responding sharply to such a caustic comment, Premabai
Kantak, one of the old women associates of Gandhiji, retorted
that even Vinoba Bhave could never become a father. Could we
then say that his life remained unfulfilled? What about Bhishma,
Hanuman and Swami Ramdas and others who were never
blessed with fatherhood; did they waste their lives? If this is not
so, why single out women for such an observation?
This is a real puzzling question for the life of a woman. If
we accept the premise that without attaining the status of a
mother, the life of a woman ever remains unfulfilled; then the
questions regarding her freedom, citizenship and her own
identity becomes meaningless and irrelevant. Not only that, this
would lower her status as a human being and even as a member
of the society. Besides, the society expects her to be mother of a
son to give her a real sense of fulfilment. How unjustified is such
an expectation is a question which must be considered by all
sensitive minds of the society.
Importance of Motherhood | 21
Even men could have a deep urge for fatherhood. But

aspirations for fatherhood and motherhood are radically
different. Fatherhood is never considered as being the highest
achievement of a man. For man celibacy is taken to be of greater
importance and value than fatherhood. Traditionally, women are
not given the right to celibacy. As such, her life remains
unfulfilled in the absence of her attaining the status of
motherhood. It is highly unfair that the society has adopted
different yardsticks for judging the sense of
fulfilment/unfulfilment for man and woman. Man should strive
towards celibacy and woman must try to drag him in the web of
marriage is a very unfair social value. This would lead to a loss
of human and social values. In such a perspective, the life of a
woman would always remain body-oriented as she would be
always treated as a candidate waiting for marriage. In that event,
marriage and motherhood would be taken as her ultimate goal
and purpose. She should remain dependent on man, as without
being with a man she would never attain the status of a mother.
The idea behind such social value is that a man could have a
feeling of fulfilment even without being a father; whereas the
woman has to be a mother to attain that feeling. A man could
justify his life on counts other than just being a father. Why
could not a woman do that? If not, then she would have to
remain always subservient to a man or her husband. Why could
she not be given the right to celibacy? Why motherhood should
be taken as a symbol of purity and auspiciousness in the life of a
woman? What about the motherhood of an unwed mother? All
these are important questions in respect of women and their
social status.
I am reminded of an incident in a meeting with a sex worker
who was having her ten year old son by her side. She told me
that she was undoubtedly the mother of her son but need not
specifically point out who was his father. She also said that she
wanted to be the mother of a son; hence she gave birth to her son
and added that he was the fruit of her autonomous and heartfelt
desire. As his sole guardian, she had provided her name to her
son and got him admitted in a school. She wanted to give her son
the best education possible. Then why should not her

motherhood be considered as pure and auspicious?
There are a number of other questions involved in her basic
submissions. If a son/daughter does not know the real name of
his/her father, and the motherhood of such a mother is not taken
to be pure and auspicious, in that case singular importance is
being attached to the concept of fatherhood. In such a situation
the womb of a woman just becomes a medium and means for
bearing children for the man. Motherhood carries no independent
sanctity and auspiciousness.
IrawatiKarve rightly observed that presently the womb of a
woman was being taken just like a field for sowing seeds by the
man. She has summed up the entire truth and tragedy about the
women folk in the above sentence. What happens to unwed
mother, widow-mother or forcibly imposed motherhood on a
woman? What kind of place such mothers have in our society?
Whatever way motherhood has come, could it carry blemishes
on that count? A child cannot choose his parents. For him a
mother is just the mother—no category and symbol could be
attached to it. How could the motherhood in any form be taken
as immoral or inauspicious? Could a child become a victim for
no fault of his/her own?
In this context, the views of Sarat Chandra Chattopadhyaya,
a great Bengali writer is worth considering. He was asked if the
devotion towards the husband was the symbol of a chaste
womanhood; then why you wrote with concern and empathy
about fallen women and disloyal wives? He replied to this
question in his own characteristic way: ‘Womanhood is greater
than just being a devoted and loyal wife. If woman has fallen
from such a given path out of her own option or under certain
compelling circumstances, the idea that her entire womanhood is
lost forever was not acceptable to me. It is entirely inhuman to
think that the body of a woman is everything and her heart, mind
and her entire personality is of no consequence. All these have
their own independent importance irrespective of her body.’
The historical period when Sarat Chandra was writing as
above was also the time when Indian women were taking the
first revolutionary step towards their liberation. A female

character of his novel Shrikantwas shouting from her housetop: I
do not want to buy chastity at the cost of my whole womanhood.
One who is born of truth could never become a fallen woman. In
the above statement of Abhaya lies the truth of our social life.
Motherhood outside wedlock is considered to be immoral and
unsocial. Hence, a woman under such circumstances opts for
abortion which is called infanticide. Is not the man equally
responsible for such criminal act of infanticide?
If it is so, why should he remain so uninvolved in the entire
process? According to Dr. Rammanohar Lohia, the society has
adopted different standards of morality for man and woman. He
said: ‘It is not proper and fair to have different yardsticks of
morality and social behaviour for man and woman. Divorce,
illegal abortion and similar other things are considered to be a
matter of ill-reputation for a woman. But a woman, who gives
birth to an illegitimate child in her entire life, should be any day
taken as being more cultured and moral than one who had given
birth to six children within her wedlock.’ Only when abortion is
not taken as being immoral and illegal, then and then alone all
incidents of foeticides would come to an end. The very idea of
motherhood becomes a curse, the moment we make a distinction
between legitimate and illegitimate motherhood.
In this connection, there is another question which is worth
consideration. Does a woman get greater respect and social
status by simply making motherhood as the highest fulfilment of
her life? Even today the mother of a son gets greater social
recognition and respect than the mother of a daughter. In olden
times, the newlywed women were given the blessing for
ultimately being the mother of eight sons. In a society where the
birth of a girl child is not welcome, it is impossible for a mother
of a girl child to get high social recognition and status.
The leaders of modern feminist movement are saying that
seeds of slavery in the life of a woman are inherent in her very
desire of motherhood. Ti-Grace Atkinson, one of the feminist
leaders, pleads for the abolition of the very institution of
marriage as it is solely responsible for the slavery of woman. In
the same vein Judith Brown observes: In marriage a woman ‘is

locked into a relationship which is oppressive politically,
exhausting physically, stereotyped emotionally and sexually, and
atrophying intellectually. She teams up with an individual
groomed from birth to rule, and she is equipped for revolt only
with the foot-shuffling, head-scratching gestures of ‘feminine
guile’.’ Marriage ‘is the atomization of a sex so as to render it
politically powerless. The anachronism remains because women
won’t fight it, because men derive valuable benefits from it and
will not give them up, and because, even given a willingness
among men and women to transform the institution, it is at the
mercy of the more powerful institutions which use it and which
give it its form.’ Mary Wollstonecraft moves a step further when
she says: ‘Beauty of a woman is praised as she rises over man on
that count. She loses the value of her own personality and
becomes just a puppet in the hands of a man.’ Elisabeth Badinter
asserts that ‘maternal instinct is just a myth, invented years ago
to subjugate woman. Rape is a social and political instrument to
oppress woman.’ This might be an over reactive statement
uttered by the extremist element of the feminist movement. But
it could not be dismissed on that count as it contains a whole lot
of truth and empirical realities.
Long back Dada Dharmadhikari asserted that the high status
presently given to motherhood only helps man. But a man looks
at his mother just as his mother and not the wife of his father and
also takes his wife just as the mother of her children in a
thoughtful way.Then there would be a revolutionary change in
his outlook. There would be a new meaning in the life
togetherness of a man and woman.
Is motherhood just a physical and natural incident or is it
deeply inherent within human feelings? This is a thought
provoking statement. Sane Guruji, a great Maharashtrian leader
and intellectual, had imbibed deep motherly feelings in his own
persona. Though he was a celibate, he even taught a lesson or
two to a large number of women, how to love their children.
That only means that having a womanly heart and the feeling of
motherhood is a high class human feeling. It is not confined to
the institution of family or attached to the institution of marriage
alone. In fact, motherly feeling could be extended beyond the

family and could extend to the level of the society or even
humanity. Elisabeth Badinter says: ‘The taboo of motherhood is
something that cannot be attacked. Woman gain no glory from
being mothers. The instinct of motherhood is simply an
oppressive fiction’. She further asserted that the man would have
to undertake the job of rearing of the children in future. Paternal
instinct is still waiting to be born. She gave a clarion call to
women with a new slogan: ‘Down with motherhood.’
In the western world the entire family structure is
undergoing a great change on account of same sex marriage and
homosexuality. A woman is taken just as a field for the man to
sow his seeds. A woman is just a repository of his seeds. Now
the concept of test tube baby is getting popular. There is also a
system of child adoption. Not only that, woman could easily
become a mother by adopting a child. There is no need for a
husband or the father of her child. Now even the concept of
surrogate mother is getting popular. Thus without going through
labour pain, a woman could enjoy motherhood. Thus the very
concept of motherhood is under challenge. What shape the
institution of family is going to take in future? Whether the
institution of marriage would survive in the coming years? How
man and woman relationship would be viewed, both inside and
outside marriage? How would be the societal attitude towards
the very concept of motherhood? One would have to find
answers to these weighty questions in the coming years.
Strangely enough, in the western world there is also an
attempt to revive and rejuvenate the failing institution of family.
However, in our country the idea of giving freedom to man and
woman for life togetherness based on love and equality is not
presently even under consideration. Undoubtedly, the present
family system in India primarily rests on the sacrifices of the
woman folks. But in reality, it is based on the slavery of women.
A slave has hardly any right to renounce or sacrifice. Those
women who prefer security to their freedom hardly feel the need
for their independence. They are so much used to the sense of
security that they only aspire for greater and greater material
security. In other words, like a caged bird, a traditional woman in
India could hardly fly away from her hearth and home into the
open sky, even if the gates of the cage are kept wide open, as her
wings remain clipped. For such women, family works as the
fortress of security. It cannot become a laboratory for life
togetherness between man and woman.
It is in the above context that some of the Gandhian ideas
regarding man and woman relationship could be considered. He
had envisaged the concept of brahmacharya in the very centre of
married life. Our institution of marriage is based primarily on
sexuality— sexual urges and their gratification. In earlier times,
there used to be a mention of physical relationship in the
invitation letter on the occasion of marriage. Now the wordings
have changed but the essence and the spirit remains the same. On
account of the peculiar woman’s physiology, she could be used
even without her consent and motherhood could forcibly be
imposed on her and that too not once but several times.
Gandhiji treated Kasturba more of a mother than his wife.
That was the symbol of his brahmcharya. One’s own wife
reaches the status of a mother and she lives in the family
primarily on the basis of that kind of relationship. According to
Gandhiji, brahmacharya stands for being nearer to God and
regulate one’s entire life pattern on that basis. Kasturba and
Gandhiji addressed each other as Bapu and Ba – Bapu being the
synonym for father and Ba for the mother. Many people took
objection to it as they felt that it was nothing short of an
improper and unjust act. Such people fail to remember that even
in earlier social system, it was quite common to call one’s wife
as the mother of one’s child’s name. So was the case when the
wife addressed her husband. In fact, in that style of address was
involved the high philosophy of husband-wife relationship.
I had known a number of couples who living together
comfortably under the vow of brahmacharya. J.P.-Prabhavati,
Kishor Bhai Mashruwala-Gomati Kaki, could be easily cited as
such couples. We know that when Prabhavati took the vow of
brahmcharya, when J.P. was living in the US as a student.
Gandhiji suggested that JP could go in for marriage with another
woman. JP told Gandhiji that if he himself would have taken the
vow of brahmcharya, would Prabhavati have opted for a second

marriage? If not, why should there be different norms of
behaviour for men and women? They presented the ideals of life
togetherness while strictly following the vow of brahmcharya.
Now another social development is taking place. Many
earning couples are refusing to have children. For them, physical
relationship is the only real relationship between husband and
wife. They fail to understand that family relationship also means
involvement of mind and heart. Even the social relationship has
no meaning for such people.
At this stage of our discussion, it is time to ask the question:
What is the real answer to the question raised by
PremabaiKantak? Usually in any society, men would become
fathers and women as mothers. But something would have to be
done to raise the status of woman in the society. New symbols
would have to be established to that end. Women like men,
should have the right to brahmacharya on their own volition.
She should enjoy similar high social and spiritual status as a
male celibate enjoys in the society. An unmarried woman should
have equal social recognition and prestige.
Acharya Vinoba while commenting upon Gandhi’s view on
these issues stated: ‘That even leading a life of a householder, a
man could lead a life of Vanaprasth. This is a new philosophy
which Gandhi presented. Such a couple could have children
while remaining totally committed to each other. But gradually
giving up sexual relationship, they should live the life of
Vanaprasthaand should even come out of it ultimately. This is
what Gandhiji demonstrated through his own life’.
One could differ with Gandhiji on all these counts,
including his views on birth control. But observing total
brahmacharya in pre-marriage stage, and in the post-marriage
stage remaining totally committed to one’s own partner could be
promoted as a good social value. This could also be a great help
in control of AIDS and similar other sexually transmitted
diseases. Of late, lust is gaining ground both in our personal and
social life. There is a greater acceptance of sexual relationship in
pre-marital stage as well as a renewed emphasis on various
means of birth control. It is being openly asserted that self-

control has no place in our personal and social life. Gandhiji did
observe the vow of brahmacharya in full measure in his own
personal life. There could be difference of opinion on his way of
experimenting with brahmacharya.
According to Dada Dharmadhikari, with a view to
maintaining brahmacharya, traditionally a kind of untouchability
used to be observed between a brahmachari and a woman based
on our old scriptures. Gandhiji displayed a rare sense of moral
courage in rejecting such a notion of brahmacharya. He
favoured free mixing of man and woman and disfavoured all
kinds of segregation of the two sexes. For that he even put his
reputation at stake. Some scholars have stressed the need for a
psychoanalytical study of Gandhi’s personality. It is a matter of
great luck that similar things have not been said about Lord
Krishna. After all Lord Krishna is taken as being a Purna Avtar.
But to the extent a man of freedom and character could risk his
reputation and even his life; Gandhiji faced the criticism with
rare courage and fortitude. Dada firmly stated that today though
it may not be an acceptable norm in our society, but man and
woman could be able to live as friends someday. This is what
Gandhiji tried to prove through his own life. We must
understand the value and importance of his experiments in
brahmacharya and man-woman relationship.
In the words of Dada: ‘Between man and woman the
relationship based on friendship and devotion should prevail.
Such family feelings should prevail all over the society. This is
the first step towards man-woman relationship based on equality
and justice. Friendship between man and woman should be built
on such a foundation. It was after centuries in Indian history that
Gandhiji appeared and experimented on both these counts. He
underscored the point that men and women could live as friends
on equal footing. Unless and until such a relationship becomes
widely acceptable in our society, the status and dignity of
women would continue to be compromised.’
When Gandhi or Vinoba assert that there is an urgent need
to develop women’s power in our society they do not mean to
say that a woman should have more children. It simply means

that the importance of brahmacharya in the life of a woman
should be realized and accepted. It is difficult for a woman to
adopt brahmacharya so long as she accepts the role of a wife.
Motherly feeling alone could enable a woman to imbibe such
feeling of brahmacharya both in pre-marriage and post-marriage
stage. Hence it should be promoted as a moral value in the
popular mind.
Brahmacharya or motherly feeling is not physical but it is
an extremely soft feeling. For a celibate man remaining away
from the company of woman is taken to be a positive value. So is
the case of a celibate woman—she is expected to keep men at
bay. In both these situations, there is no scope for love and soft
feeling.
There should not be even an iota of feeling of denigration
for woman in the minds of a celibate man. Rather he should have
respect for women in general and should not deliberately avoid
their company. Similarly, a brahmacharini or a married woman
totally devoted to her husband should not have any fear and
disrespect for men. She should not feel the need for a protective
cover from a man. This is the real meaning of life togetherness
between a man and a woman based on true friendship and love.
In the absence of such feeling there would be no possibility of
developing a feeling of co-citizenship based on a healthy man-
woman relationship. That requires a fundamental change in the
thinking processes of both men and women. So far the question
of developing a true feeling of citizenship and democratic
processes are concerned, Gandhiji reposed greater faith in
women folks than in men. Earlier females used to play different
roles of a daughter, wife and mother in the society. Now she has
to play the role of a citizen. Our Constitution lays great stress on
the gender equality. The participation of women in our
democratic processes would add an element of gentleness and
motherly feeling to the working of our democratic processes.
Gandhi used to say: ‘Thus women should be encouraged to
participate in our democratic processes. She should be trained in
the art and process of voting. She should come to believe that
voting is an auspicious and good deed.’
A strong feeling of co-citizenship based on man-woman
relationship should be taken as the life-blood of our democratic
polity. According to Gandhiji, apart from the natural differences
between man and woman, they should be treated in terms of
equality. Such a feeling of equality alone could be the basis for
co-citizenship of man and woman. It is in such a situation that
the birth of a girl child would be welcome in our society. After
all, India is a spiritual land and a woman is taken as being the
better half of man. Unless that state of affairs is really
established, India would continue to remain in paralytic state
with its better half of the body remaining atrophied. That was the
feeling of Gandhiji.
Those who think that Gandhiji has become outdated should
try to understand his world view in an objective manner. A
thought might get associated with a particular person, but it may
transcend his time and space. Gandhiji himself rejected any idea
of Gandhism. But he did insist on man making his own
experiments with truth. He himself did that. Hence his life and
thought would work as a beckon light for generations to come.
Kanaklata Barua
Chapter: 4
Widowhood — A Blessing Not a Curse
Many years back, one of the senior leaders of Jansangh had said
that the country is in bad shape as it is being headed by a widow,
Smt. Indira Gandhi. That Jansangh leader has forgotten the fact
of the positive contribution of selfless, people oriented and
egoless Ahilya Devi and the bold and fearless warrior Smt.
Laxmibai who had made a categorical declaration that so long
‘there is life in her body and sword in her hand, she would never
surrender her Jhansi to the British. Both of them were widows
and had become of queens in their own right. Their kingdoms
were of the widows. Nonetheless, there is no change in our
contemptuous attitude towards our widows. That shows not only
male chauvinism but a tradition bound approach. This kind of
male chauvinism raises its head on several occasions which
looks at a widow as an embodiment of inauspiciousness. That
Jansangh leader was no exception to that general rule. That was
my first experience of such a ludicrous attitude towards a widow.
In my youthful reaction I strongly objected to his statement at his
meeting held at Nagpur. Some other youths said that they would
take out the tongue of anyone who would make such a ludicrous
statement about a widow.
I had another peculiar and strange experience after the
above incident. One of the most prominent social workers of
Nagpur, Padmshri Kamala Tai Hospet had celebrated the silver
jubilee of her widowhood. She has started saying that she could
not have done so much of social work if she was not a widow.
She was a child widow and she had a deep sense of gratitude
towards the Hospet family. Gita Sane, an eminent social worker,
had written about Kamala Tai that the latter had celebrated the
silver jubilee of her widowhood which turned out to be that of
her freedom. Widowhood frees a woman from the slavery of her
husband. That is a bitter truth. But it is usually considered as one
of the biggest crises of woman life. It is also considered to be
inauspicious. The same thing could not be said about a widower.
Even otherwise, the word “Vidhawa’ (widow) is much older than
‘Vidhur’ (widower) as the man hardly used to live without
second marriage after the death of his first wife. At every age a
man is considered to be an eligible candidate for marriage.
Gandhiji used to say that among the Hindus, ‘a child widow’ is
considered in no way less than an untouchable. But in reality the
world ‘vidhawas’ carries a good smell with itself. It becomes a
great blessing if a woman accepts her widowhood voluntarily
whereas it is not less than a sin when involuntarily enforced’.
They are women like Kamla Tai who looked at their widowhood
as a blessing in disguise despite having the legal right for
remarriage. Such a kind of widowhood could be considered as
nothing less than being virtuous. IndirabaiHalwe of
‘Matrimandir’ was also a woman of the same genre. People
might have their own differences with Indira Gandhi. But even
his opponents, nay even his enemies, could not deny that there
has been no greater ‘doer’ than her in modern India. Even then,
one of the Sanatani leaders had no hesitation in describing her
rule as that of a widow which was a part of his taunting comment
on her widowhood. It is quite likely that such leaders would be
still around who would make similar comments on her rule.
These leaders are never free from anti women feelings and as
such they are never willing to accept the fact of independent
social and political role of a woman.
The moment a woman becomes a widow, she has to get rid
of the coloured bangles and dresses, her mangalsutra, and even
her desire to wear cloths of her choice during changing seasons.
Why should she spend her entire life as widow just in the
remembrance of her husband who is already dead? Is it not a fact
that even a young, unmarried girl wears cloured dresses and
Widowhood — A Blessing Not a Curse | 33
bangles? There is no relationship between all these things and a

woman having or not having a husband. So now we could come
across a number of bold widows who have started wearing
Mangalsutra. In fact, wearing Manglsutra has becomes a fashion
among Parsi and Christian women even before their marriage or
after becoming widows. Maharshi Annasaheb Karve launched
his movement for women salvation and founded an institution
for it. He asked widows to wear Mangalsutra as he looked at it
as shield for saving these widows from lecherous and lustful eye
of men. If a woman retains her life style as a widow which she
has enjoyed while being in wedlock; there would be no dearth of
people taunting her by saying that she hardly ever needed a
husband! They even might to go to the extent of saying that with
her widowhood, she had regained her full freedom! I am just
wondering whether male chauvinism would ever end which
never allows a married women to play an autonomous role. If
she becomes a widow, they look at her widowhood as being
inauspicious. If we could not build up a society which would
welcome and give due respect to the woman, then what right we
have got to hail and praise such worth remembrance widows like
Ahilyabai or Laxmibai of Jhansi? Unless and until we would be
able to build up a new social order, our society would never be
blessed with the good smell of widowhood. At least such an
understanding and worldview must go around among the
members of our society. Only a widow who considers her
widowhood not as a curse but as a blessing could provide such a
leadership and would be able to bring about such a revolutionary
change in the mindset of our people. That is a fact which could
be hardly denied.
I learnt the lesson of non-violence from my wife, when

I tried to bend her to my will. Her determined
resistance to my will, on the one hand, and her quiet
submission to the suffering my stupidity involved, on
the other, ultimately made me ashamed of myself and
cured me of my stupidity in thinking that I was born
to rule over her and, in the end, she became my
teacher in non-violence.
Chapter: 5
Obscenity: A New Perspective
One of the universities of the United States of America has

recently carried out a survey of prevailing sexual relationship
among the teenagers which was published subsequently. The
survey fully established the fact that sexual relationship is fast
spreading among the boys and girls ranging from the age of
twelve to sixteen. Such incidences are more than two hundred
twenty percent more in USA as compared to Europe. Similarly,
there is irrefutable evidence for the prevalence of pregnancy
among the girls of the age group of thirteen to sixteen. That is
quite surprising. The reasons of such a surprising behaviour of
the teenagers lie in the various kinds of advertisement dealing
with the display of woman body in newspaper, magazines,
television and new music and dance which work as catalysts for
sexual arousal and search for its instant gratification. They have
greater impact on girls and there is a good deal of evidence for
their getting pregnant. I am not aware whether such a survey has
been carried out in India or not. The fact of the matter is that is
not needed in India. If a sensitive person with open mind and
eyes looks around his surroundings, he would soon find adequate
evidence for such a conclusion. This is a result of our desire to
imitate the American way of life and living. All our means of
communications including TV, cinema and others are moving in
the same direction. A new and profitable business based on the
display of the different parts of the women’s body and that of
sexual intercourse is captured in CD. Many such CD clubs could
Obscenity: A New Perspective | 35
be found in the cities. School/college girls and boys are being

used and exploited in this business. There is lot of money
involved and so mobile phones; CD, video etc. are being used as
part of the market culture. All this has resulted in the fact that the
woman and her body have become a marketable commodity. It
has come to comprise the fifty percent of the market. In Mumbai,
the dance which goes under the name of Dandia during
Navaratra is resulting in the pregnancies and subsequent
abortions of teenage girls. Now no one including their parents
feel ashamed of it. In fact, it is taken to be a part of globalization.
Till now, such things were happening only in Mumbai, Delhi and
other metropolitan cities. Now it is spreading its tentacles in the
villages as well.
In this connection, the comments which Vinoba Bhave has
made on reaching Indore on 1st August 1960 sounds relevant and
worth mentioning. Looking at such vulgar advertisements and
displays of photographs, he had said that it appeared as if they
are the part of free and compulsory education in sexuality. He
had further added that all this was amounting to uprooting of our
family life. Hence, these things should be stopped at once. He
did not use the world ‘ashlil’ (obscene) rather he used the word
‘ashobhaniy’ (non-behoving). Obscenity could not be tolerated
anywhere, but even a non-behoving thing should not be
tolerated. A thing which might be non-behooving in India could
be taken as well ‘behoving’ in London. But a non-behoving
thing is openly being popularized which must be rejected by the
people. When the cinema owners of Indore asked the ladies
accompanying Vinoba as to what should be the criteria for a
thing to be called worth behoving or non-behoving, they
responded that any poster or film which parents could not see
with their children could be put in the category of ‘non-
behoving’. So they must be removed. That was a very
appropriate response on the part of the sisters. In the western
countries, there is a movement which is called ‘women against
pornography’. In the age of globalization such a movement
shows the direction in which society would be moving in the
coming years.
Some time back, a young girl was displaying her beautiful

body on the ramp. Suddenly the clip of her blouse got opened
but she did not feel any coyishness. Nevertheless, she completed
her role on the ramp in the same condition. Such an obscene act
was condemned in the State Assembly. A question was raised
whether such an obscene act was a deliberate or accidental? If it
would have been accidental then she must have felt coyish and
tried to cover her breast with her hands. But she had done
nothing like that. So it could not be called accidental. But the
main question is that kind of modeling is being liked by the
highly educated middle class people including mothers. They
want their daughters to become models or heroines in cinema so
that she could make good money by displaying her body.
On the other hand, various kinds of beauty contests are on
including Miss Universe to the Miss Village or Black beauty or
Rainy beauty. The made for each other couple are selected
primarily on the body measurement. On that basis, Mahatma
Gandhi—Kasturba, Jayaprakashiji and Prabhavatiji, Sucheta
Kriplani and Acharya Kriplani, Ramakrishna Paramhansa and
Mother Sharada could never be considered as couples made for
each other. It was a sheer coincidence that one of the couple,
who were my friends, was participating in such a made for each
other contest. So I had gone there to watch the entire process.
Their seven year old son was sitting by my side. One couple
came and went away after giving their pose. Then my friends
came for giving their pose. Their son who was sitting by my side
asked me whether the man from the earlier couple would have
been more suitable for my mother. I was shocked. That boy has
changed the coupling of his parents. So should everything go by
the measurement of the body? The girls participating in these
beauty contests often say that their mothers are as is their ideals.
Could there be a greater insult to the motherhood than this? In
previous years, some of the Indian girls have won both in Miss
World and Miss Universe beauty contests. This is not because
Indian girls are more beautiful than the girls from the other parts
of the world. Rather such a decision is guided by the fact that the
companies and the firms were more than willing to capture a vast
market like India for their products. Our girls were a part of the
marketable commodities. According to our Constitution,

everything which lowers the dignity of woman must be
discarded. That is considered to be a part of the fundamental
duties of our citizens. What an irony; woman is being deprived
of her ‘humanness’ and her womanness is being made a
marketable commodity. As such her value is assessed based on
her market price! Black market is a part of every market. Wine
shops called bars, gambling dens going under the name of club
etc. are basically the parts of the ‘flesh trade’. They must be
stopped in every possible way.
In response to such objections, it is said that there are naked
pictures of our God and goddesses in our temples. So historically
sex has been a part of our cultural life. Now sex education is
being planned for our school going children. The people who
talk about these things often forget that to compare of the
temples pictures with the obscene and vulgar paints and
comments in the urinals and lavatories is nothing short of a
mental disease. These temples paintings could not be compared
with the posters displayed on our roads. They say that time is
changing. So the meaning of obscenity and vulgarity is also
changing. There is a change in people’s mentality. But I would
like to ask these people in all humility how would they feel if
such pictures of their mothers or daughters were to be put on
display on the road side posters? Could there be two different
criteria for one’s own women folks and for those of the others?
There is limit to everything. Could one take one’s food sitting on
the commode of one’s toilet even though is very neat and clean.
A toilet could not be compared with the temple even if it has
been made more beautiful than the temple. Once we accept the
woman body as a part of our entertainment rights that would be
sheer exploitation of women which would ultimately results in
their slavery. That is the reason why the slavery of women
whether inside her home or outside is not ending.
The law dealing with it is called ‘the Indecent
Representation of woman (Prohibition) Act 1986. Indecent
display of woman body lowers her dignity and goes totally
against public morality. This is also totally against cultured
behavior. But the tragedy is that the agencies implementing such
law are totally devoid of sensitivity as their own daughter, wife,

mother are not related to it. Unless and until such crimes reach
out to our own homes, we do not pay much attention to it. A
corrupt and insensitive administration is not even willing to
accept that there is something wrong with the entire system.
Besides, a parallel set-up has come into being today which is
based on money power, muscle power, mafia power and media
power. What is more, this parallel system is more active and
efficient than our administrative set-up which in any case is
inactive and inefficient. Many of IAS officers including women
officers often ask how many people could understand these
obscene materials as they are in English. Could we really assess
the impact of such obscene literature on the basis of statistics?
Could we ignore the fact that the minds and hearts of the
teenagers could be easily affected by them? Could we base the
implementation of the law against rape on the number of rapes
committed in a year? That is why the Supreme Court, in one of
its judgments, has said that the agency responsible for
implementation of such sensitive laws must be committed to the
effective role of such laws and the administration must take all
measures to establish such sensitive agencies. All this simply
means that at present such sensitive system is not there. Not only
that, even social and family environment is also responsible for
it. Even educated and high class ladies often spend hours and
hours in markets leaving behind their children to watch the
television–which virtually works as the baby sitter. In the
absence of their mother, only God knows what kind of TV
channels these children watch? Then they keep on complaining
that their children have gone off the track. They are forgetting
the fact that it is difficult for these children to discriminate
between good and bad shows which would ultimately affect their
sensitive minds.
Of late, family system is breaking up. If both husbands and
wife are working, then their home has two keys. To keep the
children happy, the system of providing pocket money is on
increase. A number of school going children are provided with
the pocket money ranging from one thousand to two thousands
on monthly basis. A part from that amount, they are also
provided with gift money. A survey covering seven of our cities

brought out the fact that the total amount of the pocket money
and gift money had come up to rupees 364 crores. This money is
usually spent on ice creams, biscuits, chocolates, and smart
phones and similar other things. Self-indulgence among these
groups has reached the point where they could hardly restrain
themselves from sexual matters. Indulgence in intoxicants and
wine is ever on increase. Some people have so much disposable
money at their command that they do not know how to spend it.
But they do not have time to look after their children. So they
prefer to provide resources to their children for meeting their
material needs to keep them engaged. So everyone prefers to
have one’s own self-centered life. There are no real neighbours.
Our homes are becoming like dharmshalas. People in the
metropolitan cities have virtually lost all contracts with Indian
culture. The culture of self-indulgence is replacing the culture of
self-sacrifice. All of them have become Resident-Non Indians as
they only physically live in India but their entire mental
orientation is towards the West. Since there is no Indianness in
their lives, so where is the question of their keeping in touch
with the Indian culture? Condom culture is on increase. People
who often mention the name of Lord Rama talk about the safe
sex relations. But they never teach their children not to have pre–
marital sexual relationship or to remain singularly devoted and
faithful to their life partners as Rama was to Sita. If they do that,
then disease like AIDS and other STD could be easily avoided.
Today there is a serious threat to the very existence of Indian
culture on account of increasing incidence of free sex. This is a
gift of globalization as these people want to be part of such
decadent culture. That is why Vinobaji wanted such obscene and
vulgar posters to be removed. He also said that if they could not
be removed with the help of law, then people should resort to
religious measures to get rid of them. And law which could not
protect religious sensitivity must be opposed by being violated
by people. One of the constructive workers asked him if they get
involved in such works, then their own constructive works would
be adversely affected. Vinobaji spontaneously told them they
that should not care less for such constructive work. He further
said that he is hardly interested in such constructive works if
they come in the way of such basic works like eliminating

obscenity and vulgarity from the society. But we are not acting
on these lines. Obscenity and vulgarity is on increase though
religious places like temples, mosques and others are also on
increase. But most people are hardly doing anything about it. In
the process, society is suffering from inaction. Today, the so
called gentlemen in the society are inactive and the bad people
are active and assertive. In the name of art and culture, vulgarity
is ever on increase and new generation is being spoiled. We are
forgetting the fact the poet has put it.
By not saying anything,
We could be deprived
Of our good feelings
By keeping silent,
We are helping the murderer.
Hence, there is need for a nationwide campaign against
obscene and vulgar posters and other such literatures. If we fail
to do it, the coming generations would never forgive us. In that
case, India would lose her Indianness, her culture and her
spirituality. And that would be simply a market marked by
woman body as a marketable commodity which in turn would be
nothing but flesh trade.
Basanti Devi
Chapter: 6
Empowerment of Women
Mahatma Gandhi had said that Khadi is the first step towards the
self-reliance of the villages. He had also said that the yarns
coming out of charkha would work as the bond for the millions
of Indian people. The economics of Khadi is based on the love of
our nation and the larger human society. Khadi means economic
freedom and equality for millions of our countrymen.
Agriculture is the body of a peasant and charka is his hand and
feet. According to Gandhiji, Khadi is the key to Swaraj.
AtalBihari Vajpayee, the ex- Prime Minister of India, had said
from the ramparts of Red Fort that fifty to fifty five lakhs
workers earn from their bread form Khadi works. There is no
other industry whether indigenous or foreign which could
provide employment to such a large number of people. My own
estimate is that if every Indian buys one full dress in a year, then
it could provide employment to one crore of our people. That is
the real power of Khadi. Khadi is not mere cloths; it is an
ideology which covers up our national shame. It does not simply
carry a price; it has a value, a human value. So those who reject
it on the basis of its market price, fail to understand its immerse
human value. Swadeshi could be based on handicrafts, village
industries, small scale industries followed by large scale
indigenous industries. Khadi is the basic unit on which such an
imposing superstructure could be built.
It is the women who are mostly engaged in Khadi work.
Whether it is AausaKhadi Kendra of Marathawada, or
KhadiKendras of U.P., it is mostly divorcees who fail to get any

other shelter, come to Khadi works for support and succour. I
have come across a number of women who meet their family
expenses by getting engaged in Khadi work. Their parents and
other family members also look at Khadi Kendras as safe
working places. This is the best certificate the society could have
given to all those who are engaged in Khadi work. Women
engaged in many other works are getting exploited not only
physically and mentally but also even sexually. Hence, a new
law has been enacted to provide security to them. In fact, Khadi
work relieves women from their age old slavery. It is the symbol
of the women liberation movement. The value of the symbol of
such liberation movement could not be judged on the basis of
statistics as they do have values not mere prices.
It is evident that it is primarily women folks who have kept
the Khadi as an ongoing work. When they are free from their
domestic or other works, they could add to their family income
by making yarn on their charkha even sitting at home. Khadi is a
kind of self-employing work. But the government or
employment generating agencies hardly understand such a
perspective. If one really looks into the problem of employment,
then it is the Khadi works which could save the economic
problems of rural India, and could particularly help the women
folks to become self-reliant. Khadi could play a crucial role in
providing economic freedom to our women folks. Thus if the
government makes proper uses of Khadi and the related works, it
could easily solve some of the economic problems of women.
Not only that, it could also help in preventing the widespread
incidents of peasants suicides as it could provide an effective
alternative, means of employment.
Panchayati Raj has been adopted to promote the idea of
decentralization of power. In such a system, the village should be
the real fulcrum of power. But decentralization of power alone
would not suffice unless and until, property is also justly
decentralized and in its absence, the poor and women would
never get freedom from slavery. The existing system of
centralization of property could be replaced by a new system
marked by distributive justice. Khadi works could play a very
Empowerment of Women | 43
effective and crucial role in the entire process. Hence, Khadi

works must be promoted by all means. Today entire economic
system is based on the misery of our helpless population. Some
people get an opportunity to make money out of the misery of
the other people. If a new system free from the misery of some
helpless people is to be built up, then there is no alternative other
than the Khadi or village industries. Unfortunately, a new elitist
class is emerging in our society. Bhawani Prasad Mishra, a
prominent Hindi poet, has said about them:
Make yarns and,
produce a few food grains,
Your eat grains and wear cloths,
Be ashamed of not,
producing these things.
Khadi is the symbol of body labour and bread labour. If a
woman producing Khadi cloths would not be respected, then not
only idlers but also the shameless members of the society would
get undue respect. Even after sixty years of our independence,
forty percent of people are not getting two square meals on daily
basis. Prosperity and poverty are moving together hand in hand.
Unemployment is also on increase on annual basis. According to
the government own statistics, around ten crore people remain
unemployed in our country. Hence, people are moving from the
rural areas to the urban areas. Those who depend on agriculture
are not getting employment throughout the year. Hence,
incidents of thefts and dacoities are becoming rampant. The
entire social system and agrarian culture is getting vitiated. Only
effective answer to such deteriorating situation would be the
promotion of Khadi and village industries in the rural areas. The
things needed for village industries are raw materials and some
seed money. For Khadi or making yarn, even that is not required.
Today more than fifty lakhs people are employed in Khadi works
spread over two lakhs centers. Women among them constitute
the sixty percent of the work force. It is through their labour that
Khadi worth 635 crore rupees is produced every year. Apart
from it, there is the vast income accruing from the village
industries. It also comprises not less than four thousand five
hundred crore business. Khadi and village industries, mostly
located in the rural areas, provide employment to fifty lakhs of

our people, out of which sixty percent are women. It is nothing
short of national crime to destroy these industries providing
employment on such a vast scale. Rather it is our national duty to
keep them going. I know by saying all this, I am trying to sell
mirrors among the blind people. But I hope all this would at least
open the eyes of the people who are not blind. Khadi works
could play a crucial role in empowering and even enriching rural
women. From the total sale price of Khadi, fifty percent of the
amount goes to the workers engaged in these works. If we really
practice what Gandhiji has said (one who wears cloths should
make yarns, and one who makes yarns should wear cloths made
out it), then we could even solve the problem of its marketing.
And Khadi wearing people could have direct relations with the
poor and the deprived sections of our people and even with the
mother power of our country. The government could make the
Khadi purchase compulsory in its various departments like
railways, educational institutions, the Parliament and the
legislatures. In this way, growing lawlessness and
unemployment among the youth could be controlled to a great
extent.
In our country, there is no system for calculating the worth
of the domestic works which a home-maker woman engages
herself. Our people are quite careless in looking after the health
of a girl child. That is a part of our culture of gender
discrimination. According to the Report of the Development
Assistance Framework, women do not enjoy constitutionally
sanctioned liberty till date. She hardly enjoys freedom to act on
her own. Every day around, three hundred woman die during
labour pain or the pregnancy related problems. In other words, in
every five minute, there is the death of one woman. Women have
hardly any role to play in our public life. In such a despairing
situation, it would not suffice even if they get some role in
Panchayat Raj institutions and other public institutions. They
must have their economic freedom and self-reliance. They could
achieve such freedom and self-reliance primarily through Khadi
work. It would also relieve them of their mindset to remain
caged within the four walls of their homes. Our slogan during
Empowerment of Women | 45
freedom struggle was: ‘we would attain our freedom through

charkha.’ In a way the struggle for Swaraj for our women folks
is still on. Khadi/Charkha could work as the effective means for
women liberation by making them self-reliance. In the absence
of Khadi, our goal of equality, Panchayati Raj and ‘our
government in our village’ would ever remain unfulfilled. In
fact, our dream of Gram Swaraj could never be achieved unless
we go in for Khadi works in a big way.
Looked at from such a perspective, one conclusion would
be inescapable: engagement in Khadi and its related work is the
best for our women folks. If it becomes their life-work, then
women could have a sense of their liberation. Besides, they
could also enjoy a sense of social status and self-dignity both in
their homes as well as in the larger society. Then, the present
system of horse power could be replaced by man/women power;
and exploitative and inhuman economy of today could be
replaced by humane economy based on sacrifice and
Karmayoga. My only prayer is: let God give us the wisdom and
the strength to establish such humane economic order and
culture.
SushilaNayar
Chapter: 7
Women Shanti Sena (Peace Brigade)
and Peace Warrior
In 1930, while presenting the idea of the Shanti Sena, Mahatma

Gandhi has said: ‘Some time back, I had presented the idea of
Shanti Sena or peace brigade. My own view was that all
members of Shanti Sena would work for peace even risking their
own lives during any conflict situation particularly during the
communal riots. Though this kind of planning might sound a
little more ambitious but it is needed for the cause of peaceful
co-existent resistance, so much so that people might not feel the
need for the police and the military’. Gandhiji had again
reinstated these ideas during a news conference of the Shanti
sainiks during 1946.
On 7 April, 1946, clarifying the role and structure of the
Shanti Sainks, Gandhiji had written in his paper ‘Harijan’.
“Shanti Sena is not a make-shift and a stopgap arrangement.
It is a permanent idea. These members of the peace brigade
would get training to serve the people who are sick; and would
work as watchman wherever there would be any threat of theft
and dacoity and in performing such tasks they would risk their
own lives. These Shanti sainiks must learn the art of dying for
the sake of non-violence”
We have to give a concrete form to the idea of Shanti Sena
put forward by Mahatma Gandhi. But before we make any move
in this direction, we must get an in-depth view of the problem
Women Shanti Sena(Peace Brigade) and Peace Warrior| 47
concerned. Today violence has spread its tentacles all over the
places. That is the result of existing social-cultural structure
based on violence. Hence, we have to make serious efforts to
establish a new culture of non-violence in the society. To that
end, we have to plan for establishing a culture of peace by
analyzing the prevailing symptoms of violence in our society.
We have to bring about a basic change in our mindset and
thinking pattern to get rid of the war and various kinds of
conflict situations. We have to make efforts to develop mutual
cooperation, social cohesion, mutual help and mutual tolerance
in the society. For that we have not only to bring about a change
in the mindset of our peace worker but also that of the entire
society. We have to spread the message in the larger society that
our problems could not be solved with the mindset of war,
violence end conflict. They could be tackled only in a non-
violent way. After the assassination of Gandhiji, General
Macarthur had said that the problems facing the world could be
tackled only through the Gandhian way and not through war.
Gandhiji had devoted his entire life to experiment and establish a
new path of non-violence. We have to move forward in that
direction. I want to say particularly in connection of the work of
women Shanti sainiks that they must see to it that conflict
situation is tackled properly so that peace could prevail in the
society. To that end, they have to do the followings.
(i) Every woman Shanti sainik must have a Khadi dress.
Khadi is the symbol of a non-violent economy and
economic thought. Only a non-exploitative enterprise
could be called Swadeshi. So all the product of Khadi
Gamadyogs could be really described as swadeshi.
(ii) Every Shanti sainik must understand that the culture of
non-violence could be based only on the feeling of
sacrifice and not on that of self-indulgence. Then alone,
equality, coordination, equanimity and the feeling of
advait and faith could be established in the society.
(iii) Every women Shanti sainik would have to make a decision
that in every situation, she has to maintain her self-
confidence which alone could give her a feeling of self-

security.
(iv) Men have taken resort to rape to terrorise and intimidate
and create a feeling of fearfulness among women so that
they should never free themselves from the slavery of men.
Every women Shanti sainik must understand that the
honour is not so much physical in nature rather it is
basically mental. Rape and atrocity could never deprive a
woman of her honour. A woman must get rid of her
fearfulness. She must become fearless for being liberated.
(v) Freedom from intoxicants must be one of the major works
of the Shanti sainiks. It is not a mere moral question. It is
needed to make individuals, families and society peaceful
and non-violent. Because of intoxicants, fifty percent of
the income of the poor families is ill spent on such things.
Besides, it also results in crimes and atrocities against poor
women. In fact, it is a part of a planned capitalist
conspiracy against the poor and deprived section of our
society so that they could never get rid of their poverty and
helplessness. Intoxication is also the cause of disturbance
and violence in the society.
(vi) In the countries of the world there is a capitalist
conspiracy, against the food of the poor. We have to finish
such capitalist system and replace it by another economic
order based on the dignity of labour. Agriculture and the
related village industries would be major steps in that
direction. For that we must establish the dignity of
productive labour.
(vii) Women Shanti sainiks must incessantly work for the
elimination of the scourges of casteism, religion, creed and
different kinds of communal groupism.
(viii) Cooperation, goodwill and mutual help would have to be
established in the society. Our society must be freed from
all kinds of domination.
(ix) Culture of non-violence would have to be developed in the
mindset our children. They have to be provided with ample
opportunities not based on competition rather mutual love,

cooperation and friendliness. Based on such a worldview,
all avenues of entertainment like dance, music sports
would base to be developed on those lines. Their toys
should be such which would promote the feeling of peace
and not violence and conflict.
(x) Women Shanti sainiks must abstain themselves from the
market of dowry. We have to create such an environment
which would prevent the child marriage in the society.
Though there are laws against dowry and child marriage in
our country; but our social environment is not conducive
to such laws. Any law which does not have social support
could not be effectively implemented. So we have to create
an environment conducive to inexpensive marriages
otherwise the system of dowry could not be eliminated
from the society. It is because of dowry and expensive
marriage system that the birth of a girl child is not
welcome in our society. Nor do our people mourn if she
meets a premature death. In such an environment, there is
hardly any meaning in talking about the women
empowerment.
(xi) According to Gandhiji, these women Shanti-Sainiks must
have training in the First Aid. Besides, they must also learn
the art of child delivery. Thus by being trained in all these
things, they must be qualified to work as ‘bare foot
nurses’. So that they could reach out to the homes and
hearths of the people.
These would be our resolves
(i) To give up all those traditions, which go against the
honour and dignity of women.
(ii) Entire cosmos must develop like a family.
(iii) Village means an area in which people live in mutual
cooperation and help.
(iv) No member of the society would be without socially useful
work. Labour must be productive but not only for market,
but for home and self-consumption. Preference would be

given for the needs of the nighbourhood. Our life would be
based on the principle of self-reliance and the distribution
of goods would be based on principles of cooperation and
sharing.
(v) Social status would not be decided on the basis of wealth
and physical prowess. Goods would not only go to
customers or grabbers and snatchers. They would be
provided to the needy. There would the end of the rule of
political power, wealth and weaponry.
(vi) There would be gender equality in the society. Natural
differences would be taken to be complimentary to each
other.
(vii) Citizenship based on religion, creed, language, caste and
gender inequality would be considered to be anti-people
and so non-acceptable.
(viii) Our faith in democracy Gram Swaraj is its foundation. It is
a part of our belief system. Vote is its foundation and the
chastity of citizenship. So votes could not be bought or
sold. It would not be used on the basis of caste, religion,
creed and similar other thing. Public opinion is the life
blood of democracy and vote is its living symbol. It paves
the way for social harmony. Power politics must go on
playing less and less role and peoples’ politic should
occupy greater and greater role in a democratic set up. To
that end, the enhanced capability and initiative of citizens
must be ensured.
(ix) In ordinary situation we believe in cooperative and
harmonious relationship between the State power (Rajya
Satta) and peoples power (lok Satta).
(x) We have our faith in all constitutional and non-violent
means for building up a society marked by peace and
social change. We reject all kinds of violent means.
Arrangements would be made for training the Shanti-
sainiks in unarmed bravery.
(xi) The basic wealth lies in the womb of the earth which is
reinforced by water bodies and deep ecology. That
wealth’s must be used with wise discrimination. Man
would be in the centre of the things. All economic,
political, social arrangements would be built keeping man
in the centre. But for human development, all animate,
inanimate beings, plants, forest, must be preserved and
promoted in such way as to create a development process
marked by inter-dependence and equilibrium. That would
be also our guiding principle for development and
production.
(xii) There would be no place of untouchability, casteism,
religion, creed in human affairs. We believe in the
principle of gender equality and are against all forms of
exploitation and inequalities.
(xiii) We also believe that the citizens must have rights to enjoy
all fundamental rights enshrined in or Constitution. But at
the same time, they should be equally conscious of their
fundamental duties given there.
(xiv) The entire thinking and working pattern of the Shanti sena
is based on unarmed bravery but not on inimical feelings.
And such bravery would be grounded on non-violence.
Based on the above resolves, Shanti sena would try to
avoid a situation of conflict and confrontation in the
society. But if it happens, they would try to establish peace
and harmony by risking their own life. This is duty and
even vow of every shanty sainik.
ArunaAsaf Ali
Chapter: 8
Respect for Women: A Spiritual Value
The number of goddesses and their temples in Hinduism far

exceeds the other religions. At the same time, it is also true that
in the Hindu tradition, there are also a number of traditional
views and values, more than in any other religion, which go a
long way to lower down the prestige and dignity of women. That
is an undeniable truth. A woman was considered as a goddess.
She is not considered as a devil, but she was also never given the
full status as a human being. The word ‘manus’ in Vidarbha
region, means only a male. Thus a woman is not counted among
the human beings. Look at the irony of the situation: one who is
considered as an embodiment of goddess; neither her birth is
welcome nor her death is mourned. Motherhood is respected, but
it does not have an independent status. According to Irawati
Karve, in reality superior status is assigned to the fatherhood as
the womb of a woman is considered only as a seed field.
Whatever dignified status is assigned to motherhood that is only
to the mother of a son not to that of a daughter. Thus motherhood
on its own does not have its independent value and status as it is
related and dependent on the high status of fatherhood. That is
why a unwed mother or a mother outside wedlock, is looked
down upon and even considered as a blot on the character of
woman. All this only proves that motherhood does not carry an
independent value and status.
There is an old tradition: if a man is to be humiliated for
whatever reasons, his wife is to be adducted and dishonoured.
Respect for Women: A Spiritual Value | 53
That is also a way of taking revenge. Even I have some personal

experience in this regard. One of religious leaders has written: if
a woman becomes a widow in this life, it must be because of her
adulterous life in her last birth. If a man is promiscuous, then he
is born women in his next life and then he would become a
widow. A woman, whom many men eye and stare, is considered
to be women of loose character. According to that religious
leader, no woman has the right to lead an independent life. He
quoted from the Vedas, Purans and other scriptures to prove his
contention. I considered his observations on the woman against
their dignity. Hence, I wrote a piece refuting his views and
contentions. He disliked my counter–argumentation. In the
presence of thousands of people who had assembled in one of his
religious discourses, he said: one retired justice had written
something against me; therefore his wife is on death bed! During
that time, my wife was really on deathbed in the Lilavati
Hospital in Mumbai. It is a different thing that she could still live
for another two years despite his curse. But for expressing his
anger against me, he chose to curse my wife. Strangely enough,
he thought it to be in keeping with the religious tradition to curse
my wife instead of cursing me personally.
In this connection, two questions arise in my mind. One, is
widowhood really inauspicious? Two, is the woman responsible
for widowhood? Kamla Tai Hospet, one of the prominent social
workers of Maharashtra, has actually celebrated the silver and
the golden jubilees of her widowhood. On those occasions she
had said: that her widowhood was the greatest gift to her from
the Hospet family. If she were not a widow, she would not have
got the opportunity and inspiration to do social work. Even the
good deeds of Laxmibai, the Queen of Jhansi, and Ahilyabai
Holkar, Indira Gandhi and Sonia Gandhi have some connections
with their widowhood. Could one dare to consider any one of
them as impure and inauspicious in religious terms?
Today a number of women are active in various fields going
out of their homes and hearths. They face the attention and even
the stares of numerous men on daily basis. Do they become
characterless on that count? Those men who stare women with
their luring eyes, or indulging in some criminal activities in
public places, should they be taken as being good people in

religious term? Is it a religious justice? There are temples where
the entry of women is prohibited. Are such traditions in keeping
with the spirit of religion? Even some of gods have taken birth
from the womb of their mothers. Could a society be considered
as a worshipper of the goddess which considers a woman as a
plaything for enjoyment or a thing to be used and which
discriminates between son and daughter or which is ever
engaged in finding new ways to prevent the birth of a girl child?
Does such a society have a right to worship any goddess? Why
does such a society not feel shame in building temples for
goddess while it goes on insulting and humiliating a woman
from her birth to her death? She is not allowed to enter into the
inner premises (garbh-griha) of the temple. All such questions
are before us? Hence, it needs to be stated with some emphasis
that leaving aside all traditional ways of humiliating women,
they should be given opportunities to lead the life of dignity as
human beings. Immediate steps are needed to be taken in this
direction. That is also the spiritual duty of society and
particularly of its male members. This is real spiritual value in
the real sense of the term.
Vijaya Lakshmi Pandit

Chapter: 9
Gandhi’s Character:
Key to the Treasure
I am astonished and fail to understand why should the anti-
Gandhi fire should erupt and inflame from time to time. What is
more surprising is the fact that why some of the Gandhians and
should be involved in the process? It is often said that ‘to be
great is to be misunderstood.’ I do not know how far that
statement is applicable to other great men. But I do think that it
is one hundred percent applicable to Gandhiji and his life.
Perhaps many people are not comfortable with the idea of
Gandhi being declared as the greatest human being of the
century. Such people could not find any other ground to attack
Gandhiji; hence they have resorted to his character assassination.
When some one’s ideas could not be countered in terms of
counter ideas, then only some people resort to the left handed
method of hitting him below the belt. Even otherwise, all the
great men and prophets of the world have faced assassination or
martyrdom be it the case of Socrates, Christ, Abraham Lincoln,
Mahatma Gandhi or Martin Luther King (Jr.).
We are aware of Gandhi’s insistence onbrahmacharya,
Gandhi had taken a firm vow of self-purity and self-restraint. In
his view, what is good was beautiful and what was beautiful was
also truth. He was a firm believer in the principle of ‘Satyam,
Shivam, Sundaram’. His philosophy of life was based on the
principle of ‘anasakti’ (detachment) and his entire outlook was
located only in seeing and perceiving the good. I want to draw
the attention of those who continue to take a critical view of

Gandhi’s theory and practice of Brahmacharya to what Dada
Dharmadhikari has written about it in his book ‘Stri-PurushSah-
Jiwan’ (man-woman life togetherness)’ Dada wrote: ‘we have
seen that a woman is always scared of the idea of living alone. In
the same vein, she is also scared with the idea of living with a
man. So only way out is that let there be a relationship of
friendship marked by the mutual trust and gender equality. But
that could happen only if the underlying idea behind family
relationship is extended to the societal levels. But that could be
the first step in that direction. We want to move beyond it. I want
that there should be a relationship of true friendship between
men and women. Perhaps, it was after many centuries that a man
like Gandhi appeared on the human scene and made two types of
experiments in his extraordinary life. He tried to prove through
his life and living that man and woman could have the
relationship of friendship based on equal footing. If we refuse to
accept this truth in our social field, then the dignity and status of
a woman is bound to be lowered in the societal realms, Gandhiji
placed the natural and physical relationship between man and
woman at the lower footing as he thought that such relationship
even exists in the animal kingdom. The worship of the idea of
motherhood is possible only in the human society. Brotherly
sisterly relationship could be put on still a higher level in terms
of purity and goodness. But the relationship of true friendship
between man and women is considered as being purer and more
auspicious. Our moral philosophers of yesteryears had provided
for man-woman relationship based on the idea of some kind of
untouchability. Among all our saintly figures, Gandhi alone has
the moral courage to get rid of such traditional idea. What was
more, he had the guts to put his reputation at the stake in that
process. Some people say that Gandhi and his ideas in this regard
should be examined and evaluated in the light of Freud’s psycho-
analytical perspective. It is a matter of some consolation that
they have not said the same thing about Lord Krishna. Lord
Krishna, of course, is considered to be Purnavatar (Perfect
Incarnation) and thus he is put in an entirely different category.
But Gandhi undertook all the risks with rare boldness and
patience more than any other moral and freedom loving man
Gandhi’s Character: Key to the Treasure | 57
could have done. After such a thoughtful and deep analysis on

the issue, there is hardly anything left for me to write about.
The life of Gandhi was an open book. He was a truthful
person. There was nothing being kept secret in his life, nor did
he over desire it. Nevertheless I am of the opinion that he should
not have engaged in such experiments of Brahmacharya. Our
level of understanding and assimilation is limited and shallow.
Hence, we fail to understand the nuances of his experiments in
Brahmacharya. And taking advantage of such of our limitations,
many people have continued to attack him and persisted with
their campaign against him. If any painter, instead of taking a
holistic picture of the entire house, limits himself only to toilet
and the commode there, then what to say about him! In a
different context, Carlyle had said: ‘when the shadow of a small
man takes a larger than his size, then one could easily anticipate
the ensuing sunset.’ Such small people could hardly understand
the meaning of such deep concept like spiritual marriage or
Platonic love. So how could they understand the spotless and lust
less love of Mirabai-Krishna or Radha Krishna? How could they
understand the meaning of such Bhajan of Mirabai as ‘Sabse
Unncha Prem Sagai’ (the highest is the marriage of love). They
know only one thing: a woman is like a consumer good to be
used by a man. They only know the relationship between a male
and female. Such people have even commented on the fact of
Bapu addressing Kastur,his wife, as Ba and Ba addressing
Gandhi, her husband, as Bapu. The term Ba stands for mother
and Bapu for father. When a wife and husband start using these
terms for each other, then that becomes a rare example of social
or married Brahmacharya. Beyond certain stage, there emerges
the feeling of motherhood and fatherhood. Therein lies the rare
philosophy of social Brahmacharya. That is also called an
auspicious philosophy. But those who could not understand such
things, how could one make them to understand it? So once
again I want to take the help of Dada’s words. Dada writes:
“Gandhi was not a householder and family man like many of
us.”
Because, the entire cosmos was his family, Gandhi loved
his Ashram more than his family, when the motherly feeling
takes hold of the Ashram, then it easily extends to the entire

world. At such a stage of spiritual evolution, the usual idea of
husband and wife ends. It extends to the cosmic level. A cosmic
mother is not the wife of any particular man. Nor does a cosmic
man remains as the husband of a particular women. In our
tradition, mother is worshipped but that is not done to her as a
woman. A woman is usually considered as a symbol of lustful
desire. Nevertheless, as the mother of her child, she is looked
upon and is the recipient of all respect due to her. That is taken
to be a sign of high culture. So in ashram, there is Ba, Aai, Kaka,
Mawn, Ben, Mama etc. All these terms are based on blood
relationship. Thus it was much easier for Romain Rolland, Louis
Fischer and Robert Payne to understand such ideas. Kastur
became the Ba for everyone in the Ashram; hence she is also Ba
to Bapu. And Gandhi became Bapu for everyone, so he also
became Bapu for Kasturba. Thus motherly and fatherly feelings
transcending the four walls of ashram reached to the cosmic
order. Thus gender differences were obliterated to a great extent
in the ashram.
Thus one of primary goals of Gandhi’s life was to develop a
new tradition of life togetherness in the ashram. Lois Fisher and
Robert Payne could easily to understand such ideas. Hence, they
did not to have taken up the case of Gandhi’s relationship with
Sarala Devi. But how could I make understand all those who
want to discuss such things to promote the high sales of their
books. They go on performing the last rites of Gandhi.
Savitribai Phule
Chapter: 10
Convocation Address at S.N.D.T.
University on January 20, 2017
Respected Chancellor Shri Vidyasagar Raoji, Vice-chancellor

Shashikala, Vanjariji (whom we have honoured right now by
awarding D. Litt. Degree), and Dr. ArunaVanikarji, Registrar,
the Members of the Senate, Members of the Management
Council, Members of the Academic Council and teachers who
have been honoured by the award of degrees, students, other
persons present in the Hall and ladies and gentlemen.
I feel honoured that I have the opportunity to be present
amidst this august assembly on the occasion of the convocation.
This university was founded by Bharat Ratna, Maharshi
Annasaheb Karve alias Dhando Keshava Karveji. I have good
fortunate to meet him on some occasions. I have a glimpse of his
sense of abundance amidst his self-imposed poverty and simple
life style. He had dedicated his entire life in the service of the
people. Moreover, he played a crucial role for the uplift of
women. The establishment of this university was a living
example of his commitment, role and an enlightened attitude to
women and their problems. First of all, I humbly offer my high
respect and regard to his memory.
I welcome all those people including Aruna Vanikarji and
others from the core of my heart. This University and its role and
functioning is not confined within the boundaries of
Maharashtra. It has its role also in Gujarat and some other States
as well. Even otherwise, Maharashtra is the only State in the

country with the name of which, the term ‘Rashtra’ is attached.
The term country is a geographical concept. But the attribute of
the nation, according to Victor Hugo is based on the daily
plebiscite of its people to live together. In any case, in terms
both of the areas covered and that of ideas, this university has an
inter-university presence. Today we need the feeling of one
nation and one people. Thus it is my humble feeling and opinion
that this university should be soon given the status of a national
university. The authorities concerned should take immediate
steps in that direction. Then a universal dimension would be
added to this university.
Who could be called young men and women? One of the
scholars has described it in a few formulae:
(i) The young men and women are those who are much
interested in making money; they seek opportunities for
adventure and courage.
(ii) They are the people who want to revolt against the
reactionary ideas of the older generations.
(iii) They are not interested in gathering many resources for a
living. They want to have a purpose for life and they desire
to work with dedication and devotion for it.
(iv) They are against old and outworn ideas and want to get
devoted to new ideas.
(v) They don’t want to be the carbon copies or the pocket
edition of the old generation. They want to create blueprints
of their future life on their own.
I strongly feel that the students of this university must be
fired by all such ideas. That is also my expectation. That is why I
have come to tell that you must choose your own path. That is
also the wish of the God. New generations are born to fulfill the
unfulfilled hopes and aspirations of the older generations. That is
called the relay race of the generations. In the Vedas, they are
called as ‘Indrasarga’. The younger generation is faced with the
issue and problems which our generation did not have to face.
Convocation Address at S.N.D.T. University …| 61
Hence, you must develop new energies to face all these new
problems.
Let us draw our attention to the basic question being raised
in this age of globalization. Recently, I had visited Japan. I read
about their wisdom bank which recorded that they want to create
‘artificial’ brain and intelligence. I could not fully grasp that
idea. Hence, I asked for an explanation. They told me that
initially they had started with the production of calculators. Later
they built up computers. Now they are producing such mobiles
which would have all these facilities. They further told me that
they want to create artificial intelligence which would replace
our brain and mind leaving them idle and inactive. They also
said that they are creating artificial needs and they have a plan to
enhance them further. All this turned out to be Greek and Latin
for me. They explained to me that earlier middle classes did not
have microwaves, washing machines and similar other gadgets.
Now they have created all these things. I countered them by
saying that they are not the parts of our needs; rather they are the
parts of our greed. Then they said that adding new dimension to
the human greed is our primary seeking. In today’s India even
the Ganesh Murti and the candles that are being used during
Diwali and colour pumps used during Holi are being imported
from outside. Even the toys like ‘Superman’ for our children are
also being imported from outside the country. In a way, our
children are being brought up in the Sanskar of violence and all
this is being warmly welcomed. We must seriously think about
all these matters.
On the other hand, French boys have agitated for the change
in their education system. Someone asked them: why were they
asking for such a change? One of the boys replied: as a five year
old boy, I went to a school. Some of us sat in the front row.
When I come back from the school, my mother asked what
happened in the school. I told her that I had got three friends. My
mother instantly told me that ‘they are not your friends rather
they are actually your competitors so you must get more marks
in school examination than them.’ These protesting French boys
said that the kind of cut throat competition which the school
system teaches us is no good. For us as friendship carries great
spiritual values. Their only expectation from others was just

friendship. That is the real thing in human life. I hope and pray
that in your universities, the bonds of such selfless friendship
must be coming up.
We are passing through a transitional phase. The set of old
values and social norms are disappearing. We have to create new
values, new norms. The reactionary forces have considered man
as being like a machine. We have to come out of such a
mechanistic view of life. Each one of us would have to make
efforts in this direction.
Women have got citizenship right free from any gender
bias. There would be life togetherness between man and woman
in the society. The life of man and woman should be spent in
togetherness. That is possible only if woman is free from blind
tradition. She is of high character and is endowed with a sense of
self-security. Only in such a situation, she could actualize her
citizenship right. There is a thumb rule of revolution that no one
else could bring deliverance to any other person, group. That law
is also applicable to women. Man could not offer deliverance to
woman. She would have to earn her own deliverance through her
own efforts. We could not have a vision of heaven on the basis
of someone else’s death. One has to die oneself to see the
heaven. Hence, my foremost appeal and advice to the girls is: Be
fearless. A woman must have a sense of self-security. And she
must imbibe such feeling through education. This is the basic
principle of modern woman education. Such a mental revolution
could only come through education.
Modern woman aspires for rights, not mere sympathy and
convenience. Our constitution has provided all these rights to
them. Now they must be provided with real opportunities for
availing them. On the other hand, under Article 51 of our
Constitution, certain duties are assigned to our citizens. Therein
it is said that citizens must give up traditional values and
behaviours which in any way transgress the dignity of a woman.
Any part of such tradition which makes woman a second class
citizen must go. But first of all, a woman herself must give up
such traditional values which go against her dignity. Marriage is
Convocation Address at S.N.D.T. University …| 63
also becoming the symbol of prosperity and material abundance.

A number of social evils are creeping into it. Simpler and less
expensive becomes the process of marriage, the better welcome
would be provided to the birth of a girl child. Dowry and the
system of kanyadan (giving away the bride) must be put to an
end. Is a kanya a thing/commodity to be handed over the
bridegroom and his families?
A woman must get rid of gnawing fear of rape. The
question that was put to Mridula Sarabhai and the answer she
had given are very relevant in this connection. She was asked:
does she entertain a lurking fear of rape while travelling from
Kashmir to Kanyakumari? Her response was why should she
lose her freedom of movement being constantly assailed by the
fear of rape? With such a mindset, she would end up by losing
her freedom. Her response is very meaningful and appropriate.
Only with such a mindset, a woman could have the feeling of
self-security. Both the woman and the society must get rid of
such lurking fear of rape. They would have to accept it as the
first principle that sexual assault against a woman does not make
her impure and impair her sense of modesty. The law holds the
man responsible for rape as an accused while the woman
concerned is nothing more than a victim. But such an approach
to the incidence of rape is not acceptable to the society at large.
Society considers the victimized woman as guilty and looks at
her as a fallen woman. Hence, there is a need to bring about a
real consonance between the legal and societal perspectives on
rape. We have accepted it as a matter of principle that it is the
sacred duty of every citizen to resist every act of injustice.
Besides, we have also to accept the fact that forcible assault
against a woman does not make her impure and corrupt. In other
words, there could be no separate norms for man and woman in
this regard.
My humble appeal to the teaching community is that they
must act as it behooves of their community. It is always expected
of the teaching community to go on constantly increasing their
knowledge, learning and scholarship. But it has to be borne in
mind that unless a lamp itself is well lit, it could not light another
lamp. These words are from Rabindranath Tagore and they are
very well applicable to the present teaching community. Helen

Keller has said: a teacher must devote his entire life towards all
round development of his/her students. Despite being blind and
deaf, she touched the lives of the millions of people.
After all, a teacher must have the heart of a mother. No
mother likes or dislikes her children in terms of percentage. She
has cent percent love for her children. For her every child is
equally important. There is deep educational value involved in
the entire process.
I do believe that the title like Nyayamurti (justice) and
Shikshak (teacher) could not and should not be counted in terms
of money. The salary we are giving to our teachers is something
like a dakshina for them. There are a large number of devotees
who are living on dakshina. But puja and the amount of
dakshina are not directly related. Puja and dakshina are not
marketable commodities. Pujari could not lessen or increase the
amount of Puja on the basis of the amount of dakshina received.
Puja or devotion has its independent value and prestige. The
teaching community and the other employees engaged in a
university should have the same feeling. After all, we call a
teaching institution as vidyamandir. Feeling inside a temple is
always pure and auspicious. Ashloka in Sanskrit says:
‘If one commits a sinful act in any other place, it could be
washed out in the place of a pilgrimage. But a sinful act
committed inside a place of pilgrimage could never be erased.’
In other words, one could wash out one’s sins in the Ganga
if they have been committed elsewhere. But what would happen
if they have been committed inside the Ganga itself. Such a
consideration must be constantly kept in the minds and hearts of
all those who are engaged in a university jobs. I hope and pray
that everyone associated with this university, be them
administrations, teachers and non-teaching staff, must constantly
carry such feelings and thoughts. Let God give you the strength
and blessing to enable you to maintain the dignity and high
status of your university. That is my hope and prayer.
Jai Hind, Jai Jagat.
Chapter: 11
Women and Our Constitution
In the context of equality we must consider the place of

women in our society. During the, freedom struggle, we had
movements for the liberation of women. Gifted women like
Dr. Annie Besant and Sarojini Naidu became the Presidents
of the Indian National Congress. The Constitution conferred
rights of equal citizenship on women. As per our
Constitution, a woman can be the Prime Minister of the
country, or the Chief Minister of a State. She can even be the
Commander-in-Chief of our armed forces. Despite all this,
do we not know that it is difficult for a woman to ride a
bicycle in a:-big city without attracting the mischievous
attention of onlookers? This situation continues even though
our Constitution had bestowed upon a woman, the right of
equal citizenship.
From times immemorial, the Indian woman had had two
faces. She was either a goddess or a demoness. As a human
being or as an individual, she never enjoyed rights at par with
men in social life. A woman was an inanimate thing a chattel
to be awarded or a prize to be conquered. That is why she
was kidnapped or sold in the market place. Polygamy or the
possession of a harem was considered a matter of prestige,
and social status Women were either exalted as Goddesses or
were shunned as 'evil being demoness. The young widow
was invariably condemned to a life of forced renunciation. It'
was as though she had ceased to exist as a human being. The
hardship and the hard labour to which the women were

subjected had no redeeming features at all. In short, women
were treated as second class citizens and were relegated to
the position of backward classes. In a sense, women
constituted a second class humanity.
It is no wonder then that side by side with the freedom
struggle social reformers launched movements for women’s
liberation. These movements were meant for emancipation of
the women and were carried out with the mainstream of our
national struggle for freedom. Justice Ranade, Agarkar.
Mahatma Phule, Mahatma Gandhi, Shri Karve played a valuable
part in this movement
Justice Ranade advocated the abolition of the caste system
in order to remove economic imbalance in our society. We did
not then realize that all these questions have some relation with
the economic structure of the society. There is an intricate
relationship and interdependence between vocation, economic
status economic imbalance, our caste system and the status of
women in our society. Casteism, hereditary occupations, denial
of equality to women are interrelated problems. They are all
products of a tradition-bound mind. In the former State of
Madhya Pradesh, when the bill to prevent bigamy was
introduced, it was severely opposed. The representatives of the
weavers community advanced arguments which sounded very
funny; but they were symptomatic of their attitude towards
women. They contended that a weaver needs labourers to help
him in his weaving operations. But he cannot afford to employ
labourers. Besides, even if he employed one, there was no
guarantee that he would regularly attend to his work. He
therefore, has two of three wives on whose labour he can rely as
a matter of right. This is the way he solves his economic
problem. For a weaver having two or three wives was an
economic proposition, which was absolutely necessary for
solving his vocational problem. However, assuming irrational
approach in this argument, it is pointer to our attitude towards
women which clearly indicates that woman was all along
regarded as an item of property of a man. There was a time when
Women and Our Constitution | 67
a man could approach a court of law to secure possession of

one’s wife for restitution of conjugal rights. Thus the wife was
valued as if she was a chattel. In our society because of the
socio-economic inequalities, the down-trodden is still regarded
as a second class citizen, but the position of women is still
worse. Even the classes who are considered to be second class
citizens treat -the woman as slave. Therefore, in practice, the
woman is worse than the second class citizen. Her slavery lies in
social inequalities in the various constituents of the society. It
was taken for granted that a husband had a fundamental right to
beat or misbehave with his wife and that was only his personal
affair with which the society as a whole was not at all concerned.
To some extent, this misunderstanding still holds good.
However, the freedom struggle gave impetus to the
movement for social and economic equality and thereby to some
extent improved the status of women in public life. That women
must have the right to vote, that they must enjoy equal status
with men in the nation’s political and social life were ideas
which came to the fore during the freedom struggle.
Mahatma Phule was the first social reformer who gave
prime importance to the struggle for women's emancipation and
equality in her work. His efforts did not stop at women's
education. He directed his attention to such burning problems of
the Hindu society as adult marriages, widow re-marriages and
hardships of destitute women. He suggested revolutionary
changes in the Hindu way of marriage. He ceaselessly
campaigned against child marriages. He championed the cause
of women by asserting that the root cause of women's slavery
was social inequality in the various constituents of the society.
He firmly believed that the social inequality was the root cause
of women's slavery. Therefore, he started a school for the girls as
well as for untouchables. His wife whom he himself educated
rendered the service as a teacher. All these activities bore fruit in
the form of advent of women in the political and social activities.
In the Gandhian era of Indian politics, women left their
homes and came forward in great numbers to participate with
men in the civil disobedience movement. They even picketed in

front of liquor shops during the prohibition movement. We have
to recognize the fact that in the Gandhian era the Indian women
took a forward stride of historical importance. On January 26,
1931 a glowing tribute was paid to womanhood by Congress
Party, in its resolution commemorating the first anniversary of
the Independence Pledge. It was read at public meetings all over
India. It said, "We record our homage and deep admiration 'for
the womanhood of India who, in the' hour of peril for the
motherland, forsook the shelter of their homes and with unfailing
courage and endurance: stood shoulder to shoulder with their
men folk in the front line of Indian National Army, to share with,
them the sacrifice and triumphs of the struggle." This was one of
the modes adopted, by Congress for honouring the contribution
women bad made to Mahatma Gandhi's civil disobedience
movement of 1930. The women had responded dramatically to
Gandhi's call to join civil disobedience and the movements to
break the salt law, or picketing at the wine shops. In these
movements women had marched in processions, addressed
meetings, organised boycotts of foreign goods, courted arrest and
imprisonment. It constituted the first great stride towards
women's emancipation in India, As Mahatma Gandhi rightly
described.
"The part women of India played will be written in letters of
gold." It is pertinent to note that after. Gandhi's arrest in 'Salt
Satyagraha, he had named two successors to lead the movement
after him and one of them was Sarojini Naidu who led the
historic raid on Dharsana Salt Depot on 21st May 1930. In the
Constituent Assembly also we had some distinguished women
members belonging to all religious sects. But this body mainly
consisted of traditional Hindu men who also took for granted that
women would have equal rights, and co-citizenship, without any
discrimination on the ground of sex.
Pandit Nehru gave opportunities to women to advance in
public life by offering them important positions in the United
Nations, foreign Embassies, the Parliament, the State
Legislatures and the Ministries. All these efforts and struggles
culminated into a guarantee of equal rights and status for women

which were recognized by the Indian Constitution. Yet
paradoxically even in an educated family the birth of a female
child is still abhorred. We cannot deny the fact that the birth of a
female child is even now regarded as a calamity. This clearly
indicates that our attitude towards the women does not seem to
have substantially changed. Even, women are generally critical
about the members or their own sex who attain success in the
social and political field. Normally it is a woman who is more
critical about another woman. What is worse i.e., the problem of
protection of women, has remained where it was and in almost
the same acute form. The struggle between liberalism and
orthodoxy still continues.
Our marriage rituals are still like a commercial pact
between a male and a female. Like a person going to the market
place for purchasing a stud for his cow, the father of a
marriageable daughter embarks upon an all India tour to
purchase a husband for his daughter. In spite of anti-dowry
legislation, the bridegroom's parents, devise clever ways and
means to extract the maximum possible amount from the brides'
father. Even after marriage, exploitation of the girl’s father
continues unabated on the pretext of various social and religious
rituals for which the bride's father is required to shell out
considerable amounts, It is doubtful if all this exploitation is
conducive to bring about union of two families by marriage.
How we should describe, the expectations of a
marriageable boy about his would-be wife. The social and
economic conditions are to some, extent responsible for his
expecting an earning wife but all the same beautiful, industrious
and efficient in household duties and catering. In short, he hopes
for a multipurpose wife. Due to such avaricious tendencies
rampant in our society, girls are subjected to same old
indignities, unhappiness and hardship. Women continue to suffer
the woes of second class citizenship notwithstanding the status
of equality guaranteed under our Constitution. Life of a woman
is a continuous candidature for marriage or apprenticeship of
motherhood. This is so because the society has not changed its
outlook towards women. In the absence of such a change in our

social outlook, the constitutionally guaranteed equality is more
or less a dead letter in actual practice.
A woman ceases to be regarded as marriageable after she
crosses a certain age limit. Not so with man. He is a potential
candidate even in advanced age, nay till death. Therefore, a
man's attitude towards women is never sublimated into a purely
paternal feeling. Man as a husband suffers from the same malady
and so long as the husband lives the wife is never free from her
status of secondary importance in social and political fields.
Curiously enough women who rose to excellence in social and
political spheres happened to be either spinsters or widows
understandably for the reason that so long as the husband lived
the woman does not have enough opportunity for the fulfillment
of her aspirations and hopes. Even where women rise to heights
by virtue of their devotion to work, there is a tendency to be-
little the importance of their achievements. So long as such
tendencies persist in our society, the rights and opportunities
conferred upon women by our Constitution may remain on paper
only. Women's liberation movements started in western countries
should be viewed in this perspective.
Kate Millet’s Sexual politics (which charts man’s
domination over women since the beginning of civilization) is a
book on the social and anthropological sources of female
oppression. The book includes a sympathetic discussion of
Friedrich Engels’s ‘Origin of the Family, Private Property, and
the State’. Among primitive tribes, according to Engels, both
men and women participated in the occupations equally for good
of the community, but with the inauguration of trade arose the
concept of private property and the desire to bequeath it to one
own sons. It was this need for legitimacy that led to patriarchal
marriage with the imposition of strict fidelity and subservience
on the part of women. Like him Millet looks forward to the time
when monogamous family will cease to exist and nursing of the
children will be left to the trained practitioners to both sexes
instead of married parents. In the work, ‘The Female Eunuch’ by
Germaine Greer, regards the small nuclear family as a disaster
and would like children to be reared by many willing adults.

That necessarily would release children from the disadvantages
of being extensions of their parents so they can belong primarily
to themselves. This thinking, which is the touch-stone of the
liberation movement clearly indicates that women want equal
status with the man in all spheres of life. This is also clear from
their extreme demand that "we abolish all differences in dress
and demeanour personal adornment, sexual initiative and the
avocation of home making and parental duties.” In 1792, Mary
Wollstonecraft, a British Author of “Vindication of the Rights of
Women" was already scorning homage to women's beauty'
"because such homage vitiates them, prevents their endeavoring
to obtain solid merit; and in short makes these beings vain
inconsiderate dolls. John Brown, author of ‘Towards a Female
Liberation Movement' stated more eloquently that the married
woman “is locked into a relationship which is oppressive
politically, exhausting physically, stereo-typed emotionally and
sexually, and atrophying intellectually." The champions of this
liberation movement wanted to explode the myth that
motherhood and house-keeping were the most rewarding
occupations for the women. The propagandist of equal right also
felt that until laws restricting abortions have been entirely
repealed in all American States women will not have genuine
control over their own bodies. As Midge Decter reminds in her
Essay ‘The Liberated Woman” they will have achieved in short
time the freedom remarkably equal to that of man. “It is freedom
to make certain choices and accept consequences.” This
women’s Liberation Movement had its impact in India also,
particularly among the young educated women.
In India, the right of inheritance has been legally granted to
Hindu women. But there are number of ifs and buts which vitiate
the provisions of this law. A boy is entitled to a share in the
ancestral property by virtue of his birth in the family. In the case
of a girl, this right accrues to her only on her father's death.
Moreover, she can be deprived of this right by a will or even by
other means. Our general experience is that the right of a girl to
the ancestral property is invariably made inoperative by resorting
to some loopholes. What is more distressing is the fact that

women themselves have not unreservedly accepted the
proposition that a share of the property should go to the girl by
virtue of her right of inheritance.
The anti-dowry law is observed more in breach than in its
observance. The acceptance of dowry has become status symbol.
Dowry is accepted either directly or indirectly i.e. in an indirect
form either as reimbursement of the cost of the bridegroom's
education or as contribution towards expenses of a foreign trip.
During the period of popular anti-dowry movements some time
ago, there were a number of conscientious persons who openly
dissociated themselves from marriages if dowry was accepted in
any form. But such behaviour is a thing of past. Everybody
seems to acquiesce in this anti-social approach. Under such
circumstances the girls' father is obviously helpless and the
bridegroom’s parents are constantly scheming to take the
maximum possible advantage of the situation with the tacit
approval by public opinion. It is, therefore, rightfully feared that
all the rights conferred upon women by our Constitution will be
totally ineffective. We therefore, have to think of launching such
movements which would make equality for women a reality. It is
imperative that women themselves will have to take a imperative
that they have to take a considered lead in this struggle. The
girls’ father may feel shackled by helplessness but certainly the
girl should muster courage and declare that she would not marry
a person who demands and accepts dowry. There is a silver
lining in the cloud and instances of such exemplary courage are
not altogether wanting. Recently there was a news item that a
girl belonging to a backward class turned away a prospective
bridegroom as he demanded dowry. Why an educated girl cannot
brace up such courage and self-respect?
Many a time, it is felt that women themselves do not
seriously aspire for liberty and equality. They are perhaps afraid
of shouldering the responsibilities which accompany rights.
Under the influence of somewhat runaway tendency a woman
permits the commercialisation of her beauty and physical
attraction. Sudden spurt in the production of beauty preparations
and cosmetics is a pointer in this direction. Commercialisation of

feminine beauty and attraction to boost up sales is becoming a
common practice. As a matter of fact, the very basic principle of
common citizenship envisages that no human being should
convert another human being into an instrument for satisfying
his lust for happiness, gorgeous living and carnal pleasures. In
economic spheres such practices result in inhuman exploitation;
in political field, it perpetuates slavery while in religious field it
gives rise to all such nefarious demonic customs as
untouchability. Ultimately human life is reciprocal. Due to such
a reciprocal relation the quest for happiness of every person is
circumscribed by the same kind of freedom of his fellow beings.
If the pursuit of happiness of a person is unfettered it will
become inhuman. Such a quest for happiness is detrimental to
his relationship with his fellow beings. Life has no meaning
without reciprocal and interdependent relationship.
When we think of co-citizenship, we cannot forget the fact
that the very basis of this co-citizenship seems to hinge around
the very pertinent concept based on ‘Women's right to property
and inheritance'. Unless we accept some definite view point in
this behalf, I am afraid it will not be possible for us to guarantee
equality of women in all respects. Even in Western countries this
cardinal problem of hereditary rights is the main plank behind
the women’s liberation movement. It is, therefore, the need of
the hour that we would basically change our concept and
approach to the entire problem relating to right to property itself.
That is why solitary confinement is considered to be the
cruelest punishment. An individual right to pursuit of happiness
is naturally limited by another individual's similar right.
Unfettered or unrestricted freedom to pursue happiness could
lead to terrible consequences; because it will destroy the very
basis of human relations so essential to community living. One's
unfettered right to pursue his own happiness is likely to prove
monstrous if it is detrimental to his relationship with his fellow
being. Life is nothing without relationship. As a matter of fact,
there cannot be any life without a, corresponding relationship.
The right of equality conferred by the Constitution is, not only
meant for preservation of such right but is to foster progressively

such relationship between a citizen and citizen irrespective of
caste and creed. The freedom to pursue one's happiness is
guaranteed so long as it does not interfere with the happiness of
his fellow-beings. Life of human being devoid of association
with other human beings is meaningless.
Durgabai Deshmukh
Chapter: 12
Gandhi: The Commander of
Brave Soldiers
It is usually believed that armies are State oriented and power

oriented. In some respect it is also individual oriented as it has to
receive and obey the order of the commander. Most of the
soldiers are salaried people. They are obedient and committed to
their work and assignment. Some of them might hold their own
faith but it is not considered as a positive quality for them. If
they start doing independent thinking then the discipline of the
army will be loosened. The soldiers of government army are
usually not supposed to be emotional people, as any soft feelings
on their part might come in the way of the performance of their
hard and difficult duties.
However, the soldiers of army of ShivajiMaharaj and Indian
National Army (INA) of Subhas Chandra Bose could be put in
an entirely different category. They were fired by the feeling of
freedom and swaraj. They were more of volunteers rather than
paid soldiers. As such they were willing to sacrifice their life
for37the sake of their cherished cause. They were personally
committed to their respective commanders or leaders. They were
wedded to swords and were convinced that bloodletting and
revolution have very close relationships. But for them the words
of their chief commander almost carried scriptural sanctity.
Hence, if their commander was removed from the scene, they
used to get disoriented.
According to Dada Dharmadhikari, the fight against the

British demanded people with great tenacity and willingness to
suffer and make sacrifices. Gandhi provided the role of the
commander of a unique non-violent army. He sought such
soldiers in his fight against the British. They were inspired by the
ideal of swaraj and they were committed to their cause and their
leader. There was a popular notion in Maharashtra that even his
enemies could sleep on the lap of Gandhi as he can never betray
their trust. It was taken as negative side of Gandhi’s personality
and he was not taken as a fighting soldier. It was also propagated
that by opposing all kinds of wars, Gandhi disqualified himself
from being a fighter. This is how the anti-Gandhi bias was
propagated in some parts of the country. These people forget that
Gandhi has fought against racial discrimination in South Africa.
True, it was not a war but it was certainly a non-violent battle,
satyagraha. Gandhi’s struggle did not encompass only his non-
violent soldiers. His was a popular movement. May be, India
could have got independence someday even without Gandhian
struggles. But it is more than certain that without Gandhi the
common men and women would never have participated in the
freedom struggle. In particular, women would never have come
out in the streets leaving their homes and hearths behind. This
was a rare contribution of Gandhi which has hardly any parallel
in the world history. Besides, he introduced moral and civilized
values in our struggle for independence. He refused to play the
politics of enemy symbol. He even reposed his faith in his
opponents. This was a real bravery and faith of its own kind.
Once Dada Dharmadhikari was asked whether there was
any example in history where independence had been attained by
non-violent means? Dada replied in his own characteristic way
by saying whether Dada Dharmadhikari was born earlier in
history but he is just standing in front of you. It would not be
correct to say that something that has not happened earlier in
history would never happen in future either. We can learn this
lesson from the life and times of Mahatma Gandhi. The kind of
non-violent movement he launched both in South Africa and
India has no precedence in history. Satyagraha has been an
instrument of non-violent resistance at the individual level.
Gandhi: The Commander of Brave Soldiers | 77
Socrates and Prahalad are considered to be its earliest

practitioners at their own level. Prior to Gandhi, there is no
historical evidence to prove that it had ever been used as a
popular means of non-violent resistance. It is Gandhi who made
satyagrahaa means of popular non-violent resistance on a
massive scale. Satyagraha was primarily based on the
underlying idea of love. That is why it made a tremendous
impact on the minds of the people. Besides, there was no sense
of enmity and revenge in Gandhian lexicon. He rejected the
popular notion that one’s present friend could be turned into his
future foe. He actually reversed it by saying that your today’s
enemy could become your tomorrow’s friend. Hence human
beings should not start their life journey with a feeling of distrust
and revenge.
This was fully demonstrated during the movement for
boycott of foreign clothes. One of the female participants took
off all her jewelries and handed them over to a Khadi wearing
person who was totally a stranger to her. She wrote down her
address and asked him to take them to her home. The stranger
asked her as to what was the source of her trust in him. She
instantaneously replied that since you are wearing Khadi, I don’t
have to think twice before trusting you. This is the kind of trust
the Khadi wearing people enjoyed in those days. That was the
real miracle of Gandhi. Khadi wearing was a symbol of being a
Gandhian satyagrahiand a man leading a life of purity, non-
violence and truth. But things have drastically changed in the
post-independent India. Once I along with a friend was walking
with Dada. My friend saw a Khadi wearing person fully drunk.
He told Dada that an ordinary man like him who neither wears
Khadi nor drinks is thousand times better than the Khadi wearing
drunkard. Dada sarcastically replied that there was something
wrong with the way you had looked at the whole situation. Why
are you not saying that Khadi wearing has become so prestigious
that even drunkards have started wearing Khadi. This incident is
an indication of the sanctity which was assigned to Khadi by the
common people of the country and any dilution or deviation was
not acceptable to them.
It has to be remembered that satyagrahawas not only meant

for opposing a State and its laws. It had a distinct place in the
public life of the country, even in the post- independent India. It
is a fit instrument for establishing a society based on equity,
justice and rule of law. In satyagraha, we find the height of non-
violent bravery. It was not just meant to create anarchy and
instability in society. Social change and creation of new social
values were its final destination. Thus Gandhi revolutionized the
concept of social change and also brought about a radical change
in the nature of the very means to attain it. He clearly stated:
‘Real Swaraj will come not by the acquisition of authority by a
few but by the acquisition of the capacity by all to resist
authority when it is abused.’(Young India, 29-1-25).
The greatest social value which Gandhi promoted was that
the real bravery increases with the reduction of violence and
enmity. In the other words, bravery increases in direct proportion
to reduction of cruelty and violence. Gandhi insisted that both
Constructive Programme and satyagrahaare of equal importance
in the fight for social change. In fact, he went to the extent of
saying that the day the Constructive Programme is fully
implemented, there would be hardly any scope left for
satyagraha. According to Gandhi, Constructive Programme is
the major means for attaining swaraj.
Writing for the commemorative volume on the
th
70 anniversary of Gandhi’s birthday General Smuts observed: ‘I
have worn these sandals for many a summer since then even
though I may feel that I am not worthy to stand in the shoes of so
great a man.’ Later talking to Churchill in Cairo in 1942 General
Smuts said about Gandhi, ‘He is a man of God. You and I are
mundane people. Gandhi has appealed to religious motives. You
never have. That is why you have failed.’
This is a virtual letter of both acceptance and appreciation
on the part of his South African bitter opponent, against whom
he had struggled for years. As such, it has its special importance
and weight. Through his protracted and persistent struggles,
Gandhi had demonstrated to the world that truth would prevail
over untruth, non-violence over violence and love against anger
and animus. All this could be both on individual as well as on

collective plane. Not only that, based on one’s purity of means
and heart, one could also change the heart of the people
including those of one’s opponents. He further established the
fact that through satyagrahaeven those who are weak in physical
terms could be turned into brave soldiers with an extraordinary
soul force. Such non-violent soldiers endowed with the soul
force could ultimately prevail over the regime which is based on
physical force. It was on the basis of all this that Gandhiji could
say with an extraordinary confidence that ‘My life is my
message.’ It was such non-violent and heroic battles of Gandhi
which could inspire people like Martin Luther King Jr., Nelson
Mandela and Aung San Suukyi during all their non-violent
struggles.
In this context, an exemplary incident from the life of
Gandhi is worth consideration. Gandhi went to England to attend
the Second Round Table Conference in his usual half covered
body below the waist and an old and torn shawl as the top. He
had a meeting with the king of England. As per protocol and past
practice, Gandhi should have gone there in a suited and booted
form. Ordinarily, no one could have the entry in the palace
without such dress code. But Gandhi was allowed to have an
audience with the king in his usual dress. He demonstrated that
he was the true representative of the common people, who
usually had the same kind of dress on their body. That was a
special honour given not only to Gandhi but to the entire people
of India. Responding to such unusual meetingbetween Gandhi
and the King, some feudal lords of England started talking about
its impropriety. They even asked why the Imperial power of
England should make such compromise with Gandhi, a half-
naked mendicant without any visible power and pelf. Someone
made an incisive comment by saying:
‘He is the man whom gun cannot frighten
whom money cannot buy
whom women cannot seduce.’
In the face of such a non-violent valiant fighter, the entire
power, property, weapons and the military are totally of no
consequence. In the course of his London stay during those days,

he was asked by a reporter as to how could he expect to fight and
win the battle against the mightiest imperial power on earth,
without having any requisite counter force in terms of money
power and physical power. He instantaneously responded by
saying that the day the thirty-three crores of the Indian people
learn and dare to say ‘No’ to all acts of injustice and slavery, that
very day India would be free. Gandhi instilled such power of will
and determination among the common people of India. That was
one of his greatest and everlasting contributions.
In a way, Gandhi brought about a radical change in the very
conception of war, resistance and revolution. In the course of the
salt satyagraha, he picked up a pinch of salt, and this simple act
shook the entire foundation of the British Empire. In the course
of the same satyagraha, Sarojini Naidu asked Gandhiji as a
woman how long is she expected to uphold the flag in her hands?
Gandhiji quietly but firmly replied that she should uphold it till
the bones of her hands were broken or no life was left in her
body. It was entirely a new experiment that a woman had been
entrusted with the task of leading a non-violent force in a
battlefield. She along with the army of non-violent fighters stood
the ground even in the face of brutal lathi charge. It was also a
new experiment of woman power in our social life. He taught the
ordinary men and women of India to be totally fearless even in
the face of the greatest danger on earth. And that was another
major contribution of Gandhi in our national life.
It is not true that all armed soldiers are always fearless.
Quite often they are not free from fear as they have greater faith
in physical force rather than in soul force. We know that the
weapons could be snatched and taken away or more deadly
weapons could be posited against them. That leads to a vicious
circle of unending arms race. After the 11 September incident in
New York, a new realization has dawned on the people of the
world that arms however big and deadly could not provide fool
proof security to them. President George Bush was reminded of
Gandhi and his power of non-violence on such critical moment
of the national life of America. The pride of the American people
in their military power was dashed to the ground along with
New York’s World Trade Centre. It was clearly demonstrated

that new battles could not be fought with old weapons. It also
became clear that physical force could not be a substitute for the
soul force. It was on the basis of such realization that the
American Deputy Defence Secretary had told the people of
Palestine that they should give up their armed struggle and take
to the Gandhian method of satyagraha. Such a realization clearly
establishes the superiority of the non-violent struggle over armed
struggle.
At least a section of the western intelligentsia had come to
realize the centrality of the Gandhian method, but unfortunately
we in India are still wary of it. Gandhi rejected the impression
that India had adopted a non-violent method of struggle out of
helplessness, as her people have been disarmed by the British.
On the other hand, as a matter of principle, he clearly
demonstrated the futility and irrelevance of armed struggle. He
became free from terror of arms and remained fearless in all
circumstances. Thus Gandhi’s non-violence was not a negative,
but a positive concept. He clearly stated that physical non-injury
was a very minor part in his conception of positive non-violence.
In fact, non-violence in its true sense would have to be imbibed
in thought, speech and above all in action. In the course of the
evolution of human culture that the old principle of “might is
right” had been replaced by a new moral principle of “live and
let live.” Gandhi took this principle to a higher level by saying
that we should help others to live in security and comfort. Non-
violence is the product of a combination of two human qualities
of karuna(compassion) and purusartha(incessant endeavour).
Such a world view has its roots in the concept of love in its
generic sense. Non-violence is not passive; rather it is always
active in its true connotation. It is not the weapon of the weak
but that of the brave and fearless. Gandhi was fully aware that
without fearlessness and bravery, non-violence would have no
meaning. He fought fearlessly to banish all fears from our
national life. It is to be accepted that fear breads negativity and it
is the mother of all evils. Hence it has to be eliminated
thoroughly from the minds and hearts of all non-violent resisters.
Unless fear is totally banished, non-violence would remain the
weapon of the weak and the helpless. That is why he had said
that if he had to choose between violence and cowardice, he
could choose violence. His satyagrahawas based on justice,
fearlessness and non-violence.
Gandhi established a unique relationship between the means
and the end. He likened them with seeds and trees respectively.
This was another version of the saying: “as you sow, so you
reap.” ‘He said: ‘They say “means are after all means.” I would
say: “means are after all everything.” As the means, so would be
the end. There is no wall of separation between means and end.
Indeed the Creator has given us control (and that too very
limited) over means, not over the end. Realization of the goal is
in exact proportion to that of the means. This is a proposition
that admits of no exception.’ He emphatically rejected the old
concept of the end justifying means. In other words, he never
accepted that a good cause should be well served by any kind of
fair or foul means. He called even peace through force and
violence as the peace of graveyard. Hence, he emphasized the
centrality of non-cooperation, civil disobedience and even
fasting in extreme cases as the various forms of satyagraha.
Ordinarily, those people who break law do it secretly. They
even produce false evidence in their legal defence in the courts
of law. They even deny all that they have actually done. But a
Gandhian satyagrahi never indulges in such kind of acts. He
boldly owns up his acts of law breaking and even expresses his
willingness to undergo the punishment provided under the law.
In this way he helps in maintaining the high majesty of the rule
of law and the entire judicial system.
It has to be clearly understood that true satyagraha could
never become duragraha as it could never be based on untruth
and falsehood. Besides, it would have to remain ‘civil’, never
take the shape of being ‘uncivil’, Gandhi found new ways and
means of struggle against injustice and slavery not earlier
available to the people. He opted for non-violent civil resistance
after imbibing truth, non-violence, brahmacharya and non-
possession in his own personality. He expected every satyagrahi
to imbibe these values in his life. Besides, such a satyagrahi
would never indulge in any act of injustice, domination and

exploitation. Gandhi made the boycott of foreign goods as an
integral part of his struggle. But Gandhian struggle was not for
preserving and promoting the interests of the elite. They were
more interested in the comforts and conveniences of their life
than the freedom of the country. The interest of the Gandhian
struggle was to put the common man at the centre stage; he was
to be the instrument of social revolution and national resurgence.
Gandhian struggle was not meant to pull down some
people; it was inspired and fired by some high ideals of struggle
and reconstruction. For Gandhi, they were two sides of the same
coin. He sought not only to destroy the entire structure of
injustice and inequality, but also to raise a new social structure
based on justice and equality. In other words, Gandhian struggle
was as much for social revolution as for social reconstruction.
He was firmly of the opinion that fear and cowardice are the
mother of all evils and he regarded them nothing less than sin.
Besides, he also believed that they would bring more violence in
its trail, as it would breed an unending chain of revenge and
violence. Such a chain could be broken only by the deep feeling
of love and non-violence. Hence, heinsisted on non-violent
resistance against all kinds of injustices. This is the sum and
substance of the Gandhian thinking on satyagraha.
If someone has slapped you, and you do not have the
courage and compassion to forgive him, then one could engage
even in a violent struggle against such a person. But if he has run
away from the fight, you have no right to punish his family
members. That would be an act of cowardice and cruelty. But
today’s wars are being fought on such cowardly and inhuman
considerations. Millions of peoples who have hardly anything to
do with the issues involved are killed in such wars without any
moral compunction. That is cowardice not bravery. One could
use one’s soul force and if necessary even physical force in self-
defence. At the same time, resistance to slavery and injustice is
also one’s duty. Revenge could never be an integral part of non-
violent resistance. We must protect women. That is the demand
of our manliness. But real revolution would come only if women
could defend themselves on their own.
Ours is a divided society based on caste, creed, region and

religion. These differences have percolated even to the village
level. If these internal cleavages go on increasing, then we would
not be able to fight against any external enemy. It was quite clear
to Gandhiji that unless these differences are bridged, the struggle
would hardly have a successful ending. Hence, he emphasized
the need for internal unity among our people transcending all our
differences of caste and creed. Whenever such deep sense of
popular unity came under stress, he resorted to fasting to restore
its pristine glory. His fasts were also a kind of atonement—a
kind of self-punishment for his failure to keep our people united.
That is why his fasts made great impact on every section of our
society. They not only impacted the people, and his followers but
also his opponents. In a way, they were an expression of the
popular will. They could play a more positive role than even the
army in the restoration of peace and harmony among our people.
That is why Lord Mountbatten called him: ‘one man boundary
force’.
One of the Hindi poets had depicted an imaginary dialogue
between Mahatma Gandhi and Indira Gandhi in the heaven.
Mahatma asked Indira Gandhi as to the extent the country had
progressed in the wake of his martyrdom. Indira told Bapu that
there had been tremendous progress in the country after his
murder. So much so that it would take years to describe it. She
said that progress could be illustrated by the different ways both
of us were murdered. You were murdered while you were going
for prayer. Your assassin stopped, did pranam after bowing
down before you and shot you dead using only three bullets. But
in my case, the guard who killed me, emptied all the bullets of
his machinegun into my body; you could very well imagine how
much progress our country has made in the intervening period
between your murder and mine in the sophisticated art and
science of murder. Later, human bomb was used in the murder of
Rajiv Gandhi which recorded still greater progress in the art of
murder.
Gandhi’s highest ambition was to wipe out every tear from
every eye! After his death, the number of eyes and the volume of
tears have risen in geometrical progression. Unfortunately, the
hands that could have wiped out those tears have become non-
existent. Diplomacy and betrayal became the order of the day.
They have become more acceptable to all sections of our society.
Gandhi could utter ‘Hey Ram’ after being hit by the bullet. That
was his bravery and spiritual attainment. His life became more
meaningful and perfect after his death. His courage of
conviction, his will and determination to pay a price for them
were unprecedented in historical terms. He had used three main
symbols for the kind of revolution he had led—charkha,
broomstick and community prayer. Charkha symbolized his
emphasis on productive work; broomstick symbolized the end of
social discrimination and domination and community prayer was
meant to promote unity among our people—seeking to make
them one people and one nation.
It needs to be underlined that there is a lot of difference
between individual prayer and the community prayer. Individual
prayermay be for individual gains; while community prayer
could be for common interest of the people. A man drawn from
one particular province prays for the welfare of the people of
other regions. It leads us to a situation where the emphasis is on
the people not on an individual. All this ultimately leads us to
have a deep sense of national integration. Gandhi and his
movements worked for creating a unified and a united India
subduing all the differences of caste, creed and religion. He
virtually created a new nation of India by uniting our people and
instilling in them a deep sense of unity. India did exist as a
landmass, as a geographical concept even before Gandhi. But
nothing like Indian nation existed in pre-Gandhian era. It was
our struggle for independence led by Gandhiji which contributed
most to the emergence of Indian nationhood. It was not for
nothing that Subhas Babu called Gandhiji the ‘father of the
nation’. Today we are faced with all kinds of cleavages in our
society. But they remained subdued during the Gandhian
movements.
Gandhiji had proposed the concept of shanti senato work
for the unity of the country by promoting peace and harmony in
the society. Talking about the programme of shanti sena he had
said:
‘He will get training through nursing the sick, saving those
in danger even at the risk of own life, patrolling places which
may be in fear of thieves and dacoits, and by laying down his
life, if necessary for dissuading them from the said purpose. Just
as one must learn the art of killing in training for violence, so
one must learn the art of dying in the training for non-violence.’
(Harijan, 7 April, 1946)
It was such conception of the soldiers of peace that his
clarion call of “Do or Die” of the Quit India Movement had
emerged. He not only gave such death-defying calls, but also
himself became such a soldier of the movement. He was as much
the commander of his soldiers of peace, as much a solider
himself. The job of the soldiers of peace was to save life. A
shanti-sainik was not to have even an iota of fear in his being.
His life was to be built up on the basic principle of freedom from
fear, partiality and enmity.
He wanted women to work as a shanti sainik. Women in
particular had all the potentialities of being a fearless shanti
sainik. In Gandhi’s scheme of shanti sena there was every
possibility of developing soul power and women power. I myself
have been associated with the working of the shanti sena. In
Bihar and Assam the soldiers of peace are quite active. They
work for the protection of the villages from goondas and even
from the terrorists. Terrorists and goondas run away the moment
shanti sainiks reach the place of occurrence. This is based on
actual experience. Thus the idea of shanti senais one of the
major contributions of Gandhiji.
Gandhiji was the founder commander of such soldiers of
peace. Protector of life and limb any day stands on a much
higher pedestal than the killer and the murderer. We need such
people in our country today. If shanti senas preads its wing in
every nook and corner of the country, then peace and harmony
would be the order of the day. There is a need for peace
movement all over the world. The United Nations have also a
Peace Brigade. Demand for a ban on all kinds of war is also
gathering momentum. In our own country we call it the ministry
of defence and not the ministry of war. There is also a movement
for disarmament. The tendency for bravery and peace would

increase in proportion to the decline of the tendency for
committing murder and atrocities in the world. Cruelty and
enmity could never be taken as bravery. The real bravery lies in
one’s willingness and preparedness to die for others; to die for a
noble cause. Gandhiji tried to inculcate such bravery in the
minds and hearts of the people.
‘Everywhere in the world the specters of casteism, racialism
and communalism are on the rise. The sound of arms is
becoming more and more shrill and audible. Man is trying to
find the meaning of his life by being at inimical terms with each
other. In such a desperate situation, there was a man (Gandhi),
who shouted from his housetops that he was not ashamed of his
“non-violence.” He spoke from his heart based on his own
experience in the depth of his inner being. Even in those days of
hatred, violence and enmity, the milk of human compassion was
ever flowing in his heart. His character, his heart, his deeds, his
thoughts and his entire life-philosophy was as deep as the sea; as
pure as Gangajal and as high as the Everest. If for Kalidas, godly
Himalaya was a yardstick for measuring the vastness of the
earth, Gandhi, the humanist, became a measuring rod for
humanness and human compassion. One could not think of
another person like Gandhi whose thoughts, whose deeds, whose
bravery, whose limitless faith, courage, inner strength, whose
manliness and purusartha, nay, whose entire vriti, pravriti and
swabhava could be taken as the measuring rod for understanding
the height, depths and vastness of human compassion and
humaneness. Let us recall and remember Gandhiji, his life,
thoughts and acts and hail and salute him every day and that too
hundreds of times. Let us not forget even for a moment that such
a man is always patient, thoughtful, industrious, courageous, and
what you have. And a man full of such godly qualities is always
strong and free from fear.’
What I am concerned with is my readiness to obey the call of
Truth, my God, from moment to moment, and, therefore, when
anybody finds any inconsistency between any two writings of
mine… he would do well to choose the later of the two on the
same subject. - Mahatma Gandhi
Chapter: 13
Mahatma Gandhi,
Nonviolence and Women
Women
We must, in the context of equality, consider the place women
hold in our society. During the freedom struggle, we had
movements for the liberation of women. Gifted women like Dr.
Annie Besant and Sarojini Naidu became the President of the
Indian National Congress. The Constitution conferred rights of
equal citizenship on women. A woman can be the Prime
Minister of the country, or the Chief Minister of a State. She can
even be the Commander-in-Chief of our armed forces. The
Constitution enables it. Despite all this, a girl child’s birth is not
welcomed. This situation continues even though our Constitution
had bestowed upon women the right of equal citizenship.
From time immemorial, the Indian woman had two faces.
Woman was either exalted as Goddess or was shunned as
demons. As a human being, or as an individual, she never
enjoyed rights at par with men in social life. A woman was an
inanimate thing, a chattel to be awarded or a prize to be
conquered. That is why she was kidnapped or sold in the market
place. Polygamy or the possession of a harem was considered a
matter of prestige and social status. The young widow was
invariably condemned. It was as though after the husband’s
death a woman ceased to be a human being. The hardships and
the hard labour to which women were subjected had no
Mahatma Gandhi, Non-violence and Women | 89
redeeming features at all. In a sense, women constituted a second

class humanity.
It is no wonder then that side by side with the freedom
struggle, social reformers launched movements for women’s
liberation. These movements were meant for emancipation of the
women and were carried out with the main stream of our
national struggle for freedom. That women must have the right
to vote, that they must enjoy equal status with men in the
nation’s political and social life were ideas which came to the
fore during the freedom struggle. Justice Ranade,Agarkar,
Mahatma Phule, Mahatma Gandhi and Shri Karve played a
valuable role in this movement.
Mahatma Phule was the first social reformer to initiate the
struggle for women’s emancipation and equality. His efforts did
not stop at women’s education. He directed his attention to such
burning problems of the Hindu society as widow re-marriages
and hardships of destitute women. He suggested revolutionary
changes in the Hindu way of marriage. He ceaselessly
campaigned against child marriage. He championed the cause of
women by asserting that the root cause of women’s slavery was
social inequality in the various constituents of society. He firmly
believed that the social inequality was the root cause of women’s
slavery. Therefore, he started a school for girls as well as for
untouchables. His wife, whom he himself educated, rendered the
service as a teacher. All these activities bore fruit in the form of
the advent of women in the political and social activities.
In the Gandhian era of Indian politics, women left their
homes and came forward in great numbers to participate with
men in the civil disobedience movement. They even picketed in
front of liquor shops during the prohibition movement. We have
to recognise the fact that in the Gandhi era the Indian women
took a forward stride of historical importance. On January 26,
1931 a glowing tribute was paid to womanhood by Congress
party, in its resolution commemorating the first anniversary of
the Independence Pledge. It was read at public meetings all over
India. It said: “We record our homage and deep admiration for
the womanhood of India who, in the hour of peril for the
motherland, forsook the shelter of their homes and with unfailing

courage and endurance, stood shoulder to shoulder with their
men folk in the front line of Indian National Army, to share with
them the sacrifice and triumphs of the struggle.” This was one of
the modes adopted by Congress for honouring the contribution
women had made to Mahatma Gandhi’s civil disobedience
movement of 1930. The women had responded dramatically to
Gandhi’s call to join civil disobedience and the movements to
break the salt law, or picketing at the liquor shops. In these
movements women had marched in processions, addressed
meetings, organised boycotts of foreign goods, courted arrest and
imprisonment. It constituted the first great stride towards
women’s emancipation in India. As Mahatma Gandhi rightly
described: “The part women of India played will be written in
letters of gold:” It is pertinent to note that after Gandhi’s arrest in
Salt Satyagraha, he had named two successors to lead the
movement after him and one of them was Sarojini Naidu, who
led the historic raid on Dharsana Salt Depot on 21st May, 1930.
In the Constituent Assembly also we had some distinguished
women members belonging to all religious sects. But this body
mainly consisted of traditional Hindu men who also took for
granted that women would have equal rights and co-citizenship,
without any discrimination on the ground of sex.
Pandit Nehru gave opportunities to women to advance in
public life by offering them important positions in the United
Nations, Foreign Embassies, the Parliament, State Legislatures
and in Ministries. All these efforts and struggles culminated into
a guarantee of equal rights and status for women. It was duly
recognized by the Indian Constitution. Yet paradoxically even in
an educated family, birth of a female child is abhorred. We
cannot deny the fact that the birth of a female child is even now
regarded as a calamity. This clearly indicates that our attitude
towards women does not seem to have substantially changed.
Even women are generally critical about members of their own
sex who attain success in the social and political field. Normally
it is the woman who is more critical about other women. What is
worse is that the problem of protection of women has remained
where it was and in almost the same acute form. The struggle
between liberalism and orthodoxy still continues.
Women continue to suffer woes of second class citizenship
notwithstanding the status of equality guaranteed under our
Constitution. Life of a woman is a continuous candidature for
marriage or apprenticeship of motherhood. This is so because the
society has not changed its outlook towards women. In the
absence of such a change in our social outlook, the
constitutionally assured equality is more or less a dead letter in
actual practice.
A woman ceases to be regarded as marriageable after she
crosses a certain age limit. Not so with man. He is a potential
candidate even in advanced age, nay, till death. Therefore, a
man’s attitude towards women is never sublimated into a purely
paternal feeling. Man as a husband suffers from the same
malady. So long as the husband is alive the woman is never free
from her status of secondary importance in social and political
fields or even in family. Curiously enough women who rose to
excellence in social and political spheres happened to be either
spinsters or widows, understandably for the reason that so long
as the husband is alive the woman does not have enough
opportunity for the fulfilment of her aspirations and hopes. Even
where women rise to heights by virtue of their devotion to work,
there is a tendency to belittle the importance of their
achievements. So long as such tendencies persist in our society,
the rights conferred upon women by our Constitution may
remain on paper only. Women’s liberation movements started in
western countries should be viewed in this perspective.
In India, Right of inheritance has been legally granted to
Hindu women. But there are number of ifs and buts which vitiate
the provisions of this law. She is being deprived of this right by a
will or even by other means. Our general experience is that the
right of a girl to the ancestral property is invariably made
inoperative by resorting to some loopholes. What is more
distressing is the fact that women themselves have not
unreservedly accepted the proposition that a share of the
property should go to the girl by virtue of her right of

inheritance.
The anti-dowry law is observed more in breach than in its
observance. The acceptance of dowry has become a status
symbol. Dowry is accepted either directly or indirectly i.e. in an
indirect form either as reimbursement of the cost of the
bridegroom’s education or as contribution towards expenses of a
foreign trip. During the period of popular anti-dowry movements
some time ago, there were a number of conscientious persons
who openly dissociated themselves from marriages if dowry was
accepted in any form. But such behaviour is a thing of past.
Everybody seems to acquiesce in this anti-social approach.
Under such circumstances, the girl’s father is obviously helpless
and the bridegroom’s parents are constantly scheming to take the
maximum possible advantage of the situation with the tacit
approval by public opinion. It is, therefore, rightfully feared that
all the rights conferred upon women by our Constitution will be
totally ineffective. We, therefore, have to think of launching such
movements which would make equality for women a reality. It is
imperative that women themselves will have to take a
considerable lead in this struggle. The girl’s father may feel
shackled by helplessness but certainly the girl should muster
courage and declare that she would not marry a person who
demands and accepts dowry. There is a silver lining to the cloud
and instances of such exemplary courage are not altogether
wanting. Recently, there was a news item that a girl belonging to
a backward class turned away a prospective bridegroom as he
demanded dowry. Why can an educated girl not brace up such
courage and self-respect?
Often it is felt that women themselves do not seriously
aspire for liberty and equality. They are perhaps afraid of
shouldering the responsibilities which accompany rights. Under
the influence of a somewhat runaway tendency, woman permits
the commercialization of her beauty and physical attraction.
Sudden spurt in the production of beauty preparations and
cosmetics is a pointer in this direction. Commercialization of
feminine beauty to boost sales of beauty products is becoming a
common practice. As a matter of fact, the very basic principle of
common citizenship envisages that no human being should treat

another human being as an instrument of satisfying his lust for
happiness, gorgeous living and carnal pleasures. In economic
spheres such practices result in inhuman exploitation. In political
field it perpetuates slavery, and in religious field it gives rise to
all such nefarious demonic customs. Ultimately human life is a
reciprocal inter-relationship between human beings and an
earnest desire for coexistence.
When we think of co-citizenship, we cannot forget the fact
that the very basis of this co-citizenship seems to hinge around
the very pertinent concept based on women’s ‘economic
independence’. Unless we accept some definite view point in this
behalf, I am afraid it will not be possible for us to guarantee
equality of women in all respects. Today women have a right to
earn, but they have no absolute right on their earnings. She has
no right to spend her self-earned money as per her free will, that
is, without consulting her husband or other male members. She
has, to some extent, a right to earn without the corresponding
right to spend her earning as per free will. This cannot be termed
as economic independence, which is necessary for achieving the
goal of equality. It is really unfortunate that the woman is treated
as belonging to weaker section, and therefore, separate
reservation of seats is demanded in legislature, and also
otherwise. In human spirit men and women should have equal
status, and men should believe in liberation of women for the
liberation of human race.
Women are the silent victims of most of the conflicts and
are real targets. We generally talk about empowering women,
but do we really mean it or want it? All over the world, atrocities
on women are increasing in geometric proportion. Domestic
violence is rampant. It was a UNICEF report that said, “They
(women) already bear and care for the third world’s children.
They make, wash and mend the third world’s clothes. They clean
the third world’s houses, collect their fuel, cook the third world’s
food, fetch the third world’s water, and look after the third
world’s sick:’
The modernisation and mechanisation are tending to

marginalise women in many sectors. They are either pushed
down or are thrown out of the work force. The media has
reduced woman to a commodity. Women all over the world are
worried about it. Therefore, a movement has started in the name
of ‘women against pornography: They say that it is one thing
women can unite upon because ‘we all get raped and we all get
beaten’. Women are constantly living under the fear of rape. As
it is rightly said by Brown Miller, ‘Rape is a social and political
instrument invented by man to oppress women socially,
economically, and politically: Noted Scholar, Elizabeth
Bartender says, “Maternal instinct is just a myth invented several
years ago to subjugate women. Women gain no glory by being
mothers. The instinct is simply oppressive fiction’. Therefore,
women in Western liberalisation movement have gone to the
extent of saying that ‘paternal instinct is a taboo waiting to be
born, criticized and killed’. Therefore, ‘down with motherhood:
This is an extreme approach but we cannot ignore it, while
dealing with the problem of Culture of Peace and Non-violence.
Gandhi spoke of ‘Stri Shakti’ (Women’s Power) what exactly
does it mean in the present day context?
Gandhi and His Non-Violence

The 20th century was the most violent period in human
history. More people have suffered and have been killed by
organized violence than in any other time before. The wars, the
genocides, the weapons of mass destruction have created such an
enormous mass misery and agony that it is difficult to find any
trace of hope. Therefore, Gandhi’s teachings of non-violence are
most relevant today. Now, though late, there is a realization that
there is no other alternative. This is the reason why amidst report
of increasing teenage violence across the United States, a Bill
has been introduced in New Jersey Assembly seeking to include
Mahatma Gandhi’s teachings of non-violence in the school
curriculum. On 12 May, 2000, on Mother’s Day in New York,
several thousand mothers resolved and demanded a ban on the
manufacture of arms and their use. Therefore, in my view the
teachings of Gandhi are not only relevant but also the only
alternative. In this context it is worthwhile to note that in

December 1975, Rev. Fujii Guruji requested United Nation’s
Secretary General to strive for complete prohibition and
abolition of nuclear weapons. In October 1976, Peace March
Groups were organized to urge White House to adopt world
peace measures and so to strive for abolition of nuclear weapons.
It is my belief that the said movement is now bearing fruit.
Recently Wolfowitz, U.S. Defence Secretary has suggested
and advised that Palestinians should adopt Gandhian principles.
He further said: “If they adopt ways of Gandhi, they could in
fact, make an enormous change very quickly. I believe the power
of individuals demonstrating peacefully is enormous. Similarly,
after demolition of World Trade Center, youth of America have
formed an organization, named ‘We want peace, not war’ and
want to start a new dialogue, to replace hatred by propagating
friendship among the nations and different communities.’’
Gandhi said: “There is no half-way between truth and non-
violence on the one hand and untruth and violence on the
other.We may never be strong enough to be entirely non-violent
in thought, word and deed. But we must keep non-violence as
our goal and make steady progress towards it. The attainment of
freedom, whether for a man, a nationor the world, must be in
exact proportion to the attainment of non-violence by
each:’Elsewhere he stated: “Non-violence is not a garment to be
put on and off at will, its seat is in the heart and it must be an
inseparable part of our very being.’’
At one level, non-violence is a transcendental ideal, that is,
a higher order or goal that we may approach but never
completely attain. At another level, non-violence is a process, a
way of life, an alternative to dealing with conflict. Gandhi called
it a pursuit of truth. It reaches towards what is most sublime. It is
not merely a ‘live and let live’ formula, but it involves a
principle of ‘live and help others to live’ and these others should
include nature and animals also.
According to Gandhi’s concept, non-violence was not a
negative concept, but it was a positive approach to ‘life: Gandhi
did not resort to non-violent resistance because he was unarmed.
He resorted to non-violent resistance (or call it assistance)

because he had shed all fear of arms. Gandhi had also realized
the futility of arms. He knew that the best cannot be achieved by
fear, because ‘fear is a dark room, where only negatives are
developed’. He realized that all arms become powerless once the
man has shed the fear of arms. This was non-violence of Gandhi
- positive and dynamic. It provided metaphysical foundation to
the concept of morality.
The race for arms is, in fact, just an expensive way of
spreading and heightening fear. The balance of power theorists
argue that by spreading fear, equalizing it, so to speak, danger is
reduced. But if we look at history as a whole, it does not appear
that this method of reducing danger has been effective. just as we
have little reason to expect less violence in a country if all of its
citizens are armed with guns, even if they all have the same kind
of guns and the same number of bullets, so we have little reason
to expect less violence in the world if all of its nations are armed
with weapons of mass destruction, not even if there is some
‘balance’ or even equality among these weapons.
In short, to adopt non-violence is to adopt a new way of
coming to terms with our vulnerability, a new way of dealing
with the fear to which we are subject and the fear which we can
inspire in others. When non-violence becomes a primary value,
we are compelled to see new ways to carry on and to solve
conflicts, new ways to protect what is most important, and new
ways to struggle for the recognition of our fundamental rights.
Gandhi called these attempts to find new ways ‘experiments’.
Contrary to a misconception held by some people, however,
non-violence is not just a matter of substituting non-violent
means of defence, what is sometimes called civilian defence for
violent means of defence or non-violent means of struggle to
secure basic rights. Probably even more basic is what Gandhi
called constructive programme, that is, the transformation of our
social and economic institutions so that they are not a source of
violence to certain segments of society and so they do not create
conditions to which violence is the expectable response.The
strength of a non-violent society does not lie in weapons of
destruction; it lies in the degree to which humane values are

embodied in its social institutions. These social institutions
involve not only the relations of human beings to our natural
environment and to other forms of life. If our goal is non-
violence, we cannot consume and destroy, destroy and consume,
as if it made no difference.
Therefore, the moot question is: what makes life rich?
Whether it is the standard of spending or the standard of living?
It is again worth noting that the root of man’s happiness lies in
the warmth of human relationship, relationship between man and
man, which is based on the basic concept of non-violence, peace,
friendship and compassion. Long back, Japan Brain Trust report
had said, “We are manufacturing artificial intelligence, like
computers etc., which is taken to be the basis of progress:’ In this
context it is worthwhile to note the observations of the great
philosopher Krishnamurthy: “People do not see the great
challenge to the human consciousness of the computer and
genetic engineering and new technologies. The threat is that
human brain could deteriorate, perhaps even atrophy, if the
muscles of the mind were not exercised:’
People must change their life in a fundamental way, they
must be taught to accept the value of “being” rather than
“having”. Unless the Western model of development is
countered through constructive work and peaceful, non-violent
means, I am afraid the next century and millennium will witness
unprecedented proliferation of violence, as the history of
Hiroshima and Nagasaki clearly tells us that the people have not
learnt anything from the destruction. It should be specifically
emphasized that non-violence is to be accepted as the basis of
personal and social life and also as the only feasible and
desirable technique of resolving conflicts, and those who
advocate peace should practice what they preach.
Today, unfortunately, the common man is fast losing his
function and role. He is reduced to the position of an object and
an instrument, when as a matter of fact he should be the central
figure. As W.B. Yeats has said in his poem:
“Things fall apart; the centre cannot hold; Mere anarchy is

loosed upon the world,
The blood-dimmed tide is loosed, and everywhere
The ceremony of innocence is drowned;
The best lack all conviction, while the worst
are full of passionate intensity.”
In the words of Dr. Martin Luther King, “History will have
to record that the greatest tragedy of this period was not strident
clamour of the bad people, but the appalling silence of the good
people. We will have to repent in this generation not only for the
vitriolic words and actions of the children of darkness but also
for the apathy of children of light.” We must have a movement
of people willing to experiment in an imaginative way with
social, economic and technological alternative at all levels from
the local to the global.
In 1954, Jawaharlal Nehru had said: “Human mind all over
the world was searching for a way out, an escape from terrible
fear, of total destruction with atomic power constantly held up
before them. Although the Western people had received all the
blessings of common worship, they were not mentally happy.
Materially they had progressed but had lost all the happiness of a
fearless soul. Material progress seemed to have killed the
essence of their soul.”
In 1984, in his address to the United Nations Assembly,
Ronald Reagan had to admit, “All problems could be peacefully
resolved if adversaries talked to each other on the basis oflove
and truth. All through history, the way of truth and love has
always won. This was the belief and vision of Mahatma Gandhi
and this vision remains good and true even today.’’As rightly
observed by Martin Luther King.“Nothing in our glittering
technology can raise a man to new heights, because material
growth has been made an end in itself, and in the absence of
moral purpose, man himself becomes smaller as the works of
man becomes bigger.’’ When an individual is no longer a true
participant, when he no longer feels a sense of responsibility to
his society, the content of democracy is emptied, when the social
system does not build security, but induces peril, inexorably the
individual is impelled to pull away from soulless society. This
process produces alienation, perhaps from the pervasive and
insidious development in contemporary society. Therefore in the
words of Sister Nivedita, “synthesis, harmony and coordination,
in every field of life are necessary.” Is this possible? Gandhi told
us that a revolution or change is the art of making the impossible
possible. For this we will have to translate human values into our
life. It is said that there is no end to history. The last chapter is
never written in history. Those who make history have no time to
write it. Therefore, the next chapter has to be written by us, of
course by our action. Otherwise, it will amount to giving lip
homage to Gandhi.
Gandhi was a seeker of truth. Such a man is bound to be
humble. Truth is not denominational. It is neither yours nor
mine. It knows no frontiers. Therefore Gandhi’s deeds were
noble than his precepts, and this is the reason why he could say,
“My Life is my Message”. However, those who have studied
Gandhi’s life often imitate it, but forget his thought. They forget
that there cannot be a divorce between an actor and his settings.
Therefore, it is difficult to separate Gandhi’s non-violent
struggle from his message and ‘life’. Gandhi’s nonviolent
struggle is known as “Satyagraha”. It was perhaps the most
courageous and glorious experiment ever made by a man in
human history. Gandhi has blazed a trail and it is for others to
follow it. For this you must study the genesis and background of
this struggle.
As has been well said, ‘history by and large is a biography
of great men:
What was initially thought impossible became possible by
Gandhi’s non-violent struggle. Gandhi’s non-violent Satyagraha
struggle, right from Champaran to Quit India Movement, in a
sense, is a chain of passive resistance. Passive resistance is
breaking laws for certain principles. This can be legitimately
offered by person who respects rule of Law and otherwise obeys
laws. In fact, a Satyagrahi refuses to obey the law that he feels is
wrong and immoral. After breaking such a law by accepting the
extreme penalty prescribed for the so-called offence, he respects

the rule of Law. He respects the law but offers non-cooperation
with regard to its evil elements only. Gandhi introduced an
entirely new dimension in the technique of revolution. It was not
only non-violent resistance to the evil, but it was also assistance
in the right direction.
Two words should be properly understood, one
Satyagrahiस या ह and another Satya-grahiस या- ाह .Satyagrahi
means one who accepts and adopts truth as a principle as well as
a way of life. Therefore, Gandhi’s non-violence was not a
negative concept, but a positive and dynamic approach to life.
His non-violent movement provided metaphysical foundation to
the concept of morality. In this context, therefore, non-violence
becomes a primary value in itself and for this we must have a
broad-based grassroots movement, in which common people can
participate. This is the foundation of his movements: from
Champaran to Quit India.
Now, though late, there is a realization that there is no other
alternative. I am afraid that next century and millennium might
witness unprecedented proliferation of violence because history
tells us that people have not learnt anything from destruction
brought upon by wars. Therefore, it should be specifically
emphasized that non-violence is to be accepted as the basis of
personal life and social life and also as the only feasible and
desirable technique of resolving conflicts; and those who
advocate peace should practice what they preach.
Future of mankind depends upon its adopting non-violence
as the principle of life which is based on a happy union of
science and spirituality.If we follow the teachings of Gandhi
implying a sense of belonging and sharing, then alone can we
achieve the goal of peace and non-violence. After all, progress
means advance and advance means approach - approaching one
another or coming nearer to one another. In the global context,
our neighbourhood is not restricted to the next door. Therefore,
our enquiry and thinking will have to be based on
universalization, viz., the concept of ‘Think globally, act
locally’. In this march, the real question is what human values
we seek to preserve in our progress towards globalization or

universalization. Shall we worship largeness and speed as our
new Gods? The production will only be mass production or will
it be production by masses also? We must understand that the
present technique cannot hold persons together. We cannot
forget that love is the best solvent for isolationist tendencies as
well as egoistic intentions. Therefore, we will have to seek the
principle of non-violence in people’s hearts; this alone can save
the planet earth from disaster.
Gandhi lifted the notion of nationalism from its regional
littleness to worldwide dimension. It was not exclusive, but it
was inclusive and comprehensive. Gandhi’s religion knew no
geographical limitations. Today, we are placed in a vicious circle
of threat and counter-threat.We have forgotten that the ultimate
sufferers of violence and wars are innocent civilians, particularly
women. Non-violence is a primary value in itself, which is
positive in its nature. In this, we must have broad-based
grassroots movements, which could cross the boundaries of
nations and are global in its nature. The principle of non-
violence is not only an experience but it is the heart and soul of
human’s behaviour, and for propagating this principle, Gandhi
did not look back to his followers but rather walked alone. He
walked alone throughout the world, he struggled all alone for
achieving this goal and today we find that the number of persons
who believe in his ideology is ever-increasing.
Issues in Culture of Peace and Non-Violence

In my own way, I have classified the various problems,
which the world is facing in terms of four Ps - population,
poverty, pollution and power politics or power game. I also
classify the remedies for these in terms of four Ms.viz. money
power, muscle power, mafia power and media power, the way
people in general tend to see them.
As has been rightly said by the Director of UNICEF, “The
gulf between the young and adults seems to be growing every
day not only in the universities, but in the society as a whole.
With their needs for absolutes, the young are less than ever able
to tolerate injustice and disorders of the world:’ thus the

difference between the capacity of younger and older generations
to tolerate injustice and corruption is a real generation gap. There
is no use in condemning and criticizing the younger generation,
when my generation has failed to reach the values of life as
propagated by Gandhi. It is true that on 15th August, 1947, we
achieved political independence; but Gandhi always used the
word ‘swaraj’ and not ‘independence’. There is a vast difference
between independence and freedom. Political independence we
did get, but can it be said that we got freedom from inequality or
freedom from exploitation of all kinds, that is, economic,
religious, social and political? Unless this is achieved, there
cannot be peace in the world. When, therefore, the youth or
students revolt, though many times wrongly, we have no right to
condemn them. As Oscar Wilde rightly said “Disobedience, in
the eyes of anyone who has read history, is man’s original virtue.
It is through disobedience that progress has been made, through
disobedience and through rebellion.”
The well-known report of the United Nations on human
environment tells us that, the emotional attachment to our prized
diversity need not interfere with our attempts to develop the
global state of mind which will generate the rational loyalty to
the planet as a whole. As we enter the global phase of human
evolution, it becomes obvious, that each man has two countries,
his own, and the planet Earth. Now that all habitable parts of the
globe are occupied, the careful husbandry of the Earth is sine qua
non for the survival of the human species and for creation of
decent way of life for all the people of the world”. Unfortunately
even today people are exploiting nature.
The moot question is whether nature is our ally or enemy.
The very word ‘exploit’ is explosive. If we treat nature as our
enemy, then man cannot survive on this planet. The last century
was a century of conquering nature. I am told, though I am not
an expert in the field, that small birds, like sparrows, are
vanishing because of widespread use of mobile phones.
Modernization has become the latest orthodoxy. We are
forgetting that modernization is not necessarily modernity. In
this process of modernization, ‘horse power’ is valued more than
‘man power: The standard of spending is equated with the

‘standard of living: Gresham’s law that ‘bad money drives out
good money’ is not only prevalent in the market but is also in
vogue in social and political circles. I am not dealing with
globalisation or arm twisting market economy, but I must draw
your attention to the conclusion drawn by the ‘Wisdom Bank’ of
Japan - Japan is manufacturing artificial wisdom so that men
need not use their brains. It is also manufacturing artificial needs
so that greed should become a need.
It was on 11th September, 1906, that a Movement was
started in South Africa, by Gandhi, which ultimately came to be
known as ‘Satyagraha’. Initially the name given to this
movement was ‘Passive resistance’. This was resorted to by the
people, who had either no right to vote or were otherwise weak.
They were not averse to use of arms, if possible, for the
attainment of their rights. On the other hand, Satyagraha is the
force of the soul: pure and simple. Satyagrahis never used
physical force and that too effectively; though there were
occasions when they were in a position to use it. In a sense, this
was non-violent assistance in the right direction.
Call it coincidence or destiny, but it was on 11th September
that the World Trade Center was demolished. After this
demolition, US President George Bush remembered Gandhi.
After the said tragedy a new youth organization has been
founded in the United States, named We Want Peace, Not War.
There is another organization known as Seeds of Peace. There is
also one more organization of Muslim Youth who wonder as to
whether it is just and fair to call every Muslim a friend of Bin
Laden. They also observed that it is very easy to live as a Hindu,
as a Muslim, as a Buddhist, as a Christian, but it has become
very difficult to live as a pure and simple human being. A point
is also raised by these organizations that after 9/11, though it is
difficult to forget the destruction and demolition of the World
Trade Center in New York, the backlash of hatred cannot end
terrorism. It is not possible to forget this atrocity but will it be
correct to hate a person whom we do not know, whom we have
never seen, about whom we have never heard> If in spite of this
hatred is possible, why it is not possible to love an unseen,
unknown and unheard person? This is a moot question, which is

relevant even today.
In the present day economy animals have no place; it is our
desire to include animals as members of our family and society.
In the Indian Constitution, we have made a solemn declaration
that at least one animal, that is, cow shall not be killed for any
purpose whatsoever. But it must be understood that animals
should not be man’s toy or mere pets, because pets and toys are
kept only as long as they amuse us. The day we chose to regard
one animal as sacred and not a mere pet, we took a great stride
forward in the direction of cultural progress. Ultimately, what is
culture? Culture is the art of living with others, living with
nature, with the animal world, and with fellow human beings.
The word ‘culture’ is most important. We want culture of peace
or non-violence to be established. Can there be a culture of peace
and non-violence: is again a moot question; and what do we
mean by culture; such a culture will not be Western or Eastern,
but can only be global.
The Earth is called ‘Vasundhara’ or ‘Vasumati’. Vasu
means wealth. We intend to search the wealth, not to exploit it,
but to make our lives gratifying and blessed. Therefore, the first
article of this revolutionary creed should be that ‘man is the
measure of all things:and that you cannot preserve the dignity of
man on charity. The underlying principle is reverence for life.
This is true for all lives and that should be our watchword. We
should have reverence for human life first, then for animals, and
then for nature. This is known in our ancient! Works as ‘Vibhuti
Yoga’– the worship of all, and the relationship with everybody
that makes life rich. We believe in Advaita’, that is, oneness,
harmony, co-ordination and mutual co-operation.
I want to ask myself whether Gandhi has become out of
date. There is a misunderstanding about the very concept of
Gandhi’s non-violence. One armed man can be conquered by 10,
10 by 20, and so on but not all the armies of the world can
conquer the spirit of one true man. This was Gandhi’s dynamic
non- violence. Whether we want ‘Yuddha or Buddha’, War or
Peace? or peace through war? I do not propose to deal with these

questions.
The United Nations has declared 2001 to 2010 as the
decade of Culture of Peace and Non-violence for the children of
the world. Unfortunately we treat our children as our property.
We want them to be our carbon copies or pocket editions. This is
nothing but cruelty.
It is a moot question as to whether we are living for the
children; are we planning for the next generation, or do we want
to grab everything for ourselves, ignoring future generation and
their destiny. Therefore, it appears that United Nations feel that
the culture of non-violence and peace should be for the children
of the world, who represent future of the mankind. Fact is that
they are abused and exploited in every possible sense and way.
Future of mankind depends upon its adopting non-violence
as the principle of life on which depends a happy union of
science and spirituality. I call it S+G that is Science plus Gandhi,
which alone can Save Planet Earth.
Gandhi was an apostle of peace and brotherhood. The
modern nuclear weapons not only pose a grave threat to world
peace but will destroy mother earth. So far as India is concerned,
the main problems are population, poverty and pollution. It
appears that the people have started in believing that all these
problems could be solved by money power, muscle power,
media power and mafia power. Therefore, in the present national
and international context, laws cannot solve these problems, at
least within reasonable period; Gandhian philosophy is the only
alternative. Apart from the ecological sustainable mode of
development preached by Gandhi, decentralization of socio-
economic power based on non-violence and building up of
people’s power, communal harmony based on people’s initiative,
rather than the State power, is the only alternative.
NathuramGodse killed Gandhi bodily, but Gandhi’s soul and
thought must live forever. Let us at least see that he lives, if not
in flesh and body, in spirit and thought otherwise future
generations will never forgive us.
Women Peace Brigade

In India, the so called religious and spiritual country,
foeticides and infanticides are being carried out on a large scale.
Thus it is clear that women could have a sense of security only
when they are under self-protection. Admittedly, shanti sena,
particularly mahila shanti sena, is the need of the hour.
To that end, we have to change the entire conception and
the way of thinking about our culture. We have to build up a new
culture of peace and harmony both inside and outside our homes.
Unless that is done, there would be no end to the acts of violence
against women and children in our society. In course of watching
acts of violence against their mothers, children do imbibe a
culture of violence and nuisance. Such acts of violence and
atrocities indulged by seniors even become culturally acceptable
to them. Hence, atrocities against women must cease, if we want
to take away our children from culture of violence. Obviously if
the environment inside our home is peaceful, cultured and
psychologically healthy, our childrenwould easily imbibethe
culture of peace and harmony. If we fail to do that, our children
will go towards the violent way.
It was with such a perspective that Gandhiji had stated that
constructive programme would provide a real foundation for
swaraj. He had also made a proposal for shanti sena. It is the
time for us to take a serious note of his proposal. As early as
1938, he wrote in Harijan:
‘Sometime back I have placed a proposal for Peace Brigade/
Shanti Sena. The shanti sainiks would work for peace and
harmony putting even their lives at stake. They would play a
very crucial and useful role particularly at the time of communal
riots. Their pristine reputation would be their earning. There is a
need for such sainiks who would replace regular police/army by
making their use as redundant:
He also reiterated his proposal for shanti sena during 1946
during a meeting on peace. Subsequently, the idea of shanti sena
was given a more concrete shape by Vinoba and Jayaprakash
Narayan. I vividly remember that during the Second World War
a civil defence organisation was set up at Wardha. We used to

work as the watchmen during night. It has to be clearly
understood that the nature and work of the shanti sena is quite
different from the Peace Brigade set up by the United Nations or
from civil defence organizations. The job of shanti-sainiks,
unlike the members of the Peace Bridge and civil defence
organization is not meant to be confined only during war/riots or
other types of disturbances. They work for peace and harmony as
a part of their nityasadhana and not just a naimeticsadhana. In
other words, they have to be active all the time for promoting a
culture of peace and harmony in the society. They have to go
into the roots of violence and continuously engage themselves in
the task of eliminating them from our social life.
‘A sena (army) for peace’ in itself is an extraordinary idea.
Even the idea of Peace Brigade as conceived in the western
countries, creates ripples of disharmony in our minds and hearts.
It brings language of war and conflicts even in the task of
establishing peace. The work of the shanti sena would have to be
viewed in a larger perspective. Today even local and regional
issues have assumed a universal dimension. It is a strange
situation that people’s power is missing even in the present time
of democracy and citizenship. In fact, the idea is that the shanti
sena should emerge out of citizen’s! people’s power. A number
of experiments have been made with shanti sena. It has been
successfully used in places like south India, Bihar and Assam.
Mahila shanti sainiks in particular intervene during any incident
of riots or disturbances. They try to enter into dialogue with the
people of the area in general and the parties involved in
particular primarily with a view to establish peace and harmony.
What is more creditable to these brave sainiks that they do not
hesitate even to put their lives at stake in the process. They, of
course, keep away from village politics which mostly contribute
to such conflicts. Hence, their credibility with general public is
never in doubt as they work without any fear or favour-always in
a non-partisan way. Besides, they combine in their personalities
both the roles of a shanti sainiks as well as that of loksevaks.
It needs to be borne in mind that the usual image of a sainik
is of a person who is hard, both in his heart and mind. He is
trained to kill and get killed, if it comes to that, passe. He is

basically trained to tackle the enemy forces. In sharp contrast a
shanti sainiks are made differently. They remain compassionate
and empathetic all the time. It is the milk of human compassion
which fills up their heart. They are ever ready to lay down the
lives for saving the lives of other people.
Not only that, they have to rise above the feelings of caste,
creed, region and religion. Their role has become all the more
important as the conflict-situation in our society are always on
the increase. In fact, a similar situation is also prevailing at the
universal level. Hence, they have to play a constructive role at
the universal level. The real challenge before shantisainiks,
whether at local or international level is to create an environment
of peace and brotherhood.
Vinoba once asked the people to take particular care of old
people, children, widows, sick and unemployed. They should see
to it that no one goes to bed empty-stomach. Drug addiction is
also another problem to be tackled by the shantisainiks. It is an
organized conspiracy against the poor people. On that count,
they always remain in the grip of poverty. Hence a shanti sainik
has to be active in this area as well. In Assam shanti sainiks are
active in the Bodo area as well as in Bihar. My own agony is that
there is a little understanding about the role of shanti sainik from
local to the universal level.
In this connection, it is good to remember that the year 2005
happened to be the platinum jubilee year of the salt satyagraha.
Gandhiji started his movement with the clear understanding that
salt is used even in the poorest of the poor’s homes and hearths.
In several way that was an extraordinary movement.
What is the meaning of the present civilization? Two, is it a
boon or a curse? If we consider it as a curse and crisis, then we
must go into the roots of the problem and an attempt should be
made to find its solution. In this context I would like to quote a
sentence from Kahlil Gibran, a great thinker and poet who
said:not a single leaf turns yellow but with the silent knowledge
of the whole tree, So the wrong-doercannot do wrong without
the hidden will of you all: Likewise the present crisis would not
have been created in the absence of ourhidden desires and

aspirations.
In the present atmosphere of globalization and marketing
system, man himself has become a marketable commodity. Such
a commercial mind-set has reached a phase where we have come
to believe that every man carries a price tag on his persona. He
or she could be bought and sold for a price. Such a thinking is on
the ascent. Emerson was right when he said that the position of
women in any civilization could provide a singular yardstick to
judge its quality. The present marketing system has placed
women in the market as a commodity to be bought and sold. In
almost all the beauty contests, a young and beautiful woman is
selected by those who want to have the lion’s share of the market
for their commodities. Thus, woman’s bodily beauty is used for
advertising their commodities in the market. She is becoming a
commodity and in the process she is losing her dignity of
womanhood. Today even parents want their daughters to become
‘models’ which is turned into a commodity.
We have to find new ways based on the Gandhian thought
to tackle this problem. We have to bear in mind that constructive
programme and struggles are complimentary and supplementary
to each other. In the absence of one, the other is meaningless. It
is also bereft of all powers. Gandhiji put forward the idea of
shanti sena particularly mahila shanti-sena. It is a matter which
deserves serious consideration.
Prayer
It needs to be underlined that there is a lot of difference
between individual prayer and the community prayer.Individual
prayer may be for individual gains; while community prayer
could be for common interest of the people. A man drawn from
one particular province prays for the welfare of the people of
other regions. It leads us to a situation where the emphasis is on
the people not on an individual. All this ultimately leads us to
have a deep sense of national integration. Gandhi and his
movements worked for creating a unified and a united India
subduing all the differences of caste, creed and religion. He
virtually created a new nation of India by uniting our people and
instilling in them a deep sense of unity. India did exist as a

landmass, as a geographical concept even before Gandhi. But
nothing like Indian nation existed in pre Gandhian era. It was
our struggle for independence led by Gandhiji which contributed
most to the emergence of Indian nationhood. It was not for
nothing that Subhas Babu called Gandhiji the ‘father of the
nation. Today we are faced with all kinds of cleavages in our
society. But they remained subduedduringthe Gandhian
movements.
Gandhiji had proposed the concept of shanti sena to work
for the unity of the country by promoting peace and harmony in
the society. Talking about the programme of shanti sena he had
said:
‘He will get training through nursing the sick, saving those
in danger even at the risk of own life,patrolling places which
may be in fear of thieves and dacoits, and by laying down his
life, if necessary for dissuading them from the said purpose. Just
as one must learn the art of killing in training for violence, so
one must learn the art of dying in the training for non-violence’
(Harijan, 7 April, 1946}
It was such conception of the soldiers of peace that his
clarion call of “Do or Die” of the Quit India Movement had
emerged. He not only gave such death-defying calls, but also
himself became such a soldier of the movement. He was as much
the commander of his soldiers of peace, as much a solider
himself. The job of the soldiers of peace was to save life. A
shanti-sainik was not to have even an iota of fear in his being.
His life was to be built up on the basic principle of freedom from
fear, partiality and enmity. Not only that, his entire persona
should develop in such a way that it should not stir any feeling of
fear in others. He wanted women to work as a shanti sainik.
Women in particular had all the potentialities of being a fearless
shanti sainik. In Gandhi’s scheme of shanti sena there was every
possibility of developing soul power and women power. I myself
have been associated with the working of the shanti sena. In
Bihar and Assam the soldiers of peace are quite active. They
work for the protection of the villages from goondas and even
from the terrorists. Terrorists and goondas run away the moment
shanti sainiks reach the place of occurrence. This is based on
actual experience. Thus the idea of shanti sena is one of the
major contributions of Gandhiji.
Gandhiji was the founder commander of such soldiers of
peace. Protector of life and limb any day stands on a much
higher pedestal than the killer and the murderer. We need such
people in our country today. If shanti sena spreads its wing in
every nook and corner of the country, then peace and harmony
would be the order of the day. There is a need for peace
movement all over the world. The United Nations have also a
Peace Brigade. Demand for a ban on all kinds of war is also
gathering momentum. In our own country we call it the ministry
of defence and not the ministry of war. There is also a movement
for disarmament. The tendency for bravery and peace would
increase in proportion to the decline of the tendency for
committing murder and atrocities in the world. Cruelty and
enmity could never be taken as bravery. The real bravery lies in
one’s willingness and preparedness to die for others; to die for a
noble cause. Gandhiji tried to inculcate such bravery in the
minds and hearts of the people. That was the main message of
his struggle. In the words of Dada Dharamadhikari:
‘Everywhere in the world the specters of casteism, racialism
and communalism are on the rise. The sound of arms is
becoming more and more shrill and audible. Man is trying to
find the meaning of his life by being at inimical terms with each
other. In such a desperate situation, there was a man (Gandhi),
who shouted from his housetops that he was not ashamed of his
“non-violence.”
I have no desire for the perishable kingdom of earth. I am

striving for the kingdom of Heaven which is moksha. To attain
my end, it is not necessary for me to seek the shelter of a cave. I
carry one about me, if I would but know it.
- Mahatma Gandhi
Chapter: 14
Uniform Civil Code for Unity in Diversity
Even after 70 years of Independence, the concept of Uniform

Civil Code, as incorporated in Article 44 of the Constitution, has
remained a dead letter. In its absence, the weaker sections,
including women, still continue to suffer. They are treated not
only as second class citizens, but also second class human
beings.
In this age of globalization, in the words of a famous
thinker, our travel will have to be ‘from alienation to
relationship.' Whatever meaning you might ascribe to the word
'secular ', one thing is clear that human relations should depend
on mutuality and secularism. All those who oppose Uniform
Civil Code want 'isolation' and ‘alienation' and not relationship.
When we speak of equality before law and equal protection of
law, their implication is clear that all citizens should be equal
and also be treated as such. Therefore, abolition of second class
citizenship and second class humanity is absolutely necessary.
Unfortunately, the question of Uniform Civil Code is not
considered from the common man's point of view. It is confined
to religions and unfortunately, so-called religious men are not
necessarily spiritual or moral. Spirituality and morality is
common to all religions. Therefore, uniformity in civil
relationship for creating a civil society based on equality is
necessary.
Uniform Civil Code for Unity in Diversity | 113
In all organized religions, three things are common; faith in

God, ethics and our dealings with other fellow beings. But as in
mathematics, because they are common, they get cancelled.
What remain with every religion is mere rites and rituals. Thus
they mostly keep their concerns with the life after death.
Citizenship based on religion is denominational, which not only
results in duplicity, but also in split personality. It creates
separatist identities, which isolates, one from another. The result
is that we have fractional citizenship of different groups. In our
Constitution, we have declared that every citizen in this country,
irrespective of his religion, creed, colour or sex, will be equal in
status. In the absence of Uniform Civil Code, this has remained
only on paper. So we have today citizenships that are less than
equal, in the name of religion, caste, creed and sex.
Sir John Strachey speaking at the University of Cambridge
in 1888 stated that there is no such country as India. It is "a name
which we give to a great region including a multitude of
different countries," and "there is no general Indian name that
corresponds to it." The famous historian, Sir John Seeley
expressed a view that India was just a geographical entity, and
there did not exist among the people a common bond of
fellowship. There are watertight compartments and no
homogeneity. It could at best, be called a country, but it was not
a nation or republic. Country is a geographical concept, whereas
'republic means daily plebiscite’ of its people to live together as
equals. For this only political democracy is not enough. A social
democracy is a must; and it means a way of life which
recognizes and respects liberty, equality and fraternity as
principles of life. These principles are not separate or distinct,
but they are a 'trinity', which is interdependent.
Indian Constitution has recognized only one citizenship,

that is citizen of India. Citizenship is not based on domicile,
caste, creed, religion or language. India is a sovereign, socialist,
secular, democratic republic and is formed to secure to all its
citizens justice, equality and also assuring dignity of the
individuals and the unity and integrity of the nation. Then,
obviously uniform civil code is a must. It appears to be the
intention of our Constitution makers which is also supported by
provisions of Directive Principles of the State policy.
Judiciary and the issue of Uniform Civil Code

The object of the code has been defined by the Supreme
Court as “to effect an integration of India by bringing all
communities on a common platform on matters which are
presently governed by diverse personal laws but which do not
form the essence of any religion."Article 44 of our Constitution
is based on concept that, there is no necessary' connection
between religion and personal law in any civilized society. It is
expected that a civil society, which believes in equality and 'rule
of law', will respect these sentiments expressed by the highest
court of law.
Former Chief Justice of India, Mr. Gajendra Gadkar has
rightly observed that non-implementation of the provisions
contained in Article 44 amounts to a grave failure of Indian
democracy and the “sooner” we take suitable action in that in the
process of evidence a new secular social order a common civil
code is a must.
Also, Justice KS Hegde said that, religion oriented personal
laws were a concept of medieval times alien to modern societies
which are “secular” as well as cosmopolitan", and that "so long
as our laws are religion oriented, we can hardly built up a
homogeneous nation".
The Supreme Court, for the first time 1985 directed the
Parliament to seriously consider framing a Uniform Civil Code
in the case of Mohammad Ahmed Khan Vs Shah Bano Begum
(AIR 1985 SC 945). Supreme Court reiterated the need of
Uniform Civil Code in the case of Sarla Mudgal vs Union of
India (AIR 1995 SC 1531), where it was observed that, "Where

more than 80% of citizens have already been brought under the
codified personal law, there may be no justification whatsoever
to keep in abeyance any more the introduction of the 'Uniform
Civil Code' for all the citizens in the territory of India."
Uniform Civil Cock is neither opposed to, nor violates
Articles 25 and 26. Marriage, succession, adoption and other
civil matters are of secular nature and the common law can
regulate them. Justice Khare, in John Vallamattorn vs Union of
India (AIR 2003 SC 2902) said" The respondent contends that
marriage, succession and like matters of secular character cannot
be brought within the guarantee enshrined under Articles 25, 26
and 27 of the Constitution of India. "
While dealing with Juvenile Justice Act, the Supreme Court
observed in the case of Shabnam Hashimi vs Union of India
(AIR 2014 SC 1281)observed that, To us, the Act is a small step
in reaching the goal enshrined by Article44 of the Constitution.
Personal beliefs and faiths, though must be honoured, cannot
dictate the operation of the provisions of an enabling statute. At
the cost of repetition we would like to say that an optional
legislation that does not contain an unavoidable imperative
cannot be stultified by principles of personal law which,
however, would always continue to govern any person who
chooses to so submit himself until such time that the vision of a
uniform civil codeis achieved. The same can only happen by the
collective decision of the generation(s) to come to sink
conflicting faiths and beliefs that are still active as on date.”
Similar sentiments are expressed by several other learned
judges, but the tragedy is that Governments in power have
refused to respect them. It is hard to believe that though India
has a written Constitution and Parliament is sovereign and
supreme and yet it has no power to interfere in the Personal
Laws or to enact and implement Uniform Civil Code for all the
citizens of India. It is the Government's imperative duty to enact
and implement Uniform Civil Code for the protection of the
oppressed and to promote national unity and integrity. Though it
is now more than sixty years, why we are not able to enact
Uniform Civil Code is a moot question, which deserves

immediate consideration.
Fears of the Minority

The fears expressed in some quarters by religious minorities
are that in the name of framing a Uniform Civil Code, Hindu
Law will be imposed on minorities. These fears can be allayed
by preparing a Common Civil Code regulating secular subjects
of all religious groups. Goa, which is the smallest State in India
area-wise, is the only State in India where a uniform civil code is
implemented i.e. Goa Family Law, which is largely based on
Portuguese Civil Code of 1867.
The judgment in the case of Shah Banocasehad a large
number of recommendations pertaining to enactment of
uniform civil code. The Rajiv Gandhi led Government
initially supported the Supreme Court's judgment. But it
resulted in losing the support of minority for the
government. Consequently the Government got passed
The Muslim Women (Protection of Rights on Divorce) Act
No.25 of 1986, which in substance, nullified the Supreme
Court’s judgment. But it has to be borne in mind that the
enactment of such an act would not be conducive to eradicate the
social evil of orthodox customs, superstition and belief prevalent
in various religious societies, and would not ensure human
dignity to all the citizens of India.
It cannot be forgotten that amendments to the Muslim
Personal Law have already been initiated in various Islamic
countries such as Syria, Tunisia, Morocco, Pakistan, Iran, the
Islamic Republics of the former Soviet Union, etc. In some of
the Muslim countries, practice of polygamy has been either
totally prohibited or severely restricted. Even otherwise, reforms
in the realm of personal laws in India through the statutory
enactment have a fairly long history. However, change or
amendment is always resisted or opposed by some sections of
the society. This was the position even when Hindu Code Bill
was introduced or Laws relating to it were enacted.
Uniform Civil Code will have to prescribe common laws for

all sections of our society and the people of India must be
governed by one and same set of laws. The plurality of laws is a
blow and direct threat to national integrity and solidarity. It is
worthwhile to mention the names of the few countries where a
Uniform Civil Code has been functioning successfully viz.
Germany, France, Spain, Canada. Japan, Turkey and Portugal. If
the British could enact few personal laws, like Guardians and
Wards Act, Indian Succession Act, Special Marriage Act, Child
Marriage Restraint Act and others, then why the Government of
independent India representing all the religions and
communities, could not enact Uniform Civil Code is a question
difficult to understand. This is the result of lack of political will
and can be termed as part and parcel of appeasement policy,
which runs counter to the very ethos of Constitutional
provisions.
Absence of Uniform Civil Code has led the Supreme Court
to follow circuitous modes in its attempts to do substantial
justice to the parties before it.But all that could be achieved
directly by enacting Uniform Civil Code.
Gender Equality through Uniform Civil Code

It is a harsh truth that both in the family and in the society,
women's status has always been secondary. She has always been
treated as a secondary human being. She is the most depressed of
all the depressed classes. Even the oppressed people do not want
to treat their wives as their equals. Women have been living
under natural disadvantage. To say the least, nature has been
unfair to the fair sex, and partial to the unfair sex. Therefore,
question of Uniform Civil Code will have to be considered from
the point of view of gender justice too. When Constitution has
declared that there will be equality between the citizens of India
and equal treatment would be meted out to them, then all citizens
must have equal opportunities. Equality without equal
opportunity results in inequality. For renouncing practices
derogatory to the dignity of women, Uniform Civil Code seems
to be the only solution.
Though Article 44 is included in the Directive Principles

contained in Part IV of the Constitution, which is not enforceable
by any Court yet, it cannot he forgotten that the principles laid
down therein are fundamental in the governance of the country.
Therefore, it is the duty of the State to apply these principles in
enacting laws. In this context, a reference could usefully be made
to Part IV(A) of the Constitution which deals with the
fundamental duties of the citizen. These duties lay down that, it
shall be the duty of every citizen of India, to abide by the
Constitution and respect its ideas and institutions, and to uphold
and protect the sovereignty, unity and integrity of India to
promote harmony and the spirit of common brotherhood
amongst all the people of India transcending religions, linguistic
and regional or sectional diversities and to renounce practices
derogatory to women. If the provision relating to fundamental
rights, directive principles and fundamental duties are read
together harmoniously, then it will be clear that Uniform Civil
Code should be enacted as soon as possible. Any delay might
prove destructive and will result in further discrimination, and
inequality.
India has adopted creed of secularism, but it is of a nature
peculiar to its pluralistic culture Internationally recognized
human rights also demand that people of all religions forming
one nation, based on common citizenship should be governed in
their secular right by Common Legislation. India’s commitment
to international human rights, secularism and Uniform Civil
Code are complimentary to each other.
Religious Conversions and Uniform Civil Code

All religions are essentially true. Hence religious tolerance
is called for. Thus one has to acknowledge the strength of other
religions and accept the limitations of one’s own religion. It
would be necessary to declare all religious conversions
statutorily illegal. It is clear that religious freedom will not
include forcible or fraudulent conversions. This was held in the
case of Rev. Stainislausvs State of Madhya Pradesh (AIR 1977
SC 908).
Economic backwardness and social exploitation, ere the

basic causes of religious conversions in India The tendency was
to regard conversion as inevitable necessity under the stress of
circumstances and to use it as a means of social transformation.
Where there is poverty and social distress, caste and communal
divisions, there is a fertile ground for religious conversion and
exploitation. It is wrong to presume that such conversion is a
genuine act of faith. There are quite a few people who change
their religion in order to be able to marry those whom they love
Probably, it is more a result of passion and convenience rather
than prudence.
If all religions are equal and if an individual can reach God
via his own religion, where is the need for conversion? Once it is
accepted that all religions are equally right or wrong, any attempt
at proselytization must be considered a social crime. Religious
co-existence is not possible if all religions are not considered
equal and a Uniform Civil Code is not enacted.
If we start with that unflinching faith, life on this planet
will become healthy and beautiful. Ultimately what makes life
more enjoyable is the fact of sharing it with our fellow citizens.
Let me conclude with the words of Shelley, who said that poets
are the acknowledged legislators of the world, and sang:
“Are we not formed,
as notes of music are,
For one another,
though dissimilar?”
The poet has been waiting for an emphatic ‘yes’ from all of us.
I may not aching for martyrdom, but if it comes in my way in the

prosecution of what I consider to be the supreme duty in defence
of the faith I hold… I shall have earned it.
– Mahatma Gandhi
They also worked for Indian Independence
Annie Besant Sister Nivedita
Mira Behan Sarala Behan

Part II
Some of the Prominent Gandhian Women
Activists: Brief life-sketches
Ba: The Fragrance of Kasturi | 123
Chapter: 15
Ba: The Fragrance of Kasturi
Beloved Kastur,
I love you so dearly that even if you are dead, you
will be alive to me. Your soul is deathless. I repeat
what I have frequently told you and assure you that if
you do succumb to your illness, I will not marry
again. Time and again I have told you that you may
quietly breathe your last with faith in God. If you die,
even that death of your will be a sacrifice to the cause
of Satyagraha. My struggle is not merely political. It
is religious and therefore quite pure. It does not matter
much whether one dies in it or lives. I hope and
expect that you will also think likewise and not be
unhappy. I ask this of you.
Mohandas
Twenty-second February is the death anniversary (punyatithi) of

Kasturba. Ba was six months older to Bapu. She breathed her
last on 22 February, 1944 while being imprisoned in Aga Khan
Palace. She became the martyr on the altar of the Quit India
Movement of 1942. On her Samadhi Gandhi wrote in his own
hands: ‘Hey Ram’. Bapu’s clarion call of “Do or Die” during the
1942 Movement was literally proved to the hilt by Ba’s death.

On the Samadhi of Mahadevbhai, a swastic and a cross had been
earlier depicted. All this was not a part of any religious rites and
rituals, but just symbols of their goodness and commitment to
the national cause. It was a way to pay glowing tributes to them.
The idea was to make people seek inspirations from their selfless
life and heroic deeds.
Dr. Sushila Nayar has given a picturesque narration of Ba’s
story of life, particularly during her imprisonment in Aga Khan
Palace. Ba wanted to be with Bapu in prison. But he asked her to
carry forward the struggle initiated by him. Ba had agreed to do
the needful. Bapu was to address a public meeting at Shivaji
Park before he was to be sent to prison. Ba decided to address
the same meeting at the same place. She was apprehensive of
being arrested. Hence, she had written a brief note in which she
stated: ‘Mahatmaji has told you all that was needed to be told.
He had spoken for two and a half hours at the AICC meeting and
had poured out his heart during the same. Now it is time to act
upon his words. Even sisters have to show their strength on this
occasion. Sisters drawn from all religions and social sections and
castes should join hands to make the battle of swaraj successful.
Let no one deviate from the path of truth and non-violence.’ As
expected, she was arrested much before she could reach Shivaji
Park for the meeting. As decided earlier, every freedom fighter
was supposed to write on his clothes: ‘Do or Die’. When she was
reminded of the decision, she firmly told that she hardly needed
it as everything was already inscribed on her heart. There are still
many people in Maharashtra who make undignified comments
on such a non-violent fighter. Many scholars have still
temptations to write adversely on the sacred relationship between
Ba and Bapu. What could one say about such despicable people?
One could simply feel that someday this kind of poverty of mind
and heart, thought and action would come to an end.
Bapu once commented: ‘Man has made his wife a thing to
be bought and sold, instead of making her the empress of his
heart and hearth. Is it all that man has learnt from his study of
English literature? Woman is treated as the better half of man.
But she has been reduced to the status of a slave. Hence, our
Ba: The Fragrance of Kasturi | 125
country has been struck by some kind of paralysis.’ But it seems

to me that all those who question the sacred basis of Ba-Bapu
relationship have gone out of their mind. Gandhiji has said that
‘out of our foolishness we taught our woman folks to go in for
sati. This is the height of individual worship. The real duty of a
wife is to complete the work undertaken by her husband.’
Kasturba had fully internalised and imbibed such value in her
life. Talking about Ba’s contribution in her life, Bapu has said:
‘Ba never came in the way of decision for leading a life of purity
and piety. There might be some differences in terms of
capabilities, but our life was one of contentment and happiness
with a constant feeling of spiritual upliftment. This is my firm
view. If ever I have to choose someone for being my wife, I
would still prefer to choose Ba as my wife. She was free from
guile, selfless, devoted with limitless faith. I did not find another
exemplary life like her. Both in our marriage and in my life’s
struggle she stood like a rock by my side. She was totally
devoted to the causes I undertook. One could hardly find another
perfect person like her. She turned out to be my guru in the
practice of non-violence.’ Bapu paid such a glowing tribute to
Ba’s memory after her death.
Bapu called her Ba (mother) and she called him Bapu.
Traditionally, it may not look like a correct social behaviour. But
Gandhiji was not leading a life of an ordinary householder. They
had not only taken the vow of brahmacharya, but they were
leading an ashram life. He was not an ordinary family man. For
him not only his own country, but also the entire humanity was a
family. In the commune of Communists, all members including
brother, sister, mother and father are taken as comrades.
Similarly, in Gandhi’s ashram there was a family spirit but no
family relationship as such. To call one’s wife as the mother of
one’s children could be taken as being the most liberal and broad
minded attitude towards one’s wife. There the feeling of
motherhood is the basis of family. Kalidas expressed the concept
of father and mother i.e., Parvati and Parmeshwar in a single
word pitarau. Someday the same idea could be expressed in
terms of another word, matarau. Even though it is a plural term,
but here the emphasis is on unity and singleness. Dada
Dharmadhikari has put the word ‘Ba’ on the same high pedestal.
But those who look at man and woman relationship purely in
physical terms could hardly understand such nuanced meaning of
the term.
Ba was a co-worker of Bapu–a true symbol of life
togetherness. She was more committed to his ideas and she never
considered herself just as his wife. At times Bapu did try to
behave like a husband but she stood her ground. Even in the
respect of Harilal, their son, she stood by her principles rather
than being just as a doting mother. She went through
agnipariksha and came out unscathed like Sita from it. That is
how she became and behaved like the mother of all those who
came into her contact. In the words of Sane Guruji, Ba and Bapu
were the mother and father of modern India. Her life had a
fragrance of kasturi. Oh, mother how we could ever forget your
martyrdom in the prison of Aga Khan Palace. Your sacred
Samadhi is a pilgrimage for the country. The life of Bapu and Ba
was the real sacred wealth of India. Let this wealth grow ever in
leaps and bounds. This could be the only wish and hope of a
grateful nation.
Sucheta Kriplani
Chapter: 16
Vimlatai: An Embodiment of Love
Vimlatai Thakar attained her Nirvana on March 11, 2009 in the

Shivakuti of Mount Abu. I was with her on March 9-10, 2009 at
Mount Abu. During those days, some of her old memories got
awakened in me. I was the youngest in the family. Now I have
turned out to be the eldest. It was Vimladidi who, as my elder
sister, used to call me as Chanduraja which touched my heart.
She used to send regularly Rakhi on the occasion of
Rakshabandhan every year. Her death has created some vacuum
in my heart.
Vimlatai personally provided me with a place of shelter.
That sheltering shoulder is gone forever. No one is there to call
me as Chanduraja anymore. That is my painful and personal loss.
Vimlatai was born on April 15, 1921. Her father was a
practising lawyer. Both her paternal and maternal sides were
marked by a spiritual environment. From her very childhood, she
was keen to know and understand the power of the God. Later,
leaving aside her search for personal God, she started pursuing
ethereal ideas like Atma (soul), Atmashakti (soul force) and
Paramatma (God).
After getting her M.A. Degree in philosophy from Nagpur
University, she studied the entire range of the works of the major
philosophers of the world. Apart from being in living contacts
with Sitaram Maharaj of Mandala, and the national saint,
Tukdoji Maharaj, she had also the opportunity to get herself
associated with Dada Dharmadhikari. But she did not become

the Shishya (disciple) of any saintly person. She remained as an
independent entity in the social and spiritual world. She looked
upon Bhoodan-Gramdan movement as a spiritual ascendance. It
was with such a feeling that she participated in these movements.
She had a very close personal relationship with Vinobaji,
Jayaprakash Narayan and Prabhavatiji. She visited different parts
of the world for delivering spiritual talks. She held her own
spiritual camps all over the country. But Vimlatai was a
worshiper of the life in totality. She did not found any
independent religious creed. Nor did she have any one as her
own disciple. She had a group of friends called as ‘the friends of
Vimla’ spread all over the world. She believed that friendship is
the highest spiritual value.
She wanted to evoke the feeling of goodness among the
people who came into her contact. She was of the opinion that
even spiritual seeking must be informed by social work and
Lokasangraha. For her, spirituality was much superior to
religiosity which is often marked by ritualism. After all, the
eternal values and seeking of all religions are the same, i.e. God,
truth, non-violence, honesty etc. But there is a mathematical law
that all common points get cancelled. Hence, in the religious
field, all eternal values also get cancelled and whatever is left is
mere ritualism and blind faith. But such things were not
acceptable to her. She believed that spirituality was not a thing to
be pursued only in leisure time or as a matter of intellectual
discourse or matter of blind faith. Nor was it a field for cowards.
She maintained that the spiritualism of all those persons
unwilling to resist all kinds of unjust, sinful and corrupt acts is
meaningless. Constructive work is the foundation of all
combative works. To eliminate all ill managements from our
country or from the entire world, we should attempt to evoke the
power of the people at large (Loksatta) instead of depending on
the State power (Rajsatta) or those of the established institutions.
According to her, the inactiveness and cowardice of gentlemen
and the people at large areour greatest curse. She used to say that
those who are desirous of social work, they and their
organisations must give up the greed to acquire and hold
Vimlatai: An Embodiment of Love | 129
moveable and immoveable properties, lest mutual jealousies,

quarrels and murderous attempts would be rampant all over the
places. In all organisations, whether social, cultural or political,
the power would have to be kept decentralized.
Individual/personality centered organisations have turned out to
be the destroyer of all humane and moral values. A decentralized
polity and administration is considered as the foundation of
democracy and in their absence all kinds of injustice and
corruption are bound to prevail in all its departments”. We could
see that all this is happening today at every place. Hence, we
have to take a serious note of her warning. Her quest symbolized
in slogans like Jai Gram (Hail the village) and Jai Jagat (hail the
world). These were nothing but a part of her spiritual pursuits.
Myself and my wife used to put all kinds of questions to
Vimlatai and we always find her responses as instantaneous and
spontaneous. The things we learnt from her are:
1. There is a difference between the actual life of a man and his
ideals. Hence, there is a need for Sadhana(penance). But
there should be no dissonance between his means and ends.
The end is always perfect but means is often imperfect. But
the need is to bring the means and the ends in consonance.
Quite often, it is the dissonance between means and ends
which creates difference in our profession and practice. Such
an imperfection creates a sense of dissatisfaction and
restlessness in our mind and heart. That is not egotism and it
should not create any sense of guilt and sadness. There is a
sea of difference in the behaviour patterns born out of
egotism and imperfections. There occurs a fundamental
difference between the behaviour of an egoist and the one
who is living in the state of imperfection. In other words,
imperfection and delusion are entirely two different things.
2. Temperance could be described as our attempt to control our
mind and its intense waves of delusion and distortion. Our
attempt should be not to hide the distortions of our mind
rather to have control over them. So there is nothing like
taking any one for a ride. If we go on making efforts for a
long time, then the distortions of our mind would not cross
its limits. Then we would come to know their limits. One
gets extremely angry at times with those for whom one has
extreme love. But that extreme love prevents one from
crossing its limits. Rather the feeling of love soon overcomes
that of anger. Love prohibits any display of egotism.
3. An individual is not an inanimate being. Man could be
considered and judged on the impersonal parameter of
science. Purely in scientific terms, the value of men could
not be more than a speck of a dust or an atom. The life of
man is just a tiny glow, a feeble flicker in scientific terms.
But in spiritual terms, he is a rare entity and is much more
precious than the entire cosmos. He is priceless. Pure
intellectualism is primarily based on material, concrete and
external things. That kind of knowledge is always indirect.
4. There is no conflict between worship, Sadhana and
resistance to untruth. Rather it could be said that if the
feeling of such resistance to untruth does not emanate from
spiritual pursuits; then that kind of spirituality is very weak.
In traditional language, it is calledvivek (discrimination).
Thus it is necessary to keep away from the prevailing
politics. Equally essential is to keep away from indirect, and
entirely non-material nature of spirituality. If one takes a
view of resistance, its method and process should be in
keeping with one’s innate and inherent qualities. Then alone
such resistance would be fruitful and meaningful. Till date,
the spiritual minded people have devoted their power and
innate proclivities in God’s remembrance, precisely turning
the beads on some mantras. Now it is time to invest these
energies in awakening and touching the souls of people. That
is the best experiment in social spirituality while continuing
with the pursuit of God and spirituality.
5. Change of opinion is the direct means of revolution while
pursuing it in a non-violent way. For purification of one’s
thought, one requires purified intellect which could be
ensured only by the pursuit and practice of the good. One
has to act with a loving heart to transform opinions of others
and thought processes. But ultimately it is only through
words that one could affect and change opinions of others.
Today in social movements, moral values and means are not

being used. That is also because of the deluded knowledge
among our workers. Somehow the idea is inscribed in the
minds and hearts of social workers that immoral means are
more effective and fruit bearing. That means that moral
means have not gone deep in their hearts and minds. They
could be made to understand through intellectual discourse.
The process of non-violence is actually is the process and
path of discrimination. Except the traditional creeds, all
other kinds of thinkers have reached to the same conclusion.
There is no path other than one informed by ‘vidya’. Moral
energies could be evoked through moral means and values.
The best means to attain it are purity of thought and action.
If means and methods based on punishment and greed are
ruled out, then a generalized love remains to be used for
such purposes.
6. Rejection of untruth becomes as much the part of our duty as
the pursuit of truth. Bapu has formulated the principle of
resistance based on soul force and egolessness. He
maintained the same policy while approaching religion, the
doorsteps of the State, battle ground and any other religious
and secular fields. He strongly believed that resistance
against injustice is quite akin to the worship of Gods. In the
traditional language, it is called ‘vairagya’ (renunciation).
One’s Sadhana could be perfected only through Abhyasa
(practice) and vairgya (renunciation). Abhyasameans to do
and perform something repeatedly and uninterruptedly. And
giving up all lust for pleasure and possession is called
vairagya. It is the pursuit of sense pleasure which is
responsible for one’s fall/ deviation from the right path. That
pleasure is not in keeping with our real nature. Resistance
against untruth and injustice with pure and moral means is
nothing but spiritual sadhana. The spiritual minded people
are not opposed to this kind of politics. Resistance is also of
two kinds – combative and constructive. One has to use both
types of resistance if and when demanded by a particular
situation. That becomes our pure and inescapable duty. As
human beings, we must live for others. But we should
neither live on others nor away from them. That could be

called neo-humanism. That is the spirituality of today. That
spirituality is not of the otherworldly but for the good of
others. There is a sea of difference between the two.
There is a saying in Gita that one’s innate nature could be
called spirituality. In that sense, the spirituality was the very
nature of Vimlatai. She was full of good feelings, love and with
advaitic vision. She had also constructive feelings. At the same
time in her personality, there was a rare combination of both
constructive and combative proclivities. She had imbibed in her
personality a loving spirituality. She had her own thinking on the
basic problems confronting the women. For women, she wanted
a life pattern based on self-reliance, self-protection, inner purity,
natural motherly feelings and forbearance keeping with self-
respect, love informedby detachment, pure but inhibition free
relationships and all kinds of human relations marked by
temperance. That is the true sense of spiritual feelings. This is
what I found in the life of Vimlatai.
When Tara, my wife, was suffering from cancer, she asked
a number of questions to Vimlatai. The kind of answers she gave
to those questions in writings, also displayed her uniqueness. At
the same time, they were also in keeping with Indian traditions
for making experiments in developing soul force. The entire life
of a woman is nothing but clarion call for awakening and
imbibing the soul force. When one’s intellect power is joined
with loving power of one’s heart, then they are turned into soul
force. In such a soul force lays the meaning, fulfillment and
justification for the life of a woman. That was basic idea of
Vimlatai in respect of woman-power. All this was evident in her
answers to the questions raised by Tara. Hence, there is no need
to mention those questions separately. Her answers were as
follows:
1. Economic competition is the primary reason for growing
distrust between man and woman. A woman becomes a wife,
a mother and a home maker. She also makes money by
engaging in service or through other types of works. She has
to work in office among so many male members. She could
establish friendship with a number of people. For her

husband and other members of her family, these are new
dimensions for their lives. Thus the traditional feeling of
ownership and lordship do come up among them.
2. What works behind the early marriage of girls is the feeling
among the parents and other members of the family to fulfill
their responsibility and become free from the duty of getting
her settled at their earliest. The fear that their daughter could
find a life-partner on her own also works behind the idea of
early marriage.
3. In a country like USA, childhood of both boys and girls is
lost for good. They have become sex-obsessed due to
various reasons. Sex has lost its sanctity in human
relationships. It has got reduced to an animal instinct or
biological urge.
4. The same sex marriages are prevailing not because of the
fear of domestic violence. It is because of free and
materialistic consumer culture of the Western world.
5. The idea of blending male and female energies for creating a
new human being is being destroyed. It is a great cultural
loss that the terms like motherhood and fatherhood are
becoming meaningless.
Vimlatai held very important views on the culture of life
togetherness. She strongly felt that in Indian culture, it is the
family not the individual which is the basic unit. In a family set-
up, we have to perform different roles and responsibilities. All
this automatically builds up a culture of self-restraint and
temperance in the life of an individual. That hardly leaves any
scope for leading a licentious and flippant life. Man and woman
could enjoy happy life based on the principle of life
togetherness. They do not act like competitors and so they do not
mistrust each other. Today the educated youth of India would
have to understand such a life’s philosophy. At the same time,
they have to identify widespread prevalence of animal instincts
in American life style. Otherwise, the upward moving energy
from muladhar would be stunted and turned into a licentious
lifestyle marked by consumer culture. Such a culture of self-

indulgence would take hold of the cultural life of our country.
Vimlatai’s view on the culture of self-indulgence and that of
sacrifice are worth considering. Once someone requested her to
bless him with gyan and Vairagya and even sought her direction
for it. She responded by saying that ‘you are a house holder.
Saint Eknath was also a householder. He lived a life of
detachment and self-restraint while being a householder. During
my life time, I have seen Dada Dharmadhikari and Siddharaj
Dhadaa living an enlightened and ideal life as householders
much more pure than even Sanyasis living in temples and math.
Their life was based on detachment and vairagyavriti. That only
means that her thought process was universal and was not
confined to the four walls of a temple or a math.
Dada had said: ‘VimlaThakar came into my life as a
daughter’ like the Ganga of Gomukh both with speed and
auspiciousness. I looked at her as a co-sadhaka on the path life-
togetherness of man and women in all humility. Vimla found in
me motherly love for her. Her innocent child like behaviour
endowed me with the glorious status of motherhood. My
fatherhood was enriched by a new kind of motherhood. Her
quest for God is natural and her Brahmacharya was from her
birth”. In these words of Dada, the rare philosophy of Vimlatai is
inherent along with the high status of spirituality. In these days
of globalization, market culture is fast growing. Vimlatai used to
interpret this new development in her own beautiful and
characteristic way. Commenting on the exploitative nature of
Indian and foreign capitalist classes, she had said that Indian
culture is deprived of her dignity. In my entire life, I have not
seen a spiritual person like Vimlatai totally committed to the
philosophy of the life in totality.
Altogether she published one hundred books in Hindi,
Marathi and English. Her lectures and addresses used to be
spiritually uplifting, and pleasant to the ears. They had also
elements of high inspiration and high moral uplift. She extended
her helping hand to Sarvodaya and similar other movements. She
never walked on a beaten track. She tried to mobilise the citizens
‘power free from evils of groupism, fear and partisan views. She
had faith in the youth power and they in turn held her in high
esteem. She was also a source of inspiration and strength to
them. A lot has been written and said about her. More would be
written about her. But her life, work, actions and personality
could not be expressed in words. Her last journey to the
cremation ground was also unique - so characteristics of her
own. State administration gave her official honour. Her body in
Tiranga flag was looking exceptionally beautiful and an
embodiment of purity even in death. As a matter of State honour,
she was given armed salute. But her journey was a kind of
spiritual march. Bhajan singing men and women were a kind of
pilgrims in that journey.
Her last rites was performed by Anjali, Shilpa, Veena who
had been living with her for some time and that too in the
presence of her younger brother Manohar and one of his
nephews. That was a rare display of women’s power. The entire
environment appeared auspicious. Her death was as auspicious
as her life. Her death and her last journey gave a new glow to the
kind of life she had lived. I offer my heartfelt respects to
Vimlatai who was endowed with rare qualities.
VimlaThakar
Chapter: 17
Radhakrishna: The Role Model
for Man-Woman Relationship
It is often said that one should follow the life pattern of Bhagwan
Ram not that of Bhagwan Krishna. Why do people say so? This
is beyond the understanding of an ordinary man like me. To me
Radhakrishna being a joint name very intensely appeals to me in
an extraordinary way. That is why the actions of Lord Krishna
are called ‘Leela (performance at the stage). There is nothing
immorality involved in these ‘leelas’ of Lord Krishna. The real
significance of Lord’s Leela is that there is no attachment or
involvement of his soul in them. Hence, there is no bodily
involvement in them. So the purity of his soul remains intact all
through these ‘leelas’. In fact, all this transcends the limitation of
the bodily attachment. One finds no other place with such an
instance of love free from the lust. In the time of her chirharan
(disrobement), Draupadi had called out Krishna by the name of
‘Gopijan Priya’ (dearer of the Gopies). The term ‘Gopijan priya’
means one who is dearer to Gopi and to whom Gopis are also
dearer. We have learnt that when Gopis were taking their bath in
Yamuna River, Krishna had taken away their cloths and hidden
them behind the trees. That was a kind of naughtiness, but there
was no feeling of lust involved in it. Had there been any sense of
physical lust involved in it, then how could have Draupadi
remembered and called out Krishna at the time of her
‘chirharan’. Since there was no physical lust involved in it, there
was no fear of social stigma in the entire process. Even today
Radhakrishna: The Role model for Man Woman …| 137
women hide their handkerchiefs behind the tree as a symbol of

their Sarees while taking bath in Yamuna at Vridavan. Since
there was no feeling of bodily attachment; hence there was no
fear of Lokalaj (public opinion). Gopies knew that if any
criminal minded person would try to take away their cloths,
Krishna would certainly come to their rescue. And as he had
saved the modesty of Draupadi, he would also come to their
rescue in the same way. Such a trust in any man on the part of a
woman would be there only if she is aware that no physical lust
is involved in such relationship. In such a situation alone, man
and woman could stand on equal footing with a sense of mutual
fearlessness and purity. Hence, there is lust free, pure love
involved in such a relationship. This kind of relationship is
marked by detachment but with loving friendship. Man woman
relationship could never be based on purity unless it remains free
from physical lust. Everyone would have to understand that
modesty, chastity coyishness and honour are mental conditions.
An act of forcible rape could never vitiate the modesty and
purity of a woman.
Mahatma Gandhi used to go for a walk putting his hands on
the shoulders of the young girls of the age of his granddaughters.
Many people criticized him for that. But neither Gandhiji nor
these young girls had any feeling of lust or bodily attachment. In
every respect, all those who took a critical view of such a simple,
spontaneous act were themselves of the sinful mind. Such people
could never understand lust free love between Radha and
Krishna. There was an equal feeling of devotion between Radha
and Krishna. Hence, they could participate in Krishna leela with
their detached mind. The real job of Radha and Krishna was to
transcend physical limitation and establish a new kind of
relationship based on the principle of gender equality. There was
no feeling of lust, domination and egotism in their relationship. It
is said that with the dropping of one’s egoism, the real journey
towards true love begins. We have been singing Bhajans of
Radhakrishna for ages past. But often we forget that both of
them were embodiment of detached and lust free love. Radha
was the symbol of detached love. Why not to walk on her path?
They are not just imaginary characters, rather they are embodied
characters. Following in their footsteps is the call of the time.
If we follow in their footsteps, then we would find new
dimensions in man-woman relationship. Why our youth, boys
and girls, could not develop such friendship? In its absence, the
idea of social Brahmacharya would not get widely circulated in
the society. There is co-education in our educational system.
Besides, boys and girls are also playing together different sports
like tennis and badminton. In sports, teasing spirit is always
based on detached affection free from any feeling of lust. That
sport spirit could be described as pure spirituality. Earlier a
woman used to be daughter, wife, mother and grandmother and
mother-in-law. Now she is also a citizen. Today’s citizenship is
marked by co-partnership of man and woman which is
essentially based on the principle of gender equality. Both men
and women are working shoulder to shoulder in social, political
and economic fields. Our democratic system would be torn to
pieces and even get vitiated in the absence of lust free
relationship between a man and woman on the pattern of the
friendship between Radha and Krishna. Its starting point is often
family relationship but it is equally true that even these
relationships are not based on the concept of gender equality.
Women in the family still occupy the secondary position. Her
freedom even in the family is also nominal and entire
relationship remains based on inequality. So there is need to
promote man woman relationship even in the family based on
principles of friendship and gender equality. Motherhood of a
woman is respected in the society. Even she as a sister is taken as
being pure and auspicious. But the relationship based on
friendship marked by gender equality is far superior, far more
pure, and far more auspicious than the above mentioned
relationship.
Today a woman feels secure in the relationship primarily
marked by blood relationship. So she takes some one as her
adopted brother etc. She ties Rakhi in the hand of his friends to
underline her brotherly relationship. Is it really needed? Is not
the pure friendship possible between man and woman? That
possibility would have to be taken in consideration. In its
Radhakrishna: The Role model for Man Woman …| 139
absence, principle of gender equality inscribed in our

Constitution could never come into being. Our Constitution has
made such provisions so that people could steadily move in that
direction. So as a first step we have to give up that part of our
tradition which puts women in the inferior position. That should
be a part of our fundamental duties. The basic idea behind it is to
establish gender equality in the society. This is called social
Brahmcharya, or the introduction of feeling of Brahmacharya in
our social life. Such a concept is far wider and far superior to
Brahmacharya at the individual level.
The root cause of prevailing inequality in the man woman
relationship lies in the fact of lustful attachment between them.
Its cure lies in lust free friendly relationship. The feeling that
there could never be the relationship between man and woman
free from lustful, physical relationship is primarily responsible
for a woman being looked upon as a consumer good. With such
a feeling and understanding, she could never be secure from
crimes like abduction, rape and similar other criminal acts. With
such a mindset, she could never be secure, let alone being self-
protected. She could never have the feeling of being self-
dependent and self-reliant. So she would ever continue to be like
a consumer good and would ever remain and would live under
fear. Fear and friendship could never go together as under such
condition only negativity strikes roots. Anyone with such
mindset, whatever and how long these people go on singing
Radhakrishna Bhajans, and even go on ever praising the love of
Radhakrishna, but they could never grasp, the underlying idea of
selfless, lustless love between Radha and Krishna. Our
generation had and continues to hold reactionary views. So when
a young man and woman behave in a very friendly way, we are
always suspicious of their relationship as we smell rat in it. The
fact is that if one’s mind is sinful, then one could not see things
beyond it. Such a mind remains full of suspicion and hence
nourishes only negative and destructive feelings. One of our
poets has rightly observed:
Those supposedly having Iman,

Could easily raise a mosque,
But their mind is so vitiated
They could never become namaji.
What is true in respect of a mosque is equally true of
temple. Innumerable Radhakrishna temples could be built up;
such people imitating Radha might wear sarees to create the soft
feelings in their minds and hearts. But so long they have lustful
feelings; they could never grasp the true nature of friendship
between Radha and Krishna. What is more, their minds and
hearts would ever remain full of lust and suspicion. Mahavir, the
founder of the Jainism, considered the entire environment as his
covering cloths. He used to pray ever remaining in that
condition. But his mind and heart ever remained free of lustful
desires. Unless a new mindset free from lust and possessiveness
develops, social brahmacharya could not occupy the centre stage
in our society. Not only that, in its absence we could never grasp
the idea that real spirituality and devotion do not lie in temple
building, in Bhajan singing and in observing rituals. Observing
and doing all these things without true feelings is meaningless.
That is a real tragedy. Radha and Krishna are not mere
individuals; they embody the feeling of purity and
auspiciousness. If new generation is able to imbibe their pure
feelings, then alone they could start a new journey based on co-
citizenship, free of lust and gender inequality. That is the real
foundation of man woman relationship.
Radha Krishna
Chapter: 18
Radhabehan
Closer the person is to you, it becomes much more difficult to

write about that person. In fact, some kind of hesitation also
occurs in one’s mind in such a situation. That is my condition
while planning to write about Radhabehan. Radhabehan, the
daughter of the Himalaya, is a rare person. Even otherwise, the
name Radha creates a sense of abandon. A distortion and
blemish free personality marked by purity and auspiciousness is
linked to the name of Radha. Radhabehan is just like my younger
sister as she considers herself as the Manaskanya of my father,
Dada Dharmadhikari. I along with Tara, my wife, had gone to
Kausani at the invitation of Radhabehan. I had stayed at Anasakti
Ashram where Gandhiji wrote the preface to his book, ‘Anasakti
Yoga’. That was a rare experience of my life. It was for the first
time that I could watch the Himalaya from such a close quarter.
When in the evening sunrays fall on the peaks of the Himalaya,
the entire environment becomes golden coloured. Radhabehan
was also with us to have a close look at that scene and scenario.
As the daughter of the Himalaya, the life of Radhabehan is
equally marked by greatness and abandon. Kalidas called the
Himalays as Devatma (the soul of the God). While writing about
Gandhiji, Dada Dharmadhikari had said; If according to Kalidas,
Devatma Himalays is the yardstick to measure the earth,
similarly Gandhi could be considered as a majoring rod of
humanism in the terms of the entire world. Through his innate
proclivity, thoughts and his actions, the length, breadth, depth
and height of the humankind could be easily measured”. In the
similar vein, I would say that the kind of the concept of woman
power which Bapu, Baba Vinoba and Dada Dharmadhikari put
forward is a step ahead of the idea of women liberation. When
the question of that woman power would be under consideration,
Radhabehan would be one of those illustrious women whose
name is bound to occur in such a list. She has that kind of
powerful and empathetic personality.
Protection and security of woman is one of the major issues
confronting the humankind. That question also pervades the
United State of America which is full of arms, bombs and even
atom bombs. The people there are also unable to find appropriate
solutions for it. The real solution lies in the fact of a self-
protected woman and not protected by others. Radhabehan is
such a self-protected woman. She never felt the need for any
outside protection as her protection lies in her high character and
soul force. And Radhabehan is embodiment of such rare
qualities. Dada Dharmadhikari had written at some place. “I
have reached the conclusion that God or the Destiny after putting
a lock on the personality of a woman has tied up its key to her
sari-end. But she is going all over the places looking for that key
except locating it on her own inner persona”. Radhabehan has
found that key for herself. Now she is leading a campaign among
women to help them to have that key for themselves. The Luxmi
Ashram of Kausani is the primary centre of such campaign. It
also works as its dissemination centre of such a search. Even
otherwise those who live amidst the high peaks of the Himalay
are bound to have big and vast heart. Radhabehan is endowed
with such Himalyan height of the heart and mind.
The sisters of Laxmi Ashram campaigned for prohibition.
Radhabehan does not act as a leader is in such campaigns but as
one of the co-workers among them. There is no other example
like that in the entire country. The wine contractor came with a
street roller with the idea in his mind that seeing it women
satyagrahis would run away from the scene out of fear of being
crushed. But they refused to move away and continued to hold
their positions. In fact, they climbed over the street roller. That
was a living example of women power. And the Radhabehan had
stood in the front of that group.
Radhabehan| 143
Radhabehan is there as one of the members of the

committee which gives Jamnalal Awards to various types of the
Gandhian workers. It is not an easy task to select them for
awards from among a vast number of constructive workers. I am
the Chairman of that committee. It has been my experience for
many years that Radhabehan closely watches and also knows
most of the constructive workers of the country. She is fully
aware of their personalities and doings. At the time of our
selection and its entire process, we do not carry and or not
guided by any feeling of preference and bias. In fact, we have a
feeling of love and affection for all of them. That helps us in
making selection for the Awards. Radhabehan plays a big role in
that selection process. She is fully aware that a neutral and
objective view does not and should not make one stone hearted.
Neutrality and objectively devoid of sensitivity is meaningless.
That kind of sensitive objectivity is the special quality of
Radhabehan.
Recently, a Conference of the woman Shanti-Sainiks was
held at Agartala, the capital of Tripura. That there could be an
army of Shanti Sainiks was an extraordinary and rare idea which
was conceived and promoted by Gandhiji and Vinoba. These
women Santi-Sainiks are not trained to kill anyone. Rather they
are taught even to sacrifice their lives in the course of saving
other’s lives. It was only through that way they have to play a
vital role in establishing peace and harmony in the society. They
learn all those works that are essential to the daily routine of a
woman. If and when needed, they also work as bare-footed
doctors or nurses. Hence, they find it easy to establish friendly
relationships with other women. Gandhiji had said that women
constitute the most suitable group for non-violent constructive
works. We entrusted the responsibility for organizing the Mahila
Shanti Sainiks to Radhabehan as there would have been no better
person than her for such a job. She was also entrusted with the
responsibility of All India Kasturba Trust. I had watched her
organizing skills from very close quarter during that period.
Radhabehan’s work is not confined only to Indore town: it has
spread all over the country. The people of Indore looked at her as
their own person as if she was one of them. Radhabehan has the
rare ability to create brotherly-sisterly relations among the

people based on equal footing and the principle of gender
equality.
Protection of the hills, forests and environment is a part of
her life work. But it is not confined only to protective measures.
In her life and work, there is a rare combination of combative
struggles and constructive works. That struggle has no meaning
which has no potentiality for constructive works. And that
constructive work is also hollow which has no potentially for
struggle against all kinds of injustices and atrocities. Both
constructive and combative works must walk hand in hand.
Struggle for the sake of mere struggle is also meaningless.
Radhabehan is as much the daughter of the Himalaya as that of
the nature. Environment and nature are her best friends. She
wages a fierce struggle against any act of their destruction and
exploitation. She could not tolerate any kind of exploitation
indulged by any one in any manner. She had made significant
contributions to the field to the environmental protection. She is
both a Satyagrahi and Satygrahi at the same time. It is no easy
job. How could she master both these things only she knows?
She is often on the move. But she has taken a vow not to sleep
unless the mattress and bed-sheets are not of Khadi. So wherever
she goes, she sleeps on a bed with Khadi bed-sheets. For her,
Khadi mattress is not mere cloths but a way of life. She looks
very elegant in Khadi cloths and saree. There is elegance in her
simple living. That lesson one has to learn from Radhabehan.
Khadi cloths have their own beauty as they are the symbol of
purity and auspiciousness.
She moves around the country, holds various positions in
various organisations. But if she feels that she has done her job,
she quietly gives up her organizational positions. She might
relate herself to any organization, but is never excessively
possessive about them. Dada Dharmadhikari wrote in one of his
letters that a social activist once he has attained the age of
seventy five should give up one’s official position held in any
organisation and should try only to work as a friend or
cooperator. Today to run a public organization is much more
difficult than even running one’s household affairs. Instead of
Radhabehan| 145
earning goodwill, there is more of politics and courtjestering in

these organisations. In all such organisations, the hiatus between
the workers and the office bearers is widening virtually on daily
basis which is killing the cooperative spirit between the two. The
feeling of tolerance and forbearance is on wane. All these issues
are becoming more and more complex. All these things are
beyond me and I often feel suffocated on that count. And
Radhabehan is also of the same genre, a freelancer, free bird and
free human being by her innate nature. Today there is a fashion
to establish some prominent person as Ganesh Murti at the seat
of an organisation. The idea is to get their things done under the
name of the one who is occupying the seat of Ganesh. They
might say that such Ganesh Murti is indispensable. But that is
more of a show business. I have been a victim of such stratagem
as I have not learnt the art of saying no to anyone. Besides, I am
prone to trusting people. As her elder brother, I would tell
Radhabehan that she should not believe such people and their
extra polite words. She should live the life of her choice, feel
happy and keep good and affectionate relationships with
everyone. That is the way to live a happy life.
Every one wishes other people to live up to one hundred
years. But no one is willing to take up the responsibility for
creating a society wherein people like Radhabehan could live
and work happily and meaningfully. So mere wishing for one
hundred year life has no meaning. Radhabehan did not raise a
family. So she takes every home she visits as her Sneh Sadan.
Peoples love for her works as Sanjivani to her. She has always
remained as a worker. She was awarded Jamnalal Bajaj
Foundation Award in 1979 for her work in Child and Women
Development Field. He deserved it in full measure. That was no
award but a grateful recognition of her outstanding work. She
had been the Chairman of the Gandhi Peace Foundation. But one
rarely finds peace in any organization. It comes through good
and loving relationships. The UNO has declared the decade 2001
to 2010 as culture of peace and non-violence for the children of
the world. It has resolved to establish a peaceful world for the
children of the world. But many years have gone by and not
much concrete works have been done in the area. Once again the
UNO has assigned the year as the ‘year of the Earth and its
‘swansong’ has been kept as Science for the Society. We could
put the same thing as the science and Gandhi. Earth has been
being exploited for last few centuries. The Himalaya, which was
earlier a pilgrimage place, has been turned into a tourist place.
Tourists come to places like Kumaun and Kausani for pleasure
trips. Everything is under flux. Ganga used to be clean and was
meant to clear off every one of his sinful acts. Now Ganga
herself needs cleaning. Exploitation of nature is the greatest
violence. We do not hear chirping of birds due to the mobile
towers. Now all these birds would be available only in the books.
And I have taken my grandchildren and my great granddaughter
Arya to the zoo to show them these birds. Would the day ever
come when the birth of a girl child would be welcome in the
country? Would we leave some natural resources for the coming
generation or we would go on exploiting everything for our own
sake? There is a relay race among various generations. The
Vedas called it ‘Indra Sarga’. We need motherly feeling for the
coming generations. Motherhood is a psychological feeling not
always a physical act. Even a man could possess a motherly
heart. Radhabehan has a heart full of motherly feelings. She has
such feeling not only for human beings but also for nature, plants
and even for all animate and inanimate beings. This is called
non-violent proclivity and culture of peace. She must have
leisure to love and work in her AmritVarsha. The great poet
Dinkar had said:
There is a fire in the eyes of the youth
And the light in the eyes of the old
Earth is in the palm of the youth
But Ether is in the palm of the old.
Youth engages in savings
The old offers gift to others
The youth is beautiful.
The old age has its grandeur.
I hope and pray that Radha Behan is blessed by God with a
happy, meaningful and long life.
Chapter: 19
Prabhavati: The Source of
J.P.’s Inspiration
In earlier times in our country the date of birth of a girl child was
never noted. So only thing we know about Prabhavati is that she
was born in June 1906 in the village Shrinagar of Saran district.
Her father, Brajkishore Prasad was one of the founders of the
Congress in Bihar. Later he turned out to the right hand man of
Gandhiji during the Champaran Satyagraha. Prabhavati was
brought up in Darbhanga, the land of JanaknandaniSita. She did
not have formal education. She was educated at home under the
guidance of her father and later at Gandhi’s Ashram at Sabarmati
after her marriage with J.P. in 1920. BrajkishoreBabu was a
social reformer. Hence, there was no question of dowry and
other gifts in her marriage. Her marriage ceremony was simple
without any fanfare. After marriage, Prabhavati came as a
Dulhan to Jaya Prakash’s home. But the bride and the
bridegroom prefer to walk on foot instead of her being carried in
a palanquin. Such an untraditional way of marriage created a stir
in the rural areas. Before her marriage, Prabhavati used to wear
pajama and shirt, instead of the traditional dress of saree.
After her marriage, J.P. moved to the United States of
America and she shifted to the ashram of Gandhiji virtually as
his daughter. She received her further education there. She used
to serve Ba and Bapu and had her education under the open sky.
One of those days, she undertook the vow of Brahmacharya on
her own without having any consultation with J.P. Bapu also was
taken aback. Later Bapu wrote to J.P. saying that Prabhavati

would not flinch from her resolve. So he would very well think
of marrying another girl. J.P. was pained but he wrote to Bapu
how could he do that? How could Bapu convey such hard
decision to him? This kind of the example of Brahmacharya is
referred to in the case of Ramakrishna Paramhansa and Mother
Sarada. But there was vital difference between these two cases.
Ramakrishna was a Brahmachari and he married to Sarada Devi.
Then Sharada observed Brahmacharya following on the
footsteps of her husband, Ramakrishna Paramhansa. But the case
of J.P. and Prabhavati was entirely of different nature. In their
case, Prabhavati (the wife) had taken the vow of Brahmacharya
in the first instance and J.P., her husband, followed in her
footsteps and they observed it all through their lives. This is a
rare example of Patnivrata husband. If anyone becomes a
follower of one’s wife, people call him ‘Jorukagulam’ (the slave
of his wife). But the J.P. and Prabhavati provided a rare example.
In Vidarbha, after the ‘sangam’ of river Wardha and Vainganga,
there emerges a new river called Pranhita. In the case of J.P. and
Prabhavati, it was not merger of the two lives but a rare example
of life-togetherness. After marriage, a new entity in the form of
the Lokaganga emerged – a rare example of autonomous life and
yet an embodiment of the principle of life togetherness. They
could be called a rare couple.
Prabhavati was a devoted follower of Gandhiji, whereas J.P.
was ideologically opposed to him. Prabhavati herself wrote
‘though I also hold socialist views. But I have faith in non-
violence. But J.P. does not believe in non-violence. But that
hardly makes difference as it is the question of one’s opinion
which everyone is free to hold. That a woman has to work under
the shadow of her husband in public life; neither he nor myself
believe in such a thing. There should be space for holding
different opinions. Otherwise one’s life would become dry and
lusterless.”
On the other hand, J.P. also wrote on the same issue in the
following words: ‘Ours was a rare kind of relationship. We had
our differences but the kind of relationship we had took us out of
all struggles and could keep us together. Our relationship was a
Prabhavati: The Source of J.P.’s Inspiration| 149
little more than the usual relationship between a husband and

wife. It is difficult to understand that relationship’. Later J.P.
admitted that: ‘whatever I am today, she had made her own
contribution in making of my personality. I could never forget
that’. He also clarified that despite their difference in terms of
ideas, they could live happily together. Explaining it he wrote:
‘If I had not had respect for Bapu, then her life would have been
difficult. We never even raised the idea that each one of us
should act according to one’s convictions. But temperamentally
we were of the same kind. There were matbhed but no manbhed.
Rather there was a vast common ground for the meeting of their
hearts. That is why their life together was a success despite their
ideological differences. That is why Jaya Prabha despite being
two words could be used as a joint word. They also lived like
that. Once Prabhavati was asked by a newsman whether she
would give up Bapu for J.P. or J.P. for Bapu? She said that it
was Bapu who asked me to follow my husband and act
according to his wishes. Gandhiji had sent her to be with J.P. and
serve him. Gandhiji had also told her that she should not think
that he and J.P. were not close to each other. He also further told
her that there was no difference between them about the final
goal and destination; though there were differences so far the
paths were concerned. After all, everyone must act according to
his inner voice’. Prabhavati’s outer garb was of ordinary nature,
but her personality was a unique one. She was not a Janani but
she had all the qualities of a mother, the kind of motherhood
which transcends husband-wife relationship. A woman with
motherly heart who could never become Jananivirtually
becomes the mother to her husband. This is what Dada
Dharmadhikari had said about Prabhavati. According to Dada,
she carried a rare combination of purity, fearlessness and
dedication in her persona. In the view of Achyut Patvardhan, she
had imbibed an inalienable strength out of self-effacing humility.
What is more, despite her deep empathetical approach to people,
there was no blurring in the dividing line between the right and
the wrong, between appropriateness and inappropriateness of
things in her life. She would never find herself between the two
horns of a dilemma in all such matters. J.P. was a Marxist and
under the impact of Prabhavati he came to be a believer in the
soul-power. Prabhavati was an affectionate but not emotional;

traditionalist but not an orthodox person. She was concerned
about the poor and the deprived sections of our society, but there
was no commercialisation of social work in her approach.
In 1936, some people were planning to send her to the Bihar
Assembly through the ensuing elections. To avoid such an
embarrassment, she moved away from Bihar for a while. She
saw to it that her name did not occur in the voters list. She was
so humble and soft that she could never think of going ahead by
pulling other people down. She was never a power-seeking
person. Once Bapu told her that someday she would have to
occupy his position. She responded to it by saying: She has
neither his scholarship, nor she has any special qualities. How
could she occupy his position? Bapu smilingly told her that for
occupying his position, one need not be a scholar. Only four
things are required and they are: love, spirit of service, and
sacrifice. She noted it down on a paper. She lost that paper and
she could never recollect the fourth quality Bapu had mentioned.
So she tried her level best to meaningfully imbibe all three
qualities Bapu had mentioned. She remained in the forefront of
the freedom struggle. She participated in the Non-cooperation
Movement, Salt Satyagraha and also in the Quit India
Movement. She also worked during the Bihar famine which had
occurred around the middle of 1960’s. Besides, she worked
shoulder to shoulder with J.P. during Bhoodan-Gramdan
Movement, the fight against Naxalism and in his attempt to find
solutions for the problems of the rebels of the Chambal Valley.
She also served the sisters of the Charkha Samiti through
spinning and other types of Khadi works. She hardly did
anything for herself. She had no house of her own. Nor did she
own any property. Other women could hardly understand the
sacred concept like Brahmacharya. They looked at her as a
sterile woman who could not beget a child. She looked at her life
as a means to serve people and not for self-indulgence. But she
never entertained the feeling of egotism on account of her
dedicated spirit of service. She tried to work for women to the
best of her abilities. She stuck to her life’s principles and
underwent immense suffering in the course of its realization.
Prabhavati: The Source of J.P.’s Inspiration| 151
She had an immense capacity to serve and love others. Even the
domestic helpers of her household were treated by her as the
children of her own. She was an embodiment of love. She
dreamt that women should move from the stage of protection by
others to that of self-protection. In the process they should
imbibe the qualities of fearlessness, self-reliance, self-respect
and similar other qualities. They should also become major
instrument for the prevention of corruption. They should free
themselves from the social evils like dowry, and sale and
purchase of future husbands. She wanted to create a group which
would struggle against these social evils. But her dream could
not be fulfilled as she subsequently suffered a dreadful disease
like cancer. She never let J.P. know of her disease as he himself
was suffering from the heart disease. She faced cancer in such a
courageous way which was beyond one’s imagination. Even
while suffering from cancer, she was more concerned with J.P.’s
health and did her utmost to serve him. I went to Calcutta to see
her I found her worrying about J.P.’s health. She told me that J.
P. could hardly find even his handkerchief on his own not to talk
about other things. Someone had told her that J.P. would be
facing severe problems in his seventieth year on account of rare
collation of stares. So she arranged for a special worship and
prayed to God that the years of her own life might be given to
him. I have never seen anyone facing death as she did. She died
on April, 15, 1973. After her death J.P. said there was no need
for performing her Shradha – the last rites as she had merged
with the great Divine. Here I am reminded of Prasad’s poetry:
‘The pain which was spread all through my memory. In my bad
time, they have come in the forms of my tears’. J.P. was by the
side of her bed during her last moments. That was an
extraordinary way of dying. As extraordinary was her life, so
was her death. Rather her death presented a far livelier scene-of
her life force.
The zenith of her life came when she entered into the
Vinoba J.P. BhoodanGramdan movement. J.P. offered jiwandan
at the altar of the Movement and turn into a non-violent soldier
for it. Charkha came to occupy the socialist platform and the red
cap was replaced by white one as J.P. adopted non-violence as
the guiding principle of his life. After the death of Prabhavati,

J.P. launched his movement for Total Revolution. He led a silent
procession and march during his new movement which also
came to be known as the Bihar Movement. The resolve of the
movement was ‘HamlaChaheJaisaHoga, Hath
HamaraNahiUthega’ (whatever kind of attack might come, we
would not raise our hands in self-protection). The idea behind it
was that violence could never solve any problem. He wanted to
lay and strengthen the foundation of our democracy through
constructive and positive programmes. Ultimately, J.P. did not
become just a follower of Gandhi but also his real successor. J.P.
had promised Prabhavati at the time of her death,: ‘I would do
everything you were doing including Jap mantra.’ In fact, the
introduction of the principle of non-violence in the movement
for Total Revolution was primarily due to fond memory of
Prabhavati which worked as a source of silent inspiration and
strength behind it. But she always remained and lived a living
picture of humility and modesty. She was the inspiration and he
was always willing to receive it in full measure. Kabir had said:
‘One who bowed down before you had a greater height in all
respects’. But she never aspired for a bigger height. J.P. should
attain that height that was her primary aspiration and Sadhana. If
we could not have strength to follow in her footsteps, at least we
should see to it that we should not walk over her dreams and
high values.
J.P. and Prabhavati Devi

Chapter: 20
Niharbehan:
The Life-giving due Drops
It is not easy for me to write about Niharbehan. The closer one is

to a person; it all the more becomes difficult to write about him
or her. When Kantibhai was around, then it was a different
matter. In reality, Niharbehan was not just a life-partner for
Kantibhai for me Kanti-Nihar was virtually a joint letter. Theirs
was a rare example of life togetherness.
I have first met Niharbehan at Dhanbad where I have gone
to deliver lecture on the occasion of the 125th anniversary of
Bapu. There I came across a rare scenario. A college had been
founded by a trade union leader, who was associated with a trade
union other than that of Kantibhai. If I remember correctly, the
name of that trade union leader was K.D. Mishra. His college
was being named that very day in my presence. Strangely
enough, that was being named as, Nihar Bharatiya Mahila
Mahavidyalaya. That was a rare example of a situation in which
there might be matbheda but no manbheda. I know that such a
selfless friendship has a great spiritual value. It is a matter of
regret for people like us that such friendship is missing from
today’s social and political world.
Niharbehan was a great revolutionary. She was a sister of
Satin Sen. In 1937 she came out of her home just with 25-30
rupees and took admission in a morning college and built up her
own life and career. Along with pursuing her education, she got
involved in student politics and later in the freedom struggle and

during 1943 worked amidst the famine victims of Bengal. She
was also active among the jute, electric workers of North
Culcutta with a view to put up obstructions to the war efforts of
the British. It was the same period when Kanti Mehta also
reached Calcutta to work among the famine victims. Thus he got
acquainted with Nihar Sen who later became Nihar Mehta. It
was she who inspired Kanti Mehta to work among the Godi
workers. For years they worked together among famine victims,
in freedom struggle and in the trade unions. All these three types
of works were virtually supplementary to each other. In the
course of working together, they fell in love with each other.
There was no consonance in their life-style, language, province
and family background. But they had ideological consonance.
The aim of their lives was one and the same. Ultimately, they
decided to marry each other. There was no opposition from
Nihar’s family. But there was lurking fear in their minds that
there might be opposition from Kanti Mehta’s family. But by
that time, Kanti Mehta had faced so much of his family
opposition that he was not deterred from marrying Nihar on
account of such a fear. By spending seven and half rupees, they
had a registered marriage in a civil court. Incidentally, when
Kantibhai sought blessing from his father for his marriage, his
father surprised him by offering it in abundance.
After marriage both of them went to Kalimpong to work
among the hill people. But their health failed to support their
new venture. Then they went to Asansol to work among the coal
workers. They started their work while living in a very small
dungeon room. They had very intense desire to work for the
problems of thousands of coal workers. Newlywed Nihar Mehta
would not have voluntarily accepted such hard life,
thenKantibhai could not have carried on with such a hard life.
Both started working among different groups of workers.
While living in Jharia, they had a son called Supriya. Now an
extra responsibility for looking after the child fell on their
shoulders. They did not have enough income to employ a maid.
By that time Kantibhai had to devote more time in connection
with the first Labour Tribunal at Calcutta. Nihar Mehta
Niharbehan: The Life-giving due Drops| 155
continued to live with the child and work among the coal
workers at Dhanbad. After the birth of their daughter Anita, she
also went back to Calcutta. But in Calcutta also she could not
dissociate herself from the trade union work.
Niharbehan got closely involved in the Quit India
Movement of 1942. After giving up her legal education, she had
plunged into the movement. After that point, her life became an
open book which is known to one and the all. Kantibhai was like
a son to my father, Dada Dharmadhikari and so he was just like
my elder brother. In that way, Nihar should be like my Bhabhi –
my sister-in-low. But in fact, the relationship remained one of
the brother and sister. And my understanding is that such
relationship is intense than the usual ones as they are of one’s
choice. In a blood relationship one is forced to offer love. But the
relationship that has come off by choice has greater holding
power. That was the kind of relationship I had with Nihar Mehta.
She has an independent personality despite being a devoted wife
of Kantibhai. Kantibhai was a son of a millionaire jeweler and
was from Gujarat. She was very much a Bengali girl yet they had
a marriage involving only the expense of seven and half rupees.
If one enters into the life of a householder in such an inexpensive
way, then the birth of the girl child in our country would start
being welcomed. If it is not being welcomed today, it is because
of dowry and need for excessive expenses in marriages. The
marriage of Kantibhai and Nihar Sen was both inter-caste and
inter-provincial which united both the western and the eastern
parts of the country.
Most of the people knew her as the wife of Kantibhai.
Though she was his life partner, but she had a life of her own.
She was not given to walk on the beaten track. She was not a
follower or a disciple of Kantibhai. She had an identity of her
own. I have seen her working in the Labour Foundation. She
would often express her opinion independent of Kantibhai in its
meetings. She has the strength and capability to hold opinions on
her own and that too with all humility and firmness. That should
be real role model as a life partner. In this respect, she was a true
symbol of woman power. Hence, I always held her in high
esteem. After Kantibhai’s death, she observed Sati-dharma
which is so basic to the Gandhian thought. We have another

example of such observance of Satidharma in Janaki Devi, the
wife of Jamnalal Bajaj who wanted to become sati with the dead
body of Jamnalal Bajaj. But Bapu made her understand the real
import of Sati-dharma. He has said: ‘It is much easier for a
woman to burn herself with the dead body of her husband as that
kind of mindset happen in a heightened, emotional stage. The
real Satidharma is to take care of the works her husband has
been doing all through his life. She has to dedicate herself to that
works and take them to their perfection stage’. It was with this
kind of dedication that Niharbehan took up the work of the
Labour Foundation after the death of Kantibhai. Not only that,
she took it to a higher stage. Dedication is not seeking a shelter.
In the process of dedication, one has to offer a part of one’s
mind, heart and soul to the cause one has dedicated oneself. In a
way, that is also a kind of self-dedication. It was with such
mindset that Niharbehan dedicated herself to the cause of the
Labour Foundation. I had thought that after the death of
Kantibhai I would be freed from the responsibilities of the
Labour Foundation. But seeing the commitment and dedication
of Niharbehan, I remained tied up with the work of the Labour
Foundation. She had faith in me and I did not want to leave her
‘alone’ at such critical juncture of her life. I could see that
Niharbehan was fully aware of the problems of the working
classes and to that end she was exceptionally sensitive.
To me, the Labour Foundation of Jagannathpuri appeared
even holier than the temple of the Lord Jagannath. It was the
Karmabhumi (the land of action) and Sevabhumi (the land of
service) of Kantibhai and Niharbehan. Tulsidas had said that the
service to other beings is a very difficult task. Bhatrihari has said
that the ‘sevamarga’ (path of service) had turned out to be
difficult even for the saints and sages. I am reminded of a
couplet of Rahim.
“A altruistic person derives joy from his works; one who
give away his/her hands get coloured by it”. This is the kind of
the work, being done at the Labour Foundation. It was a land of
Satsang (meeting place of good people). There was also a
spiritual dimension to the entire work. I feet there that on
Niharbehan: The Life-giving due Drops| 157
account of dignity of labour at the Labour Foundation, every

one’s dignity and self-respect gets glorified. That was the kind of
the centre the Labour Foundation is. And at its centre-stage was
Niharbehan who could create light by burning herself in the
process. Her dedication and love could move even a stone-
hearted man. Nihar means morning dues. One could hardly see
dues falling from the sky. But once they fall on the crops, it
gives a new life to them. That was the kind of the life of
Niharbehan.
I was also associated with the trade union movement for ten
years of my youthful life. I was interested in both organized and
unorganized labour union. I consider unorganized and rural
oriented labour movement much more important than the
organized labour movement. That is the life force of the
Gandhian Labour movement. That kind of movement is free
from the power politics. It is essentially an economic movement.
Indian culture has been founded and promoted by our saints and
sages. It never has power politics orientation. Mahatma Gandhi
never sought any political position. Even Lokanayak J.P.
Narayan was not a power seeking man. Power seeking people
and those who are already established in power positions could
never engage in the task of the nation building or create a new
social order. Rathar they turned out to be their destroyers.
Kantibhai and Niharbehan transcended Takhta, (the throne)
Tijori (the treasury) and Talwar (sword). They were true
Gandhians ever engaged in the task of building up a new society.
Hence, they consider labour movement and the Labour
Foundation as a part of economic movement. They kept away
from power politics and tried to link up the Labour Foundation
up the task of nation building. They also kept away from the
electoral politics. They never allowed the problem of the poor to
get labeled by any political party. Thus freedom from power
politics and deep social orientation continue to be the life force
of the Labour Foundation. That is why friends like me got
attracted and attached to it. Love and affection was the life force
of Niharbehan. This is how people get together to work for a
cause. Cooperation and adjustment helps an institution to
develop in the right direction. Then everyone joins and works in
the interest of the institution. Then self-interest merges in the

interest of the institution. Such an institution becomes an idea
and idea spreading institution. The Labour Foundation is one
such organization.
We are passing through a transitional phase of our national
life. Old values are dying out but new values are not being
created. I am just wondering whether during the present tornado
of globalization and automation, we are moving towards a new
kind of slavery. We must pause and ponder over this question
seriously. The trade union movement must find a new
reconciliation between constructive and combative works. So we
have to found a new path based on Gandhian ideas. That is the
major challenge before the Gandhi Labour Foundation.
Niharbehan had a spiritual orientation. I used to visit
Ramakrishna Mission along with her. But she was not a
ritualistic person. The eternal elements of all religions are one
and the same. She wanted to preserve and promote these values
and only in that respect she was a spiritual minded person. The
way she looked after her handicapped granddaughter and even
the Labour Foundation while being on the wheelchair, is a rare
example of spiritual service. She died on February 14, 2014 at
the KantiNiketan of the Labour Foundation. The only thing I
want to add about her life is what has been carried away was
Ganga, and what remains in a pilgrimage.
Nihar Mehta
Chapter: 21
Tara Dharmadhikari: My
Life Companion
It has been rightly said that it is a very difficult thing to write

about someone who has been too close to oneself. In any case, it
would be much more difficult to write if that person happens to
be one’s own life-companion. Even otherwise, in our tradition, it
is not considered to be very appropriate to say or write
something publically about one’s own spouse. Similarly, in the
western tradition, it is not considered to be chivalrous to
comment adversely about a woman even if what is being said is
really true. Bernard Shaw had said that it is difficult to speak
truth about one’s wife while she is still alive. Anyway, in my
case, it is still more difficult as I have grown up children,
daughter-in-laws, son-in-law and grandchildren around. In such
a situation, it is not an easy task to ruminate over my love for
Tara in their presence. In one of my Nagpur Radio Programmes,
I had said that it is not true that ShahJahan alone loved his wife
from the core of his heart. Besides, ShahJahan had many queens.
But a person like me has only one. He could express his love for
his wife by creating Taj Mahal in the memory of Mumtaz
Mahal.One has to wait for death of one’s wife to build a
TajMahal of one’s own kind. Listening to my above statement in
that programme, a number of women wrote to me whether I love
my wife or not? At times, people fail to grasp something which
is based on subtle humour.
Anyway, I am reminiscing about Tara, my life-companion,

for many years. At the time of our marriage, I had not yet
completed my legal education. Dada, my father, was well
acquainted with her family. Tara’s father, DinakaraoTemurnikar
was a judge and had been one of the colleagues of my
grandfather in places like Hinganghat and Jabalpur. My father
also knew ShardabaiTemurnikar mother of Tarafor a long time.
DinkarraoTemurnikar had a premature death. Shardabai, his
wife, started living in Jabalpur after the death of her husband.
We children used to call her as Tai. In one of my visits to
Jabalpur, I happened to come across Tara. I instantly liked her;
though the question of marriage had not crossed my mind at that
time. Later, she came over to Nagpur for her post-graduate
studies and took her admission in my college. She was one year
senior to me. By working as a teacher in Bhide Girls School and
even giving private tuitions, she was paying for her way for the
completion of her studies. She had completed her M.A. degree in
Economics earlier than me and had even earned a Diploma in
Journalism. Soon she started working in the Department of
Information and Publicity of the Maharashtra Government.
During those days, I was involved in various kinds of social
movements and so was not bothered about anything else. I was
considered to be pretty good at social movement and delivering
fiery speeches. But I had hardly any qualification for getting
married. I was not poetic enough to make a claim to pluck and
bring stars and moon and offer them at the feet of a young and
beautiful girl. Besides, I was not eligible for marriage so far my
earning was concerned. Ultimately, it was Tara who took
initiative for getting married to me. I could not recollect when
we took that decision. Any way, we had a registered marriage on
May 20, 1954 in the two room government flat Tara was living
then. So ours was a court marriage and Dada wanted minimum
expenses for our marriage. Thus the total expenses in entire
process of marriage were not more than twenty two rupees. From
my side, only Dada was present during our marriage. Since our
friends and relatives were not to be invited, so we had pruned the
list of invitees starting with the members of our own family. That
could save us from any kind of misunderstanding among our
Tara Dharmadhikari: My Life Companion | 161
friends and relatives. So my mother, brothers, sisters, sister-in-

laws could not be invited for my marriage. The list of the
witnesses of our marriage included Nirmalaben Gandhi-the
daughter-in-law of Mahatma Gandhi, BhaiyajiPandharipandey,
the Principal of the City College and B.M. Pandit, a retired
Income Tax Commissioner and a close friend of Tara’s father.
And the Registration officer was Sahastrabuddhe a retired
district judge. We got married in the morning and by the evening
we drove in a cycle rikshato BabuRaoDeshmukh’s bungalow of
DhantoliMohalla of Nagpur. In other words, we came to the
Dharmadhikari’s residence and thus started my Tarankit (star-
marked) phase of my life.
The day after our marriage, we went to see my Nani(the
maternal grandmother). She was a woman of old views and
values. She had seen and even fixed up my marriage on her own
with a girl from a rich family. So she could not have appreciated
my marriage with Tara. Nonetheless, as a matter of courtesy, she
welcomed Tara and even put some money in her hands. But she
ended up by saying if chindhi- piece of torn cloth(Tara) comes
with gold (myself),then it could not be thrown away. Tara was
naturally hurt. I could still recollect her facial expression after
hearing such uncomplimentary comment on the part of my Nani.
During those days, my mother has some mental problems. But
she managed to tell Tara, ‘you have got my golden son; what
more a girl would aspire for?’ So I was a golden son, but was
hardly earning even a paisa made of copper. Even after I started
practicing law, I was hardly making much money in the
beginning of my career as it often happens with most of young
lawyers. So our household expenses were being managed by
Tara’s income. It was on that basis that we had set up our
independent household along with Tai (Tara’s mother).
I
A word about Shardatai, my mother-in-law would give us
some ideas about Tara’s family background, the kind of high
Sanskarand strong will she had inherited. Tai had been widowed
when she was hardly thirty years old. She had the responsibility
of two sons and three daughters. Her eldest son died of high
fever just after sixteen days of his father’s death. And she lost
her second son in the sixteenth year of her widowhood. And
what was worse, the Bank in which Tara’s father had deposited
his money had gone bankrupt. After the death of her husband,
Tai had refused to live in the joint family as she had thought that
she would have to spend the rest of her life in the kitchen of the
joint family if she continued to live there. She wanted all her
daughters to get good education. So she shifted her residence to
Jabalpur and set up an independent household along with her
three daughters. She even constructed her house by selling all
her ornaments. She was highly influenced by Dada and her own
brother, MarttandGalande who was involved in the communist
movement and was hardly interested in even earning his bread,
what to speak of making money. He was married to Shanta Sane,
the younger sister of Gita Sane, a prominent litterateur. Tai
encouraged her sister-in-law to pursue medical education. Tai
used to say that when God causes some suffering to anyone; He
also compensates it by offering some new avenues for work. It is
to be noted that all the three daughters of Tai had their registered
marriage not spending more than twenty/twenty five rupees in
the process. Tai was convinced that all this was due to God’s
grace to them. She was living with us and died on November 11,
1992 at the age of ninety two. By that time she had seen the
death of her two daughters, Dr. Anusuya and Pramilla and their
respective husbands – Dr. BhalchandraDevaikar and
KrishnaraoKulkarni. Not only that, she had also faced the death
of her grandson, Dr. VivekKulkarni who was a Reader in Nagpur
Medical College and also those of her younger brother and sister.
But she never lost her hope and courage. She was never caught
in the slough of despair. She never allowed the shadow of her
sufferings to fall on others. She was quite adept in the art of
adjusting and living with the younger generation. Once while she
was quite sick, I got the good news of the birth of my grandson.
She was thrilled and told me that she had got another purpose in
her life to live longer. She was the real lady in the house as all
the four of us, Tara, myself, my daughter and her husband used
to go out for work in the morning itself. She used to look after
our grandchildren and enjoyed her time with them. She would go
along with them in their likes and dislikes. Usual things of the
old age like Puja, Archana and pilgrimage did not mean much to
her.After our marriage, she spent 37 years till the end of her life
virtually not going outside of our house. We have no occasion to
lock up our house all these years. She had found the purpose of
her life in managing our household affairs including looking
after our children andher grandchildren. On the eve of her final
departure from the world, she just said: “two new members have
come (I had been blessed with two granddaughters then); hence I
need to make space for them. I had already lived my life. So no
attempt should be made to keep me artificially alive. ” Tai had
come as my mother after our marriage, and she had been like the
mother to me all along these years. We used to address each
other as ‘tum’ not ‘aap’– which symbolized our close emotional
ties. Tai had stood like a rock behind her granddaughter – Dr.
RupaKulkarni, who has remained unmarried to pursue the cause
of women and dalit liberation. Tai had made significant
contributions in my own life. It would be no exaggeration if I say
that I enjoyed a grand life on her account. She has come as a
priceless jewel along with Tara to our house. Both of them
looked after my household affairs and I would feel like a free
bird. Like most of us I had also thought with one’s marriage all
such things are settled once for all. Even otherwise, Tara had an
excellent sense of choice in everything we needed. She took all
the major decisions. At the time of our marriage, I had hardly
any income. Later, when I started earning it was all because of
Tara’s support and her large heartedness. In a way, my
achievements actually belonged to her. At times I would say so
and my children also held the same opinion.
Later, I was doing well in my legal practice. But Tara did
not give up her job even after I became a High Court Judge.
Knowing my nature and social commitments, she could never be
sure when I might give up my job. She must have thought that at
least, one of us must remain as earning hand. Besides, her
mother was permanently staying with us. She never wanted to
create the impression that her mother was living on her son-in-
law’s income. However, all these things suited me as well. It was
because of her marriage with me that she had to give up all
chances of being promoted in her service. Her bold and
non-compromising nature had made her unpopular among a

section of her colleagues. Towards the end of her career, she
would go on leave during the month of March every year just to
avoid her signature on any fake bill or papers. That also suited
her bosses and her colleagues. Besides, she could not move out
of Nagpur as I was a practising lawyer there. So she never got
promotion nor did she aspire for it; though her juniors often
superseded her. Later I joined the high court bench. But even
being the wife of a Nyayamurti, she could never get nyaya
(justice)!
After I shifted to Mumbai, she became the editor of a
journal called ‘Lokrajya which got the President Award under
her editorship. Subsequently, she retired as the Deputy Director.
On my part, I continued to play the role of husband all through
these years.
At Nagpur, during the days of my practicing lawyer, I had
to change my residence several times as I was living in the
rented accommodation. Despite being an advocate with an easy
access to the civil court, I was sure about one thing: I would not
live in a rented house against the will of the landlord. At last
Tara got fed up with the rented accommodation. Making some
saving out of her salary, she bought a plot of land in the
DhantoliMohalla of Nagpur. As a result, she was left with only
rupees fifteen in her bank account after she had paid for the plot.
Meanwhile, my legal practice picked up and so I did not have to
depend on her income for our household expenses. I never tried
to know the amount of her salary. But how much I was earning
was known to Tara.
There was a dilapidated house on the plot Tara had bought.
There were some tenants in that house. On my request, they
vacated it. Then we took some loan from the housing society and
in 1965 we had built up a ‘nest’ for our family.
Earlier I had created some financial liabilities for our
family. I was a sleeping partner in a small business of my eldest
brother, Pradumna alias Balubaiya. He had a factory in the
village Kumhari near Raipur. He had taken a loan from a bank
and had also borrowed some money from his friends. But his
business had collapsed. I had resigned from the sleeping

partnership of his business once I started practising law. But one
of our friends who had loaned some money to my brother had
made me as his guarantor along with another friend,
JamnadasJajoo. The friend who had loaned some money to my
brother dragged me along with Jajoo to the civil court. That
friend was very close to my family. My brother had helped him
in his education and even in settling down in his life. In fact,
when he was ill, my brother had brought him to Nagpur for
treatment, and kept him for six months in his house. But he was
a money maniac man and had held the view that money was
everything for him. He had loaned the money in the name of his
wife. He had thought that he could realize his amount from me
as my brother was virtually penniless. My brother was just like a
guru to him. But that kind of relationship hardly mattered to him.
In the civil court, his wife produced false evidence. She denied
that my brother had already paid back a portion of the loan.
Since he had not taken any receipt for the same because of our
close relationship with him. So she demanded the entire amount.
We did not produce any evidence or witness from our side.
Ultimately Jamnadas and I ended up by paying the entire
amount. Our friend got the decree from the court and the money
from us, but lost his good friends. After that payment, I was once
again left with no amount in my bank account. Tara was deeply
hurt and faced crisis on that account. I also learnt some lesson
from that experience. Every one learns from such experiences,
which I call ‘akkalkhata’ (wisdom account). Any way, it seemed
that there was a division of labour between Tara and myself. I
would be a ‘spoiler’, and she would be the ‘creator’ and
reformer. Even after that incident, I could not acquire much of
practical wisdom. I could not ever base my behaviour towards
others on any kind of distrust. According to Dada, simply
because there is a possibility of being betrayed, one could not
and should not act on the basis of distrust. In fact, one who
betrays others loses much more than one who has been betrayed
as no one would trust him after that incident. Hence, it is much
better to be betrayed than base one’s behaviour on distrust. But
usually people consider a person possessing practical wisdom
who is crooked in his behaviour rather than simple and
straightforward. However, I never liked such a practical

approach to life. Nor was it ever acceptable to me. Thus Tara had
to suffer on several occasions on my count. But should she not
have thought about all this before deciding to marry a man like
me who is totally devoid of practical wisdom. Now what was the
use of regretting when the things have already been spoiled?
However, because of our long time life togetherness, we could
not see and mind each other weaknesses. We got used to it;
though it would not be right to say that both of us were free from
all weaknesses. Dada had told us that we should not look at
other’s weaknesses as we have much of our own. If possible, one
should try to visualise the good qualities of others as it paves the
way for good thoughts. Thinking about others weaknesses would
ultimately harm us. So our approach should be to visualise others
good qualities only.
Tara had a special viewpoint regarding the task of bringing
up our children. She wanted them to develop in her own way.
But I had been a believer of the thoughts of Kahlil Gibran viz.
who said:
“Your children are not your children.
They are the sons and daughters of Life's longing for itself.
They come through you but not from you,
And though they are with you yet they belong not to you.
You may give them your love but not your thoughts,
For they have their own thoughts.
You may house their bodies but not their souls,
For their souls dwell in the house of tomorrow,
which you cannot visit, not even in your dreams.
You may strive to be like them,
but seek not to make them like you.
For life goes not backward nor tarries with yesterday.”
So I have been of the opinion that parents should give
advice to their children, but should not impose their views on
them. But Tara looked at such an approach as an act of escapism.
Anyway, both of us did believe that sanskar among children
could not be inscribed; rather they evolve from the behaviour
pattern of the elders in the family. Even among ourselves, we did

not try to impose our views on each other. While giving his
blessing us at the time of our marriage, Dada had said it is a
wrong perception that after marriage the wife should merge her
personality withher husband. From the sangam of Wardha and
Vainganga rivers emerges a third river called ‘Pranhita’. The
lives of a husband and wife should be intertwined like the two
strands of girl’s juda, but they should continue to have an
autonomous and independent life. Tara’s life was never merged
in my own. She continued to hold independent views and
thoughts. If such a relationship is based on trust and love, then
there would not be much of the problems. Dada used to live with
us. Hence, a number of Sarvodaya workers used to visit our
home. She was able to cook meals without spice and salt as well
as usual ones. At times, she had to carry such meals to the
railway station as well. So she had to become an accomplished
cook. She had so much of love and regards for Dada that she
never allowed him to be inconvenienced in any way. Love and
affection are one’s greatest spiritual values.
Tara never liked my pan-supari habit. My teeth had to be
taken out on that count. She conveyed her feelings through the
doctor that I should give up the habit of pan supari. But I was
not in favour of giving up my ‘independence’. In our country, we
have a tradition of following in the footsteps of great men. I was
capable of imitating only one thing of TilakMaharaj: ‘supari
eating’. Kasturba was a few months older to Gandhiji. So I also
married the woman who was a one year older than me.’ In fact,
we were of the same age. Hence, there was not much of
dissonance in ‘sur’ and ‘tal’ of the music of our lives. Both of us
have our own weaknesses. But that did not come in the way of
our relationship.
II
Let me talk a little more about ‘Tara’s family background. In a
way both of us had reached the same stage in life. Tara had lost
her two brothers in the childhood. Later, she also lost her two
sisters and their husbands. So she remained as the sole
representative of DinkarraoTemurnikar family. Similarly, I also
became the sole representative of Dada’s family. Tara’s mother

lived with us.Tara’s both sisters, Anusuya alias Babi and Pramila
alias Bairajaand their respective husbands, Dr. Bhalchandra alias
BhauDevaikar and Krishnarao alias AppaKulkarniwere just like
our own family members. Besides, I had very close ideological
relation with MarttandGalande the younger brother of Tai and
the maternal uncle of Tara. It was in 1931 that Tai had lost her
father and six month later, Tara also lost her father as well. Tai
had the support of her brother, and he in turn had her support.
Thus they became mutually supportive of each other. Marttand
was ten year younger to Tai. Hence, she had loved him like her
own son. He was associated with the communist movement. He
used to come over to Bombay often and stay there for months
together in connection with his political works. That adversely
affected his health. He had virtually no source of income of his
own. But Tai had never forsaken him. Even in that, condition she
would often take pride in the sufferings he was undergoing on
account of his ideological commitment. Other relatives were
unhappy with Tai as she would never pressure her brother to
seek a job or prohibit him from doing the things he wanted to do.
They would often say that it was because of pampering from Tai
that her brother’s life had been spoiled. He was a studious and a
well-read person. He had ulcer in his abdomen, but Tai would
always stand by him through thick and thin.In 1938, he was
married to Shanta Sane, the younger sister of the Gita Sane, a
great litterateur. It created a stir in the society during those days.
In 1945, he completed his study in Social Work from an
institution in Calcutta. He got a job at Ramagundam in Andhra
Pradesh. He retired in 1970 and came over to Nagpur to settle
down. During all these years, his wife was looking after the
household affairs. Their family never comprised of a few people.
I always enjoyed talking to him. So we had very close relations. I
have always maintained very good relation with unpractical and
stubborn persons. He died at Nagpur in 1976. I was living at
Nagpur during those days. MarttandMama had played a crucial
role in ideological orientation of both Tai and Tara. His wife was
a medical doctor by profession. She worked for the government
with all the sincerity and dedication at her command. After her
husband’s death, she continued to live at Nagpur with her sons.
I had also very good relation with husband of Babi Tai (the
sister of Tara), BhauDevaikar, who was from a well off Devaikar
family of Chandrapur. Theirs was a love marriage. They had
developed friendship at Nagpur Medical College during their
student days. The family of Tai was of modest means. Devaikars
were rich. Nonetheless, Bhau had a registered marriage with his
own resources. But he would never utter a single word about it.
In my marriage, they (Babiand Bhau) had bought khadi cloth for
my suits though without ever mentioning it to me. Bhau had a
reticent, gentlemanlyand humble personality, while Babiwas like
an ever flowing stream of laughter and joy. Their personalities
were complimentary to each other. One of their daughters, Maya
(Shirodkor) was the head of the Department of Home Science at
VidarbhaMahavidyalaya at Amravati. Maya had been brought up
and educated in our family. BhauDevaikar died of cardiac arrest
at Chandrapur on May 1988. Perhaps, people of sweet
temperament have greater chance of developing diabetic.
Babialso suffered from it. Soon after the death of Bhau, she also
died of severe heart attack at the house of Prabha and
KeshevPurohit (Shantaram) at Mumbai on 27th December 1988.
PrabhataiPurohit was the sister of BhauDevaikar. At that time
Tara and myself were at the Sangam of Allahabad. So we could
not see Babi despite having residence at Mumbai. Death keeps
no time schedule. That is the real truth.
Another brother-in-law of Tara married to her sister Pramila
was Krishnarao alias AppaKulkarni. He was known to the Tai
family since his childhood. He went on receiving scholarship in
the course of his studies. He had passed his B.Sc. from
Robertson College of Jabalpur. That was the period of high
inflation of 1940. It had affected the entire generation. The
economic condition of Appa was quite difficult. His close friends
joined the Indian Army. Appa would not do that. So he opted for
a low paid job of a teacher. I count Appa in the list of those
teachers who do not look upon their teaching assignments as a
mere means of earning their bread. Rather they look at it as a
matter of penance and sacrifice, never as a business proposition.
He carried a very good reputation as a loving, good and
competent teacher. Students sought his classes in science and
mathematics. He was not only well versed in the subject but his
delivery was also excellent. He was serious-minded, scholastic
and had an intense passion for teaching. I have never come
across a person like him – bereft of all worldly ambition, simple
and straightforward. However, after the death of Bairaja, his
wife, he could not survive for long time and he soon followed
her. She died on 8 January 1984. Their sons turned out to be
smart and intelligent. And their daughter Rupa is an intellectual
in her own right. Though she did not raise her own family, but
she always remained at the forefront of any struggle for the
rights of the poor and deprived people. Ultimately, she embraced
Buddhism. Both myself and Tara were very fond of her because
of her high scholarly attainments, deep interest and
understanding of music and her intense involvements in all kinds
of popular movements. Tara played the role of mother to her
instead of just remaining as her mausi.
In fact, Tara has always played multi-faceted roles in our
extended family. She was the mother to our children, more of a
mother than just a mother-in-law to our daughter-in-laws,
Naniand Dadi to our grandchildren and Kaki to my brothers’
children. I was often surprised to find her playing all such roles
in a very affectionate, competent, self-effacing and self-confident
ways. I always looked at her as the linchpin of our family
providing shelter and protection to us from the onslaught of the
worldly worries. She would often say that every desire need not
be fulfilled and every question need not be answered instantly.
Hence, some of them would have to besmiled away. Her laughter
was full throated and indeed boisterous. She would start even her
telephonic conversation with a boisterous laughter. She was
always friendly to all those who were friendly to us andthe other
members of the family. She was more concerned about all of us
and she hardly cared much for her own comforts and
conveniences. Essentially, she was bold, courageous and self-
sacrificing. She fought against a dreaded disease like cancer with
the same courage and high spirit. That is why I used to call her
‘Pranhita’ (Source of life).
Suddenly, she got a paralytic attack on 5 June, 2005. She
was immediately taken to Lilavati Hospital, Bombay. She had
already undergone two major operations which had virtually

made her invalid. So we decided against any further major
operation. She lost her consciousness and went into comma.
Doctors had little hope of her survival. Fortunately for us,
defying all medical laws, she soon came out of comma. Just to
initiate a dialogue with her, I asked her: “you have been to the
heaven with all the gods, goddesses and all the good things
around. Then why did you come back”. She responded with a
smile on her face by saying: “Of course, all good things
including gods and goddesses were around. But you were not
there. So I decided to come back.” Her words touched me in the
core of my being. She came out of the hospital but continued to
be bed-ridden. She was being looked after by a number of the
nurses and attendants. I was reminded of her mother’s words that
the same God, who has given us some sufferings, also provides
us with strength to bear it. Tara’s greatest possession was her
love for me and our children. We needed her love even when she
was in her critical condition. She also needed me most and felt
insecure if I was not around her. So I spent most of my time
being around her. Even in such a critical stage of our life, a
religious leader AsaramBapuhad given us a big jolt. In one of his
writing he had said that a woman becomes a widow because of
the sinful acts of her past life. He had also said that if a woman
goes out of her home attracting attention of many male members,
then her modesty is lost forever. I wrote an article in ‘Lokmat’ of
Nagpur against his foolish and baseless comments. His men
threatened me and even attacked and plundered the ‘Lokmat
office’. Soon I was informed that while addressing thousands of
his men; he had said that ‘the retired judge (myself) was paying
for his sin as he had written against me. His wife was lying in the
death-bed because of that sinful act”. Perhaps, he wanted to
prove the unfailing power and efficacy of his curse. Once again I
laughed away his nonsensical and foolish comments. But it soon
dawned on me that after all Tara had nothing to do with so called
‘sinful act’ on my part. Then why should he curse her? Perhaps,
that is our old tradition – a wife is made to pay for any lapse on
the part of her husband. Sita, Draupadi and others have been of
the same tradition. Anyway, the irony of the situation was that
Tara recovered and soon came back home despite all the curses
heaped on her by that religious leader. That was the God’s grace
for us.
Tara’s final departure

Tara was continuing to be bed-ridden. We got the news that
our granddaughter-in-law was on the family way. That news
brought a rare kind of brightness and joy on her face. She has
always found a new, joyful meaning in the birth of a child in our
family. We are aware that new generation comes to fulfill the
unfulfilled aspirations of the outgoing generation. In the Vedas,
it has been called Indrasarg. Our great granddaughter was born
in July 2007 making me great grandfather and my daughter
Aruna as the grandmother. Unfortunately, a few months before
in April 2007,Tara had left for her heavenly abode. It seemed to
me that she had chosen to create a vacant space for our coming
great- grand-daughter.
While lying on the sick-bed, around Diwali 2006, Tara
asked for something which she had never done earlier. She
expressed a desire for the chain of gold as a gift from me. I
immediately bought it from the market. Then she asked me to
put it around her neck which I did instantly. After a while, she
took it out and put it around my neck then she said, ‘now you
really look like Chanduraja’. She also took out the ring from her
ring finger and put it on mine. With a heightened sense of
emotion, she asked me to keep both these things on my body till
the end. That was a kind of her last wish and I am committed to
keep it till my last breath. That was symbolic of her desire to be
with me forever – a rare kind of life togetherness being in two
bodies but with one soul.
It was on 2 April, 2007 that Tara took her last breath. Just
before that moment I had asked her whether her suffering was
unbearable. She said: ‘I am fine and she even managed to give a
faint smile’. Cheerfulness and bravery was almost like her
second nature to her. Perhaps, that was the reason why any kind
of suffering never became unbearable to her. That was the last
conversation I had with her. Unfortunately, within ten minutes of
that conversation, everything was over. Human beings propose
and pursue so many things, so many dreams, but God disposes

all such dreams within seconds. Kal has not only the last word
but also the last laugh. One of our poets has drawn a very
beautiful and emotive picture of human nature and aspirations.
He writes:
Man thinks if he were to acquire wealth, he would be able
to fulfill all his desires and aspirations. He would build up a
house; get all kinds of jewelries and ornaments; get his sons and
daughters settled in the best possible way. Meanwhile, Yamraj
knocks at the door. He takes away the player leaving behind
chessboard and unfinished game”.
Tara was suffering from the cancer. She had also a paralytic
attack which had twisted her hands and feet. But on the eve of
her final departure for her Nijdham, both her hands and feet had
got straightened. It is said that death does not want to take any
blame on her. Every pain, suffering and illness comes to an end
at the point of one’s final departure. That could be the reason
why her frail and lifeless body was still looking, serene, peaceful
and beautiful. There was no sign of any tension on her face. Her
body lying in a white and clean sari had a bright glare and
hallow of her own.
Her last journey was joined by a number of eminent
personalities including the Chief Justice of Mumbai High Court.
Her ashes and bones were offered in Godawari at Nasik and
Narmada at Jabalpur. But most auspicious and full of purity
programme was held at Paunar in the Paramdham ashram. A part
of her bones and ashes ever offered to Bhumata under the shade
of the Belbriksha tree. It was there that her last rites were
performed. She finally slept in all-encompassing and auspicious
lap of Dada. Dada’s last rites were also performed in Paramdham
Ashram; established by Acharya Vonobaji. Was it a coincidence
or a destiny?
My eyes were going over her lifeless body lying in my
front. But mind screen, was displaying our life long togetherness,
her sweet and loving nature, her loving smiles and boisterous
laughter. Every detail of our life togetherness was passing
through the screen my mind — the day I saw her in her house at
Jabalpur as a young and beautiful girl, our college years, our

marriage, starting a new life of householders, becoming parents,
looking after children, Tai’s (her mother) role in our household
affairs, Tara’s unstinted love for me and our children, her total
commitment and devotion to our extended family and above all
her loving willingness to stand by me through thick and thin. All
these scenes passed through my eyes in seconds, making my
heart sink and my mind numb.I felt lonely and forlorn. It was
difficult for me to imagine and reconcile to the idea that my life-
companion of so many years had gone forever—never to come
back even to say goodbye to me. My loss was so severe, so total
that I stood motionless being drained out of all my emotions and
energies like a piece of stone. My numbness and senselessness
have reached such a high level, that I would not shed even a drop
of tear. My children and grandchildren were around so I had to
take care of myself in their presence. I tried to console myself by
reminding as to who could know the mysterious and
unfathomable ways of destiny?
Tara’s entire life was like an open book. There was a rare
kind of transparency in her life. She was ever a picture of
cleanliness and simplicity. She would shoulder every
responsibility of our household affairs – leaving us free from all
worries. She was a life force, a linchpin of our family. She had a
pivotal role in our family giving it a rare kind of colourfulness
and joyfulness. But she was never a weakling rather she had her
own independent personality. In the words of poet Dinkar, she
was neither leader nor a follower. She always moved shoulder to
shoulder, step to step with me enjoying all the joys of life
together and also jointly facing all the odds and problems of our
life.
Tara has left behind a big and good family–full of children,
grandchildren–all of them imbibing high sanskars. She had seen
the prosperity of poverty as well as poverty of prosperity. She
has earned respect and recognition both in the family and the
outside.
Her death was as grand as her life. Like any other mortal
she is gone for good. But it seems to us that she is still providing
guidance to our family, working as the guard and guardian of our

family. She has always been a picture of sensitivity, self-
sacrifice and motherhood. In my own way, I have also been a
loyal, loving and devoted husband to her. Vimlatai Thakar
rightly observed that it was rare to find a patnivrati husband like
me. In my relationship with Tara, a point reached when it
transcended all traditional categories of Pativrata or Patnivrata.
We had stood on equals footing – holding each other hands –
inspiring each other marked by a rare kind of life togetherness.
But in the process, she had remained a picture of motherhood.
Ultimately she transcended her role of ‘wifehood’ and entered
into a perpetual role of motherhood. Then a wife becomes a
‘mother’ to her husband also. Tara meant many things to me: she
was my wife, my life companion, a friend, the mother of our
children and towards the end she took up a motherly role for me
as well. And this is what Gandhiji had called ‘social
Brahmacharya’.
In such a long period of life-togetherness, innumerable
events, occasions, resolves and decisions had occurred. They
often fleetingly appear and disappear on the screen of my mind
leaving behind both feelings of pleasure and pain in my heart.
They continue to flow like the water currents of a river. So do
the moments of our life – togetherness. The memories of the
yester years, the time we spent together, shared our innermost
feelings, the challenges we face together, the joys we shared
together, keep me light, happy, amused and even renewed. That
is my treasure trove from which I often pick up some nuggets of
memory and feel happy and joyful. No one could ever snatch
away these nuggets of my memories as they are the part and
parcel of my inner being. So Tara continues to be the source of
my strength, inspiration, joy and happiness.
One of such occasions came when I went to receive the
degree (Honorary) of the Doctor of Law (VidyaVaridhi),from
Rani DurgavatiVishwavidyalaya, Jabalpur (M.P.) While
receiving the degree I suddenly felt her presence, as if she was
standing by my side and congratulating me on that rare occasion.
That was the University, from which she got her Degree of
Bachelor of Arts.In fact, in all my moments of hope and despair,
pleasure and pain, I always feel she is around me sharing once

again all these moments with me. That is my most precious
possession which I would never like to part with till the last
breath of my life. Her life was not of surrender but it was
samarpan(dedication).This involves maturity. Mutual fellowship
with equal status coupled with independence and respect for
each other’s independence could enrich life of both life partners.
Smt. Janki Devi Bajaj

Chapter: 22
My Mother: Smt. Damayanti
Dharmadhikari
For a proper understanding of the life and times of my mother,

one must look into the social background of her family as well as
that of Dharmadhikaris. The ancestors of Dharmadhikaris were
originally from Paithan, Maharashtra. They moved out and
finally settled down at Multapi (now called Multai), now a part
of the Betul district of Madhya Pradesh.They were called
Dharmadhikaris because of their high MaharastrianBrahmanic
lineage. With the blessings of Adi Shankaracharya. Now they are
settled mainly in different towns and cities of Madhya Pradesh
and Maharashtra. In the course of time, they came to occupy
high position in and around Multai because of their wealth, high
moral and ethical behaviour and intellectual attainments. Some
of their family members opted for the English education while
others continued with the traditional Sanskrit learning. Thus they
had become adept both in modern and traditional learning. For
instance, my grandfather, T.D. Dharmadhikari, had been
appointed as a civil judge and as such enjoyed high prestige and
reputation in the judicial circles. My father, Dada
Dharmadhikari, was born in 1899 and my mother in 1904. My
father had his education at different places. He was married
while he was a school student at Hoshangabad. He was set to go
to England for higher education and could have easily become an
I.C.S. officer or a barrister. But soon after his marriage, he joined
the Non-cooperation Movement at the call of Mahatma Gandhi

and left the college.
My mother came from an extremely rich family of Mirapur
in Wardha district. So much so that my grandfather had received
a dowry of rupees three thousand, a very high sum in those days.
Besides, she had also brought a lot of gold, silver and other
jewelleries at the time of her marriage to my father.
But she faced a drastic change in her life style due to the
vow of the self-imposed poverty on the part of my father because
of his involvement in the Gandhian movements. He had taken up
a teaching job at the Tilak National Vidyalaya at Nagpur at a
salary of rupees thirty only. Both of my parents started a new life
of sacrifice and renunciation. My mother also started wearing
Khadi and embraced the new life in all earnestness. Even with
that limited resources, she could manage her household affairs
keeping in mind the dignity and high status of our family. Dada
did not have a house of his own. Hence, my parents used to live
in the Mirapurkar’s house at Nagpur. My Nani, Gangabai also
lived with us in the same house. My uncles were living with us
for their education. My father was hardly involved in the
household affairs. So my mother had to singlehandedly perform
all household works including going to flour mill. Incidentally,
my father’s was Shankar and my grandfather’s name was
Trayambak and my name is Chandrashekhar . So, our household
affairs were bound to be like that of Bhole Baba. Moreover, he
belonged to a group of nationalist leaders who were called
Chabena leaders as they had to live on grams (Chana) under the
difficult conditions of freedom struggle. My mother kept the
house neat and clean. She was avery good cook. She carried
herself with a sense of great dignity and self-respect. Her face
had rare hallow; perhaps because of her high family background.
She sold all her gold and jewelleries in the course of running the
household affairs. But she never uttered a single word of
complaint or grievance. My parents were in two bodies but with
one soul. By very nature, my mother was loving and
affectionate. She had also the responsibilities of my uncles and
Buas who were living with us for their education. There was a
rare kind of awe and respect for her in our family. Her mere
My Mother: Smt. Damayanti Dharmadhikari | 179
gestures and change in her facial expression would bring about

the desired effect. Despite our stringent financial condition, she
never sought any help, Dan-Vardan, from anybody including her
parents. In the words of Dada, the real Prasad is the place where
we earn our bread with the sweat of our brows and not where we
have our kingdom. She carried a rare kind of dignity and majesty
in her persona. Her presence was marked by joy and happiness.
She believed that house is a place and home is a place to love
each other
Dada was most of the time out of his home and even out of
the town or in prison. At times, my mother had to look after the
children when they were sick. But she had no complaint on that
count. Usually, people are scared of poverty more than even
death. They often feel ashamed of their poverty. But my mother
never suffered from such feelings as it was the self-imposed
poverty for the sake of high ideals which have their own kind of
richness and prosperity. There is a sense of gay abandon and
self-forgetfulness which no millionaire could ever dream to
have.
My mother would often tell us: “your father belongs to a
rich and respectable family. He could have easily become a
barrister or an I.C.S. officer.” She herself came from a rich
family. But my parents had opted for a life of self-imposed
poverty leaving aside all worldly aspirations and ambitions for
the sake of high ideas and ideals including those of the freedom
movement. So their life and living could not be weighed in terms
of money. In any case, their life was good enough for any body’s
envy. My mother was called Malkin (queen of the house) by my
father.
My mother’s Jail-Journey
India had been dragged to the Second World War by the British
rulers without any reference to our national leaders. Besides, the
British were also unwilling to take any steps in respect of our
independence. Such a situation was unacceptable to Gandhiji.
But he was not in favour of total disruption of the British war
efforts who were engaged in the battle of life and death with
Hitler and his ilk. So Gandhiji decided to launch the ‘Individual
Satyagraha’ with Vinoba Bhawe as the first Satyagrahi. In that

movement Gandhiji himself was selecting the people who could
offer satyagraha. My mother sought and got the consent of
Gandhiji to offer herself as an individual satyagrahi. It was
simultaneously decided by Bapu that my father would stay back
at home to look after his children.
My mother initiated her individual Satyagraha by
delivering anti-war speeches. She could move from village to
village making anti-war speeches. We children used to
accompany her in the journey. Ultimately, she was arrested and
put on trial in the court of Magistrate,Shri B.N. Kunte. She did
not have much of formal education. But she was fond of reading
books.By nature, she was a stubborn person. My grandfather
used to call her ‘Jhansi Ki Rani’of our house. Her courageous
and even defiant nature is fully reflected in the statement which
she had made in the magistrate court which reads as follows:
Magistrate Saheb!
“I am essentially a housewife, not much interested in politics and
social work. So I want to tell you why a woman like me has felt
like joining the movement led by Gandhiji. I would like to put
before this court my own reasons for participation in the
movement, despite the fact that I am essentially a home maker.
As the daughter-in-law of a high government official and as the
daughter of a rich Malgujar with Sanatanivriti, it is a great
turning point in my life that right now I stand as an accused
before this court.
But all this is because of the present British regime and their
deeds and misdeeds. It has almost become impossible for any
ordinary citizen to live with dignity, self-respect and with her/his
faith under the British regime. So far I had only heard about such
things. But during last two months of my Padyatra in the course
of the present Gandhian movement, I have seen all these things
with my own eyes. During my padyatra, I have the opportunities
to drive home the point to the people as to how much damage
and destruction the British rule has inflicted upon our people.
The things I could not learn from the readings of innumerable
books and listening to many lectures, I could easily learn from
my two months long padyatra among the people. I must express

my deep sense of gratitude to the government authorities for
allowing me to avail such an opportunity.
Our people have become helpless, weak and lusterless
because of slavery. It is the British rule and its various policies
that have put them in such a hapless condition. Our people
remain fearful and scared as anyone trying to live with a sense of
self-respect and dignity would have to pay heavy price for it.
Some of the government officials and riff-raff elements are able
to snatch away things from the possession of people. I have
direct and personal experience of such things. I could drive home
these points to the people in the course of my satyagraha. And
let me tell you that if I remain free, I would do the same thing
again.
My experience till date has confirmed my earlier perception
that the autocratic British rule and Hitler and his ilk are one and
the same thing. There would be no peace unless the British set
India free putting an end to their imperialist rule. Like Hitlerism,
British rule is also an acute disease. Hence, I am firmly of the
opinion that it would be nothing short of a sinful and antinational
act to extend any kind of help to the British war efforts in the
present condition.
It is also my belief that imperialism and Hitlerism could not
be put to an end through violent means. Even if Hitler as a man
is eliminated through armed resistance, Hitlerism would continue
to hold ground. The British imperialism is worse than Hitlerism
and the British imperialism could be eliminated only through the
Gandhian way. Unfortunately, so far the British rulers have
failed to grasp such a glaring truth. But we on our part consider it
as our sacred duty to drive home this point to the British rulers
and their henchmen. So it is our firm faith that resistance to the
British war efforts in a non-violent way is a service to both India
and England.
As a woman, I do believe that so long the dignity and
freedom of the man/woman would continue to be related to
physical, strength and armed power, a woman could never get
her freedom. In other words, in such a situation, true democracy
and real freedom could not be established in any society. Hence,

it is the bounden duty of every woman to establish a new social
value of bravery based on non-violence by putting an end to all
power and prestige emanating from arms and physical force. I
say with all emphasis at my command that the non-violent path
which Gandhiji had shown is the real pathway to freedom and
democracy.
Is there any mother who would not like her children to be
happy and prosperous? Is there any price she would not like to
pay to that end? Where is the mother who would like her
children to fight among themselves? So present butchery must
come to an end and allow people to live in peace and happiness.
For that, one has to take the path of non-violent bravery as
pointed out by Gandhiji leaving aside the present mindset of
butchers and noose men. Therefore, as a mother I consider itas
my sacred duty to do everything possible to oppose the present
war. Why should we want our coming generation to be wild and
cruel?
As a woman and also as a mother, I look at every war as
nothing short of sin. I consider it a double sin for any Indian
citizen to extend any kind of help to the British war efforts. It is
an insult to all women. It would lead to the moral and material
loss of England and indeed to the entire world and the total
ruination of India. That is why I am opposed to the present war
as such. So when the government did not arrest me in the initial
stages of my Padyatra, I was slightly disappointed. But later I
consider it a God send opportunity to acquaint the people with
all the destruction that British had brought in the trail of their
rule. I was arrested once and then released. I do not have any
feeling of annoyance and animosity against the British on that
count. I want to tell you in all humility that as one of the
government officials you very well know which way lies the
government’s welfare. Then it becomes your duty to oppose the
present war and walk on the path of non-violence. But if you
think that any help to the present war is in the interest of England
and the government, then you must punish me as per the law
which I would happily accept. I must express my gratitude to all
government officials including you for indirectly providing me
the opportunity to campaign against the war and the British war
efforts”.
She was tried and sent to the jail for six months by the court
headed by B.N. Kunte. After the court hour, Kunte came to our
house in Bajajwadi to enquire about arrangement offood for the
children. His official residence was just behind Bajajwadi and
his children were our playmates. Kunte had a reputation of being
a good, kind and efficient government official.
She was released in early part of 1942 and then was once
again arrested in the course of the Quit India Movement.
Altogether, she was behind the bar for three years. Her pure,
innocent mind was greatly affected by the small minded
behaviour on the part of well-known leaders in the jail. She used
to have high opinion about them. So she could not reconcile to
their fall in her esteem. As a result, she lost her mental balance.
Her worldly life virtually came to an end. Since then to the end
of her life in 1973, she lived with the same mental condition;
though she continued to be alert and self-respecting. She would
prefer to live with one of her sons whose financial condition was
not that good. She would never complain against any
inconvenience caused to her. Her motherly love had remained
intact till the end of her life. She was one with us in our poverty
and sufferings. I have still a feeling of regret and remorse that
she could not see our happy days. But that was her lifelong
Sadhna.
She was kept in a mental hospital both at Nagpur and
Bangalore. But she could not be fully cured. She was suffering
from split personality (schizophrenia) .And there is no cure for
those who suffer from split personality. After my mother lost her
mental balance, my entire thinking and feelings underwent a
radical change. Even today when I find street urchins throwing
stone pieces on a mad person, I am deeply moved and consider
every piece ofstone thrown on such a person is causing a wound
in my heart.
Perhaps, the worst sufferer of my mother’s mental
imbalance was my youngest brotherKeshav alias ‘Bacchu’, who
was born in 1932. He was the last child of my parents. His
childhood was ruined because of my mother’s mental condition.

He attained a premature adulthood and started talking like a
philosopher. He also used to run hand written journal called
‘EktaMandir’. Unfortunately he died of typhoid on 30 March
1948 which gave a big blow to my parents. A kind of deep
sadness took hold of my mother and Dada virtually became
“aniketa” after his death. For a while we thought that Bacchu’s
death would work as a shock treatment to my mother. But that
did not happen. She continued to live in the same mental
condition. My Nani, Gangabai, was living with us and strangely
enough my mother would serve her with all earnestness. But the
death of Nani in 1955 also failedto work as a shock treatment to
her. Perhaps she had lost all her sensitivity after the death of
Bachu–her last child. Or she had suffered so many blows in her
life, that any further suffering hardly mattered to her.
Dada was shell-shocked by Bacchu’s death. He further
moved towards a more intense life of renunciation and virtually
got immersed in social work. To quote his own words: “A son
often gets property from his father as a part of his inheritance.
But a father could also receive from his son the things which
could enrich his life beyond measure. Yayati who begged for
youthfulness from his son must have been a man devoid of all
sensitivity. A son often saves his father from going to the hell i.e.
moral fall. Bacchu was my youngest son. He put a crown on the
efforts of his elder brothers in enriching my life. His death freed
me from the cloister of a homely life and ancestral pride and put
me on the sky high path. In a way, my habitat became ‘anant’(no
limit)and high like the sky.”
After my mother’s death in 1973, Dada was moved to the
core of his being. He wrote: “After the death of Malkin, I looked
at my life as being finally summed up. In a way I accepted the
life of a vanprasthi and totally got immersed in social life.”
In these words of Dada, lie the essence of the life and death
of his Malkin and his son, Bacchu.
Finally I would like to recall and record some of my
reminiscences about my mother which would clearly bring about
the various dimensions of her personality and high ideas and

ideals for which both my parents lived till the end of their lives.
My mother had voluntarily made all adjustments with
Dada’s thought and his way of life—which was quite different
from his usual world. In fact, she had imbibed it all in her own
personal life. This could be illustrated by what N.R.
Pandaripandey wrote about my mother in one of his letters which
inter-alia states:
“There used to be a KartikPurnnima fair held at Multai. On
one of such occasions, DamayantiBhabhiwas at Multai. Chandu
(Chandrashekher Dharmadhikari) was a small child then. I took
him to the fair. He happened to look at a gun toy and liked it and
wanted it for himself. I bought it for him. After reaching home,
DamayantiBhabhisaw the toy gun and said that it was foreign
made and so it had to be returned. I went back to the shop keeper
but he was unwilling to take it back. Then I told him: ‘look!, he
is the son of Dharmadhikari and my Bhabhi was unwilling to
keep it as it was foreign made. Hearing these words, he
immediately took back the toy and returned the money. I could
see the philosophy and vriti of the life of DamayantiBhabhi.”
There is another incident which also symbolizes the broadness of
her mind and heart and could show how strongly she had
accepted the radical social values close to the heart of Dada.
There was a tradition of HaldiKumkum in our family.It was held
on certain auspicious occasions of the year in which even the
workers of our household of various castes and religions would
be invited. Even sweeper who used to clean our latrines and his
wife were invited on such occasions. My mother would play a
motherly role to all children of all these people on such
occasions.
My mother was so majestic that Dada really had a sense of
life togetherness with her. That was the reason why he did not
find much divergence in his familial and societal love. Even in
her state of mental imbalance, if she did some work, her
performance would be much better than others. There was
something extraordinary about her even in that state of mind. For
instance, at times she would go on speaking out some passages
from Jnaneshwari to Dada and she would explain their meanings

to him. Some of the people around her took it as a symbol of her
madness. Hence, she would tell Dada: “Since I had been in a
mental hospital for a while, you people do not listen even to my
saner words. ‘All of you have joined hands on that count.’
There is another incident which also underlines the deep
sense and commitment towards renunciation and self-sacrifice as
a part of our family tradition. Dada was leaving for Delhi to join
the Constituent Assembly as one of its members. Along with
other family members and others, his mother had also gone to
the Railway Station Multaito see him off. Before the train
started, she moved closer to Dada and told him: ‘Do Not Seek or
Ask for any favour from any one. We have never done that, so
we should never do it.’ This shows our family’s commitment
towards renunciation sacrifice and its concomitant majesty and
dignity. This was her feeling even for begging or seeking votes
in the election process.
During the Quit India Movement both my parents were in
jail. My mother was released a little earlier than my father. We
went to our ancestral house at Multai. Some members of our
extended family did not like our presence. Dada had renounced
his share in the ancestral property. But they thought that my
mother could demand a share in the ancestral property on behalf
of her children, though there was nothing like that in her
mind.As here were no facilities viz. books and other things
needed for our study, so my brother, Yeshwantalias Baban,
failed in his examination. He was humiliated by these people on
that count. Out of desperation, he left the place and went away.
Subsequently my mother was also insulted by them. So all of us
left Multai and came to Wardha. The members of the family,
who were orthodox and were afraid of Dada’s active
participation in the national movement.
My mother’s mental condition went on from bad to worse.
But her motherly love continued as ever. Even in her that state of
mind, she had retained her sense of wit and humour. She would
often say that home and school as institutions are enough to lead
any one to a state of mental imbalances. She would relate an
incident form her school life. Once her teacher scolded her for
not answering even some of the simple questions, she had then
retorted to the teacher: ‘you are asking questions by holding a
book in your hand. But you want me to answer your questions
without the help of any book. Is it fair?’ Thus there was a
majesty and sharpness even in her state of mental imbalance.
There was another incident which would illustrate how self-
respecting and self-sacrificing she was. A few years before her
death, someone drew her attention to the fact of the pension
being offered to the freedom fighters. She smilingly responded
and said: ‘did we go to jail for that’. There is another thing which
also illustrates the same trait in her personality. She accepted in
the full measure the fact of Dada’s giving up his share in the
ancestral property. She had no grievance, no complaints about it.
She virtually died in anonymity on 26 May, 1973. People were
not even aware of her existence.
There is another incident which could easily illustrate how
Dada had suffered due to my mother’s illness. It would also
reveal his heightened sense of titiksha (forbearance) and
anasakti(detachment)in the course of his long life of sacrifice
and sufferings. It would also bring about the human aspect of
Bapu’s life despite his sky-high sense of anasakti (detachment)
and sthitprajnata (steadfast wisdom).
Gandhiji was greatly concerned about my mother’s mental
health.More so it was on his initiative which made my mother to
join the individual satyagraha. Dada met him on the morning of
30th January 1948. After enquiring about my mother’s health, he
had promised to keep her with him in the ashram after February
when he was to be back to the Sevagram. Dada told him whether
it would be worthwhile to find time from the busy schedule of
his life totally dedicated to the national cause. Bapu had
responded by saying could he not do even this much for one who
had sacrificed her life in the cause of the nation? Bapu had said
all this, though my parents were never the inmates of any of his
ashrams. But that was not to happen as he was martyred that
very evening of 30th January 1948.
The fact of the matter is that people like my mother worked

as the foundation stone of our freedom struggle. They never
desired to be taken notice and admired. They did not want any
return for their work of sufferings and sacrifice. But it is such
people who would work as the source of inspiration for the
coming generation. They are born to sacrifice and suffer for the
sake of the entire society transcending the four walls of their
homes and hearths. Their death sends a reminder to the majesty
and greatness of the kind of lives they had lived. It could even
create an environment of hope and optimism if and when our
people are caught in a slough of despair and defeatism.
Smt. Damayanti Dharmadhikari

Chapter: 23
Sarala Devi: A World Citizen
There is a category of people who could not be kept confined

within the boundaries of caste, creed, religion and even those of
nation or State. In fact, they are even beyond the cosmic order.
Some of such persons, particularly some women with such
mindset, have been coming off and on to this country from the
foreign lands. For them service to the fellow beings was as good
as the service to the God. Our people have been familiar with the
name of some of these persons viz. Annie Besant, Sister Nivedita
(Margaret Elizabeth Noble) and Mira Behan (Madeleine Slade).
Cathrine Mary Heliman, who later came to be called as Sarala
Devi belonged to that very category of those outstanding women
activists. Her name and life would have to be mentioned with lot
of awe and respect; though her name is not that familiar to the
people as those of others mentioned above.
Catherine was born in England in the year 1900. Being
disillusioned with the European thirst for war and violence and
looking at the senseless process of industrialisation as its root
cause, she left England and came over to India in the year 1932.
Subsequently, she came in touch with Mahatma Gandhi and for a
while she worked in the field of Basic Education. Afterwards,
she took Uttarakhand as her primary field of action. During the
Quit India Movement she had vigoriously engaged herself in the
task of creating public awareness in and around Almora;so much
so that she was declared by the colonial administration as the
most ‘dangerous’ agitator of the area. It was a matter of great
surprise for the people that a woman born in England was so

much committed to the cause of the Indian people. She kept on
working against the ‘war terrorism’ with rare dedication and
commitment. She has taken it as her JiwanVrata (the mission of
life). She faced imprisonment in the course of her work. She
always considered herself as a world citizen and not as a citizen
of any country in particular. So she never put any application for
the naturalized citizenship of any country including India. In
fact, she did not believe in the system of passport and visa for
going across the boundary of any country; though she faced
innumerable problems on that count. Sarala Devi ever remained
unwilling to give up her claim as a world citizen. Ultimately, the
issue of her citizenship went up to Morarji Desai, when he was
the Prime Minister. It was he who became instrumental in
granting her Indian citizenship without any application from her
side for it.
Sarala Devi lived mostly in the mountainous region of the
Himalayas as that had become the main area of her life’s work.
Dada Dharmadhikari used to call her the Himalaya Kanya (the
daughter of the Himalaya). Her total identification with the local
people made her appear as if she was an Indian by birth and not
an English woman. Even during the period of her illness, she
would not leave the area to seek better medical help. What was
more remarkable thing about her was that she deliberately had
forgotten the English language—her own mother tongue. She
would speak, write and deliver her lectures only in Hindi. And
the people all around the places were happy to accept and hail
her new identity—a complete picture of Indianness. She actively
participated in the Bhoodan Movement-Gramdan and Gram
swaraj movement of Vinoba Bhave. At times, she would cover
the distance of thirty miles in the course of Padayatra even
while being on empty stomach. She used to play both the roles of
a servant and teacher in Laxmi Ashram, she had founded earlier
in the course of her work. She was also an adviser to the
Uttrakhand Khadi and Village Industries Board and the Vice-
President to the Himalaya SevaSangh. Moreover, she was also
involved in the surrender of the Chambal Valley dacoits initiated
by Vinoba and Jayprakash Narayan. She used to take
Sarala Devi: A World Citizen | 191
Sanskarclasses in Jail for those dacoits who had surrendered at

the call of Vinoba and JP. She was so committed to the Hindi
language that she penned two books in Hindi:
‘AbalaNahinSabla’ and ‘Main Kahan’. In the Himalayan region,
she also worked for prohibition and environmental protection.
After long last, she handed over the Laxmi Ashram to her co-
workers and started living around Pithoragarh in the Himalayan
region. Her mind and heart always remained full of the forest
and the hills of the Himalayan region. But even Pithoragarh
region could not completely hold her. She left that place for a
wider environment. But, she continued to raise her voice for
environmental protection; though during those days it was
considered to be a cry in wilderness. She was both foresighted
and farsighted and so she persisted with her work. She fell sick
and died on July 8, 1982. Dada Dharmadhikari described her
death as the Vishwatma Ki Mrityu (the death of the world soul).
Sarala Devi remains the main source of inspiration behind
the social and environmental works of SunderlalBahuguna and
Radha Bhatt. It is also a remarkable that both Bahuguna and
Radha Bhatt had been awarded Jamnalal Bajaj Award as it had
been earlier given to Sarala Devi. That speaks for the kind of the
well-laid tradition of social work she had created in the
Himalayan region. She looked at her work of environmental
protection as a part of her work as a world citizen. She was
aware of the impending danger of ecological imbalance and so
her work in this field in a way was a part of her attempt to save
the human race from going to the edge. She continued to work as
the main source of inspiration behind ‘ChipkoAndolan’—a
movement for tree protection in the Himalayan region. In the
course of that movement, the satyagrahiswould express their
will and determination to protect the trees by embracing them.
They would make it clear to the contractors and their agents that
they would have to kill them before those trees were felled. A
powerful prohibition movement was also launched by the same
group of social workers. These movements demonstrated the
social and spiritual power of the women folks of the Himalayas.
The areas around Kausani, where Sarala Devi had been active,
were the main centre of these movements. It is also to be noted
that it was at Kausani that Mahatma Gandhi had written the

preface of his book Ansaktiyoga. Sarala Devi conclusively
demonstrated to the world that ‘Anasakti Yoga’ was not a
‘Vishadyoga’ but a really a powerful and living idea.
Today environmental protection has caught the imagination
of the people of the world. The real meaning of the U.N.
declaration of ‘One Earth’ is that the without undermining the
national boundaries of the countries and their related duties,
there is a need for promoting the idea of the ‘One World’
through our firm commitment and dedication. Today humankind
is entering into a new revolutionary phase of dual citizenship. On
the one hand, one remains as the citizen of one’s own country
and at the same one has to pay the role of an enlightened citizen
of the world. Today, the people have made most of the available
spaces as their habitats. So the environment and the rest of the
spaces would have to be carefully used. That is essential for the
very survival of human beings and indeed for the entire cosmic
order. The same thing has been emphasized in the BhumiSukta of
the Atharva Veda. But today we are overexploiting the earth, its
resources and environment including the biosphere. Today all
these problems have been fully understood by the United
Nations, the people of the world, developmental economists,
social scientists and other scientists. But Sarala Devi had
understood it with all its implications at a much earlier stage. We
could not understand them, despite her early warnings. That is
the real tragedy. The Article 51A (g) of the Indian constitution
underlines centrality of environmental protection and calls upon
Indian Citizens: ‘to protect and improve the natural environment
including forests, lakes, rivers and wild life, and to have
compassion for living creatures’
It is a matter of great regret that it was precisely for all such
demands, that Sarala Devi was accused of being out of mind.
She was fully convinced that serving the environment was much
more important than attempting just to protect it. In the absence
of its service, it would be almost impossible to protect it.
Perhaps, India is the only country in the world where plants and
animals are worshipped. Our people look at the Ganga River as
the ‘mother’ and the Himalayas as the ‘father’. It is also believed
Sarala Devi: A World Citizen | 193
that serving them is the first step towards their protection. That is
why Gandhiji had talked about ‘Go-Seva’ and not ‘Go-Raksha’.
Let us not forget that the twentieth century was the century
of violence and exploitation. Atomic Bomb attack on Hiroshima
and Nagasaki, the two world wars and the constant cold war and
terrorism have overshadowed the entire world. Violence has
come to the doorstep of the man in the street. Exploitation in
various forms has become its ‘Mulmantra’ including date of
nature. Thus, the entire philosophy of development came to be
identified with the utmost exploitation of the nature. Little did
we realize that over-exploitation of nature could result in a
severe kind of ecological imbalance marked by the climate
change and similar other problems. Because of our misdoings,
nature is turning into our foe instead of remaining as our friend.
More than the rich people, the poor are the worst victims of such
a situation. In this connection Gandhiji’s Talisman is of great
importance. It reads as follows:
"I will give you a talisman. Whenever you are in doubt, or
when the self becomes too much with you, apply the following
test. Recall the face of the poorest and the weakest man [woman]
whom you may have seen, and ask yourself, if the step you
contemplate is going to be of any use to him [her]. Will he [she]
gain anything by it? Will it restore him [her] to a control over his
[her] own life and destiny? In other words, will it lead to swaraj
[freedom] for the hungry and spiritually starving millions?Then
you will find your doubts and yourself melt away."
To that end, we have a new formula: S+G i.e. Science plus
Gandhi. For the environmental protection, we have to develop a
new belief system which would comprise the followings: (i) the
entire cosmos and all its inhabitants constitute a family and they
have a familial relationship; (ii) the basic wealth of the nature
lies inside the womb of the earth which is ever enriched by
environment and water bodies; (iii) and so nothing in the
creation should be treated as the source of over-exploitation.
Rather all natural resources should be taken as animate beings
and hence they should be protected, promoted and enriched. All
this should be our Beejmantra. That was also the foundation of

the thought of Sarala Devi.
Sarala Devi was aware that capitalism, male chauvinism,
use and abuse of drugs greatly hurt and harm the interests of
women and the poor. In fact, this is one of the greatest
conspiracies against them. That is why in the Article 47 of our
Constitution it is mentioned: ‘Duty of the State to raise the level
of nutrition and the standard of living and to improve public
health .The State shall regard the raising of the level of nutrition
and the standard of living of its people and the improvement of
public health as among its primary duties and, in particular, the
State shall endeavour to bring about prohibition of the
consumption except for medicinal purposes of intoxicating
drinks and of drugs which are injurious to health’
Our Supreme Court also in a recent Judgment has warned us
that our new generation is getting attracted towards drug
addiction. Hence, the Central and the State government should
pay proper attention to it. Thus it is a part of their constitutional
responsibilities. But they are not paying proper attention to it due
to their greed for revenue earnings from it.
It goes without saying that women are the worst victims of
drug addiction. It has direct relationship with the incidence of
atrocities against women. The fact is that the major portion of the
poor man’s earning is spent on drugs. That is why Sarala Devi
had launched a movement for prohibition. She generated so
much of woman-power that many liquor shops had to be closed
due to their collective power. Liquor contactors tried to attack
such satyagrahiswith road-rollers. But these satyagrahis did not
give in. They climbed over the road rollers without caring much
for their lives. The British had spread a net of liquor shops to
strengthen their imperial rule and weaken the will of the youth.
Sarala Devi had firmly stood against them. The following words
of a poet might be applicable to a person like Sarala Devi:
No one could really gauge her height
As it was sky high, but she usually moved
Holding her head low.
Chapter: 24
Jankidevi Bajaj
It was during 1935 that our family shifted to Wardha and started
living in Bajajwadi of Janmnalal Bajaj. Jamnalalji was the
central figure in Bajajwadi. He was a rare and extraordinary
jajaman and host / representative of a different world and that
too of a unique kind. His atithya was based on mutual progress
and development. During those days, Bajajwadi was a kind of
tirthakshetra. It represented the best elements in our national life
marked by Lokakalyan and Lokasangraha. It was the place
where one could really feel the presence of Satyam, Shivam and
Sundaram.
In Bajajwadi one could really stand face to face with the
kind of Mahatmas we had read in our ancient scriptures and
whom we had earlier thought to be the figments of poetic and
scholastic imagination. Itseemed that all those ancient rishis had
come back to the premises of Bajajwadi in different bodies and
forms and with different garbs. Jankidevi, the wife of Jamnalal
Bajaj was one such figure in Bajajwadi. Jankidevi was born on
January 7, 1893 in a rich business family of Jawar of the Central
Provinces. She was married to Jamnalal while being a child of
nine or ten years. With her marriage to Jamnalalji, a new chapter
in her life was opened and thereafter her life remained an open
book.
Jankidevi who we called Mataji was an entirely different
kind of person. She wore a Rajasthani Sharara comprising forty
kalis and fifty yards of cloths. There was a tradition of veil

(purda) among the women folks of those days. She often used to
say that the purda system came to her rescue and saved her from
embarrassment as she did not carry a good looking persona. But
once she started her life with Jamnalalji, she gave up the veil
wearing. In a meeting of Marwari Samaj held in 1933 in
Calcutta, she emphatically asserted that the veil was not a
symbol of modesty and high social status of a woman. Rather it
carried a bad smell of a sinful intention of all men. Behind it lies
the feeling of a woman that all men have a lustful intention
towards her. That was an inhuman approach, she often asserted.
Some of us took her as being a miserly person. But such an
observation on our part was based on misconception. She used to
pay a lot of attention to small details. So she would often forget
the bigger things. It was easy for her to give away one hundred
rupees note to anyone who asked for it. But she would refuse to
give away the smaller coins. She was a sincere and simple
minded person.
She started wearing khadi during the Non-cooperation
movement of 1920-21 after boycotting all kinds of foreign
goods. Afterwards, any kind of heavy and expensive cloths
appeared burdensome to her. It was in her innate nature to
prevent any wastage or misuse of things. She wanted to make the
best use of everything she could lay her hands on it. For her
marriage to Jamnalalji, she used to thank the God and her lot.
She would often say that even thread becomes sweat after
getting mingled with sugar and it could be easily sold on the
same rate as the latter. Kakaji (the household name of
Jamanalalji) and her own name became like a joint letter. She
really followed the Satidharma. She became the chairperson of
Go Seva Sangh after the death of Jamnalalji. During those days
G.D. Birla and Vinoba worked as it vice-persons. She tried her
level best to complete the unfinished work of Jamnalalj with full
dedication and devotion. But for her, dedication did not mean
taking shelter behind the great name of Jamnalalji. In fact, it was
her self-inspired work. She also participated with the same zeal
and devotion to Bhoodan Movement led by Vinoba. Afterwards
she took up the cause of Kupdan as her life mission. That greatly
Janaki Devi Bajaj | 197
facilitated the work of Sarvodaya Ashram at Nagpur which was

headed by me. We ascribed the name of Janaki to those kups
built up by her support. She had a unique kind of relationship
with Vinoba. She used to play the game of fugali with Vinoba –
a particular game in Maharashtra. She was awarded Padma
Vibhushan, though she hardly knew much about it.
Toward the end of her life, she became very sensitive to the
suffering of any animal. On her way to Sevagram or Paunar if
she happened to see any bullock cart driver beating the oxen
with ari, she would take away the ari after paying the driver. She
continued with the sevavrat of Jamnalalji till the end of her life.
She was a kind hearted person andwould never spend much of
her resources on her. Her innate nature was marked by child-like
innocence and crystal transparency. She died on 21, May 1979.
I vividly recall the incident of Jamnalal’s death. On
February 11, 1942, we the members of the Ghanchakkar Samaj,
including Ramkrishna Bajaj, her youngest son, were enjoying
our small talks, when we were informed about Jamnalal’s
serious illness. We soon left for the place where he was living.
But everything had ended by the time we reached there. There
could be no better description of those poignant moments which
Dada (my father) had described in the following words:
“It is almost impossible to describe the scene where the
dead body of Jamnalalj had been kept. The scene was as heart –
wrenching as ennobling. It was as serious as inspiring. Bapu and
Jankidevi were holding discussion near the dead body of
Jamnalalji. Both were struck by the great tragedy of Jamnalal’s
death. Despite being overwhelmed with his tragic death, they
were engaged in some serious discussion. Jankidevi was asking
Bapu, about her duties and responsibilities in the wake of the
death of her husband. Bapu was trying to explain to her the
meaning and implications of Sati-dharma which behooved her in
those critical moments. He told her that ‘the works to which
Jamnalal had dedicated his life must have crossed his mind
during his last moments. So she must dedicate her life and
resources to take those works towards completion. That is the
real meaning of life togetherness and Sati – dharma. Bapu’s
words must have touched her soul. So even during those tragic
moments, she resolved to dedicate her life to the unfinished
works of Jamnalalji in all humility taking the dead body of
Jamnalal as the witness. She appealed to both Bapu and Vinoba
to pray to God to grant the kind of strength, ingenuity and divine
qualities to enable her to complete the unfinished works of her
husband.”
Dr. Rammanohar Lohia was listening to the entire dialogue
between Bapu and Jankidevi. He instantly blurted out ‘what the
rarest of the rare person is Bapu.’ Whenever, I also recollect
those moments. I feel that Jankidevi was a rare person. The soul
of Jamanalal must have rested in peace seeing her courage of
conviction, faith and loyalty. The entire episode was a replica of
the puranic age.
Dada further writes about Jankidevi: “Jankidevi often used
to say that she was often scared of the very idea of death. But the
same Jankidevi wanted to be a sati on the death pyre of
Jamnalalji. Bapu dissuaded her from that idea after a great deal
of persuasion. When reminded of her resolve to sati, she would
reply ‘there was a great intensity of feeling during those
moments. One could easily embrace death during such moments.
But the scare of death does not go away forever after such
moments. There is a great deal of spiritual ideas in those words
of Jankidevi. When there is no great purpose, no intense desire
for martyrdom, no intense feeling of great fame, no great source
of inspiration, could a human being embrace death in the
absence of such feelings? In the absence a great philosophical
foundation, even great spiritualist could not maintain equanimity
and fearlessness in the face of imminent death. Jankidevi rightly
observed a great spiritual truth based on her own experience.
There was great truth in it and not a mere showmanship.
Jankidevi wrote about herself. ‘I am desirous of long life of
one hundred years. Our living and food habits should be in
accord with such desire for a long life. Baba had said that I could
live till one hundred years. Let us lead a life of purity and
moderation.’
She further wrote: we have to protect and serve cow and
Janaki Devi Bajaj | 199
inspire women power. From cow comes oxen and they in turn
help cultivation. Cultivation gives life force to all beings. That is
why Bapu underlined the role of cow and cultivation. Her idea of
purity was involved in Khadi. It dries up sweats from the human
body and allows clean air to pass through it. Bapu wanted Go
Seva on a popular basis. Law alone could not protect cow.
Popular will alone could make such a ban successful.’
Woman power should be awakened but such an initiative
must come from among the women activists. In human society,
there is a general feeling that men are strong and women are
weaklings. After all, a woman carried her child in her womb for
nine months. She alone knows the pangs of the labour pain. She
bears and rears her children undergoing immense perseverance
and patience, she could realize her hidden potentials and could
have her real liberation.
Jankidevi worked for Go Seva and not mere cow protection.
The mulmantraof her life included service, sacrifice, simplicity,
activism and dedication. She lived up these principles till the end
of her life. But she always considered herself as a part and parcel
of Jamanalalji. That is why he specifically mentioned that her
punyatithishould not be observed separately, she willed that her
last remains, memories and memorials should be merged with
Jamnalalji. She never wanted her ashes and asthi-visarjan to be
done at Prayag or Haridwar. For her Gopuri was the best
pilgrimage. Her last remains were offered to the same place at
Gopuri were lay those of Jamnlalji. Her last wish was carried cut
in full details by her family members. Jankidevi and Jamnalal
remain co-traveller on that endless journey to Moksha, It is there
that the Gitai Mandir stands today. I would say, let her tribe
flourish and multiply in millions.
My mission is to teach by example and precept under severe

restraint the use of the matchless weapon of satyagraha, which
is a direct corollary of non-violence and truth.
– Mahatma Gandhi
Chapter: 25
Mahila Ashram
Our family shifted to Wardha in 1935. Bajawadi was an

auspicious home and a centre of purity. The people who lived in
Bajajwadi were just like those who had lived during the time of
the Vedas, Purans and other scriptures. In the centre lived
Jamnalal Bajaj—a virtuous man. He was an extraordinary host.
Wardha was the centre of all the positive, sweet values
informing our national life. It appeared that the sages and saints
from the Veda-Puran age has reincarnated and have started
living in Bajajwadi. Some of them were: Krishnadas Jajoo—a
picture of penance, yogi like Kishorelal Mashruwala,
Annashaheb Sahastrabuddhe—a picture of friendliness and Bhai
Dhotre—an embodiment of efficiency. In our neighbor also lived
Mahadevbhai Desai—a picture of self-surrender and a self-
sacrifice. In Kakawadi lived Kaka Saheb Kalelkar. In Bajajwadi,
the political and social workers drawn from all over the country
lived in the spirit of a joint family. Thus the people living there
easily could transcend all barriers of region, language, religion
and creed. Wardha was the Karmabhumi (the land of action) of
Gandhiji. The entire environment of Wardha was simple and
congenial like a place of pilgrimage. Our ‘Ghanchakkar’ Samaj
had very close, friendly and sisterly relations with the members
of Mahila Ashram.
Among all the Gandhian institutions, Mahila Ashram has a
unique standing. Earlier it was known as Kanyashram which was
turned into Mahila Ashram ultimately. Gandhiji had lived there
Mahila Ashram | 201
for a while. My elder sister Usha alias Babitai was a student

there. Pedagogy in Mahila Ashram was different from the
traditional method of teaching. The primary aim of the Mahila
Ashram and its teaching was to prepare the students for the non-
violent satyagraha and the reconstruction of the country led by
Gandhiji. In fact, for building up a non-violent and peaceful
society, there could be no better way than promoting meaningful
women education. Even otherwise, if there is an environment of
freedom, then alone, a feeling of piety and purity could be
developed, not otherwise. After all, fear and ethics and morality
could not go together. If a woman is always kept in a protected
enclosure, then she could not develop her personality in an
independent way. If she remains just as a piece of beauty, then
she would be always looking for protection by male members.
Gandhiji never wanted woman to be just like a piece of beauty
with extreme bodily attachment. These things were not in vogue
in the Mahila Ashram. The girls should not waste much time in
bodily care, so Gandhiji favoured the idea of haircut and a nicker
and shirt for the ashram girls. He never wanted the traditional
symbols of womanhood like bindi and bangles to work as a
bondage to these girls. Hence, he made a unique experiment with
the idea of making changes in the external appearances of the
Mahila Ashram inmates. In this process, a woman does not
become too conscious of her external appearance, nor could her
body be treated as wealth. Rather her body becomes the symbol
of her dignity and modesty. Traditionally, she always remains a
candidate for marriage and therefore all her efforts comprise a
preparation for the same. She is blessed to be a mother of brave
son or the wife of a brave man. She is never trained and asked to
lead the life of independence and bravery on her own. Thus, she
always remains scared of rape and other atrocities acts. There is
an important English saying that men have invented the
instrument of rape to keep a woman in bondage in social,
political, economic and religious terms. It is out of such a fear
that a woman never aspires for an independent life on her own.
She often fails to understand that honour/dishonor is a quality of
mind and it is not that much physical in nature. If honour were of
physical nature, then the wrestler Gama would have been our
leader and not Mahatma Gandhi. Unless and until a woman
becomes fearless, she could not free herself from the slavery of
man. So teaching her to be fearless should be the basic principle
of our education. Such a mental revolution could be brought
about only by giving good education to her. Shame and
coyishiness is not the good quality of a woman. In fact, it is a
negative quality for her. Men have succeeded in persuading her
to take her slavery as a pleasurable thing. Women should not
seek protection and men should not be aggressive, that is that
meaning of social Brahmacharya. Hence, building self-reliance
among women inmates was the guiding norm of Mahila Ashram.
Its primary purpose was to create a cadre for women liberation
as well as for national liberation. Hence, whenever, a need arose
for offering resistance to injustice, the inmates of Mahila Ashram
used to play a crucial role there. Fortunately, Mahila Ashram had
always the good fortune of receiving guidance from Gandhi,
Vinoba and Dada Dharmadhikari. Dada had a unique and
revolutionary role in the life of women. I could still recollect the
kind of revolutionary lectures which Dada used to deliver in
Mahila Ashram. I could learn a number of lessons about equality
and life togetherness of man and woman from those very lectures
of Dada.
There are a number of people who still believe that Gandhiji
was essentially a man devoid of fine and soft human emotions.
But let us not forget that Gandhiji wanted music to be introduced
into every teaching institution. In fact, he was in agreement with
Plato that to know the state of affairs of a country, we have to
understand the status assigned to music in that country. He was
of the opinion that if music were to receive an appropriate place
in our country, then Swaraj would come to us automatically. He
went to the extent of saying that any kind of teaching would
remain incomplete if music does not have place in it. He averred
that it is the music which creates sweet, cooperative and
harmonious relations both at individual and societal levels. It
builds a bridge going beyond caste, creed, region and religion. It
is such ideas which worked as the foundation for music teaching
in Mahila Ashram. One of the Black musicians has said that
music represents the idea of rebellion against slavery. It opens up
the door of freedom by providing inspiration for it. It also creates
Mahila Ashram | 203
a congenial environment for all kinds of discourses. Music joins

the hearts of the people. Gandhi waited for the day when musical
feeling and cooperation would visit our national life. Even today
the Music Team of Mahila-Ashram is a jewel of Wardha town.
Shantabai Raniwala was the director of Mahila-Ashram-a
unique institution. She lived a real life of music. Sanskar comes
directly from the environment. If there were cultured people
around, then Sanskar would automatically grow. She became a
child widow. Afterwards, she got associated with Mahila-
Ashram under the inspiration of Jamnalalji. Later she also got
involved in some of the Gandhian constructive programmes like
Khadi, fight against untouchability and the cow-care. To put it in
a word, she turned her vaidhyavya (widowhood) into Saubhagya
(married womanhood). Mahila-Ashram became like her own
family. She treated the girls of the Mahila-Ashram as her own
daughters. She came out of the idea of the family surrounded by
four walls and got it expanded beyond any limit. In such a
concept of the family, autonomous relationship became more
important than the blood relationship. One has to display the
feeling of love under some kind of compulsion among blood
relations. But autonomous relations are based on freedom and
choice. Hence, they create stronger ties. Such relationship was
the special feature of the Mahila-Ashram. Shantabai’s
association with an institution like Mahila-Ashram provided a
new dimension to her life as well as to the institution. Her loving
picture is inscribed forever in my heart.
My elder sister Usha Didi participated in most of the
programmes of the Mahila-Ashram. Patriotism was in the very
blood of the Mahila-Ashram. Usha Didi and other girls used to
sing the following song while acting on the stage:
We would not have,
We would not have
In no case, in no case
This atrocious government
In any case, in any case.
This was the emotional battle against all kinds of injustices.
Usha Didi used to sing a Marathi poem of an anonymous poet.
The poem was full of emotions.
O girls, smile, smile,

Smile more and more
This is the time for smile
To enjoy the nature of pure joy
Smile until you
Come to understand the cunning world.
O, girl! Smile, Smile, Smile.
You have not been caged till now
The entire atmosphere
Is there to move freely
Smile, smile, smile, O young girls.
Until this worldly, materialist and selfish world does not
invade one, there would be joy in one’s life. The life of a young
girl remains full of purity until temptations and lustful desire get
hold of them. Mahila-Ashram was that kind of place wherein
lustful desires could have no way even to make an entry.
Shantabai virtually worked as the moral custodian of the Mahila-
Ashram. She played the role of a mother more than that of the
director. As a mother, she would keep hawk like eyes on the
young girls, even scold them, if necessary. But she would also
pour out her loving heart to them the next moment. As hands
take care of body, the eyebrows of the eyes, similar role is
played by the mother in respect of young girls. It has been said
that a true friend is one who stands by his friend in his critical
moments, extends help when the need arises, saves him from all
sinful acts, hides his secretes and weaknesses. But these are also
qualities of the mother’s heart. Shantabai had the support of her
female friends and co-workers viz. Malatibai Thatte, Kamlatai
Lele, Meeraben Mundhara. She also enjoyed the support of male
friends and coworkers like Hari Thatte, Nana Aathwale, Music
teacher J.L. Ranade Kulkarni and Bhawani Prasad Mishra and
others. Thus the Mahila-Ashram was a great laboratory for
gender equality and life togetherness of man and woman based
on the principle of the social Brahmacharya. The inmates of
Mahila-Ashram were engaged in both constructive and
combative works. They were in the forefront of the national
struggle led by Gandhiji against the British imperial rule. These
female inmates of the Mahila-Ashram played a leading role
Mahila Ashram | 205
during the Quit India Movement in the places like Chandrapur,

Nagpur, Amravati, Shivani, Jabalpur and several other places.
Their role is available in the official fortnightly reports of the
Central provinces and C.P. Berar governments and even the
records of the National Archives, New Delhi. Mahila-Ashram
also played a crucial role in constructive works like Khadi,
women liberation and empowerment, prohibition and the fight
against untouchability. In the absence of combative programme,
constructive works alone appear hollow. There was a rare
combination of combative and constructive works in the working
of Mahila-Ashram.
Scavenging in the surrounding areas purifies one’s mind
and heart. It is also a major step towards eliminating
untouchability, social inequality and casteism. Community
prayer is the symbol of Sarvadharma Samabhava or Mambhava.
Khadi and Charkha by establishing the principle of the dignity of
labour are really resolute programmes for creating symbiotic
bond with the daridranarayan. All these programmes were
started as a part of effective instruments for social change.
Shantabai was their director and prime mover. She was a simple,
straightforward, reticent person, but she kept a hawk like eye on
the entire working of the Mahila Ashram. She was not desirous
of fame, but she was deeply interested and committed to her
work. She was more of a foundation stone rather than the one
which is kept on the top of the building to attract the attention of
people. She virtually carried the entire Mahila Ashram on her
broad shoulders.
Conciliation, adjustment and mutual cooperation really
create an environment of co-assistance, cooperation and love.
Then all people work together in an inspired and committed way.
Then such an institution does not remain individual oriented. It is
turned into ideas and penance oriented. Individual interests get
merged in those of the institution. That is how an institution is
turned into an Ashram.
Today even the words like Mandir (temple) and ashram
(hermitage) are losing their purity and dignity. Ashram is being
used for non-ashramic purposes. The word Mandir is being used
even for Madira Mandir (Wine bars), DudhaMandir (milk bar)

etc. The Ashramashala opened and run by the government is
neither ‘ashram nor ‘shalas’. In Vedic age, there used to be the
ashram of the saints and sages. But it was Mahatma Gandhi who
popularized the term ‘ashram’ in much wider contexts.
Gandhiji’s primary goal was to weave all the finer and special
qualities of the communes of the communities, those of the
ancient Gurukuls and those of the institution of the family. His
idea was that his ashram should combine the commitment of the
communes, purity of the Gurukul and spontaneous love and
sacrifice of the family. For him, an ashram was not meant solely
for the pursuit of moksha for an individual. It should be meeting
place for all the qualities drawn from different kinds of
institution as mentioned above. Mahila-Ashram was not just a
habitat for women based on the natural gender differences of
men and women. It was there to promote all the values of
Gandhiji’s conception of the Ashram. In a family or clan,
different members work according to their own capacity and take
and consume things as per their needs. There is no direct linkage
between the labour and consumption as everything done is
considered to be their own. Everything is actually based on love
and affection. So there is nothing to be taken as inferior and
superior. Labour is as spiritual as the prayer. The idea behind
Gandhi’s NaiTalim (Basic Education) was one of all rounded
development of the child personality so that the best potential of
mind, heart and soul could be actually realized. In ashram,
greater emphasis was laid down on ‘Swanushashan’ (self-
discipline) rather than shashan (administration). Even shashan,
if needed occasionally, should be another name but an extension
of Swanushashan. That is why the director of Mahila Ashram
was expected to have a motherly heart. She was more of a
mother than a director. Her own daughter ‘Shushil’ was brought
up in the ashram environment. Sushil would participate in all
ashram activities. The entire Mahila-Ashram was like a family.
We did not even know that Shushil was not own daughter of
Shantabai. Ramabehan Ruia was also just like the daughter of
Shantabai. Such relationship based on love was more intense
than even the blood relations. Shantabai’s heart was full of
motherly feelings. We believe that the one who is deserted by all
Mahila Ashram | 207
is often protected by God. But the hands of a woman like

Shantabai who never used to lose temper and always kept her
motherly temperament were like the extended hands of God
which go to support every one. Such extended hands and loving
heart makes everyone as his/her own. In the case of such a
person, the idea of home transcends beyond the four walls of
home and touches the entire cosmos and that too in a simple,
spontaneous way. She was not a natural mother, but she carried a
motherly heart. Her motherly heart was reflected in all her
actions. She was a widow but not a helpless and hapless woman.
Gandhiji used to say that in Hindu society, a child widow is as
much oppressed as a dalit’. But some kind of air of purity
emanates from the word ‘widow’. Voluntary acceptance of
widowhood is a boon in disguise where as an imposed
widowhood is nothing but sin. Shantabai with the blessing from
Jamnalal and Gandhiji looked at her widowhood as a blessing.
She turned her crisis into service and she helped and enriched the
lives of a number of people. Gandhiji and Jamnalal were likes
the main baniyan trees and Shantabai was like its extended roots
and branches. She became the ‘roots’ of the ashram and was
fully committed to it. There is no death and the end to the deeds
of such a person. Such a person is ‘mritunjay’ (beyond death).
Hence, we are celebrating her centenary. Ramabehan Ruia was
also brought up in the same atmosphere and she inherited the
tradition of Shantabai and she became Mami (aunty) of every
one. It is not easy to continue the heritage of Shantabai. But
Ramabehan is not only continuing the tradition set by Shantabai
but also trying to bring it to the tune and the challenges of the
new times. That is why we are offering all respects to her. My
prayer is: let God give us strength to honour such souls.
Maniben Patel
Appendix-I
Gandhi on Women Problems
Regeneration of Indian Women
Woman has been suppressed under custom and law for which
man was responsible and in the shaping of which she had no
hand. In a plan of life based on non-violence, woman has as
much right to shape her own destiny as man has to shape his. But
as every right in a non-violent society proceeds from the
previous performance of a duty, it follows that rules of social
conduct must be framed by mutual co-operation and
consultation. They can never be imposed from outside. Men
have not realized this truth in its fullness in their behaviour
towards women. They have considered themselves to be lords
and masters of women instead of considering them as their
friends and co-workers. Women are in the position somewhat of
the slave of old who did not know that he could or ever had to be
free. And when freedom came, for the moment he felt helpless.
Women have been taught to regard themselves as slaves of men.
It is up to Congressmen to see that they enable them to realize
their full status and play their part as equals of men.
This revolution is easy, if the mind is made up. Let
Congressmen begin with their own homes. Wives should not be
dolls and objects of indulgence, but should be treated as
honoured comrades in common service. To this end those who
have not received a liberal education should receive such
instruction as is possible from their husbands. The same
observation applies, with the necessary changes, to mothers and
daughters.
It is hardly necessary to point out that I have given a one-
sided picture of the helpless state of India’s women. I am quite
conscious of the fact that in the villages generally they hold their
own with their men folk and in some respect even rule them. But
to the impartial outsider the legal and customary status of woman
is bad enough throughout and demands radical alternation.
Constructive Programme, pp. 17-18
Appendix | 209
Legislation has been mostly the handiwork of men; and man

has not always been fair and discriminating in performing that
self-appointed task. The largest part of our effort, in promoting
the regeneration of women, should be directed towards removing
those blemishes which are represented in our Shastras as the
necessary and ingrained characteristics of women. Who will
attempt this and how? In my humble opinion, in order to make
the attempt we will have to produce women, pure, firm and self-
controlled as Sita, Damayanti and Draupadi. If we do produce
them such modern sisters will have the same authority as the
Shastras. We will feel ashamed of the stray reflections on them
in our Smritis, and will soon forget them. Such revolutions have
occurred in Hinduism in the past, and will still take place in the
future, leading to the stability of our faith.
Speeches and Writings of Mahatma Gandhi, p. 424
Woman is the companion of man, gifted with equal mental
capacities. She has the right to participate in every minute detail
in the activities of man and she has an equal right of freedom and
liberty with him. She is entitled to a supreme place in her own
sphere of activity as man is in his. This ought to be the natural
condition of things and not as a result only of learning to read
and write. By sheer force of a vicious custom, even the most
ignorant and worthless men have been enjoying a superiority
over women which they do not deserve and ought not to have.
Many of our movements stop half way because of the conditions
of our women. Much of our work done does not yield
appropriate results; our lot is like that of the penny-wise and
pound-foolish trader who does not employ enough capital in his
business.
Speeches and Writings of Mahatma Gandhi, p. 425
Equality of Sexes
I am uncompromising in the matter of women’s rights. In
my opinion she should labour under no legal disability not
suffered by men. I should treat the daughters and sons on a
footing of perfect equality.
Young India, 17-10-’29
Equality of sexes does not mean equality of occupations.
There may be no legal bar against a woman hunting or wielding
a lance. But she instinctively recoils from a function that belongs

to man. Nature has created sexes as complements of each other.
Their functions are defined as are their forms.
Harijan, 2-12-’39
Marriage
A large part of the miseries of today can be avoided, if we
look at the relations between the sexes in a healthy and pure
light, and regard ourselves as trustees for the moral welfare of
the future generations.
Marriage is a natural thing in life, and to consider it
derogatory in any sense is wrong... The ideal is to look upon
marriage as a sacrament, and therefore, to lead a life of self-
restraint in the married state.
Harijan, 22-3-’42
The Purdah
Chastity is not a hot-house growth. It cannot be protected by
the surrounding wall of the purdah. It must grow from within,
and to be worth anything it must be capable of withstanding
every unsought temptation.
And why is there all this morbid anxiety about female
purity? Have women any say in the matter of male purity? We
hear nothing of women’s anxiety about men’s chastity. Why
should men arrogate to themselves the right to regulate female
purity? It cannot be superimposed from without. It is a matter of
evolution from within and therefore of individual self-effort.
The Dowry System
The system has to go. Marriage must cease to be a matter of
arrangement made by the parents for money. The system is
intimately connected with caste. So long as the choice is
restricted to a few hundred young men or young women of a
particular caste, the system will persist no matter what is said
against it. The girls or boys or their parents will have to break the
bonds of caste if the evil is to be eradicated. All this means
Appendix | 211
education of a character that will revolutionize the mentality of

the youth of the nation.
Harijan, 23-5-’36
Any young man who makes dowry a condition of marriage
discredits his education and his country and dishonours
womanhood. There are many youth movements in the country. I
wish that these movements would deal with questions of this
character. Such associations often become self-adulation
societies, instead of becoming, as they should be, bodies
representing solid reform from within... A strong public opinion
should be created in condemnation of the degrading practice of
dowry and young men who soil their fingers with such ill-gotten
gold should be excommunicated from society. Parents of girls
should cease to be dazzled by English degrees and should not
hesitate to travel outside their little castes and provinces to
secure true, gallant young men for their daughters.
Widow Re-marriage
Voluntary widowhood consciously adopted by a woman
who has felt the affection of a partner adds grace and dignity to
life, sanctifies the home and uplifts religion itself. Widowhood
imposed by religion or custom is an unbearable yoke and defiles
the home by secret vice and degrades religion.
If we would be pure, if we would save Hinduism, we must
rid ourselves of this poison of enforced widowhood. The reform
must begin by those who have girl widows taking courage in
both their hands and seeing that the child widows in their charge
are duly and well married–not remarried. They were never really
married.
Divorce
Marriage confirms the right of union between two partners
to the exclusion of all the others when in their joint opinion they
consider such union to be desirable, but it confers no right upon
one partner to demand obedience of the other to one’s wish for
union. What should be done when one partner on moral or other
grounds cannot conform to the wishes of the other is a separate
question. Personally, if divorce was the only alternative, I should

not hesitate to accept it, rather than interrupt my moral
progress,—assuming that I want to restrain myself on purely
moral grounds.
For me, the married state is as much a state of discipline as
any other. Life is duty, a probation. Married life .is intended to
promote mutual good, both here and hereafter. It is meant also to
serve humanity. When one partner breaks the law of discipline,
the right accrues to the other of breaking the bond. The breach
here is moral and not physical. It precludes divorce. The wife or
the husband separates but to serve the end for which they have
united. Hinduism regards each as absolute equal of the other. No
doubt a different practice has grown up, no one knows since
when. But so have many other evils crept into it. This, however,
I do know that Hinduism leaves the individual absolutely free to
do what he or she likes for the sake of self-realization, for which
and which alone he or she is born.
Women’s Honour
I have always held that it is physically impossible to violate
a woman against her will. The outrage takes place only when she
gives way to fear or does not realize her moral strength. If she
cannot meet the assailant’s physical might, her purity will give
her the strength to die before he succeeds in violating her. Take
the case of Sita. Physically she was weakling before Ravana, but
her purity was more than a match even for his giant might. He
tried to win her with all kinds of allurements but could not
carnally touch her without her consent. On the other hand, if a
woman defends on her own physical strength or upon a weapon
she possesses, she is sure to be discomfited whenever her
strength is exhausted.
Harijan, 14-1-’40
When a woman is assaulted she may not stop to think in
terms of himsa or ahimsa. Her primary duty is self-protection.
She is at liberty to employ every method or means that come to
her mind in order to defend her honour. God has given her nails
Appendix | 213
and teeth. She must use them with all her strength and, if need
be, die in effort. The man or woman who has shed all fear of
death will be able not only to protect himself or herself but
others also through laying down his life.
Harijan, 1-3-’42
Prostitution
Prostitution is as old as the world, but I wonder if it was
ever a regular feature of town life as it is today. In any case the
time must come when humanity will rise against the curse and
make prostitution a thing of the past, as it has got rid of many
evil customs, however time-honoured they might have been.
Women’s Education
I have pointed out from time to time that there is no
justification for men to deprive women or to deny them equal
rights on the ground of their illiteracy; but education is essential
for enabling women to uphold these natural rights, to improve
them and to spread them; again, the true knowledge of self is
unattainable by the millions who are without such education.
Man and woman are of equal rank but they are not identical.
They are a peerless pair being supplementary to one another;
each helps the other, so that without the one the existence of the
other cannot be conceived, and therefore it follows as a
necessary corollary from these facts that anything that will
impair the status of either of them will involve the equal ruin of
them both. In framing any scheme of women’s education this
cardinal truth must be constantly kept in mind. Man is supreme
in the outward activities of a married pair and, therefore, it is in
the fitness of things that he should have a greater knowledge
thereof. On the other hand, home life is entirely the sphere of
woman and, therefore, in domestic affairs, in the upbringing and
education of children, women ought to have more knowledge.
Not that knowledge should be divided into watertight
compartments, or that some branches of knowledge should be
closed to anyone; but unless courses of instruction are based on a
discriminating appreciation of these basic principles, the fullest
life of man and woman cannot be developed.
I have come to the conclusion that in the ordinary course of

our lives neither our men nor our women need necessarily have
any knowledge of English. True, English is necessary for making
a living and for active association in our political movements. I
do not believe in women working for a living or undertaking
commercial enterprises. The few women who may require or
desire to have English education, can very easily have their way
by joining the schools for men. To introduce English education
in schools meant for women could only lead to prolongation of
our helplessness. I have often read and heard people saying that
the rich treasures of English literature should be opened alike to
men and women. I submit in all humility that there is some
misapprehension in assuming such an attitude. No one intends to
close these treasures against women while keeping them open
for men.
There is none on earth to prevent you from studying the
literature of the world if you have literary tastes. But when
courses of education have been framed with the needs of a
particular society in view, you cannot supply the requirements of
the few who have cultivated a literary taste. In asking our men
and women to spend less time in the study of English than they
are doing now, my object is not to deprive them of the pleasure
which they are likely to derive from it, but I hold that the same
pleasure can be obtained at less cost and trouble if we follow a
more natural method. The world is full of many a gem of
priceless beauty, but then these gems are not all of English
setting. Other languages can well boast of productions of similar
excellence; all these should be made available for our common
people and that can only be done if our learned men will
undertake to translate them for us in our own languages.
Speeches and Writings of Mahatma Gandhi, pp. 426-8
I believe in the proper education of women. But I do believe
that woman will not make her contribution to the world by
mimicking or running a race with man. She can run the race, but
she will not rise to the great heights she is capable of by
mimicking man. She has to be complement of man.
Harijan, 27-2-’37
Appendix | 215
Co-education
I cannot definitely state as yet whether it will be successful
or not. It does not seem to have succeeded in the West. I tried it
myself years ago when I even made boys and girls sleep in the
same verandah with no partition between them, Mrs. Gandhi and
myself sharing the verandah with them. I must say it brought
undesirable results.
Co-education is still in its experimental stage and we cannot
definitely say one way or the other as to its results. I think we
should begin with the family first. There boys and girls should
grow together freely and naturally. The co-education will come
of itself. Amrita Bazar Patrika, 2-l-’35
If you keep co-education in your schools, but not in your
training-schools, the children will think there is something
wrong somewhere. I should allow my children to run the risk.
We shall have to rid ourselves one day of this sex mentality. We
should not seek for examples from the West. Even in training-
schools, if the teachers are intelligent, pure and filled with the
spirit of NaiTalim, there is no danger. Supposing if some
accidents do take place, we should not be frightened by them.
They would take place anywhere. Although I speak boldly, I am
not unaware of the attendant risks.
Harijan, 9-11-’47
BhikaijiCama
Appendix – II
Gandhi’s Last Will and Testament
January 29, 1948
This constitution was drafted by Gandhiji for the Congress on

the eve of his assassination. His intention was to show how the
Congress which was till now mainly concerned with achieving
political independence might convert itself into an association
for the Service of the People (Lok Sevak Sangh), and work for
the establishment of a nonviolent society
NEW DELHI
January 29, 1948
Though split into two, India having attained political
independence through means devised by the Indian National
Congress, the Congress in its present shape and form, i.e., as a
propaganda vehicle and parliamentary machine, has outlived its
use. India has still to’ attain social, moral and economic
independence in terms of its seven hundred thousand villages as
distinguished from its cities and towns. The struggle for the
ascendency of ‘civil over military power is bound to take place
in India’s progress towards its democratic goat It must be kept
out of unhealthy competition with political parties and
communal bodies. For these and other similar reasons, the
A.I.C.C. resolves to disband the existing Congress organization
and flower into a Lok Sevak Sangh under the following rules
with power to alter them as occasion may demand.
Every panchayat of five adult men or women being
villagers or village-minded shall form a unit.
Two such contiguous panchayats shall form a working party
under a leader elected from among themselves. When there are
one hundred such panchayats, the fifty first grade leaders shall
elect from among themselves a second ‘grade leader and so on,
the first grade leaders meanwhile working under the second
grade leader. Parallel groups of two hundred panchayats shall
Appendix | 217
continue to be formed till they, cover the whole of India, each

succeeding group of panchayats electing a second grade leader
after the manner of the first. All second grade leaders shall serve
jointly for the whole of India and severally for their respective
areas. The second grade leader may elect, whenever they deem
necessary, from among themselves a chief who will, during
pleasure, regulate and command all the groups.
(As the final formation of provinces or districts is still in
state of flux, no attempt has been made to divide this group of
servants into provincial or District Councils, and jurisdiction
over the whole of India has been vested in the group or groups
that may have been formed at any time. It should be noted that
this body of servants derive their authority or power from service
ungrudgingly and wisely done to their master, the whole of
India).
1. Every worker shall be a habitual wearer of khadi made
from self-spun yarn or certified by the A.l.S.A. and must
be a teetotaller. If a Hindu, he must have abjured
untouchability in any shape or form in his own person or
in his family and must be a believer in the ideal of inter-
communal unity, equal respect and regard for all
religions and equality of opportunity and status for all
irrespective of race, creed or sex.
2. He shall come in personal contact with every villager,
within his jurisdiction.
3. He shall enroll and train workers from amongst the
villagers and keep a register of all these.
4. He shall keep a record of his work from day to day.
5. He shall organize the villages so as to make them self-
contained and self-supporting through their agriculture
and handicrafts.’
6. He shall educate the village folk in sanitation and
hygiene and take all measures for prevention of ill-health
and disease among them.
7. He shall organize the education of the village folk from

birth to death along the lines of NaiTalim, in accordance
with the policy laid down by the Hindustani
TalimiSangh.
8. He shall see that those whose names are missing on the
statutory voters rolls are duly entered therein.
9. He shall encourage those who have not yet acquired the
legal qualification, to acquire it for getting the right of
franchise.’
10. For the above purposes and others to be added from time
to time, he shall train and fit himself in accordance with
the rules laid down by the Sangh for the due
performance of duty.
The Sangh shall affiliate the following autonomous
bodies:
1. A.I.S.A. (All-India Spinners Association)
2. A.I.V.I.A. (All-India Village Industries Association)
3. Hindustani Talimi Sangh (Society for Basic
Education)
4. Harijan Sevak Sangh (Society for service’ of
“untouchables”)
5. Goseva Sangh (Society for Cow-protection and
Improvement)
Finance
The Sangh shall raise finances for the fulfillment of its
mission, from among the villagers and others, special stress
being laid on collection of the poor man’s piece.
—Harijan, 15-2.1948
I have no desire to found a sect. I am really too ambitious to be

satisfied with a sect for a following.
– Mahatma Gandhi
Appendix | 219
Appendix III
Vinoba on Women Problems
My most intense remembrance is that of my mother. I am

really my mother’s son. In other words, leaving aside all
other persons including my close relations, it is my mother
who had made the greatest impact on my life. She
contributed to my habit formation and also worked as my
guide and pathfinder. Since then I have been looking at all
other women the way I looked at my mother. My translation
of the Gita in Marathi is also called Gitai (Gitamata).
Vinoba Sahitya volume 20, p. 379
2
Once an American citizen asked me as to whose Raj I
would like to have? I instantly told him that I want the
Kingdom of compassion (karuna). Today karuna is under the
thumb of the rulers. I want her to occupy the seat of an
empress. If women were to come forward with all their
divine qualities including their self-restraint, then they would
easily succeed in establishing the kingdom of karuna. It is
high time now for women of the world to take over the reins
of power in their hands.
3
Human beings learn the lesson of love in the family
system. So far they have come to experience and practice
such lesson in the family system. It is the time to take it to
the village and society levels. If love remains confined only
to the family, then its nature would remain constricted. As
such it would be transformed into the feeling of lust – the
root cause of all sins. Love must go on flowing. To start with,
it should be ‘I and mine’, and then should move to ‘we and
ours’ then to the village level and finally to everything as all
of them belong only to the God. That is the meaning and
teaching of Brahmavidya and its essence as well.

4
If women,after getting free from politics devote
themselves to the love and cause of the nation, then the
nation is bound to prosper and progress.
(ibid).
5
If I was born as a woman, I would have revolted in so
many ways. I want them to rebel. But only that woman could
be able to take to the road of rebellion who has become the
epitome of vairagya (renunciation). Only when
thevairagyavriti emerges, then alone motherhood would
really fructify and succeed. I do believe that only when a
woman emerges with all the divine qualities and tejas of
AdiShankaracharya, then alone there would be real
emancipation of women.
(ibid).
(Translated from Hindi by RamchandraPradhan)
Vinoba Bhave
Appendix | 221
Appendix – IV
Dada Dharmadhikari on Man-Woman
MutualFellowship
Mutual Fellowship of Man and Woman

A village school teacher once asked the students of a co-
educational classto punctuate the following sentence :
"Woman without her man is “savage."
The girls in the class punctuated the sentence as follows:
"Woman! without her, man is a savage."
The boys in their turn punctuated the sentence to be read as
follows:
"Woman, without her man, is a savage."
One is tempted to maintain that "Much might be said on
both sides." But this is not a question of giving one's judgment.
It is not even a question of value judgment. It is a bare statement
of fact. Both the girls and the boys were affirming God's truth.
Man and Woman

The honest truth is that both man and woman are savages
without the each other. Both are only halves of an integrated
human personality. Neither of them would be human or humane
without the other. They belong to the same species not to
different classes or castes. The distinguishing characteristic of a
class is that it can be changed, whereas one cannot change his or
her caste. In the caste of woman and man, however, they can
belong to the same caste. And yet, normally they cannot change
their sex. This distinguishes relationship of sexes from all other
social questions. Therefore man woman relationship could not be
compared with any other social problem. It is neither ethically
desirable nor possible to determine the superiority of either.
The Toys for Boys and Girls

Man and woman were made for each other. From time
immemorial, there seems to be some sort of mismatch between
the two which has remained a vexed problem ever since the days
of Adam and Eve. In the course of time, women came to be
treated as secondary citizens. The toys usually given to boys and
girlsare symbolic of this disparity between the two sexes. The
boy usually plays with a sword or a bow and arrow while a girl,
even in an aboriginal family, usually plays with a packing strap.
In other words the man is projected as a hunter, whereas the
woman considered being a keeper of things.
George Eliot once remarked: "I don't deny that the women
are fools; but then, they were made to match the men". This has
led to unending controversy which gradually developed into
what is known as Feminism.
Women's movement
Hitherto the women's movement has been carried on in a
spirit of defiance, as if the interest of woman and man were
diametrically opposite. Of late, we have been hearing a lot about
the women's Liberation movement, which contemplates a world
of women in which man would have no place. This is extremely
detrimental to the development of a healthy and integrated
human personality. But this is not to say that the woman has no
legitimate grievances against man. It is a historical fact that
woman has been suppressed and subjected to various kinds of
indignities for generations.
Secondary status of woman
Both in the family and in society women have secondary
status or as a piece of movable property. She is the most
depressed of all depressed classes. Even the untouchable or the
black does not treat his wife as his equal. Man condescendingly
worships her as mother, loves her tenderly as his sister, dotes on
her as his daughter and cherishes her company as his wife. He
may even be a henpecked husband, neverthelessthe status of the
woman remains secondary.
Appendix | 223
We dare not deny the fact that our world has been a man
dominated world till date. Even in countries which provide equal
status to women in law, they continued to hold secondary
positions both in family and society.
Woman seeking man's protection

The woman has always sought man's protection. She seems
to be afraid of freedom. It seems this fear of freedom has been
lurking in her breast from the beginning of time and proved the
bane of her life. Therefore, the Women's Liberation Movement
dreams of a world without men. This is an empty and impossible
dream. Living together is the vital breath of life. It is the essence
of culture. The development of manhood and womanhood
depend on their capacity to live together as equals. They will
both supplement and complement each other. Thus they could
strive together for the advent of an integrated human race.
One Aggressive, the other Submissive
In the present social dispensation, women, it seems, want
only a protected freedom, a kind of dominion status under the
aegis of men. Thus men have assumed the proud position of
protector and in fact degenerated into aggressors and bullies.
There is an element of savagery in this. In a sense he has become
a woman hater.
The woman in her turn has become submissive and has
been playing second fiddle to man. Submission is not voluntary
on her part. It has come in the wake of a sense of helplessness.
Woman to become fearless
Cowardice and ruthlessness, timidity and cruelty, are two
sides of the same coin. Woman will have to cultivate the virtue
of fearlessness and the quality of courage free from violence. If
woman could develop this quality, it will bless both sexes.
Wanted a spirit of mutuality
Let us not forget that a woman-dominated world will be as
bad, if not worse, as a man-dominated one . We are striving for a
world which would be a happy family of both man and woman
living together in a spirit of mutuality. We do not want either he-

women or she-men. Nor are we planning for a race of
hermaphrodites. What we want is a family of male and female
homo-sapiens endowed with the excellence of both man and
woman.They bear and beget each other and their lives are
inextricably bound together.
A natural disadvantage
Woman has been labouring under a natural disadvantage.
Nature has been unfair to the fair-sex and partial to the unfair-
sex. The result is that a woman can be violated and her body can
be used as a sex-object without her consent. Thus she could be
punished with un-wanted motherhood. The advance of scientific
contrivance may help her to escape unwanted motherhood. But
in the case of rape she loses her virginity forever. It leaves a
permanent scar on her personality.
Free sex and Rape
So a woman can never be free in the real sense of that term
in a permissive society. What is called 'Free love' is in reality
only a euphemism for free-sex. Where there is free-sex, woman
is likely to be raped by men who have lost all sense of mutuality.
In the matter of sex, the initiative does not lie with her. The body
of a man could not be used against his will or without
stimulating his natural propensity for sex.
Sanctity of Motherhood
For all these, we have to radically change our traditional
moral concepts radically. We must free our minds from the
notion that woman is defiled by an act of rape. Rape is an
outrageous and heinous crime. But it cannot pollute a woman or
render her unclean. Similarly nothing can take away the sanctity
of motherhood. Therefore, no child is illegitimate. All children
are legitimate as social assets.
If we take care to instill such social ideas then woman could
easily shake off the fear of rape and could overcome her all time
nervousness. Man on his part should strive constantly to create a
cultural climate in which eve-teasing and woman-baiting will be
Appendix | 225
regarded as a mark of barbarity and unmanliness. This kind of

cultural milieu is imperative, if we want to establish a
wholesome relation between man and woman.
Brahmacharya in real sense
Both men and women will have to cultivate Brahmacharya
as a social value. This is different from what is known as
celibacy traditionally. Celibacy often is understood as abstinence
from sex. But abstinence from sex may be self-control or
chastity; but it is not Brahmacharya in the real sense. Celibates
often shun the company of women. They would even avoid
approaching women, if they could. This breeds a kind of lofty
contempt for women. This kind of continence has been practised
for generations, both in India and some other countries. What we
should aim at is not celibacy, as it is traditionally understood.
Reverence for human body
What we should develop is reverence for the human body.
It is this sanctity of the human body that both men and women,
young and old, should imbibe. That alone could lead to new a
social order, in which men and women will work together and
live together as equals. They would mutually make their lives
happier, better and more beautiful.
The Problem of Rape Cases
It was not surprising, therefore, that recently in certain
advanced western countries the women of a city made an extra-
ordinary demand. They wanted that men should be forbidden to
come out of their homes after dusk, because they commit rapes
more frequently in dark. Several cases of woman complaining of
improper overtures by their bosses have come to the light
recently. In countries where women have freedom, the cases of
rape are galore. Such a situation calls for anxious attention of
both men and women who care for a healthy social order. It is
also obvious that women by themselves, however stout and
brave, will not be able to solve this problem. Hence, their
freedom will not only be formal, but also counterfeit.
Mutual fellowship necessary

Today the case stands that woman seeks protection from
man and at the same she strives for freedom from man's
dominion. This contradiction is really the crux of the problem.
This problem could be only tackled by both men and women
together in a spirit of mutual fellowship.
Brotherhood
I once happened to be a guest of Mrs. Margaret Cousins,
who was then President of the All India Women's Conference. In
my talks on the subjugation of women I often referred to brother-
hood and sister-hood and wanted them both to be equally
powerful and prestigious. In the course of a conversation, Mrs.
Cousins came out with a brilliant suggestion when she said, "Let
us not talk of either brotherhood or sisterhood but of
brotherhood." That word at once caught my imagination. She
had coined the most apt and appropriate term which indicated
the 'togetherness of man and woman.' We will have to address
ourselves to this problem of the freedom of woman in this spirit
of brotherhood. It is obvious that the main responsibility will lie
on woman, who has been striving for liberty. It is true that
Nature cannot be flouted and that in this matter they will have to
evolve a force which will be superior to physical prowess, which
will be able to hold its own against the most modem armaments
invented by human ingeniousness.
Violence, no Solution
Women, in the very nature of things, cannot excel in
violence. Violence will prove disastrous to their cause and retard
the progress of man and woman towards mutuality. Women will
therefore-have to explore and adopt some more civilized and
more effective methods of solving their problem. That in both
last and first analysis lies with the initiative of man alone. A
method which eschews violence of all kinds will transform the
human being and change the present social order. It is interesting
to note that some of the greatest protagonists of the 'Women
Liberation movement' have come to the conclusion that they will
be able to make no headway without abjuring violent means.
Appendix | 227
This quest for an invincible power, which will be mightier than

all atomic weapons put together, shall be the real spiritual
pilgrimage of women towards the Promised Land. Let them
press on, “heart within and God overhead”. There is no other
way to lead them to the holy temple of liberty.
Woman’s Spiritual Pilgrimage
To sum up, this pilgrimage of the human spirit will have to
be undertaken in a spirit of dedication by men and women who
believe in the necessity of the liberation of women. Such a
pilgrimage to the temple of liberty implies the move of man
towards woman and vice versa. It means a pilgrimage of mutual
approach, not for seeking mutual sexual gratification-not a
pilgrimage of lust, but a pilgrimage together in a spirit of
reciprocal fraternal affection. That would be followed by a new
era of human evolution as certainly as dawn follows dusk. This
is the real meaning of woman's spiritual pilgrimage.
Dada Dharmadhikari
Appendix –V
Dharmadhikari Family and
Mahatma Gandhi
This brief note is not primarily meant to eulogise the
contributions of Dharmadhikari family to the cause of our
national movement. Rather it seeks to underline how Gandhi’s
life, thought and his leadership of the national movement drew
and greatly impacted the life and living of a traditional
Maharastrian Brahmin family. In the process, they not only
fought for Indian independence but also contributed greatly to
the cause of social reform movement in the country. Thousands
of families like Dharmadhikari suffered during our struggle for
independence. But they never flinched from the struggle. Our
younger generation must be reminded how these families
suffered in the course of our national struggle. This should work
as a primary source of inspiration for them.
(RamchandraPradhan)
Dharmadhikaris belong to an illustrious family of
Maharashtrian Brahmins. They came from Paithan in
Maharashtra. One of their ancestors was appointed as the priest
of the goddess of the village by a Maratha chieftain. Finally, they
came down to Multapi (now Multai from where the Tapti river
originates), a part of Betul district of Madhya Pradesh. Now they
have branched off and are settled in different parts of Madhya
Pradesh and Maharashtra including Vidharba, Mumbai and
Pune. ‘Shri Dutt’ is the family deity of the Dharmadhikaris’.
Dharmadhikari family came to occupy a prominent position
in and around Multai on account of their wealth, high moral and
ethical behavior and scholarly and intellectual attainments. The
members of their family though essentially being traditionalists
were more governed by the shastras (scriptures) rather than mere
out-worn social traditions. Hence, they played a crucial role in
spreading a strong stream of scholarship, work ethics and moral
behaviour in the entire area around Multai. Some of their family
members could recite the Veda-sanhita in their pure and
sonorous voice which greatly influenced the people in the area.
Appendix | 229
But it was a forward looking family and many of its members

were also adepts in several secular fields like painting, sculpture,
cookery, carpentry etc. They had also vaidyas in their family
whom the people of the area used to consult regarding their
health problems. Their real forte was that whatever works they
would undertake, they would perform them with full dedication,
sincerity and seriousness. Their life was informed by high moral
aesthetic and artistic values.
There were two family houses of Dharmadhikaris at Multai
known as Bada Ghar (Big House) and Chhota Ghar (Small
House). Big House was like a kind of fort, while even the small
had a big courtyard at the centers surrounded by livings rooms,
big verandas and a big boundary around the settlement. The
ancestors of Chandrashekhar Dharmadhikari resided in the
Chhota Ghar. The name of his ancestor was Dhundiraj ( Bapuji).
He had all the traits of spiritual and worldly wisdom. He was
known for his sharp intellect and high artistic values. Many
people in the area even looked at him as the guru and used to
consult him and seek his guidance in respect of their problems.
He was a vaidya, a wrestler and was an adept in several branches
of learning. He was a man of progressive outlook. Hence, he was
successful in keeping away the reactionary social values at bay.
When English education was introduced in the country,
Dharmadhikari family took it up in a big way. Some of them
took up law and others medicine as their profession. But they did
not give up the traditional Sanskrit learning either: Some of them
went up to Kashi for it. T.D. Dharmadhikari alias Babasaheb
father of Dada Dharmadhikari got the job of a civil judge. He
became additional session judge which was considered to be
quite a high judicial position for an Indian during those days. He
was known for his dedication, integrity and impartiality. Another
member of the family, Narayan Laxman alias Nanasaheb
Dharmadhikari started his legal practice in Morshi in Vidharbha.
He earned considerable goodwill and pristine reputation. And yet
another member of the family, Krishna Mahadeva alias
Babasaheb junior settled down with legal profession at Betul. He
also was quite successful in his profession. What was more, he
was quite progressive both in his thoughts and social behaviour.
He joined Swaraj Party when it came into being around 1923 and
also became a member of the C.P and Berar Council.
Another uncle of Dada Dharmadhikari, Kashinath alias
Annasaheb was a practicing medical doctor at Daryapur in
Amaravati district. He was son of Ram Krishna Bhaiya, who was
the elder brother of Dhundiraj (Bapuji). Annasaheb occupied a
unique place in family. It was because of his progressive and
social commitment that the Dharmadhikari family got interested
in the issues like swaraj and swadeshi and also giving
precedence to social work over family interests. Earlier he was a
student of the Grant Medical College, Bombay. It is he who
brought the wind of social change, which was blowing in and
around Bombay and Puna during those days, to Multai and
surrounding areas. He introduced English dress, tea and stove
and even a modern hair style in the family. He used to come over
to Multai during summer vacation with a message of Swadeshi
for the area. He used to organise assemblies of quite a few of the
youth of Multai and sing Vande Matram and
‘Singhgarhkapovada’. He also used to stage some dramatic
performance at Multai. He was also interested in Kirtan as his
life was full of devotion as much for the country as for the gods
and goddesses. He also introduced a new concept of fund raising
which was called ‘paise fund’. Such novel experiments in the
fund collection were praised by Mahatma Gandhi. Gandhiji even
wrote about it in Harijan in 1935.
Dharmadhikari family never believed in the lopsided
development of human personality. They believed in full
development of both human brain and the bran. Hence physical
exercise got as much importance as the study of scriptures. They
were also engaged in public discourse on public and social
issues. What was more, on account of the nature of the joint
family, all individual angularities were smoothened and the
family members easily learned the art of living in cooperation
and mutuality. Another, strong point of Dharmadhikari family
was that there was not much segregation between its male and
female members. The art of cookery occupied a significant part
in the family. Hence, male and female could easily interact with
each other in and around the kitchen. Hence, the women in the
Appendix | 231
family could not remain too much bound by the tradition.

Annasaheb’s progressive ideas worked as the prime mover in the
evolution of an atmosphere of amity and friendliness among the
members of the family. Thus new hair style and other symbols of
modernity entered into the family which also influenced other
people in and around Multai.
However, that did not mean that there was no conflict
between modernity and tradition in the family. One example
from the family history would easily explain the entire situation.
Krishna Mahadeva alias Babasaheb of Betul, who was uncle of
Dada Dharmadhikari, was a progressive man with lot of modern
ideas. But his father Mahadeva Shastri, a Vedic scholar, was a
tradition bound person. He would not take his food without
performing some yagna. Babsaheb of Betul used to allow the
Harijans to draw water from the well of the family. Not only
that, as a widower he got married to the sister of
GovindPandurangDevadhar, one of the leading Marathi poets
despite some opposition from the family members. The problem
was that she was already married to a non-Brahmin person who
had duped her by hiding his real caste. The result was that the
Sanatani members of the family boycotted him and they would
not accept water from his family. But the father and grandfather
of Chandrashekhar Dharmadhikari stood by him. All this became
the talk of the town particularly among the Brahmins of the area.
The dispute among the members was fierce and it was taken to
Nityanand Parvatiya, a prominent Vedic scholar of Kashi.
Fortunately, he favoured the stand taken by the modernist
members of the family and opined that Babasaheb’s marriage
was under scriptural sanctions. But even his opinion did not
deter the tradition bound members of the family who continued
to boycott the families of Babasaheb and Dada Dharmadhikari.
Gradually, other members of the family ended the boycott except
one of the Dada’s uncle Nilakantha Shastri alias Bhau Saheb.
Even Dada’s mother used to refuse water from Dada’s hands.
Subsequently, Dada Dharmadhikari, (the father of the
author), joined the national movement led by Gandhiji. He left
his education and became a non-cooperator around 1921-22. He
was married to the daughter of a rich family of Mirapurkar, from
a village in the Wardha district. He had joined the national

movement soon after his marriage and his own family suffered
some kind of neglect at the hands of other members of the family
both for his progressive ideas as well as for his non-earning
status. Subsequently he joined Tilak RashtriyaVidyalaya at
Nagpur at a mere monthly salary of Rs. 30. Damayanti
Dharmadhikari, his wife, started wearing Khadi and valiantly
adapted to a new life of simplicity and self-imposed poverty
despite her own rich family background. She sold all her
ornaments to support the family. She always remained as a
symbol of self-respect, and dignity. There was a rare kind of
majesty in her entire demonour and behavior. The whole family
adopted a simple life style of Gandhiji and the total expenditure
of marriage of Chandrashekhar Dharmadhikari and two brothers
was less than 25 rupees and the form of marriage was secular
one, that is, registered marriage.
Dada Dharmadhikari had a part of his school education at
Sagar, Hosangabad and Nagpur. As a school boy he had the
occasion to see such prominent leaders like Rash Behari Bose
and Satyadeva Parivrajak. Dada Dharmadhikari came to acquire
excellent command over several of languages including Marathi,
Sanskrit, Hindi and English. He ultimately turned out to be one
of the finest orators our country could boast of.
Despite the several breaks in his education, he ultimately
passed matriculation examination from Midnapur in West
Bengal. His father was in judicial service. But his father stood by
him when he joined the national movement. In the process he
was denied promotion in his service on account of his support to
his son.
It would not be out of place to mention that Dada
Dharmadhikari subsequently went to Multai for a while to study
Prasthan Trayi from Nilkantha Shastri alias Bhausaheb.
Bhausaheb was not in favour of Gandhian movement and he had
sharp differences with Dada on that count. But despite such
differences they never lost mutual respect for each other.
Bhausaheb extracted a promise from his disciple, Dada
Dharmadhikari, that the latter would never discard the sacred
Appendix | 233
threads (yagyopavitra) from his persona. Dada was totally

against any distinction and discrimination on the basis of caste.
But he kept the promise given to Bhausaheb all his life. Sacred
thread ceremony for Chandrashekhar Dharmadhikari and his
younger brother was never held by Dada on account of his
opposition to all kinds of caste distinctions. His family had to
pay a heavy price for all his progressive ideas.
Dada Dharmadhikari stayed with his father at Nagpur till he
died in 1934. His mother opted for a life of traditional Hindu
widow despite strong opposition from Dada. She persisted and
suffered at the hands of other family members. Widowhood was
supposed to be a symbol of inauspicious and misfortune during
those days.
Another incident from Dharmadhikari family needs to be
retold to underline the sufferings the families of freedom-fighters
in the cause of the national struggle. The younger brother of
Dada, Balla Dharmadhikari went to jail though his wife was
suffering from T.B. Their son, Devdutta was still a kid. Devdutta
ultimately went up to become the judge of the Supreme Court of
India. But as a kid he and his mother, Malati Dharmadhikari
suffered on account of his father being in Jail. They were even
neglected by other members of the family.
II
Dada Dharmadhikari had five children one daughter and
four sons. Their eldest child was Usha who was born in January
1921, just after Dada had joined the Gandhian Movement. Till
1934 all the children were born at different places including
Nagpur.
Dada went to jail during all satyagrahas launched by
Gandhiji including salt satyagraha. In the Quit India Movement
of 1942 eight members of Dharmadikari family were
imprisoned.
Dada was not in favour of any inheritance of family
property. He has renounced his share as a matter of principle. He
could not take even a kilo of food grains from the joint family. In
fact, his concept of family extended even beyond the extended
family not to speak of his own nuclear family. His family

comprises the people drawn from different castes, creed, region
and religion. All his children went to Nagarpalika School in
which Marathi and Hindi were the medium of instruction.
During those days, there was not much difference between the
children of the rich and the poor so far school education was
concerned. In any case, as the children of a freedom fighter and
someone who had renounced his share of joint family property,
they could have hardly afforded any other type of schooling
except the municipal schools.
Dada’s children also suffered some neglect from other
members of the family as their father was not in the business of
money making. He was virtually a secular sanyasi for all
practical purposes.
After 1935, Dada’s family comprising his wife and five
children shifted to Wardha at the request of Jamnalal Bajaj. They
set up home in a part of Bajajwadi. Life at Bajajwadi was
marked by inter-caste, inter-region and inter-religious living.
Sevagram ashram was also nearby where Gandhiji lived and led
the national movement. Wardha was the place where the
Gandhian stalwarts of freedom movement like Kishorlal
Mashruwala, Mahadeva Desai, Kaka Saheb Kalelkar,
Shrikrishna Das Jajoo lived and fought for the freedom of the
country. Their deep sense of commitment, a life of simplicity
and contentment, their nationalist fervour was seen to be
believed. The entire environment was marked by a high sense of
equity, equality and purposeful living. Narayan Jajoo, Narayan
Desai, Gautam Bajaj, Ramkrishna Bajaj and Chandrashekhar
Dharmadhikari and other young children became great chums
fired by a sense of nationalism. Above all, Sevagram and Bapu
were the primary source of inspiration for all the people
including these children. All these youngsters set up an
organisation called Ghanchakkar Samaj which activities ranged
from sports to the national movement. It was Dada
Dharmadhikari who had christened it as the Ghanchakkar Samaj.
It was a matter of great satisfaction for these youngsters that
Mahatma Gandhi and Acharya Kripalani consented to become its
President and Vice President respectively as both of them also
Appendix | 235
considered themselves belonging to the same tribe of

Ghanchakkars. The active members of the Samaj belonged to the
age group of ten to twenty. All Dharmadhikari youngsters were
active participants of the Samaj. There was an unwritten
agreement among its members. No one should ask about any
one’s caste, income and other social background. Unity
including men and women and equality at all levels was the
hallmark of that organization. The members had the privilege to
be addressed by eminent personalities like Rajendra Prasad,
Acharya Kripalani and others. The family members of
Dharmadhikari would not visit any temple which was not opened
for Harijans. The use of Swadeshi goods was the order of the day
for this family. The members of the Samaj had opportunities to
play some games even with Jawaharlal Nehru and
AcharyaKriplani and others. One of its members Ramkrishna
Bajaj participated in the individual satyagraha launched by
Gandhi during 1940-41. He was the youngest satyagrahi. He
suffered four months imprisonment during the struggle. During
1942 Gandhiji launched his Quit India Movement. Quite a few
members of the Ghanchakkar Samaj Narayan Jajoo, Ramkrishna
Bajaj and two sons of Dada Dharmadhikari Pradumn and
Yashwant Dharmadhikari went to jail in the course of the
movement. Other members of the Samaj, including
Chandrashekhar Dharmadhikari participated in demonstration
and picketing also on the school gate. These youngsters lay
down at the gate of the school and no entry to the school
premises was possible without running over their bodies. A very
daring incident took place during these picketing sessions on the
school gate. One of the members rushed forward and just threw
himself in front of the car. He escaped death by a whisker.
Ultimately, the school was closed. Another incident took place at
Gandhi Chowk in the course of demonstrators JangaluHamal
was killed in police firing in the course of demonstration at the
Gandhi Chowk. Some of the students of the school who were
picketing at the school were expelled and an order was issued
prohibiting their admission in any other school. Chandrashekher
Dharmadhikari was one of them. Dada Dharmadhikari, his wife
Damayanti Dharmadhikari along with his two sons Pradumna
and Yashwant were in Jail. Their daughter, Usha had come for
delivery and there was their youngest son to be looked after.

Perhaps, that was the reason why Chandrashekhar
Dharmadhikari was spared from being arrested. It was in the
course of imprisonment that Damayanti Dharmadhikari lost her
mental equilibrium and developed some mental problems. She
had to live with her mental problem till her end.
In the post-independent India, Dharmadhikari family
engaged itself as vigorously in the task of building an
exploitation and domination free Sarvodaya Samaj as it has
fought for India’s independence. Dada Dharmadhikari played a
crucial role both in Bhoodan Gramdan Movement as well as JP
Movement. He remained a leading light of these movements
both as an intellectual and as an activist. Chandrashekhar
Dharmadhikari and his family members have made their own
contributions in the spread of Gandhian ideas. In this context it is
befitting to quote a few lines from Frances Ellen Watkins
Harper, an African-American poet, which reads.
‘I ask no monument proud and high,
To arrest gaze of the passers-by;
All that my yearning spirit craves,
Is bury me not in a land of slaves.’
Dharmadhikaris’ have always waged a relentless battle

to free India from the ignominy of being ‘a land of slaves’. Is
there anything more to aspire for!
Appendix | 237
Appendix VI
Dr. Rammanohar Lohia on Women Problems
1
The greatest woman of Indian myth was dark. Draupadi also

called Krishna has suffered neglect, probably because current
male vanity cannot reconcile itself to her five husbands and a
platonic affairs or two in addition. Savitri and Seeta, the chaste
and also the fair of colour, represent India's womanhood, not
entirely without reason, but unreason ensures when other
representatives are excluded. Krishna, the dark female, and
Krishna the dark male, are however the two peerless flowers of
India's myth-making with the utmost beauty and fragrance.
Draupadi is perhaps the one woman of myth or history in
the wide world, who was wiser and wittier than all the men of
her time. The question of comparing her with Krishna should
never arise, for this woman of ready wit and deep wisdom was
his friend, the companion. Krishna and Krishna (Draupadi) are
the two heroes of Mahabharat of equal merit, companions
without a shadow of conflict. This Draupadi was dark of skin.
2
The tyranny of colour is among the great oppressions of the
world. All women are oppressed and mankind is the poorer for
lack of adequate expression to their talents or gifts. Coloured
women, who are more numerous, suffer greater oppression. They
are reared on a diet of anxiety and inferiority. Even as a little
child, the dark girl, who may be sister to a fairer girl in the same
family, has to accustom herself to neglect and treatment reserved
for citizens of the second grade. The female child suffers lack of
opportunities for growth in comparison to the male child, and on
top of that, the coloured girl experiences an additional portion of
shame, at least the burdens of an inferior position. The coloured
male is also not wholly free of such burdens.
3
Furthermore, the new mode of thisbattle for equality

comprises of Civil disobedience, which alone promises a new
civilization, and man without woman is totally unsuited for this
new type of fight. If groups of women in considerable numbers
are ever present in the ranks of civil resisters, the possibility of
degeneration into street fighting or violence is greatly
minimized. Woman is a truer agent of civil resistance than man.
She is undoubtedly superior to man in this as in other spheres of
generosity. When a scheme of preferential rights is demanded for
her, that is in no way a stigma or a traducing. Rights more than
duties belong to the sphere of politics and political action
belongs to the sphere of organization. In the sphere of
organization, man is the superior of woman. An attempt must be
made to reduce this superiority in such measure as is possible
through a scheme of preferential rights for women.
4
The more enduring problems of mankind tend to suffer
neglect against the cacophony roused by passing economic or
international problems of the day. But the problem, for instance,
of the single woman of today or of the step-child is certainly
more enduring and consequential to mankind than many others
which are constantly causing controversy. Cruelty is a state of
the human mind, as much as it is an expression of certain
economic and political relationships. As long as man lives and
there is family and marriage, the step-child would be there,
perhaps in diminishing numbers, and its soul must be protected
against any kind of cruelty. How often is this soul of a step child
of tender years singed by a callous word or,a discriminating deed
from its parents, one of whom is a substitute and has received
later admittance into the family. Similarly, the single woman of
today is an extraordinary person and deserves deeper study and
more sympathetic treatment than she has so far received. She is
probably no unhappy than many married women and, if there are
some exceedingly happy ones in her ranks, they can be matched
by the ranks of the married.
5
Appendix | 239
The single woman of today differs from the married woman

not in the extent of this or that emotion or quality but in that she
has an entirely different status. Her numbers keep on steadily
increasing. The single woman need not necessarily be a lonely
woman, but her status does deserve to be studied with greatest
sympathy and objectivity. The thought of her makes one tender.
She may be like a sunless day which is always on the verge of
rain or like the moonlight -filtering through casuarina leaves or
she may alternate between the two states. In either case, her
status requires deep study As long as it is not possible for woman
to bathe herself into purity after wading through a mire of dirt, in
the style of Flaubert, at will and through payment of a few pieces
of silver, the overwhelming loneliness that occasionally
overtakes the single woman of today and the cruelty that an
unthinking society metes out to her deserve the attention of
sociologists as well as poets.
6
So also the widow is the recipient of much cruelty in all the
world, but she is overwhelmingly so in India. The 1951 census
counted a total of 1,34,000 widows out of 61,18,000 females
between the ages of five and fourteen. With widowhood goes the
stigma, to say the least, of bad luck in all the world, and
definitely so in India, where nearly 13 per cent of all married
females are widows. The child widow is like a single woman
with the possible difference that she is more of a rainless but
cloudy day and less of casuarina moonlight. Widows, not yet old
and particularly those who have no male children, become the
recipients of special cruelty and, if the single woman is
sometimes resignedly disconsolate about life, the widow is
disconsolately resigned. The condition of the widow had, in the
past, excited sympathetic attention in the country. In the
beginning, there was a furore against widow remarriage. The
controversy died out. Social reformers were happy that they had
won yet another encounter. But India is a great big bog into
which everything sinks beyond recognition after having caused a
few ripples and eddies.
7
The woman's problem is undoubtedly difficult. Her slavery

to the kitchen is an abomination, and the stove that smokes
horribly. She must be given a reasonable time-table for food and
also a chimney that spirals the smoke away. She must indeed
take part in the agitations against under-feeding and
unemployment. But her problem also reaches beyond that.
8
Of two women, one who has given birth to just one child in
all her life, although an illegitimate one, and another who has
produced half a dozen legitimate brats and more, who is the
more decent and the more moral? Of two persons, a woman who
is thrice divorced and has married a fourth time, and a man who
marries a fourth time because his earlier wives have died one
after another, who is the more decent and the more moral?
9
I do not deny that divorces and illegitimacy and the like are
somewhat of a failure and monogamous 'but spontaneous loyalty
is probably the standard to attain in man-woman relationships.
But the standard is often missed in this as in other human
spheres, when man or woman strives for perfection.
What then? I have no doubt that just one illegitimate child is
heaps more decent than half a dozen legitimate brats. There is
equally no doubt that the death of three wives or husband cannot
all be due to accident, and an amount of neglect and penury must
have obtained and such neglect is lot more indecent than the
frictions which may have occasioned three or more separations.
10
It is time that young men and women revolted against such
puerilities. They should ever remember that there are only two
unpardonable crimes in the code of sexual conduct, rape and the
telling of lies or breach of promise. There is also a third offence
of causing pain or hurt to another, which they should avoid as far
a possible.
Appendix | 241
Appendix VII
Subhas Chandra Bose on Kasturba Gandhi
Homage to mother of the Indian people
“Shrimati Kasturba Gandhi is dead. She has died in British
custody in Poona at the age of 74. With 388,000,000 of my
countrymen at home and with my compatriots abroad I share the
deepest bereavement over the death of Kasturba. She died under
tragic circumstances, but for a member of an enslaved nation no
death could have been more honourable or more glorious. India
has suffered a personal loss. Kasturba Gandhi is the second
fellow prisoner of Mahatma Gandhi to die under his very eyes in
custody since he was imprisoned in Poona a year and a half ago.
The first was his life-long fellow worker and private secretary,
Mahadev Desai. This is the second personal bereavement that
Mahatma Gandhi has suffered during his present imprisonment.
I pay my humble tribute to the memory of that great lady
who was a mother to the Indian people, and I wish to express
my deepest sympathy for Gandhiji in his bereavement. I had the
privilege of coming into frequent personal contact with Shrimati
Kasturba, and I would sum up my tribute to her in a few words.
She was the ideal of Indian womanhood — strong, patient,
silent, self-sufficient.
Kasturba was a source of inspiration to the millions of
India’s daughters among whom she moved and whom she met in
the struggle for the freedom of her motherland. From the days of
the South-African Satyagraha she has shared with her great
husband the trials and sufferings which have been their lot for
nearly 30 years now. Her many imprisonments seriously
impaired her health, but jails held no terrors for her even in her
74th year. Any time Mahatma Gandhi launched a civil
disobedience movement, Kasturba was at his side in the forefront
of the struggle, an outstanding example to India’s daughters and
a challenge to the sons of India not to lag behind their sisters in
the fight for India’s independence.
Kasturba has died a martyr’s death. She had been suffering

from heart disease for over four months. But the callous British
Government turned a deaf ear to the humanitarian pleadings of
the Indian nation to release Kasturba on medical grounds. The
British probably hoped that by subjecting Mahatma Gandhi to
such mental anguish they could crush him body and soul and
beat him into surrender. I can only express my contempt for
those brutes who profess to fight for freedom, justice and
morality and yet perpetuate such cold-blooded murder. They
have not understood Mahatma Gandhi. They have not
understood the Indian people.
No amount of mental torture and physical suffering that the
British can and may inflict on Mahatma Gandhi or the Indian
nation will make him budge an inch from the stand he has taken.
Mahatma Gandhi called upon the British to quit India and save
India from the horrors of modern war. The insolent reply of the
British was to throw him into prison like an ordinary criminal.
He and his noble consort would rather die in prison than come
out free in an enslaved India.The British were determined to see
that Kasturba died of heart disease in custody under the very
eyes of her husband. They have had their criminal desire
fulfilled, and it is nothing short of murder. But to us Indians at
home and abroad, Shrimati Kasturba’s sad death in prison is a
grim reminder that the British are bent on disposing of our
leaders one after another in the most heartless manner.
As long as the British remain in India, these atrocities
against our nation will continue unchecked. There is only one
way in which the sons and daughters of India can avenge the
death of Shrimati Kasturba Gandhi, and that is by the complete
destruction of the British Empire in India. A special
responsibility lies on the shoulders of Indians in East Asia who
have launched an armed struggle against the British rulers in
India. This responsibility is shared in particular by all our sisters
here. In this hour of sorrow we will renew our solemn pledge to
continue the armed fight until the last Britisheris driven out of
India.”
Index Index
A
Abhaya, 23 Carlyle, 57
Abraham Lincoln, 55 Casteism, 66
Acharya Kripalani, 36 Chambal valley, 150, 190
Achyut Patvardhan, 149 Champaran satyagraha, 147
Adulterous life, 53 Chandrapur, 169, 205
Advait, 47 Charkha, 45, 85, 150, 151, 205
Agarkar, 66, 89 Chastity
Ahilyabai, 33, 53 Celibacy, 137
Allahabad, 169 Celibacy, 23, 50
Anasakti yoga, 141, 192 Child Marriage, 5, 49, 89, 117
Annasaheb, 33, 59 Chirharan, 136
Annie Besant, 65, 88, 189 Christ, 55, 127
Anti-dowry Law, 5, 15, 16, 72, 91 Churchill, 78
Appa Kulkarni, 168, 169 Citizenship, 9, 20, 29, 30, 50, 62,
Atal Bihari Vajpayee, 41 65, 69, 73, 88, 90, 93, 107, 112,
Aung San Suukyi, 79 113, 114, 118, 138, 190, 192
Australia, 4 Civil Disobedience Movement,
68, 89
B Co-citizenship, 29, 30, 68, 73, 90,
B.M. Pandit, 161 93, 140
Backward class, 72, 92 Co-education, 138
Bajajwadi, 183, 195, 200 Commander of Brave Soldiers, 75
Beejmantra, 194 Communal riots, 4, 46, 106
Bhaiyaji Pandharipandey, 161 Condom culture, 39
Bhau Devaikar, 168, 169 Constituent Assembly, 68, 90, 186
Bhawani Prasad Mishra, 43, 204 Constructive Programme, 78
Bhoodan-gramdan movement, 128 Culcutta, 154
Brahmachari, 8, 148 Culture of peace, 47, 104, 106,
Brahmacharini, 29 107, 145
Brahmacharya, 26, 27, 28, 29, 82,
125, 140 D
Brajkishore Prasad, 147 Dada Dharmadhikari, 24, 28, 56,
Bravery, 50, 51, 76, 78, 81, 83, 85, 76, 128, 134, 141, 142, 144,
87, 111, 172, 182, 201 149, 155, 177, 190, 191, 202
British Regime, 180 Damayanti Dharmadhikari, 177
British rulers, 179, 181 Dandia, 35
Decentralization, 42, 105
C Dharmshalas, 39
C.P. Berar, 205 Dharsana salt depot, 68, 90
Capitalist, 48, 134 Dignity of women, 28, 49, 52, 117
Dinakarro, 160
Distributive, 42
Distributive justice, 42 H
Divorce, 23, 116 Haldi Kunkum, 185
Dowry deaths, 12, 15 Hanuman, 20
Harem, 65, 88
E Hari Thatte, 204
Ekta mandir’, 184 Hindu SOciety, 67, 89, 207
Elizabeth Bartinder, 94 Hinduism, 52
Equal Citizenship, 65, 88 Hitlerism, 181
Homosexuality, 25
F Humanness, 18, 37, 87
Fatherhood, 14, 20, 21, 22, 52, 57,
133, 134 I
Fearlessness, 81, 82, 137, 149, IAS Officers, 38
151, 198 Independence Pledge, 68, 89
Freedom Struggle, 11, 45, 65, 66, Indian Constitution
67, 76, 88, 89, 150, 154, 178, Constitution, 69, 90, 104, 114
188 Indian Culture, 39, 133, 134, 157
Fundamental Rights, 51, 96, 118 Indian National Congress, 65, 88
India's National Army, 68, 89
G Indira Gandhi, 31, 32, 53, 84
Gambling dens, 37 Indirabai, 32
Gandhi Labour Foundation, 158 Individual Satyagraha, 180
Gandhi Peace Foundation, 145 Irawati Karve, 22, 52
Gandhian lexicon, 77
Gandhian method, 81 J
Gandhian Movements., 85, 110, J.L. Ranade, 204
178 J.P. Narayan
Gender Equality, 8, 11, 12, 18, 19, Jayaprakash, 157
29, 50, 51, 56,117, 137, 138, Jabalpur, 160, 162, 169, 173, 174,
139, 144, 204 175, 205
General Smuts, 78 Jaganaathpuri
George Bush, 80, 103 Jaganaath, 156
Ghanchakkar’ Samaj, 200 Jai gram, 129
Girl child, 6, 8, 12, 23, 30, 44, 49, Jai jagat, 64, 129
54, 63, 88, 146, 147, 155 Jail-journey, 179
Girl infanticide, 6 Jajaman, 195
Gita, 32, 132, 162, 168, 199 Jamnadas Jajoo, 165
Globalisation, 4, 35, 39, 61, 101, Jamnalal Bajaj Award, 191
103, 109, 112, 134, 158 Jamnalal Bajaj Foundation, 145
Go seva, 196, 199 Jharia, 154
Gomati kaki, 26 Judith Brown, 24
Gopies Justice ranade, 66, 89
Gopi, 136, 137
Gram Swaraj, 45, 50
Index | 245
K Malatibai Thatte, 204

Kalimgpong, 154 Malkin, 179, 184
Kamla Tai, 32, 53 Manas Kanya, 141
Kanti Mehta, 154 Mangalsutra, 32
Kanti Niketan, 158 Mantra, 152
Karmabhumi, 156, 200 Manus, 52
Karmayoga, 45 Marketable Commodity, 17, 35,
Kartik Purnnima, 185 37, 40, 109
Karuna, 81 Martin Luther King (Jr.)., 55
Kasturba, 26, 36, 58, 123, 125, Marxist, 149
143, 167 Mary Wollstonecraft, 24, 71
Kausani, 141, 142, 146, 191 Maya Shirodkor, 169
Khadi, 41, 42, 43, 44, 45, 47, 77, Metropolitan cities, 35, 39
144, 150, 178, 190, 199, 203, Moksha, 206
205 Morarji Desai, 190
King of England, 79 Mother Sarada, 148
Kishorelal Mashruwala, 200 Motherhood, 14, 20, 21, 22, 23,
Kumaun, 146 24, 25, 26, 36, 52, 56, 57, 70,
Kupdan, 196 71, 91, 94, 125, 133, 134, 149,
175
L Mount Abu, 127
Laxmi Ashram, 142, 190, 191 Mountainous Region, 190
Laxmibai, 31, 33, 53 Mridula Sarabhai, 13, 63
Leadership, 33 Mulmantra, 193
Lilavati Hospital, 171 Multai, 177, 185, 186
Lois Fisher, 58 Mutual cooperation, 47, 49, 205
Lord Krishna, 28, 56, 136
Lord Rama, 7, 39 N
N.R. Pandaripandey, 185
M Nagpur, 31, 127, 159, 160, 161,
Madira Mandir, 206 162, 164, 165, 168, 169, 171,
Maharshi Annasaheb Karve, 33, 178, 183, 197, 205
59 Nai Talim, 206
Mahatma Gandhi, 10, 36, 41, 46, National Crime Record Bureau, 6
55, 66, 68, 76, 84, 88, 89, 90, National Struggle, 66, 89, 204
94, 98, 137, 157, 161, 178, 189, Navaratra, 35
192, 201, 206 Nelson Mandela, 79
Mahatma Phule, 66, 67, 89 New York, 80, 81, 94, 103
Mahavidyalaya, 153, 169 Nihar Bharatiya Mahila, 153
Mahila Ashram, 200, 201, 202, Niharbehan, 153, 155, 156, 157,
205, 206 158
Mahila Shanti Sainiks, 107 Non-cooperation Movement, 150,
Mahila Shanti Sena, 106 178
Non-violence, 46, 47, 49, 51, 77, Rani Durgavati Vishwavidyalaya,

78, 80, 81, 82, 83, 86, 87, 94, 175
95, 96, 97, 100, 101, 104, 105, Rebellion, 102, 202
110, 111, 124, 125, 128, 131, Religion, 11, 48, 50, 51, 52, 54,
145, 148, 151, 152, 182 84, 85, 101, 108, 109, 113, 114,
Non-violent Army, 76 118, 119, 131, 189, 200, 202
Non-violent Resistance, 76, 77, Religious Justice, 54
83, 95, 96, 100 Right of inheritance, 71, 72, 91
Robert Payne, 58
O Rupa Kulkarni, 163
Obscenity, 34, 35, 40
S
P Sadhana, 129, 130, 131, 152
Padyatra, 180, 182 Sahastrabuddhe, 161, 200
Pakistan, 3, 116 Salt Satyagraha, 68
Palestine, 81 Sanatani leaders, 32
Panchayat Raj, 44 Sarala Devi, 189, 190, 191, 192,
Panchayati Raj, 42, 45 194
Pandit Nehru, 68, 90 Sarat Chandra Chattopadhyaya,18,
Parliament, 3, 5, 44, 69, 90, 114, 22
115 Sarojini Naidu, 9, 65, 68, 80, 88,
Peoples power (lok satta)., 50 90
Polygamy, 65, 88 Sarvadharma Samabhava, 205
Post-independent, 77 Satyagraha, 76, 77, 78, 79, 80, 81,
Prabhavati, 26, 27,147, 148, 149, 82, 83, 108, 180, 181, 187, 201
152 Satyam, Shivam and Sundaram,
Prahalad, 77 195
Pranhita Second class, 8, 15, 62, 66, 67, 69,
River, 148, 167, 170 88, 90, 112
Premabai Kantak, 20, 27 Second Round Table Conference,
Prohibition Act, 37 79
Prostitution, 4 Self-dignity, 45
Purnavatar, 56 Self-indulgence, 39
Purusartha, 81, 87 Self-protection, 7, 106, 132, 151,
152
R Self-restraint, 55, 133, 134
Racial Discrimination, 76 Sevagram, 20, 187, 197
Radha, 57, 137, 138, 139, 140, Sexual Assault, 63
141, 146, 191 Sexual Relationship, 7, 27, 34, 39
Radhabehan, 141, 142, 143, 144, Shantabai Raniwala, 203
145 Shanti-sainik, 86, 110
Radhakrishna, 136, 137, 139, 140 Shanti-sena, 109
Ramabehan Ruia, 206, 207 Shashikala Vanjariji, 59
Ramakrishna Paramhansa, 36, 148 Shivaji Maharaj, 75
Rammanohar Lohia, 23, 198
Index | 247
Shrikant, 23 V
Sister Nivedita, 99, 189 Vanprasthi, 184
Sita, 39, 126, 147, 171 Vidarbha, 52, 148, 169
Sitaram Maharaj, 127 Vidyasagar Raoji, 59Village
Social brahmacharya, 7, 57, 138, Industries, 41, 43, 48
175, 202, 204 Vimlatai, 127, 128, 129, 132, 133,
Social inequality, 67, 89, 205 134, 135, 175
Social status, 50 Vinoba Bhave
Socrates, 55, 77 Vinoba, 20, 35, 190
Solitary confinement, 73
South Africa, 76, 103 W
Spiritual value, 54, 128, 153 W.B. Yeats, 97
Spirituality, 40, 100, 105, 128, Wardha, 107, 148, 167, 178, 186,
130, 132, 134, 138, 140 195, 200, 203
State power (rajya satta), 50 Western Countries, 4, 18, 35, 70,
Subhas Chandra Bose, 75 91, 107
Sucheta Kripalani, 36 Widow re-marriages, 67, 89
Supreme Court, 38, 114, 115, 116, Widowhood, 31, 32
117, 194 Woman body, 34, 37, 40
Swami Ramdas, 20 Womanhood, 22, 23, 68, 89, 109,
Swanushashan, 206 201, 203
Swaraj, 75, 76, 78, 102, 106, 124, Womanness, 37
190, 193 Womb, 14, 22, 51, 52, 54, 193,
199
T Women Education, 201
Tara Dharmadhikari, 159 Women Emancipation, 1
The Government of India, 3 Women Empowerment, 3, 7, 49
The Indecent Representation of Women Liberation, 8, 9, 11, 42,
Woman, 37 45, 142, 202, 205
Ti-grace Atkinson, 23 Women Liberation Movement, 19
Tilak, 167, 178 Women Power, 9, 45, 86, 110, 143
Tulsidas, 156 Women's Slavery, 67, 89
World Citizen, 190, 191
World Trade Centre, 81
U
United Nations, 5, 15, 86, 90, 102, Y
105, 107, 111, 192 Yamuna
United States of America, 34, 147 Jamuna, 136, 137
Uno, 145 Yayati, 184
Untouchability, 28, 51, 56, 73, Young India, 7
203, 205
Usha Didi, 203
Vainganga rivers, 167

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JUSTICE CHANDRASHEKHAR DHARMADHIKARI was born on

20th November 1927. His parents were Dada Dharmadhikari and

He has received the Padma Bhushan Award from the

THUS SPAKE BAPU ON BA

"At this moment", he said, "how can I separate

THUS SPAKE BAPU ON BA

"We were a couple outside the ordinary. It was in 1906 that by

Translated from Hindi and Edited by

INSTITUTE OF GANDHIAN STUDIES, WARDHA

All rights reserved. No part of this work may be reproduced, stored in a

First Published 2018

© Institute of Gandhian Studies

Published by Institute of Gandhian Studies,

Price Rs. 400/-

Printed at Om Laser Printers, 2324, Hudson Lines,

Life, thought and work of Ba and Bapu are increasingly

INSTITUTE OF GANDHIAN STUDIES, WARDHA

2. Explorations in Culture of Peace - Siby K. Joseph (ed.) (2006)

3. Essays on Conflict Resolution - Siby K. Joseph,

4. Khoj Gandhi Ki - C. S. Dharmadhikari (2008)

5. Non-violent Struggles of the Twentieth Century:

6.Contemporary Perspectives on Peace and

7.Reflections on Hind Swaraj - Siby K. Joseph,

8.Gandhi, Environment and - Siby K. Joseph,

9. Gandhi MeriNazar Mein - C. S. Dharmadhikari (2011)

10. Contextualising Gandhian Thought - Siby K. Joseph (ed.) (2012)

11.Continuing Relevance of Swadeshi - Siby K. Joseph,

12. Contemplating Gandhi - C. S. Dharmadhikari

13. Trusteeship: A Path Less Travelled - Siby K. Joseph, Bharat Mahodaya,

14. Revisiting Development - Siby K. Joseph, Bharat Mahodaya,

Translators Note: xxvii

Part I: Gandhian Approach to Women Emancipation

2. The Foundation of All Laws Relating to Women 10-19

3. Importance of Motherhood 20-30

4. Widowhood — A Blessing Not a Curse 31-33

5. Obscenity: A New Perspective 34-40

6. Empowerment of Women 41-45

7. Women Shanti Sena (Peace Brigade)

8. Respect for Women: A Spiritual Value 52-54

9. Gandhi’s Character: Key to the Treasure 55-58

10. Convocation Address at S.N.D.T.

11. Women and Our Constitution 65-74

12. Gandhi: The Commander of Brave Soldiers 75-87

13. Mahatma Gandhi, Nonviolence and Women 88-111

14. Uniform Civil Code for Unity in Diversity 112-119

Part II - Some of the Prominent Gandhian Women

15. Ba: The Fragrance of Kasturi 123-126

16. Vimlatai: An Embodiment of Love 127-135

17. Radhakrishna: The Role model for

18. Radhabehan 141-146

19. Prabhavati: The Source of J.P.’s Inspiration 147-152

20. Niharbehan: The Life-giving due drops 153-158

21. Tara Dharmadhikari: My Life Companion 159-176

22. My Mother: Smt. Damayanti Dharmadhikari 177-188

23. Sarala Devi: A World Citizen 189-194

24. Janaki Devi Bajaj 195-199

25. Mahila Ashram 200-207

The essays comprising the present volume were written on

My life and my entire thought processes greatly bear the

recourse to ‘self-protection’, there would be no women liberation

forced motherhood as being nothing more than a sheer accident.

Whether she is a wife,

All the revolutionary groups that have emerged till date