Questions of Graduates – Mahatma Gandhi

[Prof. Dr. Yogendra Yadav]

Prof. Dr. Yogendra Yadav

Senior Gandhian Scholar, Professor, Editor and Linguist

Gandhi International Study and Research Institute, Jalgaon, Maharashtra, India

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Questions of Graduates – Mahatma Gandhi

 

I have no doubt that from the point of view of ahimsa silk and tiger-skin should be given up. Similarly, things like pearls too should also be given up. It seems that people in the age in which the custom of wearing silk and tiger-skin was prevalent, did believe in the dharma of ahimsa, but still continued to use these things. This is because at that time they realized the usefulness and necessity of silk and tiger-skin and hence despite their faith in ahimsa, they used both these. Despite their belief in the principle of ahimsa our predecessors made sacrificial offerings of animals, and we find some people doing so even now. Those who sacrifice animals’ state on the authority of the Shastras that violence done for the sake of yajna cannot be termed violence. Similarly, those of us who eat a strictly vegetarian diet, destroy vegetables which have life in them, and believe that this does not affect our ahimsa. The moral we derive from all this is that human beings cannot altogether abstain from himsa. Even those living only on air and water are guilty of himsa to some extent. Therefore, we can make a rule that the use of anything which involves himsa should as far as possible be abandoned. And while practising such renunciation, we should not criticize but extend charity to those who do not do so.

Although, as mentioned above, we needs must be simple in our habits of eating and dressing, and although our dharma is to save the lives of lower beings, yet we should realize that the ahimsa practised in such self-control is not everything but only a small part of dharma. We find every day that a person who meticulously practises this type of ahimsa can also be guilty of great himsa, and may have no sense of ahimsa at all. From the fact that, following inherited traditions, we use certain things for eating and dressing we cannot claim that we practise ahimsa towards these objects. Let the material results be the outcome of ahimsa which is practised through tradition or necessity; in itself, however, ahimsa is a noble sentiment and can only be attributed to the person whose mind is non-violent and is overflowing with compassion and love towards all beings. A person who does not take no vegetarian food even today because he has never done so, but loses his temper every moment and robs others regardless of morality or immorality? And is unconcerned about the happiness or unhappiness of those whom he robs, such a person can in no case be regarded as non-violent but may be said to be guilty of great himsa.

Diametrically opposed to him is the person who eats meat in accordance with inherited traditions, but is overflowing with love, free from anger and hatred and treats everyone as equal; he is truly non-violent and deserves to be revered. While considering ahimsa we always think of it in terms of eating and drinking; that is not ahimsa that is a state of unconsciousness. That which gives moksha, that which is the supreme dharma, in whose presence ferocious beasts shed their violence, an enemy sheds his hatred, a hard heart is softened, this ahimsa is a supernatural power and it is only attained by a few after great effort and penance. The distinction between capital and labour is not a recent one. It has been in existence since ancient times. In this age it has reached an acute stage because there is a great awakening in the labour class. Again there has been an increase in the number of capitalists in this age, and capitalism has assumed a fierce form.

In olden days the king was the principal capitalist, besides a few who came into contact with him. But in our times there has been a sudden increase in the number of capitalists. How can it be said that the world is progressing in such circumstances? But the way to mend the situation is not through hatred of the capitalists that is by using force against them. I believe that capital and labour will always remain in greater or smaller proportions. I believe too that we can, by conscious effort, reduce a good deal the differences between the two. The words of a Chinese king quoted by the graduate are as good as gold. In this world, someone has to carry the burden of whoever sits idle. Therefore, it is a sin to sit idle even for a moment; if we understand this, we will be able to resolve many of our problems and, just as it is wrong for anyone to sit idle, so it is for anyone to take or hoard more than one needs. If people starve, this is the reason. That is surely one of the purposes of khadi; but there are many others also, i.e., To provide the agricultural class with some occupation which can be widely practised at home during spare time; to boycott foreign cloth; to ensure that there is an increase in the spirit of co-operation amongst the people; to provide thousands of middle-class people with an honest livelihood and, if crores of people understand the message of khadi, they would realize that the strength to achieve independence is readily available in it. With the success of khadi the supremacy of the mill will surely end.

The graduate has asked several other questions, but I feel there is no need to answer them. Those questions are regarding past life, rebirth and destiny. These questions have been raised since times immemorial. I would advise the graduate to have patience in order to find solutions to such problems. Whatever answers I give, ten other questions could be asked in reply to them and thus the battle of wits will continue forever. The royal road is for us to keep ourselves engaged in doing the duty that lies before us, and to be patient and hopeful that God will solve spiritual problems. We have a clear understanding of sin and righteousness; the dharma, that we should do good deeds and avoid sinful ones, has been handed down to us through the ages. We should remain satisfied with this. The battle between fate and strenuous human effort is always on. While doing a good deed we should rely on the latter. The Gita has suggested this easy road. One should do one’s duty without expectation of reward. Lastly, I would suggest to the graduate to improve his handwriting. Good handwriting is a beautiful art. It is the outward mark of good breeding. I found some difficulty in reading his letter. I could not myself learn to write a neat hand. No one pointed it out to me during my student-days, nor was I taught to do so, and, afterwards I did not find the time to improve it. But, because I give trouble to many who have to read my handwriting, I have, out of self-pity, taken the trouble to read the graduate’s letter. Graduates and all students should take a lesson from my mistake and learn to write a hand as beautiful as pearls, at least for the sake of their friends.

 

Reference:

Navajivan, 15-7-1928