For Global Peace with Social Justice in a Sustainable Environment

Prabhudas Gandhi and Mahatma Gandhi-I

Prof. Dr. Yogendra Yadav

Senior Gandhian Scholar

Gandhi Research Foundation, Jalgaon, Maharashtra, India

Contact No. – 09404955338, 09415777229

E-mail- dr.yadav.yogendra@gandhifoundation.net;

dr.yogendragandhi@gmail.com

Mailing Address- C- 29, Swaraj Nagar, Panki, Kanpur- 208020, Uttar Pradesh, India

Prabhudas Gandhi and Mahatma Gandhi-I

Prabhudas Gandhi was born on December 4, 1901 at Porbandar. His father is Chhaganlal and his mother Kashibehn Gandhi. Father Chhaganlal Gandhi went to South Africa under the guidance of Mahatma Gandhi and started his own business. Phoenix Settlement was founded by Mahatma Gandhi near Durban. He started a printing press there to publish the weekly paper Indian Opinion. Prabhudas' father and uncle joined the settlement as inmates. He passed his childhood there. The ideals of Satyagraha and Sarvodaya were nourished in him. He got an informal education under Gandhi's guidance in the settlement school. His parents were in the first batch of Satyagrahis. Prabhudas acted as child-soldier during the last Satyagraha campaign in South Africa. Mahatma Gandhi founded Kochrab Ashram in Ahmadabad. Prabhudas became one of the first 25 inmates of the ashram. Travelled with Mahatma and Kasturba Gandhi to Bihar and participated in the Champaran Satyagraha Also worked with other leaders, such as Rajendra Prasad, Brijkishorebabu and J.C. Kripalani.
He worked in co-ordination with the teachers and students of the ashram school during the mill workers strike in Ahmadabad. He got training in agriculture, spinning and weaving from Kakasaheb Kalelkar, Narharibhai Parekh, Kishorelal Mashruwala and Vinoba Bhave. When the ashram school was closed during the non-cooperation movement the students joined constructive activities: Prabhudasbhai worked with Mamasaheb Falke in Godhra for the upliftment of scavengers. He Worked with Gulzarilal Nanda in accordance with the great strike by the mill workers in Ahmadabad. He worked as instructor of the spinning-wheel (charkha) among students of Bardoli Swaraj Ashram in South Gujarat with Jugatrambhai Dave. He invented a new type of charkha which can be operated with legs and can be used for spinning cotton with both the hands at a time. Prabhudasbhai called it Magan Charkha in memory of his uncle Maganlal Gandhi. He Suffered from Tuberculosis. Gandhi advised him a change of climate and sent him to Almora in the Himalayas. Invited and arranged Gandhi's visit and stay at Almora. He Arrested from Bardoli and was sentenced imprisonment of 6 months which included solitary confinement at Belgaum.
He Married with Ambadevi at Mahila Ashram, Wardha, in the presence of Gandhi and Kasturba. Gandhi arranged the life-partner for Prabhudasbhai and organized the wedding, according to ashram tradition. In order to save expenses and keep the ceremony simple Gandhi did not permit to invite relatives. The couple started basic constructive activities and working for village development in Uttar Pradesh. Prabhudasbhai was sent to jail during Quit India movement. He remained under tough conditions at Bareli prison for 2 1/2 years, incl. solitary confinement for several months. Mahatma Gandhi wrote, “There is much in the Ashram even without me. I should like you to discover it. It is an unfortunate position if people feel that there is life in the Ashram only when I am physically present there. For, the body is bound to perish sooner or later. If you feel the need for the presence of my spirit, it is always present there. The more we give up our attachment to the physical presence of the one whom we love, the purer and wider our love becomes. If we ourselves cultivate the spirit which we are all trying to create in the Ashram, we would not only not feel a void in the Ashram but the social spirit also would be created so much the earlier. Inadvertently, I have written a letter which will be difficult for you to understand. Ask Chhaganlal to explain what you do not understand in it. Show it to the others also since it is likely to do good to all. Preserve it and read it over and over again and try to understand every word of it. The cordial atmosphere which should prevail in the Ashram and among the inmates of the Ashram will then already be created.” 1

Mahatma Gandhi wrote, “I find no immodesty in it. The language is courteous and graced with the spirit of independence and very sweet to me on that account. The letter shows your fearlessness. I was ignorant of some of the things and had a vague idea about the others that you mention. You have given me a clearer picture. I did not know enough to be able to set matters right. I shall be able to do so in the light of what you have said My being deceived does no harm to us. For instance, your character or your studies have not been affected if we ourselves stick to our high ideal, no harm results. If one keeps one’s house clean, neither the plague nor any other infection can ever enter it. Even if it does, it cannot stay there long. Similarly, as long as we remain pure, the plague of wickedness, even if it should ever infect our family, cannot possess it for long. You must have observed that persons who have come in contact with me had their vices discovered sooner or later. With your permission, I wish to show your letter to all concerned. They will not be angry with you they ought not to be. In the Ashram, we want that you and others should express openly whatever you think at any time. If possible, I shall be in the Ashram for two nights and will return by the morning train on the following day, so that we may have an evening at our disposal.” 2

Mahatma Gandhi wrote, “It will not do if both of you fall ill there. Get lost in the scenery there: sing, play and improve your health. I will soon reach there if I do not go to England. Mahadevbhai too will come.” 3 Mahatma Gandhi wrote, “On reaching Bombay today, I received your letter. Whether or not we should go to England will be decided today. I expect that it will be cancelled and then hope to be certainly there. Fatima’s wedding is on the 26th. It seems I will be able to come only after the wedding is over. Both of you should just enjoy yourselves. In case I go to England, I will call you here to meet me. Smt. Sarladevi and Panditji are here.” 4

Mahatma Gandhi wrote, “I liked it very much indeed. I will certainly furnish you all the means for finding your path. The path is quite easy for persons like you. You may imbibe all the zest you can from Vinoba, but what you are seeking, you will not get from anything outside of yourself but only from within yourself. However, Vinoba will help you to scrape out the crusts that may have grown over your mind. Do not be impatient. Repeat to yourself again and again that compassion is the root of dharma. Understand what is real compassion and you will get everything else. It is the effort to understand the real meaning of compassion and truth that wearies us. It is only through experience that we understand their meaning. I will be returning after about fifteen days. See that instead of going after this thing or that, you cling to the study of Sanskrit alone. Music, of course, is there. If you do this, you will feel no burden on your brain. Learn other things which you may in the ordinary course of things. You have lost nothing by going to Sinhagad. It would indeed have been better if I could have stayed on. If, however, your health improves, the other things will follow without any effort on your part. But worrying even about one’s health is a sin. If we are able to preserve the body, we will be able to find the means of realizing the atman while still alive. If we fail, we will get another, better than the present one. It is Tulsidas who has taught us the truth that it is the body which is the source of the sense of ‘I’ but as it is also a means of realizing the self, we may try to improve its condition, and you are doing that in Sinhagad.” 5

Mahatma Gandhi wrote, “Now you are nineteen years old. You must get well now. I keep getting information about you. Tell Vinoba that he should not worry for your health. Next year, if you are ready, I will again send you with him.” 6 Mahatma Gandhi wrote, “I always keep thinking of you but am not able to write to you. Someone or other keeps me informed about your health. I was never apprehensive about your recovery. But whatever suffering you are destined to undergo, you will have to. At such times, pondering over the shlokas of the Gita which are recited daily, with their meaning, will give you solace. If you find that difficult, ponder over such bhajans as “Sukh dukh manma na aniye” but never think of disease or pain.” 7 Mahatma Gandhi wrote, “I see no harm in your having written about Ghanshyamdas. Who is he? Write and tell me who has engaged him. I cannot even recall his face. What place does he belong to? I would most certainly welcome your acquiring proficiency in spinning and if it does not affect your heart, also in carding. I hope you are keeping quite fit. I see and am pleased to see that your Gujarati is very good and is continually improving. I should like you to read as many Gujarati books as you can manage as for Kavyadohan, you must chew and digest it. What Akho, Narasinh, Shamal Bhatt, Dayaram and Pritam have said in their poems and songs, deserves to be pondered over repeatedly. It is desirable to have a look at the works of modern writers, too. As against them, I wish that you should read Tulsidas as often as you can.” 8

Mahatma Gandhi wrote, “I have embarked on a fast from today for Gorakhpur’s sin. It will end on Friday. This was the least I ought to have done. The civil disobedience has been suspended for the present.” 9 Mahatma Gandhi wrote, “I am the leader of the Ashram, that is, its teacher. I know at least how difficult it is to be a teacher. When I remember my student days, I realize that the life of a student is a thousand times easier. In the life of a student action and worship, that is, devotion, are predominant and they shall be predominant. Impatience and lack of faith are at the root of the desire to solve too many problems at the same time. My advice to students is that they should engage themselves in action with patience and faith and believe that they will get everything out of it.” 10

Mahatma Gandhi wrote, “Now you must get into the habit of writing short letters. One can make a point in one sentence. Arrange your thoughts and then write them down. Arrange what you have written. Write it out again. Condense it by combining a number of arguments and then reconstruct the sentences in a way that they include all arguments. While doing so, many problems will be resolved on their own. Work, work, and work mean constant activity. Writing accounts, reading books and cleaning toilets can be called work or no work. To a great extent, cleaning toilets is work for us because we dislike doing it. So, another definition of ‘work’ is engaging in an activity which we dislike. This definition is relevant at the moment. One must have time for individual as well as social ‘work’. One need not have to look for it. The organization of the society should be such that everyone gets such work. But it is not so. Primarily, it is my responsibility and then that of Maganlal. I have realized the problem; the cure will be found. We are not competent enough to take in students. Our experiment is such that there is little possibility of other students joining us. Do not call those who are teaching there ‘teachers’. They too are students but a little more literate. They should teach the illiterates and in turn gain practical knowledge and learn to discipline their body, mind and speech. All of us are both teachers as well as students. No one has any right here to keep personal money. I have not made any distinction between the Ashram inmates and the teachers. But still the distinction is there and it is intentional. Otherwise we could not have brought together even the teachers who are here and who know English, etc.” 11

Mahatma Gandhi wrote, “I am able to reply to your questions today at Cochin. There is no harm in printing my speeches. Do not mind if same errors remain in what you print. Surely we do not want to print anything about Chhotam. I see no harm in startling the Ashram inmates. If they oppose anything, drop the matter. If our activities outside the Ashram are good, you should take as much notice of them as you can. You should also certainly take notice of the activities of the Ashram inmates who are outside the Ashram for the time being. The reason for Chhotam’s seems to be all right. My only fear is that in trying to make that more attractive, other essential matters might get neglected.” 12 Mahatma Gandhi wrote, “Do not mind having made it a long one. It seems to me that you are harming your health by being somewhat hasty. I may not have as much faith in Hakimji as you have but that does not mean you should give up his treatment. Despair is a witch. Drive her out. Do not mind if your efforts bear no fruit. Exert yourself only within the limits of your strength. As regards your mental condition too, instead of lamenting over it, you should go on trying to overcome it. You need not at all worry about Kaka. He is strong enough to look after himself. He will not be disheartened by differences of opinion. How can we bring all people to look at a thing from the same point of view? The opposition of students will subside when they face him. And, finally, why grieve what is inevitable? If I can, I will look into the Phoenix matter. About the Tolstoy Farm, I wrote as and when I remembered the incidents. It is possible that I may have been ignorant of some things.” 13

Mahatma Gandhi wrote, “I understand your suffering and appreciate your arguments. But even so, it seems to me that you should certainly take an injection and even after doing so; try to control your impure thoughts. Be constantly alert for that purpose. There will be no difficulty in sending you to a place like Almora. But that will be considered later. For the present, watch the effect of the injection and avoid fatiguing exertion. In fact, if you can make yourself completely free from impure thoughts, you will not need even the chiretta. All of us should try to attain that state. Surely one of us will succeed in it. Rarely do we find anyone in the world who is pure even in his thoughts. Nothing is impossible for such a person.” 14 Mahatma Gandhi wrote, “You should stay there only on condition that your health improves, even if slowly. You should not be greedy to acquire knowledge of merely external things. It is desirable to be content with what one learns in the ordinary course of things. If we do not do that, so wide is the extent of such knowledge that it would take your whole life-time and you would be able to do no service, let alone realize the self.” 15

Mahatma Gandhi wrote, “According to the size of your body, your weight should not be less than 120 pounds. But as far as I am concerned, I do not lay emphasis on weight. You should have a well-built body. I had tried grape-seeds. I do not know whether they have any purgative value. I do not even know whether they have been analyzed. However, powder of the seeds might be having the wave effect as sand. That is to say if a man takes two to four grains of sand, his intestines develop a kind of irritation because of which irritation, he passes stools. But this remedy should not be tried regularly. It might be effective if tried occasionally. But it will definitely harm those who have delicate intestines. So, I do not recommend grape-seeds for you. You may try them if Kuvalayanandji knows of their analysis and if he knows from his personal experience of their having a light purgative value, and advises you to take them. But do tell him what I have written to you about the seeds. Tell him also that I feel they are best discarded if you can pass stools without them. Even after reading this, if he insists on your taking the seeds, try them by chewing them well. You will know their effect within two or three days. Beetroot contains a kind of sugar and, therefore, to some extent it is healthy. It has a purgative value too. Beetroot has to be boiled well. It is a false notion that the vegetables and fruits which are red in colour have rajoguna. Onions inspite of being pure white definitely have rajoguna. Tomatoes, melons, red grapes, in spite of being red are satvik. If those who practice yoga hold contrary views, I would like to know the reasons. What is said about millet could possibly be true. The bad qualities it has are not due to its colour but due to certain substances it contains and the lack of certain others. A person, who does not have sufficient physical exercise and has to do a lot of mental work, is not able to digest it. For that reason, it is considered to have rajoguna and wheat is said to be satvik. Milk in comparison to meat is satvik. Compared to fruit, etc., it certainly has rajoguna. But do not go into such details. For you at the moment, milk, wheat, fruit and green vegetables are the things worth taking. Do not hesitate to ask me any question you feel the need to ask. Sooner or later, I will certainly answer them. The best service you can render is to make yourself fit so that I can take any work I like from you. Improving health means achieving equilibrium of body, mind and spirit. If you feel like rendering more service, propagate khadi whenever you get an occasion. Persuade the non-wearers to wear it. Whenever it becomes necessary, do argue in its favour without getting excited. Do these work only if you can do it as fun? There is no need to ride two horses at a time. It is enough if you pay attention to your health.” 16

Mahatma Gandhi wrote, “Now she can leave as soon as you are ready. But no accommodation has been arranged yet, as I learned on enquiry today. They have yet to fill in the application form and other things. To whom is the application to be sent? We shall act promptly if you let us know the name and address of the person who is authorized to allot the accommodation. I had an impression that Swami had taken everything upon himself and all we have to do was to leave this place. You are not to bother yourself regarding this; I mean not at the cost of your health. Let us have as much information as you can send from there and the rest of it we shall manage here.” 17 Mahatma Gandhi wrote, “I would desire to see that nervousness when it is there. Therefore, do not make the least attempt to conceal it. I certainly saw more of it in your other letters. But, then, do I not know your nature? I myself am not therefore likely to be upset by your nervousness. But if I know, I can suggest some remedy. The only remedy just now is that Kashi should go there. She will go as soon as the arrangement for a house has been completed. I have been discussing the matter with Swami.” 18 Mahatma Gandhi wrote, “I found it rather hard to come away leaving you behind. Your unsteady mind also is responsible for your ill health. It is to one’s advantage to let the mind become a little insensitive. Thinking overmuch is not a good sign. Just as it is a sign of disease if the heart-beat is too slow or too fast, so is it with the mind. To be equimindedness, one has to avoid being both. It is a rather unusual state of mind. Lacking a word to describe it, we speak of it as something which means that one is neither too sensitive nor too insensitive, but that is not so.” 19

Mahatma Gandhi wrote, “I have got your point for not coming to Nandi. My objection to your going to Almora was for want of a man. Now Jethalal is coming and if he keeps good health, you can go without any compunction.” 20 Mahatma Gandhi wrote, “You, me and everyone else would have been put to shame if, after having gone there, you had missed home as Shanti did. We have been taught to feel at home wherever we are. Since you have liked the place, your health should improve there. Do not move about more than you can endure. What do you do for your food? Where do you bring it from? What fruits do you get? And what is the arrangement for milk? Let me also know with whom you keep company there and about all other things that may occur to you. Just as it is useless to think about the past, it is useless to think of the future. ‘One step enough for me’ is an advice based on experience. What shall we gain by knowing the future? In other words, why do we not merge the future and the past in the present? The present, after all, is nothing but an extension of the past. To think of the distant future when at every minute changes are unfolding before our eyes, is like building castles in the air and only fools build castles in the air. The present means our duty of the moment. If we know what our duty of the moment is and direct all our efforts to its fulfillment, it is the highest form of valour. Unhappiness is born out of imagining a rosy future and lamenting about the past.” 21

Mahatma Gandhi wrote, “I am dictating immediately after the morning prayers. I have got the shawl sent by you and when the time comes, I shall certainly use it. But in this season, the occasion will never come. I am getting fully acquainted with your activities and am pleased with them. I even rejoice in them. But do remember that you are not to pursue any activity at the cost of your health for, your first duty in going there lies in improving your health. However, if you can make use of your activities in improving it, I do not have to warn you. Do not have so much attachment for the activities that they ruin your health, and in order to regain it, you have to sacrifice your activities. It is like a saint losing both the worlds. Remember that the efforts to improve your health are also meant to excel in devotion to your duty. Nothing has yet been decided about my going to Europe. It has been left to me to decide but I do not have the confidence to take a decision in this matter. I do not know what is good. I do not at all like going there, but in a week or two, I will decide this way or that. You are dreaming of paying a visit here. Forget about it. It is attachment. You are not fully aware of our wish to rub shoulders with the crores of suffering and half-starved people. Before spending each rupee, you must reckon that with that money, sixty-four persons can comfortably have their second meal. Moreover there is no need to risk your health by coming here in this weather. We meet through letters; that is no less grace of God. You are inviting Kashi. The above argument applies in her case also. Only warm climate suits Kashi. The cold climate which you enjoy, which gives you strength, enfeebles Kashi. As far as service to her is concerned, there is hardly anything you could do. Besides, you The Ashram may not even be able to do that, and for one’s own help, one cannot call one’s parents. Moreover, you have made that relation virtuous.” 22

Mahatma Gandhi wrote, “I do not have the courage to let you come here. Nor is it necessary for you to come. I have suggested to Devdas that he should go and be with you. If you send me a specimen of your model of the spinning-wheel, I will ask someone here to work it. I will obtain Keshu’s report. Lakshmidas, who also is here now, may also see it. I may suffer your coming here when the weather is colder. Do come in the winter. Besides, Chhaganlal is there, and even for his sake, it is essential that you remain there. I certainly cannot let Chhaganlal come here. When his health is completely restored, he will of course come.” 23 Mahatma Gandhi wrote, “However, the step that has been taken is worthy of our vow of truth. We have no right to retain the name which we cannot live up to. We need not blame anyone for not being worthy of the name, or rather, I should be blamed first and then the others. Everybody tried to give his or her best, but even then they could not live up to the name. Who, then, could be blamed? We will be able to justify the name ‘Udyog Mandir’. My unsteadiness is the cause of my growth. According to me, it is not unsteadiness but rather different responses of my inner voice to changing circumstances. If that is how I view myself, I must view in the same manner the institution of which I am the moving spirit. Necessary changes in the imperfect creations of imperfect men are both a cause and a sign of their growth. You should do your work there unhurriedly.” 24

Mahatma Gandhi wrote, “One’s body endures only as long as the sense of ‘I’ lasts. That sense of ‘I’ is bound to remain so long as the body lives. We have to get out of this state and learn to rid ourselves of the sense of ‘I’. Whatever we have done so far with the sense of ‘I’ is done but no more of it now. Live in Tadikhet reducing yourself to zero and go on doing daily whatever work comes to hand or you can think of. Do not build castles in the air. Ponder over ‘One step enough for me’. Go on praying, ‘The night is dark and I cannot see my way. Guard your child.’ Instead of being angry or unhappy when somebody insults you, you should rather be pleased. Your duty to Shantilal is simple. If you have not bound yourself to keep him for one year, you should not let him remain for a year. It is obvious that in Tadikhet, you cannot afford to keep him that long. The lesson to be drawn from this is that an agreement even with a friend should be reduced to writing, not because we do not trust him but because memory is a tricky affair.” 25

Mahatma Gandhi wrote, “As long as you keep yourself within the amount sanctioned by the Managing Board for the expense, you should continue to carry on that same activity in the manner you think fit. I am of the opinion that you do not need the Board’s legal consent for that. Even so, I will place your letter before the Board. However, if you can immediately proceed to Bageshwar, you should do so. I see no difficulty in your doing so. Do not do anything in haste. If necessary, you may lend up to Rs. 200 for completing the construction of the building. Keep in mind the idea of buying some land in Bijoria as a branch of the Ashram and putting up buildings on it, but first test it on the anvil of experience and determine whether it is sound or unsound. You will be able to decide more easily after you have settled down at Bageshwar and, if you remain firm in that idea, I will consider it and have it considered by others also. I will of course not worry about your health, but at the same time, I will be apprehensive that you might not steadily cling to your work. You can remove that fear only by convincing me by your conduct. However, do not sacrifice your health by being over enthusiastic for, if you do so, it will harm your work and we should regard that consideration as more important than the question of your health. The point is that one should look upon one’s health as a trust and take as much care of it as possible. You have done well to tell me in your letter that the cow is being neglected for the sake of the pine-tree gum. I will have to think over it. You, on your part, should forget about such things after you have passed them on to me and, regarding them beyond your field of work, not let them weigh on your mind. God has not given the necessary strength to any individual or organization to fight all injustice. If He were to do so, He would Himself have produced His rival. We should believe that He is not as stupid as all that and dance in our own circle. One more storm is raging in the Ashram these days. But it is through such storms that it is purified. I am therefore calm. I do not have the time to give you a description of it.” 26

Mahatma Gandhi wrote, “I am going to entrust to Kaka the job of revising your translation. I had wanted to compare your virgin pure style of language with our style, particularly with my adulterated style. That has been done. You have not been able to achieve as natural a style of language as I had expected you would. Maybe your being over-careful has made the language artificial or perhaps it only seems so to me. I am now thinking of entrusting to you a job of quite a contrary nature. The purpose is to see how much you can improve my translation from the point of view of language: 1. The Gita does not follow the present style of writing. We find in it one and the same thing elaborated in all the chapters in different ways. Out of all that, we may accept what appeals to our heart. This much, at least, is clear that the first thing is to attain a state of actionlessness, and then faith in knowledge. The state of actionlessness bears fruit in the heart opening to knowledge. But even when we have attained both, if there is any trace in us of ‘I-consciousness’, that state would not be of complete self-surrender to God. A Rasik may work without attachments but even a particle of knowledge may not touch his heart. One may have both knowledge and non-attachment in action, but if one does not at all have faith in something Divine, the sense of ‘I’ will certainly not disappear. Have you not observed anyone with such a condition of mind? This question of the sense of ‘I’ is quite relevant here. Ultimately, everything has to be given up. How, then, can we avoid bringing it in? It is our intellect which makes the distinction between a last and a first step. That is the cause of lack of utmost purity in us, and that is the reason why we are unable to reduce ourselves to a zero. Such a state cannot be cultivated by an intellectual effort. This applies to you. But you should not make yourself unhappy by so applying it to yourself. “Learn it by worshiping the feet of the teacher and questioning him again and again and by service. Anyone who wearies of again and again asking till he has thoroughly understood will be so much the loser. ‘Will be lost’ means ‘will lose both the worlds’. 4 But being unable to describe God’s ways, man resorted to words like ‘delusion’ and ‘maya’, etc., and that seems right. He, who acts under a delusion, does not believe that he is deluded. If Arjuna had acted in conformity with his nature, he could not have been described as acting under delusion, but if he had acted contrary to his nature, he could have been so described. Mirabai let herself be ruled by God and therefore sang ‘I let myself be pulled as He wills’. Arjuna resisted Shri Krishna for a while and therefore believed that he was being misled. What else could Shri Krishna do but threaten him [that he would be lost? I see nothing wrong in the meanings you have given to the terms abhakta and bhakta. Those meanings would not have occurred to me. I like what you have written regarding prayer because I see from it that you do not wish to deceive either me or yourself. I also see that you have still not understood the meaning of prayer. But it is in no way your fault. Even we elders have barely begun to understand it, that is, if we have understood it at all. Though senior most among the elders, I certainly do not understand its full meaning. What I have is the greatest faith in it, and hence I cannot have the least doubt about its usefulness. Without mentioning your name, merely on the basis of your question, I explained the meaning of prayer during the two days I spent in the Ashram. Prayer saves you from impure thoughts; that is no small benefit of prayer. But that is only the first step. It is not that while praying one has to remain absorbed only in the meaning of the prayer for, when one is really absorbed in the prayer, one is not conscious of its meaning. In a state of purest prayerfulness, we are in a state which is beyond meaning. In that state, we are aware only of God. Language becomes an obstacle at such a time. I am unable to describe this state of mind. The purpose of prayer is to be single-minded in devotion. The purpose of collective prayer is to be single-minded in devotion collectively and the individual has to lose himself in the group. The individual loses himself or herself in the group and the group loses itself in God. What is the meaning of reciting of Aum or Ramanama? The shlokas and other verses we recite at prayer time have the same meaning as Aum and Ramanama. I have not the shadow of a doubt that those who recite the prayer in this spirit will attain the supreme state of peace. He, who lives in the social group, must have no aversion to social work, that is, collective prayer. He, who loses himself in God, sees the whole world as God. It may be said that collective prayer is the first step in social work for attaining such a state of mind. From the Negroes to the Christians of Europe, from the Muslims of Arabia to the Hindus of Bharatvarsha, none of them has been able to do without prayer. If the churches, the mosques and the temples were to be demolished, the society, too, would go down with them. Divine music is going on all the time where God is and we can only imagine what it is like. Collective prayer is a rationally inexplicable attempt to join in that music, and he who joins in that music is forever in a state of bliss. I take it that you will be able to deduce the rest from this. If you cannot do so and doubts remain, go on asking me again and again. I understand what you say about your health. If it is completely restored, we will have all that we can wish for. You are doing a good job in trying to make a spinning-wheel.” 27

Mahatma Gandhi wrote, “I will not write more about Chhaganlal. You may ask me about him when we meet. I have not abandoned Chhaganlal. I wish to bring him back to the Ashram. He has gone there of his own accord. I will not be able to take goat’s milk there. I cannot decide right now who and how many will accompany me. Do you wish that there should be as few as possible? I would not wish to be a burden on anyone. Write to me and let me know if the facilities there are inadequate. You need not wire. Most probably Mirabehn will be accompanying me. If Jawaharlal or you do not dissuade me, I will certainly come. If you can easily free me from the engagement, I should certainly like to be free for, I very much want to remain in the Ashram but not at all by disappointing you people there. All will bring their own requirement of clothing and covering.” 28 Mahatma Gandhi wrote, “If my health permits, I will keep the date. Be assured of that. Mirabehn will certainly be with me. Have I written that? Will there be difficulty if there are more persons? Are there good facilities for staying, etc.? Are there places cheap enough for persons to stay on their own? Write to me if you want minimum number of persons to accompany me. What Kishorelal writes about Chhaganlal is surprising. There is nothing wrong in your letter. You have not been hasty. Even the letter I have sent is not meant as criticism of Chhaganlal. I do not know that Narandas has interpreted it that way. Narandas has said that Chhaganlal left because of his weakness. I suggested to him to stay here on rent. So, he decided to call back his luggage which had been sent to the station and stayed on. I do not know anything about Jamnadas. But do not worry. I do not see much difficulty if Chhaganlal comes there. The article in Navajivan had not been written when I had raised a strong objection.” 29

Mahatma Gandhi wrote, “Can all the persons accompanying me be accommodated in the Prema Vidyalaya? As far as I can see today, the following at least will be accompanying me: Mirabehn, Khurshedbehn, Kusumbehn Desai, Ba, Pyarelal, Subbiah, Jamnadas, Purshottam and Prithuraj. This is but a rough guess. It may perhaps be too much of a burden to take all of them with me wherever I go. My own inclination is to bring as few as possible. But I will see what can be done. What were the points left unanswered in your previous letter? I tore it up. It will, of course, be good if you can tempt Devdas to go to Rajkot. You should go on writing to Chhaganlal that he should go to the Ashram. You need to have self-confidence, that is, confidence in the rightness of what you have decided to do. Even if the whole world were to tell you that the letter you wrote was improper, you should cling to your own view. That does not mean that you should cling to an error even when you have recognized it as such. If your elders think that what you did was not right, you should certainly consider their opinion and respect it. But then, we should not hastily form an opinion that if even one elder disapproves of it, it deserves to be condemned. Unless you acquire such firmness, you will make no progress.” 30

Mahatma Gandhi wrote, “Though aware of Chhaganlal’s failings, all of you, including Maganlal, kept them to yourselves and, in doing so, you did the greatest injustice, first to Chhaganlal himself, then to me and then to the Ashram. But that chapter is over now. All have learnt a lesson or should learn a lesson from this. My writing on the subject in Navajivan was a wise thing to do. You need not be nervous now. Instead you have to become still purer and be more devoted to duty. I have wired today regarding my visit to Almora. Though I am very keen to be in the Ashram in June, I shall be willing to go to Almora. I hope it will not be raining there at the time.” 31 Mahatma Gandhi wrote, “There can be no comparison between Godhra and Tadikhet. Mama’s complaint is meaningless, but I understand Kakasaheb’s inability to find a Principal. Krishnadas arrived yesterday. I have wired Chhotelal today to come over. I am thinking of putting both of them there and thereby release Uttamchand. If the Kashi Vidyapeeth can send over a Principal, I would immediately free myself, but that seems to be beyond its capacity for the present. Your weight must increase and it will, if you are not worrying.” 32

Mahatma Gandhi wrote, “Look upon your ailment as a trustee of your body and doing what you can about it, stop worrying. Give up your desire to get better in Gujarat itself. You have set up home in Almora. There, too, you are doing service. God will take service from wherever He wishes. It may be generally assumed that He does not want you to serve at a particular place if you do not keep well at that place. The rule that, despite illness, one should go on doing one’s best at a place where it is one’s special duty to serve, does not apply to you. It was so for Maganlal in regard to the Ashram. It was his dharma to die serving the Ashram, which he fulfilled to perfection and I believe that, in that way, he in a large measure gave new life to the example of Bharat. If such a time comes for you, we will consider what you should do.” 33 Mahatma Gandhi wrote, “I will be reaching Mussoorie on the 17th. So it is best that you plan to come there. You know of course how you can reach that place From Kalol to Mehsana, and from there to Delhi on the meter gauge line; from there to Dehra Dun and then to Mussoorie in motor-car. You may have to hire a litter or pony or rickshaw for two or three miles if you cannot walk that much distance.” 34

Mahatma Gandhi wrote, “For the present, you ought to write to me twice a week at least. Fix Mondays and Thursdays for doing so. It will do even if it is only a postcard. You ought to give me an account of the state of your body and mind. You should also tell me what your present diet is. Moreover, you should also give me some idea of the experiences you have had at that place.” 35 Mahatma Gandhi wrote, “I understand about Prem Vidyalaya. I will take care of it. I have written to Bhagirathji. Your going there at this time would have been improper. Keep on writing to me regularly. Your health should not deteriorate there. If there is the slightest chance of it, you are not going to stay there.” 36

Mahatma Gandhi wrote, “It is about ten o’clock just now, but before I leave this place tomorrow, I thought I would dictate this postcard for you. I will write to Chhotelal. At the moment, I do not at all feel inclined to send you to Almora. We will think about it later. I must solve some of the difficulties without your help and I think I will be able to do so gradually one after another. Govind Vallabh also met me in Allahabad. I could give him only two or three minutes. I have advised him too, to go to Tadikhet. The Vijapur problem too will be solved in the same way. I see now no reason for worrying. You at any rate, have no reason at all to worry. You will be going when and where I suggest that you should go, or alternatively somewhere else. All you need to do is to keep me informed about your health. What is the name of the dentist? I think in this case, it was like a thief turning round and accusing the police constable. He has charged you two rupees extra for his inefficiency as a dentist.” 37

Mahatma Gandhi wrote, “I did not wish to suggest that one should not write long letters even on one’s birthday. Your letter is all right. I do send you my blessings. The pain is deep. But Ramanama is not meant for a boil, which can be cured with poultice. Ramanama is meant for making a bridge across the sea, for making paper boats sail, for turning stone into water and water into stone. So, you cling to it with faith and devotion. Do not worry if you can see no results on the surface. You will triumph in the end. Your letter is torn. I do not remember the questions. You find your own answers or ask again. The paper should be such that it does not get torn. I do remember one question. While uttering Ramanama, I do not concentrate on any idol. I do not worship Rama as an idol. Have you not seen that we worship the name? Tulsidas has said that the name of Rama is greater than Rama himself. In other words, the indescribable element which is beyond physical existence is greater than what resides in the body. Utter the name of God kind and do charitable deeds. The significance is not of Rama the king but of the name of Rama. Have you not seen my definition of God? Usually I had been saying and writing that God is Truth. In the new manual I have deliberately improved upon that definition and I now say Truth is God. I am here thinking of that Truth which transcends even God. It is not only at prayer time that I have this realization. I may say it is in me while eating and drinking, evacuating, reading, writing this, writing other things, delivering speeches it is there every moment. In spite of that, there is no limit to my imperfections, because the realization is only awareness; it has not permeated my being. That may not even happen during this life. However, why should I worry about it? It is within my power to make an effort. The result is in the hands of Satyanarayana. This does not give you the complete answer. No matter what lustful thoughts come, it is sufficient if you do not succumb to them and are not defeated.” 38

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