SELECTIONS FROM GANDHI
Women and Indias Future
790. I am firmly of opinion that Indias salvation depends on the sacrifice and enlightenment of her women.-H,27-6-36,i53.
791.I had flattered myself that my contribution to the womens cause definitely began with the discovery of satyagraha. But the writer of the letter is of opinion that the fair sex requires treatment different from men. It is so, I do not think any man will find the correct solution. No matter how much he tries, he must fail because nature has made him different from woman. Only the toad under the harrow knows where it pinches him. Therefore ultimately woman will have to determine with authority what she needs. My own opinion is that, just as fundamentally man and woman are one, their problem must be one in essence. The soul in both is the same. The two live the same life, have the same feelings. Each is a complement of the other. The one cannot live without the others active help.
792. I passionately desire the utmost freedom for our women. I detest child marriages. I shudder to see a child widow, and shiver with rage when a husband just widowed contracts with brutal indifference another marriage. I deplore the criminal indifference of parents who deep their daughters utterly ignorant and illiterate and bring them up only f9r the purpose of marrying them off to some young man of means. Notwithstanding all this grief and rage, I realize the difficulty of the problem. Women must have votes and an equal legal status. But the problem does not end there. It only commences at the point where women begin to affect the political deliberations of the nation. YI, 21-7-21, 229.
The Ideal of Marriage
793. The ideal that marriage aims at is that of spiritual union through the physical. The human love that it incarnates is intended to serve as a stepping stone to divine or universal love. S.F.G-18
794. The wife is not the husbands bond slave, but his companion and his helpmate, and an equal partner in all his joys and sorrowsas free as the husband to choose her own pathAuto, 38.
795. What is kanaka in the case of little children? Has a father any rights of property over his children? He is their protector not owner. And he forfeits the privilege of protection when he abuses it by seeking to garter away the liberty of the ward.
The least that a parent, who has so abused his trust as to give in marriage an infant to an old man in his dotage or to a boy hardly in his teens, can do, is to purge himself of his sin by remarrying his daughter when she becomes widowed. As I have said in a previous note, such marriages should be declared null and void from the beginning.
YI, 11-11-26, 388.
796. You must be able surely to control your lust to this extent, that you are not going to marry a girl that is under 16 years age. If I could do so I would lay down 20 as the minimum. Twenty years is early enough even in India. It is we who are responsible for the precocity of the girls, not even the Indian climate, because I know girls of the age of twenty who are pure and undefiled and able to stand the storm that may rage round. Let us not hug that precocity to ourselves. Some Brahman students tell me that they cannot follow this principle, that they cannot get Brahman girls sixteen years old, very few Brahmans keep their daughters unmarried till that age, the Brahman girls are married mostly before 10, 12 and 13 years. Then I say to the Brahman youth, "Cease to be a Brahman, if you cannot possibly control yourself. Choose a grown up girl of 16 who became a widow when she was a child. If you cannot get a Brahman widow who has reached that age, then go and take any girl you like. And I tell you that the God of the Hindus will pardon that boy who has preferred to marry out of his caste rather than ravish a girl of twelve. When your heart is not pure and you cannot master your passions, you cease to an educated man. You have called your institution a premier institution. I want you to leave up to the name of the premier institution which must produce boys who will occupy the front rank in character. And what is education without character and what is character without elementary personal purity? Brahmanism I adore. I have defended Varnashrama Dharma. But Brahmanism that can tolerate untouchability, virgin widowhood, spoliation of virgins, stinks in my nostrils. It is a parody of Brahmanism. There is no knowledge of Brahman therein. There is no true interpretation of the scriptures. It is undiluted animalism, Brahmanism is made of sterner stuff.
–YI, 15-9-27, 314.
The Dowry System
797.The system has to go. Marriage must cease to be a matter of arrangement made by parents for money. The system is intimately connected with caste. So long as the choice is restricted to a few hundred-young men or young women of a particular caste, the system, will persist no matter what is said against it. The girls or boys or their parents will have to break the bonds of caste if the evil is to be eradicated. All this means education of a character that will revolutionize the mentality of the youth of the nation. H, 23-5-36, 117.
798.There should be work done in the schools and colleges and amongst the parents of girls. The parents should so educate their daughters that they would refuse to marry a young man who wanted a price for marrying and would rather remain spinsters than be party to the degrading terms. The only honourable terms in marriage are mutual love and mutual consent. YI, 27-12-28, 431.
799. Q. Namashudra girls are generally married at the age of 12 or 13; formerly the usual age was 8 or 9. The bridegroom has to pay a dowry of Rs. 150 for the bride. The average difference of age between the two is about 12 to 15 years. As a result of this the number of widows in namashudra society is rather large. Among one section of the caste, widow remarriage was prevalent. But in imitation of another section which was looked upon as superior, the former are giving up that practice. What is your advice regarding child marriage and widow remarriage?
A. Dealing with the question Gandhiji said that his opinion was definite. In the first instance there should be no possibility of child widows. He was averse to child marriages. It was an evil custom which unfortunately the namashudras had perhaps taken from the so-called higher castes.
Gandhiji was also against the system of dowry. It was nothing but the sale of girls. That there should be castes even amongst namashudras was deplorable and he would strongly advise them to abolish all caste-distinctions amongst themselves. And in this they should bear in mind the opinion the speaker had often expressed that all caste-distinctions should be abolished, and there should be only one caste, namely, bhangis and all Hindus should take pride in being called bhangis and nothing else. This applied to the namashudras as well.
When child marriages were abolished, naturally there would be few, if any, young widows. As a general rule he was for one man one wife for life, and one woman one husband for life. Custom had familiarized women in the so-called higher castes with enforced widowhood. Contrary was the rule with men. He called it a disgrace, but whilst society was in that pitiable condition, he advocated widow remarriage for all young widows. He believed in equality of the sexes and, therefore, he could only think of the same rights for women as men. -16-3-47, 67.
The Choice of Mates and Social Interference
800. (Referring to a case of suicide, Gandhiji wrote:)
Marriage taboos are not universal and are largely based on social usage. The usage varies from province to province and as between different divisions. This does not mean that the youth may ride rough-shod over all established social customs and inhibitions. Before they decide to do so, they must convert public opinion to their side. In the meantime, the individuals concerned ought patientlyto bide their time, or if they cannot do that calmly and quietly to face the consequences of social ostracism.At the same time it is equally the duty of society not to take up a heartless, step-motherly attitude towards those who might disregard r break the established conventions. In the instance described by my correspondent the guilt of driving the young couple to suicide certainly rests on the shoulders of society if the version that is before me is correct. H, 29-5-37. 125.
801. Q. You advocate inter-caste marriages. Do you also favour marriages between Indians professing different religions? Should they declare themselves as belonging to no denomination, or can they continue their old religious practices and yet intermarry? If so, what form should the marriage ceremony take? Is it to be a purely civil function or a religious function?
Do you consider religion to be exclusively a personal matter?
802. Q. You say that you are in favour of inter religious marriages, but at the same time you say that each arty should retain his or her own religion and, therefore, you said, you tolerated even civil marriages. Are there any instances of parties belonging to different religions keeping up their own religions to the end of their lives? And is not the institution of civil marriage a negation of religion and does it not tend towards laxity of religion?
A. Gandhiji said that the questions were appropriate. He had no instances in mind where the parties had clung to their respective faiths up to death, because these friends whom he knew had not yet died. He had, however, under his observation men and women professing different religions and each clinging to his or her own faith without abatement. But he would go so far as to say that they need not wait for the discovery of past instances. They should create new ones so that timid ones may shed their timidity.
As to civil marriages, he did not believe in them, but he welcomed the institution of civil marriage as a much needed reform for the sake of reform. H, 16-3-47, 67.
Marriage and Love
803. A correspondent laid down the following conditions of marriage : (I) Mutual attraction or love; (2) Eugenic fitness; (3) Approval and consent of the respective families concerned; and consideration for the interest of the social order to which one belongs; (4) Spiritual development.
I accept generally the conditions for an ideal marriage enumerated by my correspondent. But I would change their order of importance and put love last in the list. By giving it the first place, the other conditions are liable to be overshadowed by it altogether and rendered more or less nugatory. Therefore, spiritual development ought to e given the first place in the choice for marriage. Service should come next, family considerations and the interest of the social order should have the third place, and mutual attraction or love the fourth and the last place. This means that love alone, where the other three conditions are not fulfilled, should not be held as a valid reason for marriage. At the same time, marriage where there is no love should equally be ruled out even though all the other conditions are fully complied with. I should score out the condition of eugenic fitness, because the begetting of offspring being the central purpose of marriage, eugenic fitness cannot be treated as a condition; it is the sine qua non of marriage. H, 5-6-37, 131.
The Married Estate
804. A sister, who is a good worker, and was anxious to remain celibate in order to serve better the countrys cause, has recently married having met the mate of her dreams. But she imagines that in doing so she has done wrong and fallen from the high ideal which she had set before herself. I have tried to rid her mind of this delusion. It is no doubt an excellent thing for girls to remain unmarried for the sake of service, but the fact is that only one in a million is able to do so. Marriage is a natural thing in life, and to consider it derogatory in any sense is wholly wrong. When one imagines any act a fall it is difficult, however hard one tries, to raise oneself. The ideal is to look upon marriage as a sacrament and therefore to lead a life of self-restraint in the married estate. Marriage in Hinduism is one of the four ashrams. In fact the other three are based on it.
The duty of the above-mentioned and other sisters who think like her is, therefore, not to look down upon marriage but to give it its due place and make of it the sacrament it is. If they exercise the necessary self-restraint, they will find growing within themselves a greater strength for service. She who wishes to serve will naturally choose a partner in life who is of the same mind, and their joint service will be the countrys gain. H, 22-3-42, 88.
805. Marriage confirms the right of union between two partners to the exclusion of all the others when in their joint opinion they consider such union to be desirable, but it confers no right upon one partner to demand obedience of the other to one’s wish for union. What should be done when one partner on moral or other grounds cannot conform to the wishes of the other is a separate question. Personally, if divorce was the only alternative, I should not hesitate to accept it, rather than interrupt my moral progress, - assuming that I want to restrain myself on purely moral grounds. –YI, 8-10-25, 346.
806. The total of 1921 is a trifle higher than for the two (previous) decades They only demonstrate still further the enormity of the wrong done to the Hindu girl widows. We cry out for cow-protection in the name of religion, but we refuse protection to the girl widow. In the name of religion we force widowhood upon our three lakhs of girl widows who could not understand the import of the marriage ceremony. To force widowhood upon little girls is a brutal crime for which we Hindus are daily paying dearly. If our conscience was truly awakened there would be no marriage before 15, let alone widowhood, and we would declare that these three lakhs of girls were never married. Voluntary widowhood consciously adopted by a woman who has felt the affection of a partner adds grace and dignity to life, sanctifies the home and uplifts religions itself. Widowhood imposed by religion or custom is an unbearable yoke and defiles the home by secret vice and degrades religion.
If we would be pure, if we would save Hinduism, we must rid ourselves of this poison of enforced widowhood. The reform must begin by those who have girl widows taking courage in both their hands and seeing that the child widows in their charge are duly and well married not remarried. They were never really married. YI, 5-8-26, 276.
807. Widow-remarriage is no sinif it be, it is as much a sin as the marriage of a widower is .All widowhood is not holy. It is an adornment to her who can observe it. If this sister has the courage, then let her speak out her mind to her uncle and brothers and seek their help. It they cannot assist in the marriage, then the sister will have to quit their house and take refuge in some widow-remarriage institution.
(Translated from the Hindi Navajivan of 9-5-29.)
808. Some Brahman students told me that they cannot follow this principle, that they cannot get Brahman girls sixteen years old, very few Brahmans keep their daughters unmarried till that age, the Brahman girls are married mostly before 10, 12 and 13 years. Then I say to the Brahman youth, Cease to be Brahman if you cannot possibly control yourself. Choose a grown up girl of 16 who became a widow when she was a child. If you cannot get a Brahman widow who has reached that age, then go and take any girl you like. And I tell you that the God of the Hindus will pardon that boy who has preferred to marry out of his caste rather than ravish a girl of twelve. YI, 15-9-27, 314.
809. Chastity is not a hot-house growth. It cannot be protected by the surrounding wall of the purdah. It must grow from within, and to be worth anything it must be capable of withstanding every unsought temptation.
YI, 3-2-27, 37.
810. And why is thee all this morbid anxiety about female purity? Have women any say in the matter of male purity? We hear nothing of womens anxiety about mens chastity. Why should men arrogate to themselves the right to regulate female purity? It cannot be superimposed from without. It is a matter of evolution from within and therefore of individual self-effort.
YI, 25-11-26, 415.
811. Q. Do you not think that a strict enforcement of the purdah system would improve the moral condition of women?
H, 23-3-47, 78.
812. I cannot definitely state as yet whether it will be successful or not. It does not seem to have succeeded in the West. I tried it myself years ago when I even made boys and girls sleep in the same verandah with no partition between them, Mrs. Gandhi and myself sharing the verandah with them. I must say it brought undesirable results.
Q. But do not worse things happen in purdah-ridden communities?
813. If it is contended that birth control is necessary for the nation because of over-population, I dispute the proposition. It has never been proved. In my opinion, by a proper land-system, better agriculture and a supplementary industry, this country is capable of supporting twice as many people as there are today. But I have joined hands with the advocates of birth control in India from the standpoint of the present political condition of the country. YI, 2-4-125, 118.
814. Q. For the sake of the mother whose health is drained away by too many children and for the sake of children themselves, may not birth control through contraceptives be resorted to as the next best thing to self-control?
Q. Even in exceptional cases where women are too weak for childbearing or where either of the parents is diseased cant this method be resorted to?
(Mrs. Nair asked if contraceptives were not permitted, how the population problem could be solved; to which Gandhiji replied that nature would solve the problem. If people multiplied like rabbits, they will die like rabbits.) ABP, 12-1-35.
815. Q. Is the reason you object to artificial means of birth control because of the means or the act?
A: Yes. I object for the latter reason. I have felt that during the years still left to me if I can drive home to womens minds the truth that they are free, we shall have no birth control problem in India. If they will only learn to say no to their husbands when they approach them carnally..... The real problem is that they do not want to resist them.
Q. You are giving them advice which they cannot accept. Would it not make their condition worse?
A. Not if they learn the art of resistance. It boils down to education. I want woman to learn the primary right of resistance. She thinks now that she has now got it. Among the women of India it is most difficult to drive home this truth. If I were to devote myself to birth control I would miss this primary education.
The case for birth control is not hopelessly weak, otherwise these brilliant men would not be aligned with it. If you eliminate birth control there would be other methods. As soon as you agree to eliminate certain methods as harmful, you are bound to find others. In the cases you tell of, as soon as I made the discovery I would have seen to it that the men and women were separated.
Q. But what about the womans economic condition? She has had no preparation to support herself, especially in India. She has depended upon marriage and her husband for maintenance and her bread and butter. Who is to take care of the children? You must think of these things when you suggest separation.
A. You must devise means. I might suggest that the State take care of them. Or the law might be called in to give a divorce. At present, divorce is granted on grounds of infidelity. In the future it may be granted on grounds of health. Even then some hard cases will occur.
Q. Mr. Gandhi, there are thousands, millions, who regard your word as that of a saint. How can you ask them who are so humble, so weak, to follow, when you who are so much stronger and wiser, have taken years to bring about that self-control in your life?
Mr. Gandhi just smiled.
- Mrs. Margaret Sanger in Asia, November 1936, pp. 698-702.