For Global Peace with Social Justice in a Sustainable Environment

Prabhudas Gandhi and Mahatma Gandhi- II

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- II

Mahatma Gandhi wrote, “How did you manage to fall ill? You must have of course known that I was opposed to your going to Lahore. You should for the present avoid going after new adventures and even resist the temptation of seeing new places. Your duty is to be content with what you can think and do without moving about and to live according to a fixed schedule.” 39 Mahatma Gandhi wrote, “I did not like it. You cannot be considered fit for a pilgrimage to Badrinarayan. Though I have sentShantilal to be your companion, it does not mean that he should spend his time in sight-seeing. A man, who loves work, will engage himself in some work anyhow. It would be proper for him to help in the weaving work or some other similar work. If you also wish to take up some responsible work, I should like you not to think of going to Badrinath, etc. It would be another matter if you thought of the pilgrimage when a suitable occasion arose, provided that your health was good enough and provided also that your work there had been properly set going. Or, again, there would be no harm in going to Badrinath if you had stayed on their purely for the sake of your health and had taken up no responsible work. Moreover, I am not at all certain that a trip to Badrinath will not harm your health. It would be better to be content with the improvement in your health which has already taken place. I am of opinion that, for the present, you should hold back your desire for sight-seeing.” 40

Mahatma Gandhi wrote, “Now build up your body and make it quite sturdy. I, on my part, had written to you advising you to go to Vijapur at the earliest but you did not get the letter in time. It was good that you came over. Ramdas wants Nimu to be sent over soon. You also must have received a similar letter. We have here somebody who can escort her. You may therefore write and suggest to me if Nimu can come here by herself, you would let her do so, or you would arrange for somebody to accompany her here or, whether Manilal should be sent from here to bring her.” 41 Mahatma Gandhi wrote, “Chhaganlal and Ramniklal are immediately leaving the Ashram because of the new rules. I do not want to go deep into the reasons for their leaving as I do not have the time. I have received your letter regarding Chandradutt. He is not at all ready to go to Vijapur. He started crying when I talked to him about it. What was the use of sending him against his wishes? So I am keeping him here. I will see what I can do. I am unable to look after him. From what you write, it seems that the situation is difficult.” 42

Mahatma Gandhi wrote, “Your criticism of the poet’s praise of the wicked has not appealed to me. It is an expression not of Tulsidas’s charity but his satire. It is a condemnation of the wicked. It commends the company of the good and non-co-operation with the wicked. This is shown by every quatrain and every couplet of this group of verses. The one on meeting causes great pain. The other on parting takes away one’s life.” 43 Mahatma Gandhi wrote, “There is no need to be humble in the criticism of the wicked. In such criticism, you criticize wickedness, not the wicked. We speak ill of the British many a time but we never wish them ill. From that, we can claim that the criticism is of wickedness and not that of the wicked. In fact, the word ‘criticism’ is wrongly used here. Calling a crow black is not criticism of the crow but calling a swan black, is criticism. It is not a criticism of Yudhisthir when we say that he lied once in his life, but to call him a coward because he did not rescue Draupadi when she was being derobed, is his criticism. It is ignorance. What I want to say will be clear to you if you understand the difference. Praise of saints and Satan alike can be considered criticism of the 16th chapter of the Gita. But in order to bring out fully, the meaning of a divine temperament, and to lend it importance, it was necessary to describe the qualities of the Satan.” 44

Mahatma Gandhi wrote, “Keep me informed about the effect of the injections. I had told Narandas about your budget for the spinning wheel. I will note down your name. In the Satyagraha movement, physical illness is no impediment. Even though Kishorelal is bedridden, he goes on sending his own and Gomatibehn’s names. And I have also entered them. This of course does not mean that all are to be sent to jail. But it does mean that they will take up whatever duties relating to the struggle are assigned to them by me or by those who remain behind after I am arrested.” 45 Mahatma Gandhi wrote, “You ought to complete the course of injections which you have commenced. If necessary, therefore, you should stay either in the Vidyapeeth or the Ashram for that purpose. I believe the Ashram air to be very bad these days. Small-pox is widespread.” 46

Mahatma Gandhi wrote, “Your anger is meaningless. The Gita teaches us restraint. At the same time, it says that it is not possible for a man to change his nature. So far as possible, restrain your temper and be satisfied with that. It is enough if you never try to deceive yourself. If you can master your health you will be able to do so many other things. You have done the right thing in holding the children’s’ prayer in a separate courtyard. I had sent you that information while I was on tour of U.P. and therefore have nothing to say against it. There are two advantages in having separate prayers for the children. The prayers of the grown-ups can be conducted with more seriousness and we will be able to pay more attention to the prayer for the children.” 47 Mahatma Gandhi wrote, “Now it is about 11 at night. So, 1 will not be able to write much. Give up worrying about the struggle. There are persons to guide you, aren’t there? Do what they say. You cannot go to Delhi but it is sufficient that Krishna has reached there.” 48

Mahatma Gandhi wrote, “Stop worrying about your health. It will be as God has ordained. Worrying about health will not improve it. We may try our best. This is my emphatic advice. You should go away purely for the sake of your health to some hill station where you can stay comfortably. You may do there whatever khadi work in cotton or wool you can. Live as if the fight was not going on at all. If this advice does not appeal to you or is rejected by Chhaganlal or Kashi, do as they advise you. You should not decide on your own because just now, it is beyond your capacity to do so. You may, if you wish, consult the Vaidyaraj at Morbi. I insist on one thing only. I cannot order you from here. Do as Chhaganlal and Kashi advise you after reading this letter. Regard their advice as an order. If Narandas has any suggestion to make in this matter, listen to him. I have not shown this to Kakasaheb. If his view is different from mine, I will include it in this letter. Kakasaheb has not yet gone through what you have written about the Ramayana. I will let you know his opinion after he has done so. Go on doing what you have been doing by yourself. What you say about prayer is quite right. All our undertakings are in the experimental stage. None among us is omniscient. All of us are blind, but some of us who have more knowledge than the others, are trying to find remedies for the blindness and to employ them. That being so, how can it be otherwise than that our prayer should be imperfect? If Narandas has the time to do so, I have suggested to him to introduce whatever reforms are possible. The prayer ultimately is a matter of faith.

We have to bring ourselves to take sufficient interest in prayer to keep up that faith. After all, if you go in the mornings and join the prayer group in that spirit, it will be sufficient prayer for you, no matter in what language the prayer is offered. The practice of collective silent prayer also is prevalent in the world. Devout men and women among the Roman Catholics can sit for hours together, absorbed in silent prayer. Our aim is somehow to find peace of mind. You need to cultivate the habit of reading with proper attention whatever you read. It can be cultivated by practice. Even in this, however, if thinking too much confuses your mind, then give up the effort to think. Do not be overeager in this matter either. We have clung to the practice of prayer all these years with a pure motive. We are therefore sure to discover the right key some day. Till then, be content with the fact that the people have begun coming. For some things, time is the only remedy. The more we think about it, the worse the thing gets but if we wait in patience, we will discover the remedy. This is not likely to give much satisfaction to one like you. But just now I cannot think of anything more satisfying than this. It is therefore best to endure what cannot be cured. I understand what you say about the spinning-wheel. Insist that all the girls who are carrying on the experiment clean their spinning-wheels properly.” 49

Mahatma Gandhi wrote, “Do not at all hesitate to write to me a long letter. I like your letters and for you that is a kind of consolation. I have already written to you about your health last week. It is better for you to go somewhere on the hills. Your decision regarding Chandradutt and Devidutt is correct. Pampering them is a sin. If we let them go, they will learn and when they get tired, they will come back. At that time, we should welcome them. I do not think there is any responsibility on you and if there is, it is only one of improving your health. However, you should not consider that as a responsibility.” 50 Mahatma Gandhi wrote, “It seems that you have come to the Ashram to fall ill. Only yesterday I came to know from Krishnadas’s letter that your health has again deteriorated. So far, I have not received a telegram from you and therefore believe that the illness is not serious. Why did you leave Ravana? If your health is not improving there, would not it be better to return to Ravana?” 51

Mahatma Gandhi wrote, “Kakasaheb has liked your translation of the sthitaprajna. I had expected something different. I cannot of course make any corrections from here and send the thing back to you. For the present, therefore, the translation will remain with me. Your effort is certainly very good. Continue learning in that manner. It will be good if now you go to Almora as early as possible. Let me caution you somewhat regarding your model of the spinning-wheel. I am of no use and you may take it that Kakasaheb is of no use either, nor Vinoba. Our reasons for desiring that you should study the matter are different from one another’s. But from your point of view, it is sufficient that we are useless for your purpose. Your reasoning does not seem to be correct. The experiences which you have gathered through others convincingly show that there will not be much increase in speed, nor will the yarn spun be even. The fact is that your model of the spinning-wheel follows the model in use at present, that is, it is not purely a machine. A machine is that which requires no intelligence or dexterity. Plying the spinning-wheel is an art and it can, therefore, be mastered only by one who has the required skill. You should copy the Singer [sewing-machine] or the spinning-jenny but you are not such an expert mechanic.

It seems that a spinning-wheel on which the speed can be increased only with great difficulty and which moreover is costly has no place in our programme. Have I been able to make this quite clear to you? If not, write to me again. It will be a different matter if, though you have understood what I have said, you think that my reasoning is faulty. I have not written all this to dishearten you, but only to suggest that you should not lose your head over this particular model of the spinning-wheel. You have many other things to do in that direction. Try to understand what I have been saying about the takli. I do not propose the takli as a substitute for the spinning-wheel but the takli can enter a field where the spinning-wheel cannot. The whole plan of spinning depends upon the number of people who take it up. If merely a handful of us had occupied this vast country, spinning would have had no place here. If a small number of people occupy a large area, that small number has to be violent by nature. Of what use is the takli or the spinning-wheel to them as a symbol of ahimsa? The takli or the spinning-wheel is a tool to man as man destroys the very basis of competition. We must not think of either of them from the present day commercial point of view. Rather, they imply the transformation of the commercial point of view itself. In Almora, therefore, you should pursue your work in regard to wool from this point of view and not from the point of view of Kashmir. If you give more and more importance to the principle that one should wear cloth made from yarn spun by one, you will have no cause to be disappointed, and will readily appreciate the great value of the takli. Yes, if you can make suitable changes in the spinning-wheel so that wool can be spun on it, do so. That is done even in this jail. With but a few changes, even the spinning-wheels in current use will permit the spinning of wool and will produce more yarn than the takli. However, for the roaming tribes of cowherds and shepherds, etc., the takli will certainly remain. In that way, on the whole, the takli will be found superior from the point of view of numbers.” 52

Mahatma Gandhi wrote, “Both of us feel that you should take with you both Dhiru and Rambhau if they are willing to go. In each other’s company, they will stay there longer and you will have less to worry about. With either Dhiru or Rambhau alone, you will have to go out of way to give him company. At present, I would not like you to be in that predicament. I had forgotten about Damodardas and therefore wrote nothing about him. I would not have seen any harm if he had come, and you had accompanied him. But I like the present arrangement more. I understand what you say about the spinning-wheel. My argument was altogether different. I appreciate that it does not bother you. May your faith be rewarded? You have mentioned the right shlokas. If you have the self-confidence demanded by the shloka, if you are hard-working and if your idealism is based on reality, you will certainly find the rest of the means and will also acquire the required knowledge. So, I have no objection at all if you intend to persist in your efforts. The only condition is that you are not to do it at the cost of your health. If your health had reached beyond recovery stage, I would not have allowed you to go to the hills.” 53

Mahatma Gandhi wrote, “Inspire Dhiru and Rambhau to write to me. Walk slowly. Do not take upon yourself much work. I liked your having gone away from Almora. Do not take upon yourself any big responsibility. Teach those who come. Remain satisfied with what the three of you can do. Who are the persons now in Almora whom I know? Is Mrs. Cook there? Where is Mohan Joshi? Has Shantilal recovered completely? What do you do about milk there? What is the expense incurred? Write to me regularly. For the time being, Kakasaheb has suggested Savyasachi as the name for your spinning-wheel and it seems to be good.” 54 Mahatma Gandhi wrote, “Go and see Devakinandan’s spinning-wheel. The name Savyasachi is of course too high-sounding for your spinning-wheel. ‘Bharat’ will not do either. Since, however, you reminded me of Maganlal, I have suggested his name for your spinning-wheel. It was he who transformed spinning-work into a science. That name, therefore, is not improper for your spinning wheel. ‘Magan’ means ‘roominess’ and also ‘pleasure’. It is your claim that your spinning-wheel gives people pleasure. And finally, Maganlal had the virtues of Bharat and Bharat was his ideal. Your purpose also will therefore be served. After this, you may adopt whatever name you like.” 55

Mahatma Gandhi wrote, “If one does not like a particular name, he should himself suggest a better one. If Dhiru suggests a better one, we will keep it. As far as I am concerned, I like the name ‘Magan’ for your spinning-wheel. The three reasons given by you are even more appropriate. Do not at all think about how long you will have to stay in Almora. You know of my desire of setting up an ashram there. Just take it that you are running an ashram on a rented place. A person who runs an ashram is not different from others. Any place where the rules of an ashram are followed is like an ashram. You are a society of eight persons. You have with you there the Gita, the Ramayana and the spinning-wheel. What more do you want? For running the ashram, it is necessary to have some persons. Just take it that you three are the ones sent there for the purpose. Devotion of Tulsidas was the devotion of the future generation. Rama in a human form did not exist in Tulsidas’s time. His utterances are imaginary . . .1 even if Rama in a human form did exist in his time, his origin as God in human form took place in a later period. Compare the seventh chapter of the Gita, to the grief of Rama. “I am the Creator of all the three qualities.” Wherever we find deceit and fault in God, we need not accept Tulsidas’s saying that God has no faults and that we should not do as He does. We have to observe the rules of proper conduct.” 56

Mahatma Gandhi wrote, “For want of time, only this much now. I have understood your problem with the takli. Do you have that problem with the bamboo one or the iron takli? Your faith will produce the right means even in material things for you. Hence, be patient. For the present, keep a watch on how much yarn the Magan spinning-wheel, in its existing form, gives. You should not have any problem when a devotee of the Magan spinning-wheel, i.e. Dhiru, is with you. If the takli has started giving 330 rounds of yarn per hour, why cannot the Magan-wheel give 3330 rounds per hour? Do not be alarmed by it. Initially, the takli gave only 30 rounds, now it easily gives ten times more. It is not impossible to produce on Magan wheel ten times more than the takli.” 57 Mahatma Gandhi wrote, “You are fortunate to have Vallabhdas’s company. Without being impatient, do what you can with readily available means. Cultivate the attitude of detachment even while doing such good work. It was a wise statement of Raychandbhai based on his own experience that one should cultivate equimindedness even in one’s striving for moksha. To say that I have been trying to invent a new model of spinning- wheel is an exaggeration, if not an untruth. I know my limitations fully well. I have no skill at all for inventing a new model of the spinning-wheel. What I am trying to do is to effect some improvements in the Gandiva model. But even in that, there is some element of imitation of the Jivanchakra model. Even so, the information you give me will help me in effecting even the modest improvement I am trying to bring about. I see some difficulty in adopting the ‘V’ shape pulley. The one I have has a shape between that of ‘V’ and ‘U’. I have felt no necessity at all for a ball bearing. I therefore like its design. The takli will be a child’s play for you if you wish to try the experiment. But you may forget about it. The one object of your devoted effort is your spinning-wheel. Rambhau’s foot must have got all right. Do not get tired of him. Be content with what he does. Keep reminding him of his duty and that too by mere hints. What ‘You’ or ‘I’ cannot do, ‘He’ will do. Who is this ‘He’? ‘He’ means ‘Time’ which has arisen to destroy the peoples. Their destruction includes destruction of their bad habits, too. Good habits even Time cannot destroy, for they are sat. That which is sat, can never cease to exist. But let us leave alone such learned talk. In Rambhau’s case, forbearance is the only remedy.

These forces are operative in everyone’s life the tendencies acquired in one’s previous existence, the present environment and one’s own effort. The answer to your question why two persons of opposite characters are found born in the same family, is that we do not know all the good and bad qualities in the characters of Panditji and Lakshmibehn and their forbears, and therefore do not have sufficient material to base our decision on. We should not even wish to have such knowledge. We will have sufficient explanation if we accept the law of karma. You are unnecessarily making yourself unhappy regarding Chandradutta. It is not incumbent on you to give up anything. If an ant aspires to kill an elephant, it is a form of pride. You were impelled by your nature to do some service to Chandradutta. He accepted from you what he could. You may write to him if you can do so gently but at the same time intelligently. Otherwise give up the thought of even writing to him. “What you have written to me is not proper. If it is proper God will make me see my error. It is not right for you to do what an unhealthy man like me does. But since you no longer have the loving faith in me, I cannot guide you. God will make somebody else the instrument of guiding you. Meanwhile you do what you think proper. God is looking after you and me. We are but perishable creatures.” Write to Chandradutta this or something to this effect and then stop thinking about him. If you have not followed what I have written, ask me to explain. Devdas’s interpretation of the verse ‘Tena Tyakten Bhunjithah’ can by analogy be applied to this case. ‘Renounce it and then enjoy it’. So, we can enjoy all this that belongs to God, can we? From the point of view of grammar, the meaning I have given to the verse will appeal to those whose knowledge is imperfect.” 58

Mahatma Gandhi wrote, “It was not possible to reply to that. Today I have received your second letter. Let Dhiru stay there as long as he can. It would be better to send back Rambhau if he is not doing any work there and wishes to return. You alone can take this decision. The takli has great potential; there is not a trace of doubt about it. How does the Magan spinning-wheel fare? Is your mind at rest now? I may have to go to Nainital in the beginning of the next month. If that happens, I take it for granted that you will see me. Do not make this information public as it is not yet decided. Can you not write a familiarization note on stars and planets in such a way that a person like me understands? Do not write if it would take up days. I want it only if you can write it within one or two hours. I would certainly want the pictures of the stars.” 59

Mahatma Gandhi wrote, “My desire of setting up an ashram in Almora still persists. I believe we can pay up to Rs. 15,000/- if we get a good house. Write to me if you come across a good place at a reasonable price. I may like to buy it. I would certainly need a person to run this ashram. At present, I have only you in mind. You must decide to stay there. Finding fault with others is a great sin and leads to self-deception. One should not vie with others. You should utilize whatever you have received as your share and derive pleasure out of it. I have not received your. If it is in the Ashram, I will have it sent to me. Many improvements have been made in “my” spinning-wheel. Let there be more and call for the sample then. Two persons are behind it Lakshmidas and Keshu. I find your budget for the Magan spinning-wheel all right. Draw that much money if Chhaganlal and Narandas sanction it. Even if they do not, send me your spinning-wheel if you want to. I will try to learn from Padma or anyone who knows how to ply it. Your khadi scheme is no doubt impracticable. Its conditions are very difficult. Give it up for the time being. Do whatever you can by raising men and money there. These are my views. I am sending this letter to Chhaganlal. He will send it to you after reading it. Let me know if he has made any changes.” 60

Mahatma Gandhi wrote, “It is good you have come on a short visit. As soon as the hot days begin, rush back to the hills. I do have it in mind to write a history of the Ashram. But we have to see whether I will get the necessary time for it and also whether I will be strong enough. I doubt whether my right hand will be sufficiently strong for me to write with. Though I have let it rest for four months, it cannot be said to have improved. Let us see what happens. You may ask any questions you wish to. You have said nothing in your letter about the Magan spinning-wheel. About Almora, send me your questions so that it may be easier for me to reply.” 61 Mahatma Gandhi wrote, “I like the views of Krishnadas. I would like him to stay with you. But the occasion is inopportune. The dissociation of Krishnadas from Wardha is looked upon by official guests, viz., Jamnalal, Vinoba and others as a betrayal of trust. I believe that he cannot give up the work he has undertaken unless he can do so in normal course. Ultimately, his inner self will help him get peace of mind. He would not get that by change of work. My advice therefore is let Krishnadas stick to his views, but he should not put them in practice. It seldom happens that what we like is also good for us. I feel it is true in the case of Krishnadas but such opportunity should be welcomed when it comes in the normal course. I am of the opinion that at present we cannot even ask Jamnalal and Vinoba and cause them inconvenience.

I have formed my opinion according to my understanding of the situation based on the facts you have put before me. Let me know if there is a misunderstanding on my part or some facts are left out. If there is no misunderstanding, send this reply to Krishnadas. If the misunderstanding persists, ask me again. We can ask Jamnalal or Mathuradas for the money for Almora. We should wind it up if we can. And if it is better to postpone it, you may do that. I cannot give any definite decision from here. You will have to run away when the summer comes. We will incur expenses but that cannot be helped. You are rendering whatever service you can. We should put up with it when the public malign us but have to be very cautious when our own heart takes exception to it. I understand about the other answers. You are disappointed with yourself, I am not. I believe things have not gone out of our hands as long as you can prevent yourself from putting your views into practice. There is no scope for pessimism as long as we refuse to entertain such thoughts and keep on fighting them.” 62

Mahatma Gandhi wrote, “Your health must return to normal. Where does Krishnadas live in Kadi? Who is in Vijapur? I feel that you can also ply takli the same way as I do. Sitting on a chair with the hand straight and not raising it higher, is not tiring at all. If possible, I will write something which the children can understand, about the shloka pertaining to sthitaprajya. I will not get your spinning-wheel here as my stay here is uncertain and also I have no time. There is no time today for writing anything more.” 63 Mahatma Gandhi wrote, “I was keenly waiting for your letter. Ultimately it arrived. Dhiru had come to see me and left behind the Magan spinning-wheel. I observed him drawing yarn on it for a minute. From the very next day, I started spinning on it. I had to face a lot of difficulties but I cannot say that the written suggestions sent to me by Padma were of any help. You had assessed the qualities of a learner and a stupid learner, and according to that estimate, I stand nowhere even near the stupid learner. I wasted quite a large number of slivers while plying it, sometimes for four hours, sometimes for five hours and sometimes for three hours. Now I can say that I have acquired sufficient mastery over it. Today, I spun 183 rounds of yarn in about one and a half hours. When the switch which gives direction to the wheel does not arrive and stop at the right place, the wheel requires pushing by hand. The directions for the difficulties I encountered are not mentioned in your list of suggestions. From that, I have come to the conclusion that my difficulties are unusual.

If that is a fact, it is not surprising. An old man’s organs do not co-operate with each other promptly. So I took time in bringing about co-ordination between my hand and fingers. I could not work on two spindles because of pain in my left wrist. The doctors believe that the pain will not go unless I give my left wrist complete rest. So the biggest utility of the Magan spinning-wheel for me is that because of it I am able to continue spinning. I have started hoping that gradually I will be able to achieve my normal speed on the Magan spinning-wheel. Al one time I feared that I would not be able to spin on it at all. But I did not want to accept defeat and therefore worked hard on it. I do not find spinning on it at all difficult. Initially I used to get tired but now I do not. Today is the fourteenth day of my spinning. I like my devices. It is good. The spinning-wheel is cheap and there is scope for making it still cheaper. Some modifications occur to me but I will take some time to carry those out. I cannot say just now that I have so much mastery over the spinning-wheel as to make modifications in it. It is plied with both hands that are no doubt a clear advantage. An efficient spinner would spin either twice or one and a half times or one and two-third times more with two hands than he would with one hand. I can think of other reasons too, for producing more yarn on it. I may be wrong. You will immediately gain one or two seers of weight if you personally see the interest I am taking in your spinning-wheel. You will be very happy. I had decided to experiment with your spinning-wheel at a time when I had no problem with my wrist. Now I have to do that under compulsion. Either I give up spinning or spin on the same spinning-wheel. Just as a person who is in difficulty thinks of new tricks to save him, I will keep on thinking about new techniques of improving my speed on the Magan spinning-wheel. And if you are released, and I am allowed visitors at the time, come and see me and teach me some new tricks. And when you say that you would not allow anyone to depend on you, then on whose strength are you going to buy the land?

How then can you insist on buying the land? One of the conditions of buying the land was that you would stay on it as a guard. You violate that condition and suggest buying the land how are both things possible. It does not matter if you violate the conditions because as long as the land is not bought, you have to some extent a right to change your opinion. But the moment you absolve yourself from that condition, you lose the right to suggest buying of land. Not only that. The land will be bought under new conditions in case it is bought. And as you say, the talk you had with the seller was final. Then you cannot absolve yourself from the commitment. I do not analyze all these to bind you but to show you what difficult predicament you are in. I understand you. I do not want to criticize you in any way. One need not bind a devoted worker like you. No person, however respected he is, can absolve others from their moral obligations. Everyone has to define his or her own moral obligations himself. As long as you do not have trust in yourself, you should not even accept for yourself any moral obligation. If you compel yourself, you will possibly impede your progress. It is all right if you rise gradually. No doubt you are going to rise because your intentions are pure, you are hard working, you want to help others to the best of your ability and you do not want to deceive yourself. However, you will come across many moral dilemmas. Do not worry about them. They will help you to become a matured person. ‘Matparah’ means ‘devotion to truth’. ‘Charan Padma’ means ‘lotus feet of Satyanarayan’. By using the word ‘Lotus feet’, a devotee has personified truth. Truth is formless and so people imagine it in the form they like. In spite of knowing that it is imagination, different persons conceive different images. As long as the imagination lasts, the images are true; the devotees ascribe whatever they want, to those images.

In fact, Vishnu, Maheshwar, Brahma, Bhagwan, Ishwar, etc. are all meaningless names or are wanting in meaning. But truth conveys full meaning. A person who says that he will die for God would not be able to explain what he meant by that and the listener, too, would hardly grasp the meaning of what is told to him. But a person, who says that he would die for truth, knows what he had said and the listener would also most probably grasp the meaning of it. You ask me, “What does Rama mean?” It is almost meaningless to worship Him after I explain to you the meaning. But if you worship Rama with the realization that one whom you wanted to worship was Him, only then will he be a Kamadhenus to you. If you recite the name of Rama with that faith, is it a parrot-like recitation, you will transcend the material world. The difference is that you recite the name of Rama with faith in Him which a parrot certainly does not have. A parrot is devoid of faith and will therefore feel tired and give up, or, if he worshipped God in pursuit of self-interest. He will keep quiet after collecting enough grains for himself. From this point of view, you do not need a symbol. Tulsidas has given more importance to the name of Rama than to Rama, the man. That is to say, he has suggested that the name need not have any meaning. A devotee will create the necessary meaning later on according to the nature and quality of his faith in Him. That is the beauty of the practice of such worship, otherwise it cannot be proved how even the dullest of men can enjoy spiritual awakening. The only condition is that the name of God should not be taken to impress others or to deceive others. As I have suggested, if a man worships God with faith in Him and never tires of doing so, for him He becomes a Kalpataru. I have no doubt about it. Men so inclined can prove this for themselves. Initially, their mind, while worshiping God, will wander for days together, in some cases for years; they will become restless, feel sleepy, even more than that, they might have some tragic experience, but even then if they keep on worshipping God, their devotion will pay. I have no doubt about it. An inanimate thing like a spinning-wheel comes under control only after giving us a lot of trouble. Other things which are more difficult give us more trouble before we achieve them. What can we do for a person who wants to achieve the best but does not take the medicines prescribed for it patiently for a long time and gets disappointed? I feel that the above covers answers to all your questions; after these there remains nothing for you to ask.

If you can develop faith, go on repeating His name while doing your work eating, drinking, sitting or sleeping. Even if you have to devote your whole life, you are not going to accept defeat. If you do this, no doubt, you will be more and more at peace with yourself with each passing day. Do only as much writing and reading as you can without straining yourself. There is no need to tire out yourself by drawing up a big programme of writing and reading or getting disappointed if you are not able to keep it up. I will see what I can do for Devidutt and Chandradutt’s sister Lakshmi. I believe Chhaganlal will take care of inspection and checking of trivial things about which you have written. Dhiru has lost a lot of weight and so he has gone to Ravana. Kusum has also gone as she too keeps indifferent health. Padma has not recovered from her illness, so I need not expect much from her. The three of us are still together and are keeping good health. I am writing on Aparigraha for the Ashram somewhat on the lines you wanted me to write. I do not get much time as I am occupied these days with Magan spinning-wheel and the increased correspondence. And for that reason . . .2 is lying unfinished. I will certainly not draft trivial rules. I neither have the inclination nor is it good to draft such trivial rules. With the change of place and time, new sub-rules will emerge from great principles. At the same time, some rules will become obsolete while new ones will come in force. If you have a thorough understanding of the basic principles, then you would know the source of the sub-principles and be able to draft the rules easily just as a person who knows the derivation of the principles of geometry is able to find the correct time. Totaramji’s wife, Gangadevi was conscious till the last moment. She died while reciting the Ramanama. A few hours before her death, she knew that she was going to die. She had warned others and was herself very cheerful. Totaramji was also quite composed. Gangadevi brought credit to the Ashram in her life and in her death.” 64

Mahatma Gandhi wrote, “I have nothing to say about truth. It is difficult to define God. The definition of truth is enshrined in everyone’s heart. Whatever you believe at present to be true is truth and that is your God. If one lives in accordance with this truth felt in one’s heart, one is bound to reach the ultimate and pure truth, and that is Paramatman. I am at present reading selections from the Vedas and there the same idea occurs. According to me, so long as we do not learn to live a truthful life, all reading is fruitless. Such a life has no room for anything which is not spontaneous. The votary of truth will appear as he is. There will be unity in his thought, speech and action. We learn this sooner if we regard God as truth. In order to live such a truthful life, we do not need to read many books. Everything depends on us. Reflect over this mantra: The face of truth is covered by a golden lid. O sun, remove that so that I may see the Law of Truth.” 65 Mahatma Gandhi wrote, “I had been waiting for it. You must not feel distressed that you could not meet anyone. It is a mercy that even letters are permitted, for how can a prisoner expect to be permitted to receive letters? Preserve the health with which you have come out. Pranayama does benefit, particularly persons with a lung disease. It must be remembered that pranayama is not to be done in a hurry. How was the behaviour of the jail officials? Was it courteous? I have already conveyed to you that I have given up the Magan charkha for the present. I could not go beyond 20 counts. I am not able to use both my hands. I cannot draw the yarn with my left hand. I can therefore try only the right hand. I have got adjusted to it. But since I have been permitted to turn the Gandiva wheel with the left hand, I felt that I ought to change over to it. I have acquired wonderful control over it. Even on this I draw the yarn with the right-hand and have gone up to 35 counts. I am also picking up speed, though it is still quite slow. It is around one hundred rounds, but I am satisfied. There is very little wastage and even in such as takes place, I am making small improvements. I have thus had to postpone the Magan charkha experiment for the present. I will of course not give it up completely. I enjoy spinning on that too. Cling to the Divine Name like one possessed. When you have no help from anywhere else, you will get it from the Name. May your ambition of improving the Magan charkha be fulfilled? Do go to Almora. All of us agree with your idea of not giving a big name to the Ashram at present. You may therefore call it shail Ashram. Of the five names all the three of us liked that the best.

We did not waste our time in thinking of another name. Ultimately we are concerned with the work, not with the name. The Ashram is certainly not to be filled only with invalids. Some of course are bound to come. If Padma comes, she must be received. You should get separate expenses for any such persons who may come. There would of course be a budget for the Ashram. I will not decide the figure for it. You may settle it with Narandas. It is proper that the expenditure on you, too, should be counted separately. This would be convenient for you. What you write about your work there is also correct. You should not take up too many things just now. You should proceed slowly and only as much as your health permits. For the present you should do only what you can on your own responsibility. I would be happy if you could tempt Balkrishna. He would be very good company for you. He may also improve in health and the Ashram would gain in dignity. If Dhiru desires to join, it should be with a firm resolve to be steady there.” 66

Mahatma Gandhi wrote, “I have been able to go up to 30 counts on the Magan charkha up to now. I shall be satisfied if I go up to 40 counts. The speed is very slow. It does not go beyond a hundred rounds an hour. It may go beyond that if I draw thick yarn. But I do not wish to do so. The cause of the noise that the wheel was making was discovered. Mahadev guessed it. The rod under the plate was broken and when the plate stopped functioning altogether the defect was discovered. On the rod being replaced the noise stopped and the plate also started functioning perfectly. I, too, believe with you that there is much room for improvement. None has occurred to me yet. I have got a box fixed on the plant, in which I keep the tools, spindle, etc. I do not consider this an improvement. For fine yarn we must have fine spring and fine spindle. But I doubt if a fine spindle would work. In the Ashram there is a spinning-wheel received from Darjeeling which can be worked with the foot. Examine it. It would be sufficient if you named the Almora Ashram just Shail Ashram. The word Ashram itself carries a religious meaning and religion includes service. Janasthan sounds pompous. Kinkarashram is all right but does not sound pleasant. You can call it Shail Udyog Mandir. But I favour Shail Ashram. Devaki Nandan uses the word Sevashram and so it is clear that you cannot use it. It is well that you paid a visit to Rajkot.

It would be good if you rushed to Almora now. It is desirable that you should go there in good health. You may then devote yourself wholly to building the Ashram there as your only duty without having to worry about your health. After going there do not build castles in the air; but having formed a particular plan resolve not to go beyond it, nor even to think of doing so. As for writing, complete the work on the Ramayana, etc., if possible. Concentration on improving the Magan charkha, spinning and weaving the local cotton and wool and the necessary carpentry connected with it these should be enough work. Since there is land it will certainly be possible to grow vegetables and fruit trees. Keep an account of every pie. Never go beyond the budget.” 67 Mahatma Gandhi wrote, “What you want cannot be sent for Rentia Baras. How do you forget that we are prisoners? But you may imagine that our yarn is there. Mahadev draws yarn of about hundred counts from Keshu’s slivers. If there is a proper spindle, it would not take much to draw a thinner yarn. I spin a yarn of 40 counts on Magan spinning-wheel. It takes about three hours to spin 250 rounds of yarn. It takes much of my time. But as long as my hand gives work, I will stick to it. This time, I do not have with me the right mechanic. Otherwise, I would have got the alterations made. Whatever changes you make, do not sacrifice the simplicity of the spinning-wheel. In order to draw fine yarn, I feel the distance between the spindle and the tip should be reduced. There are more chances of fine yarn getting snapped if drawn long. The spindle should be shorter and thinner than it is. This is only my thinking. That you have set up a limit of work is more than enough. Do not be impatient. Do not build castles in the air.” 68

Mahatma Gandhi wrote, “I have resumed the Magan Charkha because the pain in the left elbow started again. I have made one improvement. I changed your spindle-frame and fixed that of the Gandiva Charkha in its place. I therefore introduced a spring. The result was that yarn was easily drawn fine. I used to spin yarn of twenty counts with great difficulty and then had made some progress. Now I can easily spin yarn of thirty counts. The speed is still the same, that is, a hundred rounds per hour. Even a little more at times. I may be able to increase the speed as also the count. The spindle-frame still needs some changes. But I have now no carpenter. The carpenter prisoners have been released on the completion of their terms. You seem to have lost control over your expenditure and seem to be asking for money as you please. This is not right. You have vowed to keep within your budget. You must not go beyond that. You must always keep this in mind and consult the statement before asking even for one extra rupee. If it does not provide for any particular amount, you should not ask for it no matter how big the temptation before you. If there is something very important, you must take prior permission and should not, if you do not get it, feel peeved even inwardly but remain undisturbed. If you do not maintain such firmness, the work will come to a stop. Narandas must be having the budget which I had sent to you, and you also must have kept a copy. If you have not, send for one. Do not work beyond your strength. Be satisfied with a little. I have almost regained my previous strength.” 69

Mahatma Gandhi wrote, “I am writing this on a silence day after the Morning Prayer. The correspondence about Harijans take so much time that I can hardly write other letters. Hence only this to you, that you should stop all thinking and do what work you can. When a question of incurring expenditure beyond your budget arises, your duty in this: If you feel that the expenditure is absolutely necessary, you may put the matter before Narandas and press him to permit it. If the item of expenditure is such that it makes no difference whether or not it is incurred, you should not write for it at all. In other words, what would you do if you were in N.’s place? Once the budget is prepared no additional item of expenditure should be allowed to be brought up.” 70

Mahatma Gandhi wrote, “I have had talks with Sarojinidevi and Padma. It is not permissible to see Sitala Sahai and so I have not met him. I have the impression that unknowingly you have yielded to impure thoughts about Padma. The impurity can be clearly seen in your letter. It is not possible for a man to conceal his impure thoughts. The behaviour of you two towards each other was not that of a brother and sister. The scandals that were doing the rounds were justified. Still, I do not wish to blame you. There was no end to your foolishness. I should not have allowed any girl to come into contact with you. Now that my eyes have been opened, I will make some other arrangement for Padma. She has understood. As for Sitala Sahai, he is extremely unhappy. I have consoled him. Marriage is the best remedy for you. By all means get married. It will be better if you find a widow as your partner. If that is not possible in any circumstances, you may do as you wish. Whomsoever you choose to marry, tell her all the facts about your body. If you thus marry, the question will arise as to what will happen to the Ashram which you will have left. At the moment, I can say without thinking over the matter further that there will be no harm if you stay on for the present. We can consider later what should be done. If you do this, a salary can be fixed for you with which you may meet your household expenses and may also attend to khadi and other work. If you give the Khali to somebody, you will get money for that. Do not in any way feel helpless. I am not accusing you of anything. It is only recognition of the true situation. If you wish to suggest any change in this, write and let me know. If you wish to see me, you may come and meet me. Let me know if you have a girl in mind. I have sent Chhaganlal an account of the matter. Padma has asked to be permitted to write to you. I have given her the permission to do so through me. It has not finally been decided what should be done about her. I have no fears on your account. In the end, all will certainly be well with you. I have not lost my faith in you. We are quite happy. Chhaganlal Joshi is here.” 71

References