The Gandhi-King Community

For Global Peace with Social Justice in a Sustainable Environment

 

Prof. Dr. Yogendra Yadav

Gandhian Scholar

Gandhi Research Foundation, Jalgaon, Maharashtra, India

Contact No. – 09404955338, 09415777229

E-mail-dr.yadav.yogendra@gandhifoundation.net; dr.yogendragandhi@gmail.com

 

 

Birla Family and Mahatma Gandhi, Part-VI

 

 

Mahatma Gandhi inquired of every activities of Birla family. He gave the solutions every problem. Mahatma Gandhi wrote, “Your essay is good but it has become very controversial, and it is full of politics. I expected from your pen something of a more permanent value. Jamnalal’s politics were not his strong point. You might have seen that at the meeting of Mill-owners’ Association I did not even touch upon his political work. Even his politics could have been presented in moral terms. The criticism of the British should find no place in your essay. I am surprised that Kaka did not notice it. We shall talk in greater detail when we meet.”261 Mahatma Gandhi wrote, “You are right. Such severe criticism of the British is not appropriate in a biography of Jamnalalji. This criticism has a place but not in a book of this kind. Jamnalal would never have entered politics if he had not been impelled by moral principles. I feel that ill-will against the British had little part in his life. Be that as it may, criticism of the British appears improper in this article of yours and will obstruct your future work.”262

Mahatma Gandhi wrote, “Bhai Shantikumar, Rai Bahadur Virji Sheth and Bhai Dadajan also have come. There are about 8 lakh people in Burma. They are all suffering. To bring them over is our duty. These friends wish that we should form a special committee and that you too should be on it. Do what you can.”263 Mahatma Gandhi wrote, “As Swami is going, I am sending this with him. I feel this meeting of Goseva Sangh was inevitable. The land and other things given to us are in two parts. One is that which Jamnalalji gave and the other that for which the Ashram has paid. This money was given for both immovable and movable property. What the Ashram has paid now was from the money mostly given by you brothers. That means it was your donation. We shall now do what you consider best. If you want to draw the amount from the Goseva Sangh, you will save that much money; otherwise that will be your additional donation to Goseva Sangh. I on my part can neither make donation out of a donation nor earn any merit from it. I hope I have been able to make myself clear. Now do whatever you think best. My mind is working fast on what I have undertaken. The Empire’s wickedness is terrible. I feel unhappy and also angry at what is said against me. But one should not feel either unhappy or angry all these things are transitory. I have almost finalized the strategy for the struggle. I am waiting for the Working Committee meeting. As far as I am concerned, I am fully prepared. The rest when we meet. I hope you are in good health.”264

Mahatma Gandhi wrote, “Bapuji would like you to wait till you hear from him. He proposes to write to Shri Khabardar himself and will then let you know.”265 Mahatma Gandhi wrote, “I have been wanting since long to write to you but just couldn’t find the time. However, now I must. Jinnah Saheb’s letter may arrive any time now. I have written to him to let me know three or four days in advance. I am under a great deal of pressure that in no case should I put up at Birla House. I have plainly said that I cannot give up staying at Birla House without any reason. The question arises only if for some reason my stay at Birla House is deemed improper. In that case you should not hesitate to tell me. This issue arose in Poona also, and at that time it was agreed that there could be no hesitation from your side. I do not remember if you were present then. I had discussed the matter with Ghanshyamdas. By way of caution and in order to safeguard your interests, it is my duty to ask you now that I will be leaving for Bombay shortly. The other matter is more important though it is not as urgent as the question of where to stay in Bombay. If I am about to be arrested it will give me some satisfaction if I am able to accomplish all that I must before my arrest. I believe that the work of the Talimi Sangh is quite valuable, and I wish to arrange for half a lakh of rupees for it. I wish to return the money that was received as donation for Mirabehn. It would only be proper to return it to her. Normally the money for the Talimi Sangh must be drawn from the Satyagraha Ashram funds. There is some money there but Narandas has invested it in constructive work. I can draw upon it but I can only do so at the cost of that work. And as far as possible I don’t want to do that. All told, it may require half a lakh or one lakh. I do not know the exact amount that has to be paid. The amounts that have been coming over the years are registered as charities, and it takes time to trace them out. All the books of the Ashram are lying here and there. To trace out such amounts even from well-maintained ledgers is like seeking a needle in a haystack. Nevertheless I have given instructions that all such accounts should be examined. There is some miscellaneous expenditure too. Something has to be done about that. That will require about half a lakh, though I have not figured out the exact sum. Can you easily provide for all this? You can certainly say ‘no’ without any hesitation. All my undertakings are in the hands of God. If God does not wish that a particular work should be held up, He provides me with the means through someone or another as His agent. Hence, even if I do not get the money I will not be angry with God or with you. Till now I have never cut the tree under which I have taken shelter and with God’s grace I shall not do so in future. I hope all of you are keeping well. I am sending this letter with Chi. Jagdish. He has come here with Bhai Munshi’s letter. Nowadays it is difficult to decide what should and what should not be sent by post.”266

Mahatma Gandhi wrote, “I have talked to Sohanlalji and to Devdas also. I think that it should be easy enough to collect one lakh rupees towards a memorial for Mahadev. So it doesn’t seem proper to sell Sohanlalji’s book2 at higher than its market price for that purpose. The book should be sold at its market price and on its own merit. In this way the extent of public response to such a book may be ascertained. The subject of Mahadev’s memorial should be kept separate. We shall talk about it when you come here. Sohanlalji has agreed. Devdas and Shriman have also accepted my point. I understand, from what Devdas told me, that you feel some sort of a moral obligation [as you had agreed] that the book would be published for the Mahadev Memorial Fund. In that case too it only means that one lakh rupees will be collected for that fund, isn’t that so? I fail to see any advantage in collecting it through the books when its impropriety is quite obvious to me. A written order from you will be required for Parnerkar’s appointment. These days you hold all the authority. The committee has been suspended. If it is to be revived it will be done when we meet. Lakshmanrao, who is the Secretary these days, needs your order; only then Parnerkar can take charge. You must have read about my exploits in the newspapers. More when we meet. Your health must have improved in Mussoorie.”267

Mahatma Gandhi wrote, “I am herewith sending a booklet about Higginbottom. Professor Joshi had been here to get my signature on it. I declined to sign but agreed to write about it to some friends. You might have perhaps seen his farm. Maybe, you can help it a little if you approve of it and ask others to support it. I thought of writing to Singhania also but I shall drop the idea for the moment and be content with this one. You must have received my letter of yesterday.”268 Mahatma Gandhi wrote, “Is the land belonging to the Godrej Farm available? How does Jivanlalji help? Dinshaw’s search is going on. These days it is difficult to obtain a vehicle for travelling. Can you do anything about it? It has been proposed that the Birla House at Sevagram be used for the Maternity Home. Is there any difficulty about it?”269

Mahatma Gandhi wrote, “I am sending Chi. Sankaran for six months to learn the science of village sanitation and Chi. Sharda for some homoeopathic treatment. Can I put up these two in the dharmashala in your charge? If Sharda is accommodated her husband will also stay with her. Write to me without hesitation what the position is. Ghanshyamdas left today. It was good he came. A lot of work could be done.”270 Mahatma Gandhi wrote, “I am dissociating myself from all public activity, discussions, etc., from the 4th to the 31st. There is no cause for panic. It is only by way of precaution. I hope I shall be completely all right. You have sent a telegram to Rajaji but he is reluctant to go. Nor is it necessary. Besides, he cannot be said to be too well. There is no mental exhaustion but his physical energy is at low ebb. He won’t brave the Delhi cold. He wants to leave for Madras soon after I start my work fast.”271

Mahatma Gandhi wrote, “I have not got myself involved in Ayurveda in an unscientific way. Such as it is all we have. It would therefore be well if we could take Ayurveda to the villages. I had faith in Pandit Shiv Sharma and I took this treatment. There was no other way of knowing his limitations. Having realized his limitations, I felt I should retrace my steps from the point where I had erred. So I took recourse to my naturopathy. There is very little room for going wrong in naturopathy. Every day I only gain something. If you come here and see it for yourself all your fears will be dispelled. I am feeling very much better indeed. As for the hook-worm and amoeba I have told the doctors that I will take their treatment. I shall be in a better position to think about it after I get rid of whatever little weakness I still feel. I do not need any change of place. If I do, I shall go to Bombay or Panchgani or, maybe, Poona. I would like to go to Delhi and yet I feel hesitant. I shall not insist, though. I shall go to Delhi if you take me there in connection with the Kasturba Fund. I shall go wherever you take me. It is absolutely necessary to have a deed about Dinshaw.”272

Mahatma Gandhi wrote, “My cough was cured a long time ago. The weakness persists, but that too is slowly going. This time I have been taking only nature-cure treatment. I do not have much urge for a change of air. If it becomes necessary I shall go. I do not insist on any particular place for the meeting of the Sangh. I shall go wherever it is held. I am in touch with Bapa and Mridu. I shall hear your views about Nayee Talim when we meet. I have discussed the subject with the teachers. Education through crafts has to be self-supporting. Why wait for the details from Dinshaw? It was evident from what you said. It would be a matter of only a thousand rupees. It will be increased to the extent necessary.”273 Mahatma Gandhi wrote, “Dinshaw has sent the draft to Devdas. He wants Bhiwandiwala, who had helped him and who has faith in nature cure, as also Fikriyar Jung, who was Finance Minister to the Nizam and believes in these remedies, to be included among the trustees. I think there is no harm in it. About the rest I have written to Dinshaw. If you will show this to Devdas I shall make do with this one letter. If you take me to Delhi I shall have to visit Pilani, Mira’s place and also Dharmadev’s. I shall stay at the Harijan Nivas.”274

Mahatma Gandhi wrote, “I did not speak to you regarding the “Indian sufferers” but I did to Ghanshyamdas. Today I hear that those people have approached you. Gosibehn has come to me. My advice is:

(1) A substantial amount should be paid to the Committee. It should be paid annually, so that it is convenient in all ways.

(2) I would advise that the amount should be paid in such a way that at least the Government knows about it. I see no need for the amount to be published in the papers. The Government ought to know that it is the duty of everyone to give such assistance. I have of course fixed its.”275

Mahatma Gandhi wrote, “I heard from Bapa today that you had fever. Your fever worries me. Why should you get fever? If you need Rameshwardas there, keep him. Even so, I will stay only at the Birla House. I will leave here on the 30th. The programme after the meeting is indefinite. lf you cannot come because of weakness I shall manage.”276 Mahatma Gandhi wrote, “I do not like it. Go to Mussoorie if you have to. Stay on there for a while. Give up the idea of going to Bombay. Rameshwardas too may stay there. I shall manage.”277 Mahatma Gandhi wrote, “What are you taking, how much and when? What leafy vegetables are you taking, and are you taking them raw or boiled? You do not throw away the water, do you? Will not khakhara be better than toast? Does the Hour include the bran? If you are taking milk, how much? Whatever happens you must take half an ounce of butter well spread over the toast or khakhara, together with the salad. If you have indigestion, reduce other things, but continue the butter. Deep breathing is essential. Close one nostril and breathe deeply through the other. You can gradually increase it to half an hour. Utter Ramanama with every breath you take. When doing breathing exercises, you should have fresh air on all sides. It would be better to do it in the open. You should do it every morning without fail and afterwards at least four times after the food has been digested. Breathe in and breathe out. This exercise should be taken slowly. Do your bowels move properly? Are you able to sleep? If you do all this carefully you will soon get rid of the cough.”278

Mahatma Gandhi wrote, “Days pass and there is no time left for a heart-to-heart talk. I shall, therefore, put down in writing what I have to say. That way I should be able to have my say. You can reply in a few words. This does not, of course, mean that I am withdrawing what I have said. I will not leave here till I have given you time but I do not wish to postpone what I have to say. Prafulla Babu said to me: “Krishnakumar and Madhav Prasad have now become so big that they could not even come to see me in my illness. Formerly they did visit me occasionally and also asked me questions.” It seems to be a case of negligence. There is no question here of big and small. I had asked Prafulla if I could bring this matter up.

2. My work has increased. My endeavour now is to see that no one expects any money from me and the institutions I have created become self-supporting. This will, of course, take some time and meanwhile I shall have to find money for them. The institutions are All-India Spinners’ Association, Village Industries Association, Nayee Talim, Hindustani Prachar and the Ashram. The second, third, fourth and fifth need the money now. So far as the fifth, the Ashram, is concerned it will never be self-supporting. I am doing my best of course. The Ashram also includes the hospital. The monetary provision for the hospital is separate. Efforts are being made to secure funds for it from various sources. Still the annual expenses of the Ashram alone are in the neighborhood of Rs. 100,000. I am quoting the figure from memory. The Ashram is not in need of funds at present. Rameshwardas sends the needed money. As for the second, third and fourth, they need the money. I believe Rameshwardas has sent some money. Money is needed for the propagation of Hindi and for Nayee Talim. Probably I shall want Rs. 200,000. Are you disposed to take this burden on your shoulders? As for the “Sufferers’ Fund” Rameshwardas’s letter mentions it. I have also given my opinion.

3. Now for my relationship with women and my experiment. I have suspended the experiment for the sake of co-workers. I did not see anything improper in it. I am the same who took a vow of brahmacharya in 1906 and have been observing brahmacharya since 1901. Today I am a better brahmachari than I was in 1901. What my experiment has done is to make me more firms in my brahmacharya. The experiment was designed to make of myself a perfect brahmachari? And if God so wills it will lead to perfection. You wanted to talk to me and question me on the subject. You may do both. Please do not hesitate. It will be unbearable if there is any hesitation in one with whom I have such intimate relations and whose money I have been so freely spending. It is good that two of your brothers are together. This letter is certainly for both but you may take it that it is indeed for all the brothers and the entire family.”279

Mahatma Gandhi wrote, “I hear that you have decided to go on the 12th. Bhai Dinshaw is here. He is agreeable to all other conditions; but wants an undertaking that the Trust village will continue to be available for nature cure for at least five years after the document is signed. Later, if the attempt fails, the movable or immovable property of the Trust may be used for educational purposes. I feel we should agree to this. You will be in good health. Is it right about the 12th?”280 Mahatma Gandhi wrote, “I like your enthusiasm. I am doubtful about the benefit. However, there is no harm if you merely observe and do not commit yourselves. You have sent a telegram. Tata writes that you are going only to have some experience and not to bind yourselves to anything. It is just as well. It was absolutely necessary to answer Noon. I have published your telegram and also my reply. The sharp replies provoked by my statement show how thoughtless we generally are. My statement is in defence of those who are going, provided they are not proceeding in order to work for the Government. The Government of course wants it and is ready to help. They also know its intention. What is the point in going if you will not serve their interests? I told them clearly that so long as they do not expect any orders and till the political prisoners are released, there is no harm in going. Even if there is some gain it has to be given up so long as there is no popular authority or popular rule. Convince your colleagues that my statement was quite proper if they prove themselves staunch. Preserve your health and improve it during the journey. You must have received my letter regarding Dinshaw. I am enclosing a copy of the letter I had sent at Delhi. There is no harm incoming out of the Trust if there is even the slightest hesitation. Dinshaw’s mind is still set on it.”281

Mahatma Gandhi wrote, “Read this and then reply if there is anything you want to say. I have replied saying that I shall pursue the matter if he sends me something to support such allegations.”282 Mahatma Gandhi wrote, “Chi. Vasant has suffered much. I hope his fever is now complete]y gone. In the case of typhoid one has to be even more careful during convalescence because the disease weakens the stomach. The diet therefore has to be watched. If the doctors permit hip-bath can be of much help. I hope Chi. Asha is perfectly well and so also is Jugal Kishore. Will Rajendra Babu be able to put up with the dust of Pilani? I understand about Ghanshyamdas.”283 Mahatma Gandhi wrote, “You have borne your illness quite well. I hope you will quickly regain strength. I am all right.”284

Mahatma Gandhi wrote, “I have had Jehangir Patel’s letter. He also writes that only the school building would be suitable. There should be some more facilities there. There should also be provision for electricity and water. Dinshaw suggests going straight into the school building when everything is ready. In that case it will take nine months. I favour moving at once into the sanatorium building and starting work there, and later shifting to the school building when it is ready. Whether this is possible or not has to be decided by you people. In the sanatorium building also more pipes will be required for water. Maybe, something will have to be done about electricity too. Water treatment requires plenty of water. I see some difficulty in taking the school building. If the school is to be housed there, it will be difficult to run two institutions in the same building. If my idea takes shape, even the present building may not be enough. For, my idea is that the poor also have to be admitted and I shall be interested in running nature-cure clinics for them, too. It seems to me that from the school building it would also be possible to serve the village people as I have planned to do. Think over all this and let me know what you feel would be best to do. Let me also give you Sardar’s view. He believes that I should not interest myself in this work to this extent. If Dinshaw requires financial help I should have it provided to him and then stop at it. In going further at the moment there is a risk of Dinshaw breaking down or my being disappointed and the great affection which Dinshaw is showing for me today coming to an end? I have no such fear. In my opinion Dinshaw can break down, but his affection for me cannot wane. I know that he had the same affection for me even when no question of money was involved and when I did not even know him. But Sardar understands human nature and he has too much consideration for me; so I think it is as well to place his view before you so that you may decide the question objectively. Please do not think that just because I have been given assurance about Nasik no other alternative should be considered. Nature-cure work is of great importance. If carried on well it can have far-reaching results the scope of which can hardly be envisaged today. It must also be considered to what extent Dinshaw can fit into this set-up. If you think it necessary to see me before taking any decision in the matter and if you can find some time, come and talk it over. But if the matter can be settled through correspondence, you need not come. In spite of my great interest in this work you should take it that I am acting in a detached way. If I am to live for 125 years, there is also this condition that my sense of objectivity, that is, non-attachment should increase day by day and approximate as much to perfection as is humanly possible. I do not know how this can happen or whether it will happen at all. Why should I even wish to know? Let me keep that ideal in view and do what I consider to be my duty. I know this much that it is difficult to reach that ideal. But my life has been spent in tackling difficult tasks.”285

Mahatma Gandhi wrote, “Dinshaw has had a talk with your brothers. As a result he is not keen any more about going to Nasik. So you may proceed on the assumption that the Nasik idea has been given up. About the building we may continue along the present lines. If I find that Dinshaw still wishes to go to Nasik, I shall have a talk with him. We shall see if any building or land is available then. We shall all reach Bombay on the 19th. I shall leave Bombay for Wardha on the 20th.”286 Mahatma Gandhi wrote, “I have no doubt that you have done everything possible with regard to the land at Nasik. Dinshaw is an eccentric man but he is very good, generous and simple-hearted. In the matter of nature cure he is the only man on whom my eyes are fixed. I shall go on encouraging him in his virtues and, if I can do so, it will be of much help to the patients. Therefore, when I saw that he was himself not keen on going to Nasik, I dropped the matter. With that I also decided to begin the new term of the institution from here and run it for the poor. So far only the rich have come and the poor have remained behind. But now the rich who wish to be admitted here will have to come after the poor. The rich will get the same facilities as the poor. At the same time it is certain that an attempt will be made to observe the rules of cleanliness as meticulously as possible. No doubt it is a difficult task. I should not cultivate such an interest in my declining years. But what lay dormant for years have awakened without any effort on my part. How can I resist it? God’s will alone will prevail. For the time being the institution of which you too are a trustee has been closed. If it is to come into existence out of the activities here, it will. Whatever happens will be proper from all points of view. I shall write to you if I have to go to Nasik or need money to carry on this institution. At present I am just watching. There is some money lying with me. I shall manage with it. Since it is the condition of this trust that the management will not be left in Dinshaw’s hands, you may as well say that the responsibility will be mine. I have read Shivnath Singh’s letter you sent me. It did not make a favourable impression on me. He has written at great length. I am writing a brief note to him.”287

Mahatma Gandhi wrote, “I have decided firmly that wherever I go, I should stay where the Bhangis live. I shall reach Delhi on the 3rd because I have received the summons. Even if it may be rather difficult to stay in the Bhangi quarters, you should arrange for my stay there. I am not writing about this separately to Viyogi Hariji. You may yourself talk to him as well as to Brijkisan. I am well.”288 Mahatma Gandhi wrote, “Consequently I have asked Sheth R. D. Birla to arrange, if at all possible, for my residence in untouchables’ quarters when I happen to be in Bombay. I have also wired to Sheth G. D. Birla to arrange likewise for Delhi, and Shri Brijkishen Chandiwala has already asked for my approval of some arrangement he has made. It goes without saying that I must not impose myself on Harijans anywhere. I must not wound their feelings, if they will not tolerate my presence in their midst. But I fear no such thing. Incidentally I notice that some critics rejoice that I shall no longer reside in the Birla House. They do not know that I have been accepting their hospitality for years. I have accepted donations from them for my many constructive activities. The critics do not know of the changes they have imperceptibly made in their life; nor need they or the public in general know these. Such changes are never made for show. At the same time it is perfectly true that there were wide differences between them and me in outlook. This is no cause for sorrow or wonder. All true change comes from within. Any changes brought about by pressure are worthless. I am neither so vain nor so foolish as to hope that all would follow me. And who can say whether I am right or others in what we are doing? It is enough, if all of us abide by what we consider to be right. We are all His creatures to do His will, not ours. Doing so, we should all be friends to one another.”289

Mahatma Gandhi wrote, “You will excuse my dictating this in English. You will understand the reason why. Bapu sent a wire yesterday to Brijkishan approving of the arrangements for his stay in Valmiki Mandir. I have sent you another wire today as follows: Bapu wired approval and also sent detailed letter yesterday to Brijkishan. As regards telephone and electricity, Bapu says that he does not mind if they can be installed without much difficulty; but their absence won’t make any difference in regard to his plans. In case electricity is installed for lighting, he expects that the arrangements will be permanent. If the wires are removed the moment he goes out of the Bhangi Nivas, the whole thing will become a force. There should be some permanent improvement in the Bhangi Nivas as a result of his stay there. In connection with this, Bapu is very particular about plentiful supply of clean water for bath and drinking. You are to make arrangements for a bath tub for him too. So much for the present. More when we meet.”290

Mahatma Gandhi wrote, “It is interesting to know what Chi. Prabhudas says about the building at Okhla. If what he says is true, even if it is free it will prove costly. But it seems Bapa, Rameshwaribehn and you need to understand this.”291 Mahatma Gandhi wrote, “As you know, with the consent of you people (Holding Trustees) about 10 or 12 lakhs of rupees of the Kasturba Trust are at present lying in the fixed deposit account with the Central Bank and the United Commercial Bank. The Central Bank pays 11/2 per cent interest for a period of 12 months and the United Commercial Bank 21/2 per cent. Since the Trust is meant for philanthropic work I would like the Banks to pay to the Trust what they realize by way of interest from loans to the Government or from other sources. It means the Trust must get at least 3 per cent interest. I am writing to Sir Homi Mody about the interest from the Central Bank and to you about the interest from the United Commercial Bank. It would be good if you, in your capacity as Chairman of the Bank, gave 3 per cent interest. Tomorrow I am leaving for Panchgani. Please send the reply there.”292

Mahatma Gandhi wrote, “You know I am staying at Srirampur all by myself, with only Prof. Nirmal Kumar Bose and Parasuram as my companions. The people with whom I am putting up are gentlemen. There is only one Hindu family in the entire village, the rest are all Muslims. They all stay widely separated from each other. The hundreds of villages here do not maintain much contact with each other through any conveyance after the water dries up. The result is that work is possible only on foot. Therefore, only desperadoes, hooligans, or able-bodied men can maintain contact among themselves. I am living in one such village at present and intend to spend more time in another village similar to this. It is my intention to stay on here so long as the Hindus and Muslims do not start living together as sincere friends. God alone can keep man’s resolve unshaken. At the moment I have forgotten Delhi, Sevagram, and Uruliand Panchgani. My only desire is to do or die. This will test my non-violence, too. I have come here determined to emerge successful from this ordeal. If you are anxious to see me, then you can come over here. I personally do not see any necessity for it. If you wish to send a messenger to know something or carry letters by hand, you can do so. I am not going into the Constituent Assembly; it is not quite necessary either. Jawaharlal, Sardar, Rajendra Babu, Rajaji, Maulana any of these or all five can go or Kripalani. Send them the message. If it is possible to arrange for a sitting of the Constituent Assembly only with the help of the military, then it is better not to have it. If it can be arranged peacefully, then the laws can be framed only for the participating Provinces. Let us see what the future of the police and the military will be. We have also to see what the Muslim majority Provinces will do, and what is to be done in the Provinces where Muslims are in minority, how the British Government will conduct itself, and how the Princes will react. I believe the State Paper of May 16 will probably have to be changed. The job is complicated enough, if we want to work independently. I have only given an indication of how I view the problem. Friends will also do well to bear in mind that what I am doing here is not in the name of the Congress. Nor is there any thought of associating it with this work. What I am doing is only from my personal view of non-violence. Anybody, if he desires, can publicly oppose my work. That in fact is his right; it may even be his duty. Therefore, whosoever wishes to do anything or say anything, let him do so fearlessly? If anybody wants to warn me of anything, let him do that too. Please send a copy of this to Sardar so that he may tell the others named above. Or you can get copies made and send them to the five friends yourself. Do express whatever you wish to. Write to me direct so that I may reply. Pyarelal, Sushila, etc., all are in different villages. Pyarelal has been ill since yesterday. I hope you are all right.”293

Mahatma Gandhi wrote, “Yesterday I sent you a letter for Rajaji which is to be sent to him through someone. You will know after reading it. I do not know what I am doing. If I have imbibed ahimsa I could not act otherwise. Let us see what God prompts me to do.”294 Mahatma Gandhi wrote, “I have prepared a personal statement about the Constituent Assembly. Prafulla Babu will give it to you. Go through it and send your opinion to the Sardar.”295 Mahatma Gandhi wrote, “What you have written is reasonable, but I feel that this resistance to evil is not honest. My point is that the whole game is lost if we resort to the law of the jungle. One may react to violence by counter violence, but that counter-violence can be either brutal or civilized and effective. What happened in Bihar was brutal and ineffective and so was the case in Garhmukteshwar. In such matters the precedents from Mahabharata and Bhagavata can mislead us. Our life, that is, the ways of our people should become thoughtful and orderly. My effort is in this direction, the result is in the hands of God. I am not writing to Rajendra Babu separately. Please do not worry about my health. I take good care of it.”296

Mahatma Gandhi wrote, “Baba Raghavdas gave me a full account of the passing away of Malaviyaji. He also mentioned your pledge. You should therefore certainly set apart Rs. 25 lacks for the temple. However, I am afraid; it will not be conducive to the progress of Hinduism if Malaviyaji’s concept of the temple complex is translated literally. If the spirit of his concept is followed, it would raise Hinduism to greater heights. Today Hinduism is being compared with other religions. Under the circumstances, if we followed [his words] literally Hinduism would perish, while the spirit behind them will put new life into it. Baba Raghavdas will tell you the rest.”297 Mahatma Gandhi wrote, “My heart is sore but not because of what is happening. I have to consider where my place is. My voice carries no weight in the Working Committee. If I leave the scene, the soreness will go. I do not like the shape that things are taking and, I cannot speak out. In these circumstances, I can do some quiet work if I withdraw. Today I feel like Trishanku. Is it really time for me to retire to the Himalayas? Many people have started suggesting this. They say it from ignorance but what they say has merit. Bihar and Noakhali are of course there. I cannot explain to you all this through the written word. I can do so only when we meet and talk. You will admit, won’t you, that Malaviyaji was not a brahmachari. ‘Where is the need for it?’ The ideal has never been realized. It can only be approached. I agree. I am repeating the same thing in what I am writing today for Harijan. This is no matter for faith. Malaviyaji confessed it to me and so did Shraddhanandji. In their later years, they had come very close to me. I affirm that, if I attain to the state of sthitaprajna today, I should certainly live to 125 years. It is not just a matter of faith. It is like two and two making four. It is a different matter that we do not come across such a man. If we attain to that state, it is still possible. I am not sure, but I may have added at least three pounds. What news about Gopa? Has the operation been performed? I have wired that the operation should be undertaken if considered necessary. It is good even if one life can be saved.”298

Mahatma Gandhi wrote, “Don’t spoil me. Hariram is devoted to me. He has given me much service. But I am being well looked after. I am eating well. Therefore I am sending both back. You may send me what I ask for; anything more will be an excess. Write to Ghanshyamdasji. Don’t worry.”299 Mahatma Gandhi wrote, “I sent you a letter through Sushila. But I have been upset somewhat by Sardar’s letter. Devdas’s letter is still ringing in my ears. I do not remember what I wrote to you, for I have not kept a copy of it. All I wish today to write is that you should give up your attitude of neutrality. Sardar is quite clear in his mind that what I look upon as my dharma is really adharma. Devdas of course has written as much. I have great faith in Sardar’s judgment. I have faith in Devdas’s judgment too, but then, though grown up, in my eyes he is still a child. This cannot be said of Sardar. Kishorelal and Narahari too are grown-ups; but it is not difficult for me to understand their opposition. The link between you and me is your faith that my life is pure, spotless and wholly dedicated to the performance of dharma. If that is not so, very little else remains. I would, therefore, like you to take full part in this discussion, though not necessarily publicly for I certainly do not want your business to suffer. But if I am conducting myself sinfully, it becomes the duty of all friends to oppose me vehemently. A satyagrahi may end up as a duragrahi if he comes to regard untruth as truth—that being the only distinction between the two. I believe that is not the case with me; but that means little, for after all I am not God. I can commit mistakes; I have committed mistakes; this may prove to be my biggest at the fag end of my life. If that be so, all my well-wishers can open my eyes if they oppose me. If they do not I shall go from here even as I am. Whatever I am doing here is as a part of my yajna. There is nothing I do knowingly which is not a part and parcel of that yajna. Even the rest I take is as a part of that yajna. I am dictating this with a mud-pack over my eyes and abdomen. Shortly afterwards I shall be going to the evening prayer meeting. This business about Manu is taking up a lot of my time, but I do not mind it because even her presence here is for the sake of that yajna. Her test constitutes a part of that yajna. I may not be able to explain it to you—that is a different matter. The point I must make my friends grasp is this: When I take Manu in my lap, do I do so as a pure hearted father or as a father who has strayed from the path of virtue? What I am doing is nothing new to me; in thought I have done it over the last 50 years; in action, in varying degrees, over quite a number of years. Even if you sever all connection with me, I would not feel hurt. Just as I want to stick to my dharma, you have to stick to yours. To come to another matter, the Hindu weavers here known as tantis are very angry. Their spinning-wheels and houses have been for the most part burnt. If they do not get a supply of yarn they have either to be idle or take to earth work as labourers. The officer in charge here tells me that the Government cannot provide them yarn unless the Central Government helps. I told him I might be able to obtain the needed supply if they were prepared to pay for it. He has agreed. Can you supply the yarn? If yes, then how much, when and at what price? Will it be necessary to obtain the sanction of the Interim Government? Please let me know in detail.”300

Mahatma Gandhi wrote, “We want neither Birla’s nor the Nawabs of Bhopal’s raj in India. Birla says he is not keen to rule. In the same way, the Nawabs of Bhopal also calls himself a friend of his people. He too is unwilling to accept power by going against his subjects. Who then would hold the reins of power? They would come into your hands Not only into your hands, but into the hands of the poor. There are many Birlas in the country. What is their power? They have to get their work done by labourers and they can get it done only when they pay for it. When the workers refuse to work, the millions would remain stuck with the rich. If these rich people own land, they are not going to till it themselves. If they do not find anyone to plough their land their vast stretches of land would lie useless. Similarly, all the swords and spears and horsemen of the Nawabs of Bhopal are going to be rendered useless. After all, how many people can they kill? Over whom would he rule after killing his own subjects? He would be able to rule over his subjects only by becoming their trustee.”301

Mahatma Gandhi wrote, “I would not approve of their idea of having a thousand mills in the place of one Birla Mill. I mention Birla’s name because he is my friend. But I have all mill-owners in mind. I would not be disturbed if there was an earthquake or the Birla Mill caught fire, I would shed no sympathetic tears before the Birla brothers. Of course, if someone deliberately sets out to destroy his mills, I would take that person to task.”302 Mahatma Gandhi wrote, “I shall have rest either when complete peace is restored to the country or when God sends me to eternal sleep.”303 Mahatma Gandhi wrote, “When I reached Shahadara Sardar Patel, Rajkumari Amrit Kaur and others were there to welcome me. But I did not find the usual smile on the Sardar’s lips. Gone too was his jocular temperament. After alighting from the train I found some police personnel and others also equally sad. Has the city of Delhi which always appeared gay turned into a city of the dead? Another surprise was in store for me. Instead of the Harijan colony where it was a pleasure to stay I was taken to the palatial Birla House. I was greatly pained to know the reason for this. Even so, I was pleased to stay in a house where I had often come and stayed on earlier occasions. Whether I stay with the Valmiki friends in the Harijan colony or at the Birla House, I am a guest of the Birla brothers. Even if I am in the Harijan colony their men look after me with total devotion. It is not the Sardar who is responsible for this. He can never be so weak as to be concerned about my safety in the Bhangi Colony. I am always very happy to be in the midst of the Harijans, though; I cannot live in the very houses in which the Bhangis, through the negligence of the New Delhi Committee, are packed like sardines. I have been brought to stay at Birla House because refugees have been accommodated in the Harijan colony. Their need is much greater than mine. But is it not a shame on us as a nation that there should be any problem about refugees in our country? Along with Pandit Nehru and Sardar Patel, Qaid-e-Azam Jinnah, Liaqat Ali Khan and other Pakistani leaders had declared that in the Indian Union as well as in Pakistan the minority communities would receive the same treatment as the majority communities. Did the leaders of these Dominions make such declaration to please world opinion or was it their intention to prove that there was no difference between their words and deeds and that they would be ready to lay down their lives in order to fulfil their promises? If that is so, I would like to ask why were the Hindus, Sikhs and the proud Amils, and their friends forced to leave Pakistan. What has happened in Quetta, Nawabs Shah and Karachi? The reports of tratic events in the West Punjab are heartrending. The leaders of the Indian Union and Pakistan cannot fling their hands in despair and say that it is all the doing of the goondas. It is the duty of the Dominions to accept full responsibility for the actions of its people their duty is “not to reason why” but “to do and die”. Now they are not forced to do anything against their will under the crushing burden of Imperialism. Today they can do anything they choose. But if they wish to face the world with honesty, freedom should not mean that there need be no rule of law in both the Dominions. Would the Union Ministers declare their bankruptcy and shamelessly say that the people of Delhi and the refugees who are staying there do not, of their own free will wish to abide by the law of the land? As for me, I would expect the Ministers to stake their own lives in fighting this madness rather than submitting to it.”304

Mahatma Gandhi wrote, “How can I leave the Birla Brothers’ house if somebody else tells me to do so? When my experience is to the contrary, to say that they are opposed to [de]control is not correct. Reasons for removal of control for me and them are different and my opposition to control is of long standing and from the time when I was not living in their house. Everybody must act on the promptings of his conscience; you, on yours; I, on mine; others, on their own; and from that at last truth will come out.”305 Mahatma Gandhi wrote, “There are so many notes and letters that I find it difficult to decide which one to take up. One says that I am staying here in Birla House where poor people cannot enter; formerly when I was in Bhangi Colony poor people could approach me. What he says is true and I like it. I think I had referred to this the first time I came here. I came here at a time when Delhi was in the grip of communal rioting. The town looked like a graveyard. Bhangi Colony had also become crowded with refugees and it was feared that anything might happen anywhere. So the Sardar said that he would not allow me to live there. So they moved me to Birla House. I did not object because after all I cannot make do with a room. There had to be an office and a kitchen, and moreover there are many people living with me. Here I am also within easy reach of the ministers. They do not send for me. They themselves come to me. It is their kindness. It takes them only two minutes to come here. It took them 10 to 16 minutes to go to Bhangi Colony. The Muslim brethren also find it easy to come here while they are scared of going to Bhangi Colony. It will be a great thing if we can save such of them as are left. Today goondaism rules the streets. Anyone going on a bicycle is pulled down and his money or watch is snatched away.”306

Mahatma Gandhi wrote, “I do not find this as shocking as you do because if I say no, the Sardar and Jawaharlal, who are hemmed in by so many worries, will be haunted by the added worry concerning my safety. These friends are shouldering a great responsibility today. I personally believe that I am in the keeping of Rama. If He wants to take me away, even a hundred thousand men cannot save me. But those in the Government do not share my faith in ahimsa and if they believe that I can be protected by these police guards, so be it. Today perhaps I am the only one left who has faith in ahimsa. I pray to God that He may grant me the strength to demonstrate this ahimsa even if it be in my own person. So it is all the same to me whether there are or there are not all these police and military personnel posted here for my protection. Because it is Rama who protects me and I become more and more convinced that everything else is futile.”307 Mahatma Gandhi wrote, “No, though some are striving in that direction, my host, G. D. Birla, for instance. I hope he is not deceiving me. If I saw him do so, I would not live under his roof.”308 On this way we can say that Mahatma Gandhi was a true family member of Birla and family.

 

References:

 

  1. LETTER TO G. D. BIRLA, April 8, 1942
  2. LETTER TO G. D. BIRLA, April 15, 1942
  3. LETTER TO G. D. BIRLA, April 16, 1942
  4. LETTER TO G. D. BIRLA, June 24, 1942
  5. LETTER TO BRIJMOHAN BIRLA, June 1, 1944
  6. LETTER TO RAMESHWARDAS BIRLA, August 12, 1944
  7. LETTER TO G. D. BIRLA, October 8, 1944
  8. LETTER TO G. D. BIRLA, October 16, 1944
  9. LETTER TO RAMESHWARDAS BIRLA, October 23, 1944
  10. LETTER TO RAMESHWARDAS BIRLA, November 10, 1944
  11. LETTER TO G. D. BIRLA, December 1, 1944
  12. LETTER TO G. D. BIRLA, January 9, 1945
  13. LETTER TO G. D. BIRLA, January 24, 1945
  14. LETTER TO G. D. BIRLA, February 5, 1945
  15. LETTER TO RAMESHWARDAS BIRLA, February 27, 1945
  16. LETTER TO G. D. BIRLA, March 15, 1945
  17. LETTER TO G. D. BIRLA, March 18, 1945
  18. LETTER TO G. D. BIRLA, March 20, 1945
  19. LETTER TO G. D. BIRLA, April 9, 1945
  20. LETTER TO G. D. BIRLA, May 6, 1945
  21. LETTER TO G. D. BIRLA, May 10, 1945
  22. LETTER TO RAMESHWARDAS BIRLA, May 14, 1945
  23. LETTER TO RAMESHWARDAS BIRLA, August 5, 1945
  24. LETTER TO GOPI BIRLA, October 2, 1945
  25. LETTER TO G. D. BIRLA, October 26, 1945
  26. LETTER TO G. D. BIRLA, November 4, 1945
  27. LETTER TO G. D. BIRLA, November, 18, 1945
  28. LETTER TO G. D. BIRLA, March 23, 1946
  29. Harijan, 31-3-1946
  30. LETTER TO G. D. BIRLA, March 27, 1946
  31. NOTE TO G. D. BIRLA, May 27, 1946
  32. LETTER TO G. D. BIRLA, July 12, 1946
  33. LETTER TO G. D. BIRLA, November 26, 1946
  34. LETTER TO G. D. BIRLA, November 29, 1946
  35. LETTER TO G. D. BIRLA, December 1, 1946
  36. LETTER TO G. D. BIRLA, December 6, 1946
  37. LETTER TO JUGAL KISHORE BIRLA, December 7, 1946
  38. NOTE TO. G. D. BIRLA, 1946
  39. LETTER TO MADHAV BIRLA, January 8, 1947
  40. LETTER TO G. D. BIRLA, February 15, 1947
  41. VOL. 95: 30 APRIL, 1947 - 6 JULY, 1947 179
  42. Prarthana Pravachan–I, pp. 130
  43. NOTE TOG. D. BIRLA, July 14, 1947
  44. SPEECH AT PRAYER MEETING, September 10, 1947
  45. VOL. 98: 6 DECEMBER, 1947 - 30 JANUARY, 1948 44
  46. VOL. 98: 6 DECEMBER, 1947 - 30 JANUARY, 1948 204
  47. TALK WITH G. D. BIRLA, January 21, 1948
  48. Dilhiman Gandhiji—II, p. 364

 

 

 

Views: 328

Comment

You need to be a member of The Gandhi-King Community to add comments!

Join The Gandhi-King Community

Notes

How to Learn Nonviolent Resistance As King Did

Created by Shara Lili Esbenshade Feb 14, 2012 at 11:48am. Last updated by Shara Lili Esbenshade Feb 14, 2012.

Two Types of Demands?

Created by Shara Lili Esbenshade Jan 9, 2012 at 10:16pm. Last updated by Shara Lili Esbenshade Jan 11, 2012.

Why gender matters for building peace

Created by Shara Lili Esbenshade Dec 5, 2011 at 6:51am. Last updated by Shara Lili Esbenshade Jan 9, 2012.

Gene Sharp & the History of Nonviolent Action

Created by Shara Lili Esbenshade Oct 10, 2011 at 5:30pm. Last updated by Shara Lili Esbenshade Dec 31, 2011.

Videos

  • Add Videos
  • View All

The GandhiTopia & the Gandhi-King Community are Partners

© 2024   Created by Clayborne Carson.   Powered by

Badges  |  Report an Issue  |  Terms of Service