It is not my purpose to attempt a real autobiography. I simply want to tell the story of my numerous experiments with truth, and as my life consists of nothing but those experiments, it is true that the story will take the shape of an autobiography. But I shall not mind, if every page of it speaks only of my experiments. (AMG, 4)
My experiments in the political field are now known, not only to India, but to a certain extent to the 'civilized' world. For me, they have not much value; and the title of 'Mahatma' that they have won for me has, therefore, even less. Often the title has deeply pained me; and there is not a moment I can recall when it may be said to have tickled me. But I should certainly like to narrate my experiments in the spiritual field which are known only to myself, and from which I have derived such power as I possess for working in the political field. If the experiments are really spiritual, then there can be no room for self-praise. They can only add to my humility. The more I reflect and look back on the past, the more vividly do I feel my limitations. (AMG, 4)
What I want to achieve ― what I have been striving and pining to achieve these thirty years― is self-realization, to see God face to face, to attain Moksha. I live and move and have my being in pursuit of this goal. All that I do by way of speaking and writing, and all my ventures in the political field, are directed to this same end. But as I have all along believed that what is possible for one is possible for all, my experiments have not been conducted in the closet, but in the open; and I do not think that this fact detracts from their spiritual value. There are some things which are known only to oneself and one's Maker. These are clearly incommunicable. The experiments I am about to relate are not such. But they are spiritual, or rather moral; for the essence of religion is morality. (AMG, 4-5)
Far be it from me to claim any degree of perfection for these experiments. I claim for them nothing more than does a scientist who, though he conducts his experiments with the utmost accuracy, forethought and minuteness, never claims any finality about his conclusions, but keeps an open mind regarding them. I have gone through deep self-introspection, searched myself through and through, and examined and analyzed every psychological situation. Yet I am far from claiming any finality or infallibility about my conclusions. One claim I do indeed make and it is this. For me they appear to be absolutely correct, and seem for the time being to be final. But at every step I have carried out the process of acceptance or rejection and acted accordingly. (AMG, 5)
My life is one indivisible whole, and all my activities run into one another, and they all have their rise in my insatiable love of mankind. (SB, 45)
The Gandhi's belong to the Bania caste and seem to have been originally grocers. But for three generations, from my grandfather, they have been prime ministers in several Kathiawad States. . . My grandfather must have been a man of principle. State intrigues compelled him to leave Porbandar, where he was a Diwan, and to seek refuge in Junagadh. There he saluted the Nawab with the left hand. Someone, noticing the apparent discourtesy, asked for an explanation, which was given thus: 'The right hand is already pledged to Porbandar.' (AMG, 11)
My father was a lover of his clan, truthful, brave and generous, but short-tempered. To a certain extent he might have been even given to carnal pleasures. For he married for the forth time when he was over forty. But he was incorruptible and had earned a name for strict impartiality in his family as well as outside. (AMG, 12)
The outstanding impression my mother has left on my memory is that of saintliness. She was deeply religious. She would not think of taking her meals without her daily prayers. . . She would take the hardest vows and keep them without flinching. Illness was no excuse for relaxing them. (AMG, 12-13)
Of these parents I was born at Porbandar.....I passed my childhood in Porbandar. I recollect having been put to school. It was with some difficulty that I got through the multiplication tables. The fact that I recollect nothing more of those days than having learnt, in company with other boys, to call our teacher all kinds of names, would strongly suggest that my intellect must have been sluggish, and my memory raw. (AMG, 14)
I used to be very shy and avoided all company. My books and my lessons were my sole companions. To be at school at the stroke of the hour and to run back home as soon as the school closed ― that was my daily habit. I literally ran back because I could not bear to talk to anybody. I was even afraid lest anyone should poke fun at me. (AMG, 15)
There is an incident which occurred at the examination during my first year at the high school and which is worth recording. Mr. Giles, the Educational Inspector, had come on a visit of inspection. He had set us five words to write as a spelling exercise. One of the words was 'kettle'. I had mis-spelt it. The teacher tried to prompt me with the point of his boot, but I would not be prompted. It was beyond me to see that he wanted me to copy the spelling from my neighbour's slate, for I had thought that the teacher was there to supervise us against copying. The result was that all the boys, except myself, were found to have spelt every word correctly. Only I had been stupid. The teacher tried later to bring this stupidity home to me, but without effect. I never could learn the art of 'copying'. (AMG, 15-16)
It is my painful duty to have to record here my marriage at the age of thirteen. As I see youngsters of the same age about me who are under my care, and think of my own marriage, I am inclined to pity myself and to congratulate them on having escaped my lot. I can see no moral argument in support of such a preposterously early marriage. (AMG, 18)
I do not think it [marriage] meant to me anything more than the prospect of good clothes to wear, drum beating, marriage processions, rich dinners and a strange girl to play with. The carnal desire came later. (AMG, 19)
And oh! that first night. Two innocent children all unwittingly hurled themselves into the ocean of life. My brother's wife had thoroughly coached me about my behavior on the first night. I do not know who had coached my wife. I have never asked her about it, nor am I inclined to do so now. The reader may be sure that we were too nervous to face each other. We were certainly too shy. How was I to talk to her, and what was I to say? The coaching could not carry me far. But no coaching is really necessary in such matters....... We gradually began to know each other, and to speak freely together. We were the same age. But I took no time in assuming the authority of a husband. (AMG, 21)
I must say I was passionately fond of her. Even at school I used to think of her, and the thought of nightfall and our subsequent meeting was ever haunting me. Separation was unbearable. I used to keep her awake till late in the night with my idle talk. If with this devouring passion there had not been in me a burning attachment to my duty, I should either have fallen prey to disease and premature death, or have sunk into a burdensome existence. But the appointed tasks had to be got through every morning, and lying to anyone was out of question. It was this last thing that saved me from many a pitfall. (AMG, 23-24)
I had not any high regard for my ability. I used to be astonished whenever I won prizes and scholarships. But I very jealously guarded my character. The least little blemish drew tears from my eyes. When I merited, or seemed to the teacher to merit, a rebuke, it was unbearable for me. I remember having once received corporal punishment. I did not so much mind the punishment, as the fact that it was considered my desert. I wept piteously. (AMG, 26-27)
Amongst my few friends at the high school I had, different times, two who might be called intimate. On of these friendships.......I regard as a tragedy in my life. It lasted long. I formed it in the spirit of a reformer. (AMG, 31)
I have seen since that I had calculated wrongly. A reformer cannot afford to have close intimacy with him whom he seeks to reform. True friendship is an identity of souls rarely to be found in this world. Only between like natures can friendship be altogether worthy and enduring. Friends react on one another. Hence in friendship there is very little scope for reform. I am of opinion that all exclusive intimacies are to be avoided; for man takes in vice far more readily than virtue. And he who would be friends with God must remain alone, or make the whole world his friend. I may be wrong, but my effort to cultivate an intimate friendship proved a failure. (AMG, 31-32)
This friend's exploits cast a spell over me. He could run long distances and extraordinarily fast. He was an adept in high and long jumping. He could put up with any amount of corporal punishment. He would often display his exploits to me and, as one is always dazzled when he sees in others the qualities that he lacks himself, I was dazzled by this friend's exploits. This was followed by a strong desire to be like him. I could hardly jump or run. Why should not I also be as strong as he? (AMG, 32-33)
I was a coward. I used to be haunted by the fear of thieves, ghosts and serpents. I did not dare to stir out of doors at night. Darkness was a terror to me. It was almost impossible for me to sleep in the dark, as I would imagine ghosts coming from one direction, thieves from another and serpents from a third. I could not therefore bear to sleep without a light in the room. (AMG, 33)
My friend know all these weaknesses of mine. He would tell me that he could hold in his hand live serpents, could defy thieves and did not believe in ghosts. And all this was, of course, the result of eating meat. (AMG, 33)
All this had its due effect on me......It began to grow on me that meat-eating was good, that it would make me strong and daring, and that, if the whole country took to meat-eating, the English would be overcome. (AMG, 33)
Whenever I had occasion to indulge in these surreptitious feasts, dinner at home was out of question. my mother would naturally ask me to come and take my food and want to know the reason why I did not wish to eat. I would say to her 'I have no appetite today; there is something wrong with my digestion'. It was not without compunction that I devised these pretexts. I knew I was lying, and lying to my mother. I also knew that if my mother and father came to know of my having become a meat-eater, they would be deeply shocked. This knowledge was gnawing at my heart.
Therefore I said to myself: Though it is essential to eat meat, and also essential to take up food 'reform ' in the country, yet deceiving and lying to one's father and mother is worse than not eating meat. In their lifetime, therefore, meat-eating must be out of the question. When they are no more and I have found my freedom, I will eat meat openly, but until that moment arrives I will abstain from it.
This decision I communicated to my friend, and I have never since gone back to meat. (AMG, 36)
My friend once took me to a brothel. He sent me in with the necessary instructions. It was all pre-arranged. The bill had already been paid. I went into the jaws of sin, but God in His infinite mercy protected me against myself. I was almost struck blind and dumb in this den of vice. I sat near the woman on her bed, but I was tongue-tied. She naturally lost patience with me, and showed the door, with abuses and insults. I then felt as though my manhood had been injured, and wished to sink into the ground for shame. But I have ever since given thanks to God for having saved me. I can recall four more similar incidents in my life, and in most of them my good fortune, rather than any effort on my part, saved me.From a strictly ethical point of view, all these occasions must be regarded as moral lapses; for the carnal desire was there, and it was as good as the act. But from the ordinary point of view, a man who is saved from physically committing sin is regarded as saved. And I was saved only in that sense. (AMG, 37)
As we know that man often succumbs to temptation, however much he may resist it, we also know that Providence often intercedes and saves him in spite of himself. How all this happens― how far a man is free and how far a creature of circumstances ―how far free-will comes into play and where fate enters on the scene ― all this is a mystery and will remain a mystery. (AMG, 37)
One of the reasons of my differences with my wife was undoubtedly the company of this friend. I was both a devoted and jealous husband, and this friend fanned the flame of my suspicions about my wife. I never could doubt his veracity. And I have never forgiven myself the violence of which I have been guilty in often having pained my wife by acting on his information. Perhaps only a Hindu wife could tolerate these hardships, and that is why I have regarded woman as an incarnation of tolerance. (AMG, 38)
The canker of suspicion was rooted out only when I understood ahimsa in all its bearings. I saw then the glory of brahmacharya and realized that the wife is not the husband's bond slave, but his companion and his helpmate, and an equal partner in all his joys and sorrows ― as free as the husband to choose her own path. Whenever I think of those dark days of doubts and suspicions, I am filled with loathing of my folly and my lustful cruelty, and I deplore my blind devotion to my friend. (AMG, 38)
From my sixth or seventh year up to my sixteenth I was at school, being taught all sorts of things except religion. I may say that I failed to get from the teachers what they could have given me without any effort on their part. And yet I kept on picking up things here and there from my surroundings. The term 'religion' I am using in its broadest sense,meaning thereby self-realization or knowledge of self. (AMG, 47)
But one thing took deep root in me ―the conviction that morality is the basis of things, and that truth is the substance of all morality. Truth became my sole objective. It began to grow in magnitude every day, and my definition of it also has been ever widening. (AMG, 50-51)
I regard untouchability as the greatest blot on Hinduism. This idea was not brought home to me by my bitter experiences during the South African struggle. It is not due to the fact that I was once an agnostic. It is equally wrong to think that I have taken my views from my study of Christian religious literature. These views date as far back as the time when I was neither enamoured of, nor was acquainted with, the Bible or the followers of the Bible.
I was hardly yet twelve when this idea had dawned on me. A scavenger named Uka, an untouchable, used to attend our house for cleaning latrines. Often I would ask my mother why it was wrong to touch him, why I was forbidden to touch him. If I accidentally touched Uka, I was asked to perform ablutions, and though I naturally obeyed, it was not without smilingly protesting that untouchability was not sanctioned by religion, that it was impossible that it should be so. I was a very dutiful and obedient child and so far as it was consistent with respect for parents, I often had tussles with them on this matter. I told my mother that she was entirely wrong in considering physical contact with Uka as sinful. (MT, II, 47-48)
I passed the matriculation examination in 1887. (AMG, 52)
My elders wanted me to pursue my studies at college after the matriculation. There was a college> in Bhavnagar as well as in Bombay, and as the former was cheaper, I decided to go there and joined the Samaldas College. I went, but found myself entirely at sea. Everything was difficult. I could not follow, let alone taking interest in, the professors' lectures. It was no fault of theirs. The professors in that college were regarded as first-rate. But I was so raw. At the end of the first term, I returned home. (AMG, 52)
A shrewd and learned Brahmin, an old friend and adviser of the family.....happened to visit us during my vacation. In conversation with my mother and elder brother, he inquired about my studies. Learning that I was at Samaldas College, he said: 'The times are changed.....I would far rather that you sent him to England. My son Kevalram says it is very easy to become a barrister. In three years' time he will return. Also expenses will not exceed four to five thousand rupees. Think of that barrister who has just come back from England. How stylishly he lives! He could get the diwanship for the asking. I would strongly advise you to send Mohandas to England this very year. (AMG, 52-53)
My mother was sorely perplexed......Someone had told her that young men got lost in England. Someone else had said that they took to meat; and yet another that they could not live there without liquor. 'How about all this?' she asked me. I said: 'Will you not trust me? I shall not lie to you. I swear that I shall not touch any of those things. If there were any such danger, would Joshiji let me go?'........I vowed not to touch wine, women and meat. This done, my mother gave her permission. (AMG, 54)
Before the intention of coming to London for the sake study was actually formed, I had a secret design in my mind of coming here to satisfy my curiosity of knowing what London was. (CWMG, I, 3)
At the age of eighteen I went to England......Everything was strange ― the people, their ways, and even their dwellings. I was a complete novice in the matter of English etiquette and continually had to be on my guard. There was the additional inconvenience of the vegetarian vow. Even the dishes that I could eat were tasteless and insipid. I thus found myself between Scylla and Charybdis. England I could not bear, but to return to India was not to be thought of. Now that I had come, I must finish the three years, said the inner voice. (AMG, 63)
The landlady was at a loss to know what to prepare for me......The friend (A gentlemen with whom he stayed in Richmond for a month.) continually reasoned with me to eat meat, but I always pleaded my vow and then remained silent......One day the friend began to read to me Bentham's Theory of Utility. I was at my wits' end. The language was too difficult for met to understand. He began to expound it. I said: 'Pray excuse me. These abstruse things are beyond me. I admit it is necessary to eat meat. But I cannot break my vow. I cannot argue about it.' (AMG, 64-65)
I would trot ten or twelve miles each day, go into a cheap restaurant and eat my fill of bread, but would never be satisfied. During these wanderings I once hit on a vegetarian restaurant in Farringdon Street. The sight of it filled me with the same joy that a child feels on getting a thing after its own heart. Before I entered I noticed books for sale exhibited under a glass window near the door. I saw among them Salt's Plea for Vegetarianism. This I purchased for a shilling and went straight to the dining room. This was my first hearty meal since my arrival in England. God had come to my aid.
I read Salt's book from cover to cover and was very much impressed by it. From the date of reading this book, I may claim to have become a vegetarian by choice. I blessed the day on which I had taken the vow before my mother. I had all along abstained from meat in the interests of truth and of the vow I had taken, but had wished at the same time that every Indian should be a meat-eater, and had looked forward to being one myself freely and openly some day, and to enlisting others in the cause. The choice was now made in favour of vegetarianism, the spread of which henceforth became my mission. (AMG, 66-67)
A convert's enthusiasm for his new religion is greater than that of a person who is born to it. Vegetarianism was then a new cult in England, and likewise for me, because, as we have seen, I had gone there a convinced meat-eater, and was intellectually converted to vegetarianism later. Full of the neophyte's zeal for vegetarianism, I decided to start a vegetarian club in my locality, Bayswater. I invited Sir Edwin Arnold, who lived there, to be vice-president. Dr. Old-field who was editor of The Vegetarian became president. I myself became the secretary. (AMG, 79-80)
I was elected to the Executive Committee of the Vegetarian Society, and made it a point to attend every one of its meetings, but I always felt tongue-tied......Not that I never felt tempted to speak. But I was at a loss to know how to express myself......This shyness I retained throughout my stay in England. Even when I paid a social call the presence of half a dozen or more people would strike me dumb. (AMG, 81-82)
I must say that, beyond occasionally exposing me to laughter, my constitutional shyness has been no disadvantage whatever. In fact I can see that, on the contrary, it has been all to my advantage. My hesitancy in speech, which was once an annoyance, is now a pleasure. Its greatest benefit has been that it has taught me the economy of words. (AMG, 84)
There was a great exhibition at Paris in 1890. I had read about its elaborate preparation, and I also had a keen desire to see Paris. So I thought I had better combine two things in one and go there at this juncture. A particular attraction of the exhibition was the Eiffel Tower, constructed entirely of iron, and nearly 1,000 feet high. There were of course many other things of interest, but the tower was the chief one, inasmuch as it had been supposed till then that a structure of that height could not safely stand. (AMG, 101)
I remember nothing of the exhibition excepting its magnitude and variety. I have fair recollection of the Eiffel Tower as I ascended it twice or thrice. There was a restaurant on the first platform, and just for the satisfaction of being able to say that I had had my lunch at a great height, I threw away seven shillings on it.
The ancient churches of Paris are still in my memory. Their grandeur and their peacefulness are unforgettable. The wonderful construction of Notre Dame and the elaborate decoration of the interior with its beautiful sculptures cannot be forgotten. I felt then that those who expended millions on such divine cathedrals could not but have the love of God in their hearts. (AMG, 101)
I must say a word about the Eiffel Tower. I do not know what purpose it serves today. But I then heard it greatly disparaged as well as praised. I remember that Tolstoy was the chief among those who disparaged it. He said that the Eiffel Tower was a monument of man's folly, not of his wisdom. Tobacco, he argued, was the worst of all intoxicants, inasmuch as a man addicted to it was tempted to commit crimes which a drunkard never dared to do; liquor made a man mad, but tobacco clouded his intellect and made him build castles in the air. The Eiffel Tower was one of the creations of a man under such influence. There is no art about the Eiffel Tower. In no way can it be said to have contributed to the real beauty of the exhibition. Men flocked to see it and ascended it as it was a novelty and of unique dimensions. It was the toy of the exhibition. So long as we are children we are attracted by toys, and the tower was a good demonstration of the fact that we are all children attracted by trinkets. That may be claimed to be the purpose served by the Eiffel Tower. (AMG, 102)
I passed my examinations, was called to the Bar on the tenth of June 1891, and enrolled in the High Court on the eleventh. On the twelfth I sailed home. (AMG, 105)
My elder brother had built high hopes on me. The desire for wealth and name and fame was great in him. He had a big heart, generous to a fault. This, combined with his simple nature, had attracted to him many friends, and through them he expected to get me briefs. He had also assumed that I should have a swinging practice and had, in that expectation, allowed the household expenses to become top-heavy. He had also left no stone unturned in preparing the field for my practice. (AMG, 115)
But it was impossible for me to get along in Bombay for more than four or five months, there being no income to square with the ever-increasing expenditure.
This was how I began life. I found the barrister's profession a bad job ― much show and little knowledge. I felt a crushing sense of my responsibility. (AMG, 118)
Disappointed, I left Bombay and went to Rajkot where I set up my own office. Here I got along moderately well. Drafting applications and memorials brought me in on an average Rs. 300 a month. (AMG, 123)
In the meantime a Meman firm from Porbandar wrote to my brother making the following offer: 'We have business in South Africa. Ours is a big firm, and we have a big case there in the Court, our claim being £40,000. It has been going on for a long time. We have engaged the services of the best vakils and barristers. If you sent your brother there, he would be useful to us and also to himself. He would be able to instruct our counsel better than ourselves. And he would have the advantage of seeing a new part of the world, and of making new acquaintances.' (AMG, 128)
This was hardly going there as a barrister. It was going as a servant of the firm. But I wanted somehow to leave India. There was also the tempting opportunity of seeing a new country, and of having new experience. Also I could send £ 105 to my brother and help in the expenses of the household. I closed with the offer without any haggling, and got ready to go to South Africa. (AMG, 129)
When starting for South Africa I did not feel the wrench of separation which I had experienced when leaving for England. My mother was now no more. I had gained some knowledge of the world and of travel abroad, and going from Rajkot to Bombay was no unusual affair.This time I only felt the pang of parting with my wife. Another baby had been born to us since my return from England. Our love could not yet be called free from lust, but it was getting gradually purer. Since my return from Europe, we had lived very little together; and as I had now become her teacher, however indifferent, and helped her to make certain reforms we both felt the necessity of being more together, if only to continue the reforms. But the attraction of South Africa rendered the separation bearable. (AMG, 130)
The port of Natal is Durban also known as Port Natal. Abdulla Sheth was there to receive me. As the ship arrived at the quay and I watched the people coming on board to meet their friends, I observed that the Indians were not held in much respect. I could not fail to notice a sort of snobbishness about the manner in which those who knew Abdulla Sheth behaved towards him, and it stung me. Abdulla Sheth had got used to it. Those who looked at me did so with a certain amount of curiosity. My dress marked me out from other Indians. I had a frock-coat and a turban. (AMG, 134)
On the second or third day of my arrival, he took me to see the Durban court. There he introduced me to several people and seated me next to his attorney. The magistrate kept staring at me and finally asked me to take off my turban. This I refused to do and left the court. (AMG, 135)
On the seventh or eighth day after my arrival, I left Durban (for Pretoria). A first class seat was booked for me......The train reached Maritzburg, the capital of Natal, at about 9 p.m. Beddings used to be provided at this station. A railway servant came and asked me if I wanted one. 'No,' said I, 'I have one with me.' He went away. But a passenger came next, and looked me up and down. He saw that I was a 'colored' man. This disturbed him. Out he went and came in again with one or two officials. They all kept quiet, when another official came to me and said, 'Come along, you must go to the van compartment.'
'But I have a first class ticket,' said I.
'That doesn't matter,' rejoined the other. 'I tell you, you must go to the van compartment.'
'I tell you, I was permitted to travel in this compartment at Durban, and I insist on going on in it.'
'No, you won't', said the official. 'You must leave this compartment, or else I shall have to call a police constable to push you out.'
'yes, you may. I refuse to get out voluntarily.'
The constable came. He took me by the hand and pushed me out. My luggage was also taken out. I refused to go to the other compartment and the train steamed away. I went and sat in the waiting room, keeping my hand-bag with me, and leaving the other luggage where it was. The railway authorities had taken charge of it.
It was winter, and winter in the higher regions of South Africa is severely cold. Maritzburg being at a high altitude, the cold was extremely bitter. My overcoat was in my luggage, but I did not dare to ask for it lest I should be insulted again, so I sat and shivered. There was no light in the room. A passenger came in at about midnight and possibly wanted to talk to me. But I was in no mood to talk.I began to think of my duty. Should I fight for my rights or go back to India, or should I go on to Pretoria without minding the insults, and return to India after finishing the case? It would be cowardice to run back to India without fulfilling my obligation. The hardship to which I was subjected was superficial ― only a symptom of the deep disease of colour prejudice. I should try, if possible to root out the disease and suffer hardships in the process. Redress for wrongs I should seek only to the extent that would be necessary for the removal of the colour prejudice.
So I decided to take the next available train to Pretoria. (AMG, 140-41)
My first step was to call a meeting of all the Indians in Pretoria and to present to them a picture of their condition in the Transvaal. (AMG, 157)
My speech at this meeting may be said to have been the first public speech in my life. I went fairly prepared with my subject, which was about observing truthfulness in business. I had always heard the merchants say that truth was not possible in business. I did not think so then, nor do now. Even today there are merchant friends who contend that truth is inconsistent with business. Business, they say, is a very practical affair, and truth a matter of religion; and they argue that practical affairs are one thing, while religion is quite another. Pure truth, they hold, is out of the question in business, one can speak it only so far as is suitable. I strongly contested the position in my speech and awakened the merchants to a sense of their duty, which was twofold. Their responsibility to be truthful was all the greater in a foreign land, because the conduct of a few Indians was the measure of that of the millions of their fellow-countrymen. (AMG, 157-58)
The consequences of the regulation regarding the use of footpaths were rather serious for me. I always went out for a walk through President Street to an open plain. President Kruger's house was in this street ― a very modest, unostentatious building, without a garden, and not distinguishable from other houses in its neighborhood. The houses of many of the millionaires in Pretoria were far more pretentious, and were surrounded by gardens. Indeed President Kruger's simplicity was proverbial. Only the presence of a police patrol before the house indicated that it belonged to some official. I nearly always went along the footpath past this patrol without the slightest hitch or hindrance.
Now the man on duty used to be changed from time to time. Once one of these men without giving me the slightest warning, without even asking me to leave the footpath, pushed and kicked me into the street. I was dismayed. Before I could question him as to his behaviour, Mr. Coates, who happened to be passing the spot on horse, back, hailed me and said:
'Gandhi, I have seen everything. I shall gladly be your witness in court if you proceed against the man. I am very sorry you have been so rudely assaulted.'
'You need not be sorry,' I said. 'What does the poor man know? All coloured people are the same to him. He no doubt treats Negroes just as he has treated me. I have made it a rule not to go to court in respect of any personal grievance. So I do not intend to proceed against him.' (AMG, 162-63)
The incident deepened my feeling for the Indian settlers. ....I thus made an intimate study of the hard condition of the Indian settlers, not only by reading and hearing about it, but by personal experience. I saw that South Africa was no country for a self-respecting Indian, and my mind became more and more occupied with the question as to how this state of things might be improved. (AMG, 163-64)
The year's stay in Pretoria was a most valuable experience in my life. Here it was that I had opportunities of learning public work and acquired some measure of my capacity for it. Here it was that the religious spirit within me became a living force, and here too I acquired a true knowledge of legal practice. (AMG, 165)
I realized that the true function of a lawyer was to unite parties riven asunder. The lesson was so indelibly burnt into me that a large part of my time during the twenty years of practice as a lawyer was occupied in bringing about private compromises of hundreds of cases. I lost nothing thereby ― not even money, certainly not my soul. (AMG, 168)
The heart's earnest and pure desire is always fulfilled. In my own experience I have often seen this rule verified. Service of the poor has been my heart's desire, and it has always thrown me amongst the poor and enabled me to identify myself with them. (AMG, 190)
I had put in scarcely three or four months' practice, and the Congress (Natal Indian Congress organized by Gandhi to agitate against the Bill in the Natal Legislative Assembly to disfranchise Indians) also was still in its infancy, when a Tamil man in tattered clothes, head gear in hand, two front teeth broken and his mouth bleeding, stood before me trembling and weeping. He had been heavily belabored by his master. I learnt all about him from my clerk, who was a Tamilian. Balasundaram ― as that was the visitors name ― was serving his indenture under a well-known European resident of Durban. The master, getting angry with him, had lost self control, and has beaten Balasundaram severely, breaking two of his teeth.
I sent him to a doctor. In those days only white doctors were available. I wanted a certificate from the doctor about the nature of the injury Balasundaram had sustained. I secured the certificate, and straightaway took the injured man to the magistrate, to whom I submitted his affidavit. The magistrate was indignant when he read it, and issued a summons against the employer. (AMG, 190-91)
Balasundaram's case reached the ears of every indentured labourer, and I came to be regarded as their friend. I hailed this connection with delight. A regular stream of indentured labourers began to pour into my office, and Igor the best opportunity of learning their joys and sorrows. (AMG, 191-92)
It has always been a mystery to me how men can feel themselves honoured by the humiliation of their fellow-beings. (AMG, 192)
If I found myself entirely absorbed in the service of the community, the reason behind it was my desire for self-realization. I had made the religion of service my own, as I felt that God could be realized only through service. And service for me was the service of India, because it came to me without my seeking, because I had an aptitude for it. I had gone to South Africa for travel, for finding an escape from Kathiawar intrigues and for gaining my own livelihood. But as I have said, I found myself in search of God and striving for self-realization. (AMG, 197)
Hardly ever have I known anybody to cherish such loyalty as I did to the British Constitution. I can see now that my love of truth was at the root of this loyalty. It has never been possible for me to simulate loyalty or, for that matter, any other virtue. The National Anthem used to be sung at every meeting that I attended in Natal. I then felt that I must also join in the singing. Not that I was unaware of the defects in British rule, but I thought that it was on the whole acceptable. In those days I believed that British rule was on the whole beneficial to the ruled.The colour prejudice that I saw in South Africa was, I thought, quite contrary to British traditions, and I believed that it was only temporary and local. I therefore vied with Englishmen in loyalty to the throne. With careful perseverance I learnt the tune of the 'national anthem' and joined in the singing whenever it was sung. Whenever there was an occasion for the expression of loyalty without fuss or ostentation, I readily took part in it.
Never in my life did I exploit this loyalty, never did I seek to gain a selfish end by its means. It was for me more in the nature of an obligation, and I rendered it without expecting a reward. (AMG, 212)
By now I had been three years in South Africa. I had got to know the people and they had got to know me. In 1896 I asked permission to go home for six months, for I saw that I was in for a long stay there. I had established a fairly good practice, and could see that people felt the need of my presence. So I made up my mind to go home, fetch my wife and children, and then return and settle out there. (AMG, 205)
This was my first voyage with my wife and children ....I believed, at the time of which I am writing, that in order to look civilized, our dress and manners had as far as possible to approximate to the European standard. Because, I thought, only thus could we have some influence, and without influence it would not be possible to serve the community .... I therefore determined the style of dress for my wife and children .... The Parsis used then to be regarded as the most civilized people amongst Indians, and so, when the complete European style seemed to be unsuited, we adopted the Parsi style ....In the same spirit and with even more reluctance they adopted the use of knives and forks. When my infatuation for these signs of civilization wore away, they gave up the knives, and forks. After having become long accustomed to the new style, it was perhaps no less irksome for them to return to the original mode. But I can see today that we feel all the freer and lighter for having cast off the tinsel of 'civilization'. (AMG, 229-30)
The ship cast anchor in the port of Durban on the eighteenth or nineteenth of December. (AMG, 231)
Our ship was ordered to be put in quarantine until the twenty-third day of our sailing from Bombay. But this quarantine order had more than health reasons behind it.
The white residents of Durban had been agitating for our repatriation, and the agitation was one of the reasons for the order..... The real object of the quarantine was thus to coerce the passengers into returning to India by somehow intimidating them or the agent company. For now threats began to be addressed to us also: 'If you do not go back, you will surely be pushed into the sea. But if you consent to return, you may even get your passage money back.' I constantly moved amongst my fellow passengers cheering them up. (AMG, 232-33)
At last ultimatums were served on the passengers and me. We were asked to submit, if we would escape with our lives. In our reply the passengers and I both maintained our right to land at Port Natal, and intimated our determination to enter Natal at any risk.
At the end of twenty-three days the ships were permitted to enter the harbor and orders permitting the passengers to land were passed. (AMG, 235)
As soon as we landed, some youngsters recognized me and shouted 'Gandhi, Gandhi'. About half a dozen men rushed to the spot and joined in the shouting.... As we went ahead, the crowd continued to swell, until it became impossible to proceed further.... Then they pelted me with stones, brickbats and rotten eggs. Someone snatched away my turban, whilst others began to batter and kick me. I fainted and caught hold of the front railings of a house and stood there to get my breath. But it was impossible. They came upon me boxing and battering. The wife of the Police Superintendent, who knew me, happened to be passing by. The brave lady came up, opened her parasol, though there was no sun then, and stood between the crowd and me. This checked the fury of the mob, as it was difficult for them to deliver blows on me without harming Mrs. Alexander. (AMG, 236-37)
The late Mr. Chamberlain, who was then Secretary of State for the Colonies, cabled asking the Natal Government to prosecute my assailants. Mr. Escombe sent for me, expressed his regret for the injuries I had sustained, and said: 'Believe me, I cannot feel happy over the least little injury done to your person .... If you can identify the assailants, I am prepared to arrest and prosecute them. Mr. Chamberlain also desires me to do so.'
To which I gave the following reply:
'I do not want to prosecute anyone. It is possible that I may be able to identify one or two of them, but what is the use of getting them punished? Besides, I do not hold the assailants to blame. They were given to understand that I had made exaggerated statements in India about the whites in Natal and calumniated them. If they believed these reports, it is no wonder that they were enraged. The leaders and, if you will permit me to say so, you are to blame. You could have guided the people properly, but you also believed Reuter and assumed that I must have indulged in exaggeration. I do not want to bring anyone to book. I am sure that, when the truth becomes known, they will be sorry for their conduct.' (AMG, 239-40)
On the day of landing, as soon as the yellow flag was lowered, a representative of The Natal Advertiser had come to interview me. He had asked me a number of questions, and in reply I had been able to refute every one of the charges that had been leveled against me..... This interview and my refusal to prosecute the assailants produced such a profound impression that the Europeans of Durban were ashamed of their conduct. The press declared me to be innocent and condemned the mob. Thus the lynching ultimately proved to be a blessing for me, that is, for the cause. It enhanced the prestige of the Indian community in South Africa and made my work easier. (AMG, 241
My profession progressed satisfactorily, but that was far from satisfying me... I was still ill at ease. I longed for some humanitarian work of a permanent nature... So I found time to serve in the small hospital. This meant two hours every morning, including the time taken in going to and from the hospital. This work brought me some peace. It consisted in ascertaining the patient's complaints, laying the facts before the doctor and dispensing the prescriptions. It brought me in close touch with suffering Indians, most of them indentured Tamil, Telugu or North Indian men.
The experience stood me in good stead, when during the Boer War I offered my services for nursing the sick and wounded soldiers. (AMG, 249-500
The birth of the last child put me to the severest test. The travail came on suddenly. The doctor was not immediately available, and some time was lost in fetching the midwife. Even if she had been on the spot, she could not have helped delivery. I had to see through the safe delivery of the baby. (AMG, 250)
I am convinced that for the proper upbringing of children the parents ought to have a general knowledge of the care and nursing of babies. At every step I have seen the advantages of my careful study of the subject. My children would not have enjoyed the general health that they do today, had I not studied the subject and turned my knowledge to account. We labour under a sort of superstition that the child has nothing to learn during the first five years of its life. On the contrary the fact is that the child never learns in after life what it does in its first five years. The education of the child begins with conception. (AMG, 250-51)
The couple who realize these things will never have sexual union for the fulfillment of their lust, but only when they desire issue. I think it is the height of ignorance to believe that the sexual act is an independent function necessary like sleeping or eating. The world depends for its existence on the act of generation, and as the world is the playground of God and a reflection of His glory, the act of generation should be controlled for the ordered growth of the world. He who realizes this will control his lust at any cost, equip himself with the knowledge necessary for the physical, mental and spiritual well-being of his progeny, and give the benefit of that knowledge to posterity. (AMG, 251)
After full discussion and mature deliberation I took the vow (of brahmacharya) in 1906. I had not shared my thoughts with my wife until then, but only consulted her at the time of taking the vow. She had no objection. But I had great difficulty in making the final resolve. I had not the necessary strength. How was I to control my passions? The elimination of carnal relationship with one's wife seemed then a strange thing. But I launched forth with faith in the sustaining power of God
As I look back upon the twenty years of the vow, I am filled with pleasure and wonderment. The more or less successful practice of self-control had been going on since 1901. But the freedom and joy that came to me after taking the vow had never been experienced before 1906. Before the vow I had been open to being overcome by temptation at any moment. Now the vow was a sure shield against temptation. (AMG, 256)
But if it was a matter of ever-increasing joy, let no one believe that it was an easy thing for me. Even when I am past fifty-six years, I realize how hard a thing it is. Every day I realize more and more that it is like walking on the sword's edge, and I see every moment the necessity for eternal vigilance.
Control of the palate is the first essential in the observance of the vow. I found that complete control of the palate made the observance very easy, and so I now pursued my dietetic experiments not merely from the vegetarian's but also from the brahmachari's point of view. (AMG, 257)
I know it is argued that the soul has nothing to do with what one eats or drinks, as the soul neither eats nor drinks; that it is not what you put inside from without, but what you express outwardly from within, that matters. There is no doubt some force in this. But rather than examine this reasoning, I shall content myself with merely declaring my firm conviction that, for the seeker who would live in fear of God and who would see Him face to face, restraint in diet both as to quantity and quality is as essential as restraint in thought and speech. (AMG, 334)
I had started on a life of ease and comfort, but the experiment was short lived. Although I had furnished the house with care, yet it failed to have any hold on me. So no sooner had I launched forth on that life, than I began to cut down expenses. The washerman's bill was heavy, and as he was besides by no means noted for his punctuality, even two to three dozen shirts and collars proved insufficient for me. Collars had to be changed daily and shirts, if not daily, at least every alternate day. This meant a double expense which appeared to me unnecessary. So I equipped myself with a washing outfit to save it. I bought a book on washing, studied the art and taught it also to my wife. This no doubt added to my work, but its novelty made it a pleasure.
I shall never forget the first collar that I washed myself. I had used more starch than necessary, the iron had not been made hot enough, and for fear of burning the collar I had not pressed it sufficiently. The result was that, though the collar was fairly stiff, the superfluous starch continually dropped off it. I went to court with the collar on, thus inviting the ridicule of brother barristers, but even in those days I could be impervious to ridicule. (AMG, 261)
In the same way, as I freed myself from slavery to the washerman, I threw off dependence on the barber. All people who go to England learn there at least the art of shaving, but none, to my knowledge, learn to cut their own hair. I had to learn that too. I once went to an English hair-cutter in Pretoria. He contemptuously refused to cut my hair. I certainly felt hurt, but immediately purchased a pair of clippers and cut my hair before the mirror. I succeeded more or less in cutting the front hair, but I spoiled the back. The friends in the court shook with laughter.
'What's wrong with your hair, Gandhi? Rats have been at it?'
'No. The white barber would not condescend to touch my black hair,' said I, 'so I preferred to cut it myself no matter how badly.'
The reply did not surprise the friends.
The barber was not at fault in having refused to cut my hair. There were every chance of his losing his custom, if he should serve black men. (AMG, 262-63)
When the war [Boer] was declared, my personal sympathies were all with the Boers but I believed then that I had yet no right, in such cases, to enforce my individual convictions. I have minutely dealt with the inner struggle regarding this in my history of the Satyagraha in South Africa, and I must not repeat the argument here. I invite the curious to turn to those pages. Suffice it to say that my loyalty to the British rule drove me to participation with the British in that war. I felt that, if I demanded rights as a British citizen, it was also my duty, as such, to participate in the defense of the British Empire. I held then that India could achieve her complete emancipation only within and through the British Empire. So I collected together as many comrades as possible, and with very great difficulty got their services accepted as an ambulance corps. (AMG, 264)
Thus service of the Indians in South Africa ever revealed to me new implications of truth at every stage. Truth is like a vast tree, which yields more and more fruit the more you nurture it. The deeper the search in the mine of truth the richer the discovery of the gems buried there, in the shape of openings for an ever greater variety of service. (AMG, 268)
Man and his deed are two distinct things. Whereas a good deed should call forth approbation and a wicked deed disapprobation, the doer of the deed, whether good or wicked, always deserves respect or pity as the case may be. 'Hate the sin and not the sinner' is a precept which, though easy enough to understand is rarely practised, and that is why the poison of hatred spreads in the world.
This ahimsa is the basis of the search for truth. I am realizing every day that the search is vain unless it is founded on ahimsa as the basis. It is quite proper to resist and attack a system, but to resist and attack its author is tantamount to resisting and attacking oneself. For we are all tarred with the same brush, and are children of one and the same Creator, and as such the divine powers within us are infinite. To slight a single human being is to slight those divine powers, and thus to harm not only that being but with him the whole world. (AMG, 337)
A variety of incidents in my life have conspired to bring me in close contact with people of many creeds and many communities, and my experience with all of them warrants the statement that I have known no distinction between relatives and strangers, countrymen and foreigners, white and coloured, Hindus and Indians of other faiths, whether Mussalmans, Parsis, Christians or Jews. I may say that my heart has been incapable of making any such distinctions. (AMG, 338)
I am not a profound scholar of Sanskrit. I have read the Vedas and the Upanishads only in translations. Naturally, therefore, mine is not a scholarly study of them. My knowledge of them is in no way profound, but I have studied them as I should do as a Hindu and I claim to have grasped their true spirit. By the time I had reached the age of twenty-one, I had studied other religions also.
There was a time when I was wavering between Hinduism and Christianity. When I recovered my balance of mind, I felt that to me salvation was possible only through the Hindu religion and my faith in Hinduism grew deeper and more enlightened.
But even then I believed that untouchability was not part of Hinduism; and that, if it was, such Hinduism was not for me. (MT, II, 49)
I understand more clearly today what I read long ago about the inadequacy of all autobiography as history. I know that I do not set down in this story all that I remember. Who can say how much I must give and how much omit in the interest of truth? And what would be the value in a court of law of the inadequate ex parte evidence being tendered by me of certain events in my life? If some busybody were to cross-examine me on the chapters already written, he could probably shed much more light on them, and if it were a hostile critic's cross-examination, he might even flatter himself for having shown up 'the hollowness of many of my pretensions'.
I therefore wonder for a moment whether it might not be proper to stop writing these chapters. But so long as there is no prohibition from the voice within, I must continue the writing. I must follow the sage maxim that nothing once begun should be abandoned unless it is proved to be morally wrong. (AMG, 342)
In the very first month of Indian Opinion (A journal founded by Gandhi in South Africa), I realized that the sole aim of journalism should be service. The newspaper press is a great power, but just as an unchained torrent of water submerges whole countryside's and devastates crops, even so an uncontrolled pen serves but to destroy. If the control is from without, it proves more poisonous than want of control. It can be profitable only when exercised from within. If this line of reasoning is correct, how many of the journals in the world would stand the test? But who would stop those that are useless? And who should be the judge? The useful and the useless must, like good and evil generally, go on together, and man must make his choice. (AMG, 349)
This [Unto This Last] was the first book of Ruskin I had ever read. During the days of my education I had read practically nothing outside textbooks, and after I launched into active life I had very little time for reading. I cannot therefore claim much book knowledge. However, I believe I have not lost much because of this enforced restraint. On the contrary, the limited reading may be said to have enabled me thoroughly to digest what I did read. Of these books, the one that brought about an instantaneous and practical transformation in my life was Unto This Last. I translated it later into Gujarati, entitling it Sarvodaya (the welfare of all).
I believe that I discovered some of my deepest convictions reflected in this great book of Ruskin, and that is why it so captured me and made me transform my life. A poet is one who can call forth the good latent in the human breast. Poets do not influence all alike, for everyone is not evolved in an equal measure. (AMG, 364-65)
Even after I thought I had settled down in Johannesburg, there was to be no settled life for me. Just when I felt that I should be breathing in peace, an unexpected event happened. The papers brought the news of the outbreak of the Zulu 'rebellion' in Natal. I bore no grudge against the Zulus, they had harmed no Indian. I had doubts about the 'rebellion' itself. But I then believed that the British Empire existed for the welfare of the world. A genuine sense of loyalty prevented me from even wishing ill to the Empire. The rightness or otherwise of the 'rebellion' was therefore not likely to affect my decision. Natal had a Volunteer Defense Force, and it was open to it to recruit more men. I read that this force had already been mobilized to quell the 'rebellion'. (AMG, 383)
On reaching the scene of the 'rebellion' I saw that there was nothing there to justify the name of 'rebellion'. There was no resistance that one could see. The reason why the disturbance had been magnified into a rebellion was that a Zulu chief had advised non-payment of a new tax imposed on his people, and had assagaied a sergeant who had gone to collect the tax. At any rate my heart was with the Zulus, and I was delighted, on reaching headquarters, to hear that our main work was to be the nursing of the wounded Zulus. The medical officer in charge welcomed us. He said the white people were not willing nurses for the wounded Zulus, that their wounds were festering, and that he was at his wits' end. He hailed our arrival as a godsend for those innocent people, and he equipped us with bandages, disinfectants, etc., and took us to the improvised hospital. The Zulus were delighted to see us. White soldiers used to peep through the railings that separated us from them and tried to dissuade us from attending to the wounds. And as we would not heed them, they became enraged and poured unspeakable abuse on the Zulus. (AMG, 384)
The wounded in our charge were not wounded in battle. A section of them had been taken prisoners as suspects. The general had sentenced them to be flogged. The flogging had caused severe sores. These, being unattended to, were festering. The others were Zulu friendlies. Although these had badges given them to distinguish them from the 'enemy' they had been shot at by the soldiers by mistake. (AMG, 385)
The Zulu 'rebellion' was full of new experiences and gave me much food for thought. The Boer War had not brought home to me the horrors of war with anything like the vividness that the 'rebellion' did. This was no war but a man-hunt, not only in my opinion, but also in that of many Englishmen with whom I had occasion to talk. To hear every morning reports of soldiers' rifles exploding like crackers in innocent hamlets, and to live in the midst of them was a trial. But I swallowed the bitter draught, especially as the work of my Corps consisted only in nursing the wounded Zulus. I could see that but for us the Zulus would have been uncared for. This work, therefore, eased my conscience. (AMG, 386)
I was anxious to observe brahmacharya in thought, word and deed, and equally anxious to devote the maximum time to the Satyagraha struggle and fit myself for it by cultivating purity. I was therefore led to make further changes and to impose greater restraints upon myself in the matter of food. The motive for the previous changes had been largely hygienic, but the new experiments were made from a religious standpoint.
Fasting and restriction in diet now played a more important part in my life. Passion in man is generally co-existent with a hankering after the pleasures of the palate. And so it was with me. I have encountered many difficulties in trying to control passion as well as taste, and I cannot claim even now to have brought them under complete subjection. I have considered myself to be a heavy eater. What friends have thought to be my restraint has never appeared to me in that light. If I had failed to develop restraint to the extent that I have, I should have descended lower than the beasts and met my doom long ago. However, as I had adequately realized my shortcomings, I made great efforts to get rid of them, and thanks to this endeavour I have all these years pulled on with my body and put in with it my share of work. (AMG, 391
I began with a fruit diet, but from the standpoint of restraint I did not find much to choose between a fruit diet and a diet of food grains. I observed that the same indulgence of taste was possible with the former as with the latter, and even more, when one got accustomed to it. I therefore came to attach greater importance to fasting or having only one meal a day on holidays. And if there was some occasion for penance or the like, I gladly utilized it too for the purpose of fasting.
But I also saw that, the body now being drained more effectively, the food yielded greater relish and appetite grew keener. It dawned upon me that fasting could be made as powerful a weapon of indulgence as of restraint. Many similar later experiences of mine as well as of others can be adduced as evidence of this startling fact. I wanted to improve and train my body, but as my chief object now was to achieve restraint and a conquest of the palate, I selected first one food and then another, and at the same time, restricted the amount. But the relish was after me, as it were. As I gave up one thing and took up another, this latter afforded me a fresher and greater relish than its predecessor. (AMG, 391-92)
Experience has taught me, however, that it was wrong to have dwelt upon the relish of food. One should eat not in order to please the palate, but just to keep the body going. When each organ of sense subserves the body and through the body the soul, its special relish disappears, and then alone does it begin to function in the way nature intended it to do.
Any number of experiments is too small and no sacrifice is too great for attaining this symphony with nature. But unfortunately the current is nowadays flowing strongly in the opposite direction. We are not ashamed to sacrifice a multitude of other lives in decorating the perishable body and trying to prolong its existence for a few fleeting moments, with the result that we kill ourselves, both body and soul. (AMG, 392-93)
My first experience of jail life was in 1908. I saw that some of the regulations that the prisoners had to observe were such as should be voluntarily observed by a brahmachari that is, one desiring to practice self-restraint. Such, for instance, was the regulation requiring the last meal to be finished before sunset. Neither the Indian nor the African prisoners were allowed tea or coffee. They could add salt to the cooked food if they wished, but they might not have anything for the mere satisfaction of the palate. (AMG, 398)
Ultimately these restrictions were modified, though not without much difficulty, but both were wholesome rules of self-restraint. Inhibitions imposed from without rarely succeed, but when they are self-imposed, they have a decidedly salutary effect. So, immediately after release from jail, I imposed on myself the two rules. As far as was then possible I stopped taking tea, and finished my last meal before sunset. Both these now require no effort in the observance. (AMG, 398)
Fasting can help to curb animal passion, only if it is undertaken with a view to self-restraint. Some of my friends have actually found their animal passion and palate stimulated as an after-effect of fasts. That is to say, fasting is futile unless it is accompanied by an incessant longing for self-restraint. (AMG, 406)
Fasting and similar discipline is, therefore, one of the means to the end of self-restraint, but it is not all, and if physical fasting is not accompanied by mental fasting, it is bound to end in hypocrisy and disaster (AMG, 406)
On Tolstoy Farm (Tolstoy Farm and the Phoenix Colony were the two settlements or ashrams founded by Gandhi in South Africa where he and his co-workers lived a life of self-discipline and service) we made it a rule that the youngsters should not be asked to do what the teachers did not do, and therefore, when they were asked to do any work, there was always a teacher co-operating and actually working with them. Hence whatever the youngsters learnt, they learnt cheerfully. (AMG, 409)
Of textbooks, about which we hear so much, I never felt the want. I do not even remember having made much use of the books that were available. I did not find it at all necessary to load the boys with quantities of books. I have always felt that the true textbook for the pupil is his teacher. I remember very little that my teachers taught me from books, but I have even now a clear recollection of the things they taught mc independently of books.
Children take in much more and with less labour through their ears than through their eyes. I do not remember having read any book from cover to cover with my boys. But I gave them, in my own language, all that I had digested from my reading of various books, and l dare say they are still carrying a recollection of it in their minds. It was laborious for them to remember what they learnt from books, but what I imparted to them by word of mouth they could repeat with the greatest case. Reading was a task for them, but listening to me was a pleasure, when I did not bore them by failure to make my subject interesting. And from the questions that my talks prompted them to put, I had a measure of their power of understanding. (AMG, 411-12)
Just as physical training was to be imparted through physical exercise, even so the training of the spirit was possible only through the exercise of the spirit. And the exercise of the spirit entirely depended on the life and character of the teacher. The teacher had always to be mindful of his p's and q's, whether he was in the midst of his boys or not. (AMG, 414)
It would be idle for me, if I were a liar, to teach boys to tell the truth. A cowardly teacher would never succeed in making his boys valiant, and a stranger to self-restraint could never teach his pupils the value of self-restraint. I saw, therefore, that I must be an eternal object-lesson to the boys and girls living with me. They thus became my teachers, and I learnt I must be good and live straight if only for their sakes. I may say that the increasing discipline and restraint I imposed on myself at Tolstoy Farm was mostly due to those wards of mine.
One of them was wild, unruly, given to lying, and quarrelsome. On one occasion he broke out most violently. I was exasperated. I never punished my boys, but this time I was very angry. I tried to reason with him. But he was adamant and even tried to overreach me. At last I picked up a ruler lying at hand and delivered a blow on his arm. I trembled as I struck him. I dare say he noticed it. This was an entirely novel experience for them all. The boy cried out and begged to be forgiven. He cried not because the beating was painful to him; he could, if he had been so minded, have paid me back in the same coin, being a stoutly built youth of seventeen; but he realized my pain in being driven to this violent resource. Never again after this incident did he disobey me. But I still repent that violence. I am afraid I exhibited before him that day not the spirit, but the brute, in me.
I have always been opposed to corporal punishment. I remember only one occasion on which I physically punished one of my sons. I have therefore never until this day been able to decide whether I was right or wrong in using the ruler. Probably it was improper, for it was prompted by anger and a desire to punish. Had it been an expression only of my distress, I should have considered it justified. But the motive in this case was mixed. (AMG, 414-15)
Cases of misconduct on the part of the boys often occurred after this, but I never resorted to corporal punishment. Thus in my endeavour to impart spiritual training to the boys and girls under me, I came to understand better and better the power of the spirit. (AMG, 415)
In those days I had to move between Johannesburg and Phoenix. Once when I was in Johannesburg I received tidings of the moral fall of two of the inmates of the ashram. News of an apparent failure or reverse in the Satyagraha struggle would not have shocked me, but this news came upon me like a thunderbolt. The same day I took the train for Phoenix. (AMG, 418)
During the journey my duty seemed clear to me. I felt that the guardian or teacher was responsible, to some extent at least, for the lapse of his ward or pupil. So my responsibility regarding the incident in question became clear to me as daylight. My wife had already warned me in the matter, but being of a trusting nature, I had ignored her caution. I felt that the only way the guilty parties could be made to realize my distress and the depth of their own fall would be for me to do some penance. So I imposed upon myself a fast for seven days and a vow to have only one meal a day for a period of four months and a half. (AMG, 418-19)
My penance pained everybody, but it cleared the atmosphere. Everyone came to realize what a terrible thing it was to be sinful, and the bond that bound me to the boys and girls became stronger and truer. (AMG, 419)
I never resorted to untruth in my profession, and....a large part of my legal practice was in the interest of public work, for which I charged nothing beyond out-of-pocket expenses, and these too I sometimes met myself.... As a student I had heard that the lawyer's profession was a liar's profession. But this did not influence me, as I had no intention of earning either position or money by lying.... My principle was put to the test many a time in South Africa. Often I knew that my opponents had tutored their witnesses and if I only encouraged my client or his witnesses to lie, we could win the case. But I always resisted the temptation. I remember only one occasion, when, after having won a case, I suspected that my client had deceived me. In my heart of hearts I always wished that I should win only if my client's case was right. In fixing my fees I do not recall ever having made them conditional on my winning the case. Whether my client won or lost, I expected nothing more nor less than my fees.
I warned every new client at the outset that he should not expect me to take up a false case or to coach the witnesses, with the result that I built up such a reputation that no false cases used to come to me. Indeed some of my clients would keep their clean cases for me, and take the doubtful ones elsewhere. (AMG, 443-44)
During my professional work it was also my habit never to conceal my ignorance from my clients or my colleagues. Wherever I felt myself at sea, I would advise my client to consult some other counsel. This frankness earned me the unbounded affection and trust of my clients. They were always willing to pay the fee whenever consultation with senior counsel was necessary. This affection and trust served me in good stead in my public work. (AMG, 449)
At the conclusion of the Satyagraha struggle in 1914, I received Gokhale's instruction to return home via London... War was declared on the fourth of August. We reached London on the sixth. (AMG, 421-23)
I felt that Indians residing in England ought to do their bit in the war. English students had volunteered to serve in the army, and Indians might do no less. A number of objections were taken to this line of argument. There was, it was contended, a world of difference between the Indians and the English. We were slaves and they were masters. How could a slave co-operate with the master in the hour of the latter's need? Was it not the duty of the slave, seeking to be free, to make the master's need his opportunity? This argument failed to appeal to me then. I knew the difference of status between an Indian and an Englishman, but I did not believe that we had been quite reduced to slavery. I felt then that it was more the fault of individual British officials than of the British system, and that we could convert them by love. If we would improve our status through the help and co-operation of the British, it was our duty to win their help by standing by them in their hour of need. Though the system was faulty, it did not seem to me to be intolerable as it does today. But if, having lost my faith in the system, I refuse to co-operate With the British Government today, how could those friends then do so, having lost their faith not only in the system but in the officials as well? (AMG, 424-25)
I thought that England's need should not be turned into our opportunity, and that it was more becoming and farsighted not to press our demands while the war lasted. I therefore adhered to my advice and invited those who would enlist as volunteers. (AMG, 425)
All of us recognized the immorality of war. If I was not prepared to prosecute my assailant, much less should I be willing to participate in a war, especially when I knew nothing of the justice or otherwise of the cause of the combatants. Friends of course knew that I had previously served in the Boer War, but they assumed that my views had since undergone a change.
As a matter of fact the very same line of argument that persuaded me to take part in the Boer War had weighed with me on this occasion. It was quite clear to me that participation in war could never be consistent with ahimsa. But it is not always given to one to be equally clear about one's duty. A votary of truth is often obliged to grope in the dark. (AMG, 427)
By enlisting men for ambulance work in South Africa and in England, and recruits for field service in India, I helped not the cause of war, but I helped the institution called the British Empire in whose ultimate beneficial character I then believed. My repugnance to war was as strong then as it is today; and I could not then have and would not have shouldered a rifle. But one's life is not a single straight line; it is a bundle of duties very often conflicting. And one is called upon continually to make one's choice between one duty and another. As a citizen not then, and not even now, a reformer leading an agitation against the institution of war, I had to advise and lead men who believed in war but who from cowardice or from base motives, or from anger against the British Government, refrained from enlisting. I did not hesitate to advise them that so long as they believed in war and professed loyalty to the British constitution they were in duty bound to support it by enlistment.... I do not believe in retaliation, but I did not hesitate to tell the villagers near Bettia four years ago that they who knew nothing of ahimsa were guilty of cowardice in failing to defence the honour of their womenfolk and their property by force of arms. And I have not hesitated....only recently to tell the Hindus that if they do not believe in out-and-out ahimsa and cannot practise it they will be guilty of a crime against their religion and humanity if they failed to defend by force of arms the honour of their women against a kidnapper who chooses to take away their women. And all this advice and my previous practice I hold to be not only consistent with my profession of the religion of ahimsa out-and-out, but a direct result of it. To state that noble doctrine is simple enough; to know it and to practise it in the midst of a world full of strife, turmoil and passions is a task whose difficulty I realize more and more day by day. And yet the conviction too that without it life is not worth living is growing daily deeper. (SB, 167-68)
There is no defence for my conduct weighed only in the scales of ahimsa, I draw no distinction between those who wield the weapons of destruction and those who do Red Cross work. Both participate in war and advance its cause. Both are guilty of the crime of war. But even after introspection during all these years, I feel that in the circumstances in which I found myself I was bound to adopt the course I did both during the Boer War and the Great European War and for that matter the so-called Zulu 'Rebellion' of Natal in 1906.
Life is governed by a multitude of forces. It would be smooth sailing, if one could determine the course of one's actions only by one general principle whose application at a given moment was too obvious to need even a moment's reflection. But I cannot recall a single act which could be so easily determined.
Being a confirmed war resister I have never given myself training in the use of destructive weapons in spite of opportunities to take such training. It was perhaps thus that I escaped direct destruction of human life. But so long as I lived under a system of government based on force and voluntarily partook of the many facilities and privileges it created for me, I was bound to help that government to the extent of my ability when it was engaged in a war unless I non-co-operated with that government and renounced to the utmost of my capacity the privileges it offered me.
Let me take an illustration. I am a member of an institution which holds a few acres of land whose crops are in imminent peril from monkeys. I believe in the sacredness of all life and hence I regard it a breach of ahimsa to inflict any injury on the monkeys. But I do not hesitate to instigate and direct an attack on the monkeys in order to save crops. I would like to avoid this evil. I can avoid it by leaving or breaking up the institution. I do not do so because I do not expect to be able to find a society where there will be no agriculture and therefore no destruction of some life. In fear and trembling, in humility and penance, I therefore participate in the injury inflicted on the monkeys, hoping some day to find a way out.
Even so did I participate in the three acts of war. I could not, it would be madness for me to sever my connections with the society to which I belong. And on those three occasions I had no thought of non-co-operating with the British Government. My position regarding the government is totally different today and hence I should not voluntarily participate in its wars and I should risk imprisonment and even the gallows if I was forced to take up arms or otherwise take part in its military operations.
But that still does not solve the riddle. If there was a national government, whilst I should not take any direct part in any war I can conceive occasions when it would be my duty to vote for the military training of those who wish to take it. For I know that all its members do not believe in non-violence to the extent I do. It is not possible to make a person or a society non-violent by compulsion.
Non-violence works in a most mysterious manner. Often a man's actions defy analysis in terms of non-violence; equally often his actions may wear the appearance of violence when he is absolutely non-violent in the highest sense of the term and is subsequently found so to be. All I can then claim for my conduct is that it was in the instances cited actuated in the interests of non-violence. There was no thought of sordid national or other interest. I do not believe in the promotion of national or any other interest. I do not believe in the promotion of national or any other interest at the sacrifice of some other interest.
I may not carry my argument any further. Language at best is but a poor vehicle for expressing one's thoughts in full. For me non-violence is not a mere philosophical principle. It is the rule and the breath of my life. I know I fail often, sometimes consciously, more often unconsciously. It is a matter not of the intellect but of the heart. True guidance comes by constant waiting upon God, by utmost humility, self-abnegation, by being ever ready to sacrifice one's self. It's practice requires fearlessness and courage of the highest order. I am painfully aware of my failings.
But the Light within me is steady and clear, There is no escape for any of us save through truth and non-violence. I know that war is wrong, is an unmitigated evil. I know too that it has got to go. I firmly believe that freedom won through bloodshed or fraud is no freedom. Would that all the acts alleged against me were found to be wholly indefensible rather than that by any act of mine non-violence was held to be compromised or that I was ever thought to be in favour of violence or untruth in any shape or form! Not violence, not untruth but non-violence, Truth is the law of our being. (SB, 168-70)
I am conscious of my own limitations. That consciousness is my only strength. Whatever I might have been able to do in my life has proceeded more than anything else out of the realization of my own limitations. (SB, 214)
I am used to misrepresentation all my life. It is the lot of every public worker. He has to have a tough hide. Life would be burdensome if every misrepresentation has to be answered and cleared. It is a rule of life with me never to explain misrepresentations except when the cause required correction. This rule has saved much time and worry. (SB, 214)
The only virtue I want to claim is truth and non-violence. I lay no claim to superhuman powers. I want none. I wear the same corruptible flesh that the weakest of my fellow beings wears and am liable to err as any. My services have many limitations, but God has up to now blessed them in spite of the imperfections.
For, confession of error is like a broom that sweeps away dirt and leaves the surface cleaner than before. I feel stronger for my confession. And the cause must prosper for the retracing. Never has man reached his destination by persistence in deviation from the straight path. (MT, II, 113)
The mahatma I leave to his fate. Though a non-co-operator I shall gladly subscribe to a Bill to make it criminal for anybody to call me mahatma and to touch my feet. Where I can impose the law myself, at the ashram, the practice is criminal. (MT, II, 340)
The time has now come to bring these chapters to a close... My life from this point onward has been so public that there is hardly anything about it that people do not know... My life has been an open book. I have no secrets and I encourage no secrets. (AMG, 614; see also MM, 4)
My uniform experience has convinced me that there is no other God than Truth. And if every page of these chapters does not proclaim to the reader that the only means for the realization of Truth is ahimsa, I shall deem all my labour in writing these chapters to have been in vain. And, even though my efforts in this behalf may prove fruitless, let the readers know that the vehicle, not the great principle, is at fault. (AMG, 615)
Ever since my return to India I have had the experiences of the dormant passions lying hidden within me. The knowledge of them has made me feel humiliated though not defeated. The experiences and experiments have sustained me and given me great joy. But I know that I have still before me a difficult path to traverse. I must reduce myself to zero. So long as a man does not of his own free will put himself last among his fellow creatures, there is no salvation for him. Ahimsa is the farthest limit of humility. (AMG, 616)
I have become literally sick of the adoration of the unthinking multitude. I would feel certain of my ground if I was spat upon by them. Then there would be no need for confession of Himalayan and other miscalculations, no retracing, no re-arranging. (MM, 7)
I have no desire for prestige anywhere. It is furniture required in courts of kings. I am a servant of Mussalman, Christians, Parsis and Jews as I am of Hindus. And a servant is in need of love, not prestige. That is assured to me so long as I remain a faithful servant. (MM, 8)
Somehow or other I dread a visit to Europe and America. Not that I distrust the peoples of these great continents any more than I distrust my own, but I distrust myself. I have no desire to go to the West in search of health or for sightseeing. I have no desire to deliver public speeches. I detest being lionized. I wonder if I shall ever again have the health to stand the awful strain of public speaking and public demonstrations. If God ever sent me to the West, I should go there to penetrate the hearts of the masses, to have quiet talks with the youth of the West and have the privilege of meeting kindred spirits ― lovers of peace at any price save that of truth.
But I feel that I have as yet no message to deliver personally to the West. I believe my message to be universal but as yet I feel that I can best deliver it through my work in my own country. If I can show visible success in India, the delivery of the message becomes complete. If I came to the conclusion that India had no use for my message, I should not care to go elsewhere in search of listeners even though I still retained faith in it. If I ventured out of India, I should do so because I have faith, though I cannot demonstrate it to the satisfaction of all, that the message is being received by India, be it ever so slowly.
Thus whilst I was hesitatingly carrying on the correspondence with friends who had invited me, I saw that there was need for me to go to Europe, if only to see Romain Rolland. Owing to my distrust of myself over a general visit, I wanted to make my visit to that wise man of the West the primary cause of my journey to Europe. I, therefore, referred my difficulty to him and asked him in the frankest manner possible whether he would let me make my desire to meet him the primary cause of my visit to Europe. He says that in the name of truth itself, he will not think of letting me go to Europe if a visit to him is to be the primary cause. He will not let me interrupt my labors here for the sake of our meeting. Apart from this visit I felt within me no imperative call. I regret my decision but it seems to be the correct one. For whilst there is no urge within to go to Europe, there is an incessant call within for so much to do here. (MT, II, 417)
I hold myself to be incapable of hating any being on earth. By a long course of prayerful discipline, I have ceased for over forty years to hate anybody. I know this is a big claim. Nevertheless, I make it in all humility. But I can and do hate evil wherever it exists. I hate the system of government that the British people have set up in India. I hate the ruthless exploitation of India even as I hate from the bottom of my heart the hideous system of untouchability for which millions of Hindus have made themselves responsible. But I do not hate the domineering Englishmen as I refuse to hate the domineering Hindus. I seek to reform them in all the loving ways that are open to me. (SB, 150)
Some days back a calf having been maimed lay in agony in the ashram. Whatever treatment and nursing was possible was given to it. The surgeon whose advice was sought in the matter declared the case to be past help and past hope. The suffering of the animal was so great that it could not even turn its side without excruciating pain.
In these circumstances I felt that humanity demanded that the agony should be ended by ending life itself. The matter was placed before the whole ashram. At the discussion, a worthy neighbor vehemently opposed the idea of killing even to end pain. The ground of his opposition was that one has no right to take life which one cannot create. His argument seemed to me to be pointless here. It would have point, if the taking of life was actuated by self-interest. Finally in all humility but with the clearest of convictions I got in my presence a doctor kindly to administer the calf a quietus by means of a poison injection. The whole thing was over in less than two minutes.
I knew that public opinion especially in Ahmedabad would not approve of my action and that it would read nothing but himsa in it. But I know too that performance of one's duty should be independent of public opinion. I have all along held that one is bound to act according to what to one appears to be right, though it may appear wrong to others. And experience has shown that that is the only correct course. That is why the poet has sung: 'The pathway of love is the ordeal of fire, the shrinkers turn away from it.' The pathway of ahimsa, that is, of love, one has often to tread all alone.
The question may legitimately be put to me: Would I apply to human beings the principle I have enunciated in connection with the calf? Would I like it to be applied in my own case? My reply is 'Yes'; the same law holds good in both the cases. The law, 'as with one so with all', admits of no exceptions, or the killing of the calf was wrong and violent. In practice, however, we do not cut short the sufferings of our ailing dear ones by death because, as a rule, we have always means at our disposal to help them and they have the capacity to think and decide for themselves. But supposing that in the case of an ailing friend, I am unable to render any aid and recovery is out of the question and the patient is lying in an unconscious state in the throes of agony, then I would not see any himsa in putting an end to his suffering by death.
Just as a surgeon does not commit himsa but practices the purest ahimsa when he wields his knife, one may find it necessary, under certain imperative circumstances, to go a step further and sever life from the body in the interest of the sufferer. It may be objected that whereas the surgeon performs his operation to save the life of the patient, in the other case we do just the reverse. But on a deeper analysis it will be found that the ultimate object sought to be served in both the cases is the same, namely, to relieve the suffering soul within from pain. In the one case you do it by severing the diseased portion from the body, in the other you do it by severing from the soul the body that has become an instrument of torture to it. In either case it is the relief of the soul from pain that is aimed at, the body without the life within being incapable of feeling either pleasure or pain. Other circumstances can be imagined in which not to kill would spell himsa, while killing would be ahimsa. Suppose, for instance, that I find my daughter, whose wish at the moment I have no means of ascertaining, is threatened with violation and there is no way by which I can save her, then it would be the purest form of ahimsa on my part to put an end to her life and surrender myself to the fury of the incensed ruffian.
The trouble with our votaries of ahimsa is that they have made of ahimsa a blind fetish and put the greatest obstacle in the way of the spread of true ahimsa in our midst. The current―and, in my opinion, mistake ―view of ahimsa has drugged our conscience and rendered us insensible to a host of other and more insidious forms of himsa like harsh words, harsh judgments, ill will, anger, spite and lust of cruelty; it has made us forget that there may be far more himsa in the slow torture of men and animals, the starvation and exploitation to which they are subjected out of selfish greed, the wanton humiliation and oppression of the weak and the killing of their self-respect that we witness all around us today, than in mere benevolent taking of life. Does any one doubt for a moment that it would have been far more humane to have summarily put to death those who in the infamous lane of Amritsar were made by their tortures to crawl on their bellies like worms? If anyone desires to retort by saying that these people themselves today feel otherwise, that they are none the worse for crawling, I shall have no hesitation in telling him that he does not know even the elements of ahimsa. There arise occasions in a man's life when it becomes his imperative duty to meet them by laying down his life; not to appreciate this fundamental fact of man's estate is to betray an ignorance of the foundation of ahimsa. For instance, a votary of truth would pray to God to give him death to save him from a life of falsehood. Similarly a votary of ahimsa would on bent knees implore his enemy to put him to death rather than humiliate him or make him do things unbecoming the dignity of a human being. As the poet has sung: 'The Way of the Lord is meant for heroes, not for cowards.'
It is this fundamental misconception about the nature and the scope of ahimsa, this confusion about the relative values, that is responsible for our mistaking mere non-killing for ahimsa and for the fearful amount of himsa that goes on in the name of ahimsa in our country. (MT, II, 421-23)
Truth to me is infinitely dearer than the 'mahatmaship', which is purely a burden. It is my knowledge of my limitations and my nothingness which has so far saved me from the oppressiveness of 'mahatma ship'. I am painfully aware of the fact that my desire to continue life in the body involves me in constant himsa, that is why I am becoming growingly indifferent to this physical body of mine. For instance, I know that in the act of respiration I destroy innumerable invisible germs floating in the air. I But I do not stop breathing. The consumption of vegetables involves himsa but I cannot give them up. Again, there is himsa in the use of antiseptics yet I cannot bring myself to discard the use of disinfectants like the kerosene, to rid myself of the mosquito pest and the like. I suffer snakes to be killed in the ashram when it is impossible to catch and put them out of harm's way. I even tolerate the use of the stick to drive the bullocks in the ashram. Thus there is no end of himsa which I directly and indirectly commit. And now I find myself confronted with this monkey problem. Let me assure the reader that I am in no hurry to take the extreme step of killing them. In fact I am not sure that I would at all be able finally to make up my mind to kill them. But I cannot promise that I shall never kill the monkeys even though they may destroy all the crop in the ashram. If as a result of this confession of mine, friends choose to give me up as lost I would be sorry, but nothing will induce me to try to conceal my imperfections in the practice of ahimsa. All I claim for myself is that I am ceaselessly trying to understand the implications of great ideals like ahimsa and to practice them in thought, word and deed and that not without a certain measure of success, as I think. But I know that I have a long distance yet to cover in this direction. (MT, II, 425-26)
I am a poor mendicant. My earthly possessions consist of six spinning wheels, prison dishes, a can of goat's milk, six homespun loin-cloths and towels, and my reputation which cannot be worth much. (To the customs official at Marseilles, 11 September 1931.) (MT, III, 142)
When I found myself drawn into the political coil, I asked myself what was necessary for me, in order to remain untouched by immorality, by untruth, by what is known as political gain. I came definitely to the conclusion that, if I had to serve the people in whose midst my life was cast and of whose difficulties I was a witness from day to day, I must discard all wealth, all possession.
I cannot tell you with truth that, when this belief came to me, I discarded everything immediately. I must confess to you that progress at first was slow. And now, as I recall those days of struggle, I remember that it was also painful in the beginning. But, as days went by, I saw that I had to throw overboard many other things which I used to consider as mine, and a time came when it became a matter of positive joy to give up those things. One after another then, by almost geometric progression, things slipped away from me. And, as I am describing my experiences, I can say a great burden fell off my shoulders, and I felt that I could now walk with ease and do my work also in the service of my fellow men with great comfort and still greater joy. The possession of anything then became a troublesome thing and a burden.
Exploring the cause of that joy, I found that if I kept anything as my own, I had to defend it against the whole world. I found that there were many people who did not have the thing, although they wanted it; and I would have to seek police assistance also if some hungry famine stricken people, finding me in a lonely place, wanted not only to divide the thing with me but to dispossess me. And I said to myself: if they want it and would take it, they do so not from any malicious motive, but they would do it because theirs was a greater need than mine.
And I said to myself: possession seems to me to be a crime; I can only possess certain things when I know that others, who also want to possess similar things are able to do so. But we know ―every one of us can speak from experience ―that such a thing is an impossibility. Therefore, the only thing that can be possessed by all is non-possession, not to have anything whatsoever. Or, in other words, a willing surrender.... Therefore, having that absolute conviction in me, such must be my constant desire that this body also may be surrendered at the will of God, and while it is at my disposal, must be used not for dissipation, not for self-indulgence, not for pleasure, but merely for service and service the whole of your waking hours. And if this is true with reference to the body, how much more with reference to clothing and other things that we use?
And those who have followed out this vow of voluntary poverty to the fullest extent possible ―to reach absolute perfection is an impossibility, but the fullest possible for a human being ―those who have reached the ideal of that state, testify that when you dispossess yourself of everything you have, you really possess all the treasures of the world. (From an address delivered at the Guild Hall, London, on 27 September 1931.) (MT, III, 155-57)
From my youth upward I learnt the art of estimating the value of scriptures on the basis of their ethical teaching. Miracles had no interest for me. The miracles said to have been performed by Jesus, even if I had believed them literally, would not have reconciled me to any teaching that did not satisfy universal ethics. Somehow, words of religious teachers have for me, as I presume for the millions, a living force which the same words uttered by ordinary mortals do not possess.
Jesus, to me, is a great world teacher among others. He was to the devotees of his generation no doubt 'the only begotten son of God'. Their belief need not be mine. He affects my life no less because I regard him as one among the many begotten sons of God. The adjective 'begotten' has a deeper and possibly a grander meaning than its spiritual birth. In his own times he was the nearest to God.
Jesus atoned for the sins of those who accepted his teachings, by being an infallible example to them. But the example was worth nothing to those who never troubled to change their own lives. A regenerate outgrows the original taint, even as purified gold outgrows the original alloy.
I have made the frankest admission of many sins, But I do not carry their burden on my shoulders. If I am journeying godward, as I feel I am, it is safe with me. For I feel the warmth of the sunshine of His presence. My austerities, fasting and prayers are, I know, of no value, if I rely upon them for reforming me. But they have an inestimable value, if they represent, as I hope they do, the yearnings of a soul, striving to lay his weary head in the lap of his Maker. (MT IV, 93)
An English friend has been at me for the past thirty years trying to persuade me that there is nothing but damnation in Hinduism and I must accept Christianity. When I was in jail I got from separate sources no less than three copies of Life of Sister Therese, in the hope that I should follow her example and accept Jesus as the only begotten son of God and my Savior. I read the book prayerfully but I could not accept even St. Therese's testimony. I must say I have an open mind, if indeed at this stage and age of my life I can be said to have an open mind on this question. Anyway, I claim to have an open mind in this sense that if things were to happen to me as they did to Saul before he became Paul, I should not hesitate to be converted. But today I rebel against orthodox Christianity, as I am convinced that it has distorted the message of Jesus. He was an Asiatic whose message was delivered through many media and when it had the backing of a Roman emperor, it became an imperialist faith as it remains to this day. Of course, there are noble but rare exceptions, but the general trend is as I have indicated. (MT, IV, 95)
My mind is narrow. I have not read much literature. I have not seen much of the world. I have concentrated upon certain things in life and beyond that I have no other interests. (MT, VI, 356)
I have not the shadow of a doubt that any man or woman can achieve what I have, if he or she would make the same effort and cultivate the same hope and faith. (SB, 216)
I fancy I know the art of living and dying non-violently. But I have yet to demonstrate it by one perfect act. (MGP, II, 475)
There is no such thing as 'Gandhism' and I do not want to leave any sect after me. I do not claim to have originated any new principle or doctrine. I have simply tried in my own way to apply the eternal truths to our daily life and problems. There is, therefore, no question of my leaving any code like the code of Manu. There can be no comparison between that great law-giver and me. The opinions I have formed and the conclusions I have arrived at are not final, I may change them tomorrow. I have nothing new to teach the world. Truth and non-violence are as old as the hills. All I have done is to try experiments in both on as vast a scale as I could do. In doing so, I have sometimes erred and learnt by my errors. Life and its problems have thus become to me so many experiments in the practice of truth and non-violence. By instinct, I have been truthful, but not non-violent. As a Jain muni once rightly said, I was not so much a votary of ahimsa, as I was of truth, and I put the latter in the first place and the former in the second. For, as he put it, I was capable of sacrificing non-violence for the sake of truth. In fact, it was in course of my pursuit of truth that I discovered non-violence. Our scriptures have declared that there is no dharma higher than truth. But non-violence, they say, is the highest duty. The word dharma, in my opinion, has connotations as used in the two aphorisms.
Well, all my philosophy, if it may be called by that name, is contained in what I have said. But, you will not call it 'Gandhism'; there is no 'ism' about it. And no elaborate literature or propaganda is needed about it. The scriptures have been quoted against my position, but I have held faster than ever to the position that truth may not be sacrificed for anything whatsoever. Those who believe in the simple truths I have laid down can propagate them only by living them. People have laughed at my spinning wheel, and an acute critic observed that when I died the wheels would serve to make the funeral pyre. That, however, has not shaken my firm faith in the spinning wheel. How am I to convince the world by means of books that the whole of my constructive programme is rooted in non-violence? My life alone can demonstrate it. (MT, IV, 66-67)
You have given me a teacher in Thoreau, who furnished me through his essay on the 'Duty of Civil Disobedience' scientific confirmation of what I was doing in South Africa. Great Britain gave me Ruskin, whose Unto This Last transformed me overnight from a lawyer and city dweller into a rustic living away from Durban on a farm, three miles from the nearest railway station; and Russian gave me in Tolstoy a teacher who furnished a reasoned basis for my non-violence. Tolstoy blessed my movement in South Africa when it was still in its infancy and of whose wonderful possibilities I had yet to learn. It was he who had prophesied in his letter to me that I was leading a movement which was destined to bring a message of hope to the down-trodden people of the earth. So you will see that I have not approached the present task in any spirit of enmity to Great Britain and the West. After having imbibed and assimilated the message of Unto This Last, I could not be guilty of approving fascism or Nazism, whose cult is suppression of the individual and his liberty. (MT, VI, 177)
I have no secrets of my own in this life. I have owned my weaknesses. If I were sensually inclined, I would have the courage to make the confession. It was when I developed detestation of the sensual connection even with my own wife and had sufficiently tested myself that I took the vow of brahmacharya in 1906, and that for the sake of better dedication to the service of the country. From that day, began my open life.... And from that day when I began brahmacharya, our freedom began. My wife became a free woman, free from my authority as her lord and master, and I became free from my slavery to my own appetite which she had to satisfy. No other woman had any attraction for me in the same sense that my wife had. I was too loyal to her as husband and too loyal to the vow I had taken before my mother to be slave to any other woman. But the manner in which my brahmacharya came to me irresistibly drew me to woman as the mother of man.... My brahmacharya knew nothing of the orthodox laws governing its observance. I framed my own rules as occasion necessitated. But I have never believed that all contact with woman was to be shunned for the due observance of brahmacharya. That restraint which demands abstention from all contact, no matter how innocent, with the opposite sex is a forced growth, having little or no vital value. Therefore, the natural contacts for service were never restrained. And I found myself enjoying the confidence of many sisters, European and Indian, in South Africa. And when I invited the Indian sisters in South Africa to join the civil resistance movement, I found myself one of them. I discovered that I was specially fitted to serve the womankind. To cut the ― for me enthralling ―story short, my return to India found me in no time one with India's women. The easy access I had to their hearts was an agreeable revelation to me. Muslim sisters never kept purdah before me here, even as they did not in South Africa. I sleep in the ashram surrounded by women, for they feel safe with me in every respect. It should be remembered that there is no privacy in the Segaon Ashram.
If I were sexually attracted towards women, I have courage enough, even at this time of life, to become a polygamist. I do not believe in free love ― secret or open. Free open love I have looked upon as dog's love. Secret love is besides cowardly. (MT, V, 241-42)
'You have failed to take even your son with you,' wrote a correspondent. 'May it not, therefore, be well for you to rest content with putting your own house in order?'
This may be taken to be a taunt, but I do not take it so. For the question had occurred to me, before it did to anyone else. I am a believer in previous births and rebirths. All our relationships are the result of the samskaras we carry from our previous births. God's laws are inscrutable and are the subject of endless search. No one will fathom them.
This is how I regard the case of my son. I regard the birth of a bad son to me as the result of my evil past, whether of this life or previous. My first son was born, when I was in a state of infatuation. Besides, he grew up whilst I was myself growing and whilst I knew myself very little. I do not claim to know myself fully even today, but I certainly know myself better than I did then. For years he remained away from me, and his upbringing was not entirely in my hands. This is why, he has always been at a loose end. His grievance against me has always been that I sacrificed him and his brothers at the altar of what I wrongly believed to be the public good. My other sons have laid more or less the same blame at my door, but with a good deal of hesitation, and they have generously forgiven me. My eldest son was the direct victim of experiments ― radical changes in my life ―and so he cannot forget what he regards as my blunders. Under the circumstances I believe I am myself the cause of the loss of my son, and have, therefore, learnt patiently to bear it. And yet, it is not quite correct to say that I have lost him. For it is my constant prayer that God may make him see the error of his ways and forgive me my shortcomings, if any, in serving him. It is my firm faith that man is by nature going higher, and so I have not at all lost the hope that, some day, he will wake up from his slumber and ignorance. Thus, he is part of my field of the experiments in non-violence. When or whether I shall succeed, I have never bothered to know. It is enough for my satisfaction that I do not slacken my efforts in doing what I know to be my duty. (MT, V, 378-79)
I read a newspaper cutting sent by a correspondent to the effect that a temple has been erected where my image is being worshipped. This I consider to be a gross form of idolatry. The person who has erected the temple has wasted his resources by misusing them, the villagers who are drawn there are misled, and I am being insulted in that the whole of my life has been caricatured in that temple. The meaning that I have given to worship is distorted. The worship of the charkha lies in plying it for a living, or as a sacrifice for ushering in swaraj. Gita is worshipped not by a parrot-like recitation but by following its teaching. Recitation is good and proper only as an aid to action according to its teaching. A man is worshipped only to the extent that he is followed not in his weaknesses, but in his strength. Hinduism is degraded when it is brought down to the level of the worship of the image of a living being. No man can be said to be good before his death. After death too, he is good for the person who believes him to have possessed certain qualities attributed to him. As a matter of fact, God alone knows a man's heart. And hence, the safest thing is not to worship any person, living or dead, but to worship perfection which resides only in God, known as Truth. The question then certainly arises, as to whether possession of photographs is not a form of worship, carrying no merit with it. I have said as much before now in my writings. Nevertheless, I have tolerated the practice, as it has become an innocent though a costly fashion. But this toleration will become ludicrous and harmful, if I were to give directly or indirectly the slightest encouragement to the practice above described. It would be a welcome relief, if the owner of the temple removed the image and converted the building into a spinning centre, where the poor will card and spin for wages, and the others for sacrifice and all will be wearers of khaddar. This will be the teaching of the Gita in action, and true worship of it and me. (MT, VII, 100)
My imperfections and failures are as much a blessing from Cod as my success and my talents, and I lay them both at His feet. Why should He have chosen me, an imperfect instrument, for such a mighty experiment? I think He deliberately did so. He had to serve the poor dumb ignorant millions. A perfect man might have been their despair. When they found that one with their failings was marching on towards ahimsa, they too had confidence in their own capacity. We should not have recognized a perfect man if he had come as our leader, and we might have driven him to a cave. May be he who follows me will be more perfect and you will be able to receive his message. (MGP, II, 801)
I did not move a muscle, when I first heard that an atom bomb had wiped out Hiroshima. On the contrary I to myself, 'Unless now the world adopts non-violence, it will spell certain suicide for mankind.' (MGP, II, 808)
I do not sit in judgment upon the world for is many misdeeds. Being imperfect myself and needing toleration and charity, I tolerate the world's imperfections till I find or create an opportunity for fruitful expostulation. (MT, I, 285)
When I have become incapable of evil and when nothing harsh or haughty occupies, be it momentarily, my thought-world, then, and not till then, my non-violence will move all the hearts of all the world. (MGP, II, 800)
If one has completely merged oneself with Him, he should be content to leave good and bad, success and failure to Him and be careful for nothing. I feel I have not attained that state, and, therefore, my striving is incomplete. (MGP, II, 453)
There is a stage in life when a man does not need even to proclaim his thoughts much less to show them by outward action. Mere thoughts act. They attain that power. Then it can be said of him that his seeming inaction constitutes his action.... My striving is in that direction. (MGP, II, 463)
I would love to attempt an answer to a question which has been addressed to me from more than one quarter of the globe. It is: How can you account for the growing violence among your own people on the part of political parties for the furtherance of political ends? Is this the result of the thirty years of non-violent practice for ending the British rule? Does your message of non-violence still hold good for the world? I have condensed the sentiments of my correspondents in my own language.
In reply I must confess my bankruptcy, not that of non-violence. I have already said that the non-violence that was offered during the past thirty years was that of the weak. Whether it is a good enough answer or not is for the others to judge. It must be further admitted that such non-violence can have no play in the altered circumstances. India has no experience of the non-violence of the strong. It serves no purpose for me to continue to repeat that the non-violence of the strong is the strongest force in the world. The truth requires constant and extensive demonstration. This I am now endeavoring to do to the best of my ability. What if the best of my ability is very little? May I not be living in a fool's paradise? Why should I ask the people to follow me in the fruitless search? These are pertinent questions. My answer is quite simple. I ask nobody to follow me. Everyone should follow his or her own inner voice. If he or she has no ears to listen to it, he or she should do the best he or she can. In no case, should he or she imitate others sheeplike.
One more question has been and is being asked. If you are certain that India is going the wrong way, why do you associate with the wrongdoers? Why do you not plough your own lonely furrow and have faith that if you are right, your erstwhile friends and your followers will seek you out? I regard this as a very fair question. I must not attempt to argue against it. All I can say is that my faith is as strong as ever. It is quite possible that my technique is faulty. There are old and tried precedents to guide one in such a complexity. Only, no one should act mechanically. Hence, I can say to all my counselors that they should have patience with me and even share my belief that there is no hope for the aching world except through the narrow and straight path of non-violence. Millions like me may fail to prove the truth in their own lives, that would be their failure, never of the eternal law. (MT, VIII, 22-23)
The partition has come in spite of me. It has hurt me. But it is the way in which the partition has come that has hurt me more. I have pledged myself to do or die in the attempt to put down the present conflagration. I love all mankind as I love my own countrymen, because God dwells in the heart of every human being, and I aspire to realize the highest in life through the service of humanity. It is true that the non-violence that we practiced was the non-violence of the weak, i.e., no non-violence at all. But I maintain that this was not what I presented to my countrymen. Nor did I present to them the weapon of non-violence because they were weak or disarmed or without military training, but because my study of history has taught me that hatred and violence used in howsoever noble a cause only breed their kind and instead of bringing peace jeopardize it. Thanks to the tradition of our ancient seers, sages and saints, if there is a heritage that India can share with the world, it is this gospel of forgiveness and faith which is her proud possession. I have faith that in time to come, India will pit that against the threat of destruction which the world has invited upon itself by the discovery of the atom bomb. The weapon of truth and love is infallible, but there is something wrong in us, its votaries, which has plunged us into the present suicidal strife. I am, therefore, trying to examine myself. (MGP, II, 246)
I have passed through many an ordeal in my life. But perhaps this is to be the hardest. I like it. The fiercer it becomes, the closer is the communion with God that I experience and the deeper grows my faith in His abundant grace. So long as it persists, I know it is well with me. (MGP, II, 246)
If I were a perfect man, I own, I should not feel the miseries of neighbours as I do. As a perfect man I should take note of them, prescribe a remedy, and compel adoption by the force of unchallengeable Truth in me. But as yet I only see as through a glass darkly and therefore have to carry conviction by slow and laborious processes, and then, too, not always with success... I would be less human if, with all my knowledge of the avoidable misery pervading the land... I did not feel with and for all the suffering of the dumb millions of India. (MGP, II, 324)
I want to declare to the world that, whatever may be said to the contrary, and although I might have forfeited the regard and even the trust of many in the West ―and I bow my head low ― but even for their friendship or their love, I must not suppress that voice within, call it conscience, call it the prompting of my inner basic nature. There is something within me impelling me to cry out my agony. I have known exactly what it is. That something in me which never deceives me tells me now: 'You have to stand against the whole world although you may have to stand alone. You have to stare the world in the face although the world may look at you with blood-shot eyes. Do not fear. Trust that little thing in you which resides in the heart and says: Forsake friends, wife, all; but testify to that for which you have lived and for which you have to die.' (MM, 16)
My soul refuses to be satisfied so long as it is a helpless witness of a single wrong or a single misery. But it is not possible for me, a weak, frail, miserable being, to mend every wrong or to hold myself free of blame for all the wrong I see. The spirit in me pulls one way, the flesh in me pulls in the opposite direction. There is freedom from the action of these two forces but that freedom is attainable only by slow and painful stages. I cannot attain freedom by a mechanical refusal to act, but only by intelligent action in a detached manner. This struggle resolves itself into an incessant crucifixion of the flesh so that the spirit may become entirely free. (MGP, II, 324)
I believe in the message of truth delivered by all the religious teachers of the world. And it is my constant prayer that I may never have a feeling of anger against my traducers, that even if I fall a victim to an assassin's bullet, I may deliver up my soul with the remembrance of God upon my lips. I shall be content to be written down an impostor if my lips utter a word of anger or abuse against my assailant at the last moment. (MGP, II, 101)
Have I that non-violence of the brave in me ? My death alone will show that. If someone killed me and I died with prayer for the assassin on my lips, and God's remembrance and consciousness of His living presence in the sanctuary of my heart, then alone would I be said to have had the non-violence of the brave. (MGP, I, 327)
I do not want to die....of a creeping paralysis of my faculties ― a defeated man. An assassin's bullet may put an end to my life. I would welcome it. But I would love, above all, to fade out doing my duty with my last breath. (MGP, I, 562)
I am 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. (MM, 9)
Assaults have been made on my life in the past, but God has spared me till now, and the assailants have repented for their action. But if someone were to shoot me in the belief that he was getting rid of a rascal, he would kill not the real Gandhi, but the one that appeared to him a rascal. (MM, 9)
If I die of a fingering illness, nay even by as much as a boil or a pimple, it will be your duty to proclaim to the world, even at the risk of making people angry with you, that I was not the man of God that I claimed to be. If you do that it will give my spirit peace. Note down this also that if someone were to end my life by putting a bullet through me ― as someone tried to do with a bomb the other day ― and I met his bullet without a groan, and breathed my last taking God's name, then alone would I have made good my claim. (This was uttered on the night of 29 January 1948, less than twenty hours before he was shot.) (MGP, II, 766)
If anybody tried to take out my body in a procession after I died, I would certainly tell them―if my corpse could speak ―to spare me and cremate me where I had died. (MGP, II, 417)
After I am gone, no single person will be able completely to represent me. But a little bit of me will live in many of you. If each puts the cause first and himself last, the vacuum will to a large extent be filled. (MGP, II, 782)
I do not want to be reborn. But if I have to be reborn, I should be born an untouchable, so that I may share their sorrows, sufferings, and affronts leveled at them, in order that I may endeavour to free myself and them from that miserable condition. (SB, 238)