For Global Peace with Social Justice in a Sustainable Environment

Vinoba Bhave and Mahatma Gandhi

Prof. Dr. Yogendra Yadav

Gandhian Scholar

Gandhi Research Foundation, Jalgaon, Maharashtra, India

Contact No. – 09404955338, 09415777229

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

dr.yogendragandhi@gmail.com

Vinoba Bhave and Mahatma Gandhi

Vinoba Bhave was born on 11 September, 1895at Gagode in Kolaba district, Maharashtra. His original name was Vinayak Narahari Bhave. His mother Rukmini Devi was a very religious woman. At a very young age Vinoba was deeply interested in Mathematics. In 1916, on his way to Mumbai to appear for the intermediate examination, Vinoba Bhave put his school and college certificates into a fire. It was believed that Vinoba took the decision after reading a piece of writing in a newspaper written by Mahatma Gandhi. People know him as a father of Bhudan andolan. Vinoba Bhave went to Kocharab Ashram on 7 June, 1916 to meet Gandhi. Five years later, on 8 April, 1921, Vinoba went to Wardha to take charge of a Gandhi-ashram there. During his stay at Wardha, Bhave also brought out a monthly in Marathi, named, `Maharashtra Dharma'. The monthly consisted of his essays on the Upanishads. Over the years, the bond between Vinoba and Gandhi grew stronger and his involvement in constructive programmes for the society kept on increasing.

Mahatma Gandhi wrote, “I do not know in what terms to praise you. Your love and your character fascinate me and so also your self-examination. I am not fit to measure your worth. I accept your own estimate and assume the position of a father to you. You seem almost to have met a long-felt wish of mine. In my view a father is, in fact, a father only when he has a son who surpasses him in virtue. A real son, likewise, is one who improves on what the father has done; if the father is truthful, firm of mind and compassionate, the son will be all this in a greater measure. This is what you have made yourself. I don’t see that you owe your achievement to any effort of mine. Hence, I accept the role you offer to me as a gift of love. I shall strive to be worthy of it; and, if ever I become another Hiranyakashipu, oppose me respectfully as Prahlad, who loved God, disobeyed him. It is true as you say that, though outside the Ashram, you have scrupulously observed its rules. I never doubted that you would return. Besides, I had your written messages, read out by Mama. May God grant you long life, and use you for the uplift of India. I don’t see any need for changes in your diet just yet. Do not give up milk for the present. On the contrary, increase the quantity, if necessary. About the railways, no Satyagraha is required. What are wanted are intelligent workers to carry on propaganda. On the issue in Kheda District, Satyagraha may possibly have to be offered. I am something of a tramp these days. In a day or two, I shall have to leave for Delhi. More when you arrive. Everyone is looking forward to seeing you.”1

Mahatma Gandhi wrote, “The ideal is of course what you have stated. It is also true that, to achieve it, there should be a Gujarati teacher. But in the absence of such a teacher, it would not be wrong to avail ourselves of a teacher from Maharashtra. Also, I would prefer a Marathi teacher who has character, to a Gujarati who has none. At present it is difficult to find Gujaratis who can teach according to my method. The situation is so pathetic that, without you, Sanskrit teaching will have to stop or be resumed by Kaka. For the present, therefore, you will have to continue teaching it while keeping the ideal in view. I am eager to enter Maharashtra, but the time is not ripe yet. I am not fit. We don’t have the required number of men. May there not be some divine providence in the fact that you, Kaka and Mama have come to work with me? My relations with Deshpande, my faith in the Servants of India Society, my especial admiration for Maharashtra, the great assistance they rendered in Champaran, the arrival of a music expert from Maharashtra, the expected entry, in the near future, of Kotwal’s sister, my acquaintance with Narayanrao all these things suggest that I am likely to do something special in Maharashtra, be it ever so little. However, “if man had his way, none would remain in misery; everyone would kill his enemies and see that only his friends remained.” And so, this ambition notwithstanding, who knows what, will happen? I will keep your wishes in mind. I also desire to keep you close to me but I see that it cannot be at present. You are certainly an inmate of the Ashram; there can be no doubt about that.”2

Mahatma Gandhi wrote, “I would suggest that you see Vinoba who is conducting the Satyagraha Ashram in Wardha. You would have seen him already. I know of no one more fitted to help you in the direction you wish than Vinoba. He is a disciplinarian, and discipline may be very hard, but I know that it is necessary and beneficial.”3 Mahatma Gandhi wrote, “Vinoba and Balkoba are better Brahmins for having become spinners and weavers and scavengers. Their knowledge is more digested. A Brahmin is one who knows God. Both these fellow workers are nearer God today by reason of their having felt for and identified themselves through spinning with the starving millions of India. Divine knowledge is not borrowed from books. It has to be realized in oneself. Books are at best an aid, often even a hindrance. A learned Brahmin had to learn divine wisdom from a god-fearing butcher.”4

Mahatma Gandhi wrote, “If you too fall ill, how can we find fault with others? Now I need not blame myself. If a life celibate can claim the privilege of falling ill, how much more should one like me claim who am endeavouring to change the mould in which I have been cast? We must both deny ourselves this privilege. He alone is a real celibate who has an adamantine constitution. Is not illness, after all, a sign of some imbalance? I hope you have now recovered completely. Write to me about Mama’s Ashram. 160 yards of yarn are regularly credited to your account as you desired when you left. But from your letter to Purushottam, it would appear that some corrections have to be made. Your average will all the same remain 160. Hence I would not spoil the book by entering petty corrections. Jamnalalji has arrived today. Kaka will most probably come today or on Sunday. Swami left with the threat of issuing a prohibitory order. If that order has been issued, Kaka will not come. At the moment Balkrishna is reading the Ishopanishad to the prayer/meeting at 4 o’clock. You may come after the expiry of the time limit.”5

Mahatma Gandhi wrote, “I have been told by Vinoba that there is support in the Vedas for the view that a person who has attained to knowledge of the Brahman need not worry about performing yajna. One who has made his life itself a long yajna?”6 Mahatma Gandhi wrote, “We need not envy you for living in the Kritayuga, for us, too, have with us the Kritayugi Sardar and, therefore, rise at least a few inches higher than you. Do you know that the Sardar keeps walking for most of the time? He would, if he could, even eat walking and spin walking. Even though an old man, he tries to learn the Gita by heart while walking. For improving his pronunciation he should be sent to you and you given a cane to correct him. But you are not likely to have that good fortune in the immediate future. You seem to have mastered the art of holding out false assurances to the poor! When a poor man like me had been pining for a letter from you, you did not write at all; and now when I am getting ready to lie down on my death-bed, you write to say, “Now that I have started writing I will write regularly.” But maybe I am destined to survive this ordeal, since the vows of Kritayugis are not known to remain unfulfilled. If I do leave this bed I will expect to hear regularly from you. Through this bit of jesting, I have diverted my mind for a while from the letters I have been writing on serious matters and also suggested that your activities call for no criticism. Keep me informed about them. If I come out unscathed in body and soul through this ordeal and if there is something to write about, I will write to you. I will preserve your letter.”7

Mahatma Gandhi wrote, “The comparison with Banabhatta and Valmiki is not right. One may compare the two types of yarn with “Balakanda” and “Kishkindhakanda,” or better still, with “Kishkindhakanda” and “Uttarkanda”. Fine yarn of 200 counts or more is “Uttarkanda” in the absence of which “Kishkindhakanda” would lose all value. Our forefathers forced the poor to produce Dacca Shabnam to gratify the delicate tastes of people who loved luxury. Let us atone for their sin by spinning as yajna yarn of the finest count and offer it to the Lord. The art in both cases is the same, but in olden times it ministered to selfishness. Let our art help in spreading the spirit of service, it is necessary to revive the old skill in order to popularize khadi among all classes of people. We should prove that what was possible then in the days of slavery can be done in the age of freedom too. Will not the devotee do for God what a libertine would do for a prostitute? This involves neither great trouble nor any expense; for, all that we wish to do is to learn slowly to spin fine yarn in a spirit of self-sacrifice. I have also found from experience that, if we try to spin finer and finer yarn, we shall more likely discover ways of producing better and cheaper khadi. Here we have the practical application of the Gita verse beginning with “Yavanartha udapane” If this reasoning appeals to you, I need not explain to you why I put down 20 counts as the minimum for a voluntary spinner to achieve. There is however nothing sacrosanct about this figure; it is not laid down as a rigid rule. It is only a test of the devotion of the voluntary spinner. An institution must lay down some such rule. Drawing out any sort of yarn should not pass for yajna. There ought to be some rule, some standard. If this is admitted, then 20 counts is .inform him immediately that his letters only reached Government of India yesterday, that the matter is under closest consideration, and that we hope to communicate decision within two or three days. Meantime suggest that it might complicate situation if he started restriction of diet before we have had opportunity of fully considering his requests.” Government of India, Home Department, Political, File No. 31/95/32. not a high requirement. A voluntary spinner should not spin as if he was doing forced labour. He should enrich his yajna with devotion and art and beauty, identifying him with the work that which is offered as sacrifice should be of the purest quality, shouldn’t it? If I have not been able to explain my point of view, you may write to me again and ask me. I have no doubt in the matter, but I cannot rest at ease till I have satisfied you. The problem of working in the villages is a very difficult one. We need not worry what the smriti has to say regarding onions. We should go by our experience. As medicine, they are good. I have tried them very often. I also dislike their odour and generally do not eat them, though I certainly would if I found it necessary. One may eat them with the last meal of the day, for one meets few people thereafter. If eaten in small quantities as medicine, the odour will probably be less acute. If we cannot get cow’s milk anywhere at all, I would say that the country is heading towards bankruptcy. If a person touring villages carried with him mawa of cow’s milk, he would get both ghee and protein in it and, if he should dissolve the powdered mawa in hot water, it would then be as good as milk. I do not suggest the addition of sugar or jaggery to the mawa, since, in the first place, that is not necessary and, secondly, it may mean indulging the palate. Thus, one can live on rotlas, pandas, onions and tamarind or sour lemon. Public workers should not have their dinner late in the evening. The only things which they may accept from the village people are rotlas and onions, or they may cook their own food. Wherever they go, they should boil water for their use and drink only that. This way they will not have to depend on others, and no one will be put to trouble as nothing will have to be specially prepared for them. They should sleep in the open, accepting if available a charpoy to keep themselves, so far as is humanly possible, safe from the danger of snakes etc. I am giving all this advice without experience of course. I know that the facilities which were offered to me in the villages may not be available to others. Follow from this is practicable and desirable, and reject the rest. I have made all these suggestions so that you may be prompted to think more about the problem. I realize very well how exceedingly difficult it is to go into the villages. However, despite the difficulties, we must go. I, therefore, very much like the beginning you are making. Every public worker ought to have some knowledge of simple remedies. It is quite easy to acquire it.”8

Mahatma Gandhi wrote, “Your love and faith bring me tears of joy. I may or may not deserve them, but they will bring their reward to you. You will be the instrument of some great service to the people. You did quite right in going to stay in Nalwadi. For the future, I have to make only this suggestion just now: take care of your health and do not be rigid about excluding milk from your diet. Your swadharma at present is to work for removal of untouchability. Find time to read what I write from time to time. It is not much. Write to me regularly. It will be enough if you write once a week.”9 Mahatma Gandhi wrote, “Every moment I receive proof of the propriety of my fast. I have already hinted in my article about the necessity of another such of such fasts should be maintained till untouchability is completely abolished. As soon as one man or woman ends his or her fast, another should start and thus a chain should be kept up. Write to me and let me know what you think about this plan. I see the absolute necessity of such a living flame so that a religious movement may be carried on in a religious spirit. Who else if not the inmates of the Ashram, should shoulder the responsibility of keeping such a flame alive? We must make a beginning in this matter. If I survive the fast, I will join you and others in discussing this plan. If I die, however, you, Kaka and others who are out of jail will have to think at that time. If you feel that you should see me, you may come.”10

Mahatma Gandhi wrote, “I have put a heavy responsibility on you, but you have the strength to shoulder the burden of any responsibility which may be thrust on you, or, in the words of the Gita, can pass on such responsibility to God. It hopes all the persons whom I have sent to the Ashram have settled down there properly. Just now, however, I wish to write to you about four European men and women. All the four are to be trained for Harijan work and as long as they maintain connection with us, should keep away from politics completely. Cultivate close relations with all of them and appoint somebody who knows English to look after their needs. Marybehn and Duncan are straightforward persons and are not likely to create any difficulties for you. But that cannot be said about N. and Amalabehn. If N. maintains good health, she is likely to be very useful. I am not sure about Amalabehn. She is rather obstinate and her capacity is limited. Her intentions are very good but she is very slow in acting on them. She goes on making all kinds of plans. All four will require milk in their diet. I think oil will not agree with them. Ask them and ascertain their requirements. Tell them and others, too, that just now I cannot write to them. Whether or not I shall be able to write after some time, God alone knows. Write or dictate a thoughtful letter to I hope you keep good health. I also hope that Manu is not ill. Balkrishna’s and Chhotelal’s health does not seem to be satisfactory. I hope Ramdas has settled down there, and that the climate there agrees with Nimu and the children. Vidya Hingorani, who has come there, has delicate health and is rather of a sensitive nature, but she is a woman of very pure character. She has cultivated bhakti of a very high order. I am sure Lakshmibehn is looking after her properly, and so I don’t write more about her. I hope Vatsala has got over her fear, and that Madalasa is progressing. I also hope your contacts with the Harijans are becoming closer day by day. I have not forgotten the idea of chain-fasts. It is still in my mind. I constantly feel that our atonement will not be complete without such a step. I don’t mean to say that it will be complete even with it, but I do believe that, if the right type of men and women join in the fasts, the movement for the removal of untouchability will make rapid progress.”11

Mahatma Gandhi wrote, “Vinoba has come here to serve you. The Ashram programme is followed here regularly. I hope you will take full advantage of it. Shethji reminded me just now that no one was prepared to remove the carcass of a bullock, and so the Ashram inmates carried it and buried it. The Harijan friends were displeased by this; for they think that others should not do the work allotted to the lowest even among the untouchables. Vinoba has made a thorough study of the scriptures.”12 Mahatma Gandhi wrote, “I welcomed the suggestion and sent a message to Vinoba who immediately got ready to go. Madalasa also wanted to go but, being obedient, she stayed back on learning that Vinoba wished to go. She will be duly rewarded for her self-control. It is good that she has stayed back. If your pain has subsided now and your mind is at peace, give leave to Vinoba to return soon. But he can stay as long as he is needed. The management of this place is being organized carefully. Vinoba is busy with the task day and night.”13

Mahatma Gandhi wrote, “Just now Babaji Moghe is in charge. Vinoba has entrusted him with this work as a last resort. He himself loves village uplift work and had even taken it up. But after the Ashram at Sabarmati was disbanded, we were suddenly faced with the necessity of running the girls’ ashram. Vinoba, therefore, entrusted Babaji with the job. If he can be released from this responsibility, Vinoba wants to use him for village uplift work. If you come, I assume that Jamna also will come.”14 Mahatma Gandhi wrote, “Vinoba is experimenting with spinning at the rate of nearly nine hours per day at the same time that he is taking his classes. His output per hour should be regarded as the standard output per hour entitling the spinner to the standard wage. I hope to publish shortly the results of Vinoba’s labours.”15

Mahatma Gandhi wrote, “Balkrishna is fine. I hope you have received the dates. Let me know whether they are of a better quality. Where is the need for my coming there early? I promised Dev and Dastane that I should be there towards the first week of December, but the stipulation was that you felt the need of my presence there. My coming causes unnecessary excitement. Do you think I should come? I do not think so. When I come, possibly a few good workers will get tied up on my account. Khan Saheb will be with me. Pyarelal will be there. Sahasrabuddhe and Vaikunthlal are of the opinion that I should not make the visit before the 21st. Think over all this and write to me and persuade Dev and Dastane. Harijanbandhu, 10-10-1937 Vinoba is naturally in full agreement with me in making education self-supporting through a craft which I consider to be my original discovery. This, indeed, is a matter of great encouragement for me. I have quoted his opinion here in the hope that it would strengthen the faith of those who know Vinoba and would inspire faith in those who have none now. Support from Shri Vinoba is not a matter of surprise for me.”16

Mahatma Gandhi wrote, “I have sent for you here so that I can lay before you what is going on in my mind, and if you find in me impatience or any other fault you may let me know. I have tried, as I am trying, my best to give up the idea of fasting which has occupied my mind these days. But I find that it has taken firm hold of my mind. So far I have undertaken a number of fasts and I do not think any of them was unsuccessful. Some of these were resorted to for personal or domestic reasons. Their result was also good. The fast undertaken for Hindu-Muslim unity, too, had a good effect though it did not last long. The fast unto death undertaken against the proposed separation of the Harijans had instantaneous effect. People did not come and sit down with me but went into action. Even the president of the Hindu Mahasabha came to me and conceded my point. I liked all that. The twenty-one days’ self-purification fast, occasioned by the impurity which had crept into the movement, was intended to be the first of a series of such fasts which was to go on for a year. But co-workers did not like the idea and I had to postpone it. But now I find that I cannot postpone it further. At the moment violence is on the rampage and darkness has descended upon the world. The poison has spread to India also. The Government wants to pit our own people against us and watch the spectacle. How can I tolerate that? I therefore feel that without sacrifice this raging fire cannot be quenched. There are two kinds of fasts: one which is undertaken of one’s own volition and the other which is undertaken in obedience to a general. What happens in a violent war? The soldiers put their faith in the general and plunge into the fire. Why cannot this be done in a non-violent war? This time I have also made a slight change in my concept of non-violence. In 1920 and 1930 I had laid down that observance of ahimsa in thought, word and deed was indispensable. Now I feel that it is not right to expect four hundred million people to accept this view and to wait till they do. Now I only tell them to abstain from violence in word and deed. When I send any satyagrahi to break a law, I merely say: “Leave your lathi here and go and do this work without using abusive language.” The success of the work which this will ensure will drive out thoughts of violence from his heart also. Supposing a non-violent struggle has been started at my behest and later on there is an outbreak of violence, I will put up with that too, because eventually it is God who is inspiring me and things will shape as He wills. If He wants to destroy the world through violence using me as His instrument, how can I prevent it? He is so subtle that it is beyond man to know Him. Though electricity is a subtler power, we can certainly find out something about it. But God is still subtler and all-pervading. All that we can say about Him is that it is a Power at whose bidding everything goes on. But it is impossible to find out what that Power is. We can only put our faith in Him and it is that faith which is moving me. When I hear of the destruction of the Germans, the British and the Japanese, the value of their sacrifices greatly increases in my eyes. How brave must have been the man who sank H. M. S., Prince of Wales! He threw himself against the engine and sank the enemy ship. What courage! We have not shown any courage as yet. After going to jail we have fought for small things. A few like you have studied there. But that has no place in my present programme. If Pyarelal says that he would like to finish the Koran or if you say that you would like to complete the writing of an unfinished book, it will not do. This time we have to finish the entire work in three or four days. Breaking all the laws of the Government includes fasting also. If they put us in jail we will give up food and water and immolate ourselves. Now the question arises—with whom should the beginning be made? For that I have selected myself because the work won’t make any progress without my sacrifice. I want your co-operation. There is no cause for anyone to get alarmed or feel unhappy. It is only a matter of doing one’s duty. After all the body has to perish one day. It is therefore better to let it perish in a noble cause.

VINOBA BHAVE: I think you are right. But let me repeat what I have understood you to say. To my mind you mean that a fast may be undertaken from one’s own choice or in obedience to a general in whom one has faith.

GANDHIJI: That is right. Let me add that to check the violence that is raging there is no other alternative. This therefore has become necessary. I am prepared to find more time for a fuller discussion if it is considered necessary.”17

Mahatma Gandhi wrote, “Vinoba has been my co-worker ever since the Ashram at Kochrab was set up. He has done plenty of work that I wanted him to do or that which was dear to me. Take for instance Gitadhyayasangati. I had asked for a little, Vinoba gave me much. The readers should know that the idea of reciting the Gita in fourteen days and then in seven days first occurred to me in Yeravda Prison. I told Vinoba of what I had in mind and asked for his approval and also his suggestions. In reply he sent me Gitadhyayasangati. By having this before him the reader who wants to concentrate on the Gita and put its teaching into practice will be benefited.”18 Mahatma Gandhi wrote, “Kaka sent me a telegram about your release. Hope you are well. The work for you is ready. Baba and Gokhale are also in it. Do what you feel is right.”19

Mahatma Gandhi wrote, “I do not believe that agriculture alone will bring self-reliance. We should become self-reliant through the handicrafts we take up. I grant that in the very first year we cannot become self-reliant. However, when we complete the entire process the expenditure and the income should balance. I would not call agriculture a handicraft. But it is an occupation of crores of people. It does not encourage skill but it does give a lot of physical exercise. It has been accorded its rightful place after seven years. It is a sad thing that we have been divided into two groups but that is inevitable. We regard constructive work as a symbol of ahimsa while others look upon it as a means of furthering their work and that only to the extent that if they can do without it they will do so. Even if the intention is good I find lack of wisdom in such an attitude. Your health causes me worry. You must get rid of your leg trouble. Steam treatment is one of the treatments. Massage is worth trying. I believe that one who neglects the body betrays the soul. Is not the body an abode of the atman? And therefore it requires the utmost care.”20

Mahatma Gandhi wrote, “I shall look into the Nayee Talim matter. Ashadevi is not here at present. I have not a full copy of the Ramayana as abridged by me but I send you a marked copy of the Ramayana from which you will be able to know the principles on which I had worked. As far as possible I have tried to retain the historical or narrative portion unbroken. Some of the interpolations are useful by themselves, but still I have dropped them altogether. I have also dropped any matter which had been over-lengthened as also such portions as appeared to me unnecessary for the narrative. I have also generally removed portions where woman is referred to in derogatory terms. But I have kept some portions of it just to indicate the mind of Tulsidas. So far as I can remember at the moment, these are the principles I worked upon. But you are intelligent enough to discover any other principle not mentioned here from the marks in the book. Failure has compelled me to do what I was not prepared to do by persuasion. I mean that I have commenced from yesterday the recitation of Gitai in place of the Sanskrit Gita. I realized that nobody learnt Sanskrit. The same old members are there, but even they do not or are unable to study Sanskrit even to the extent of understanding the Gita. Moreover, they were unable to recite it in chorus, and what pained me more was the fact that though the recitation of the whole of the Gita was confined to the morning prayer, still some members walked out as soon as the recitation began. On making an enquiry into the cause of this, I found that it was very trivial. I did not know it before. I found it out only the day before yesterday, and I immediately came to the conclusion that perhaps interest in the Gita might be created more quickly if it was recited in Hindi, Marathi or Gujarati since the people would understand its meaning more easily. I have commenced with Gitai because Marathi holds the place of prominence in this part. So far as the members attending the Morning Prayer are concerned, they are so few that it would not matter much which language I chose. But the music of Gitai has been felt by me to be very sweet. Maybe, the reason for this is that I have heard it several times recited by Shivaji and I have liked it. Kishorelal’s (Gujarati) translation is there but I have not yet been able to assimilate its music. I have not heard anyone reciting it in a sweet tone. I got an opportunity of hearing it at Bardoli but it was insufficient, and my ear could not adapt itself to it. Haribhau has published the Hindi Gita recently. But I have not yet been able even to examine it and so did not like to touch it. Therefore, I have commenced with Gitai. The immediate cause for writing this is that I happened to see Shivaji yesterday. If he is going to stay here for some time, it would please me if he can be induced to give at least a week to the Ashram just now during the period of the commencement of this recitation. He can train those who desire in reciting it in the same manner as he does, and pick up his music.”21

Mahatma Gandhi wrote, “I do not at all feel happy in having to take your time, but you are being drawn into this. The friends in our circle have been very much upset because of Manu’s sleeping with me. Kishorelal’s agony is difficult to bear. He is so upset that he is on the verge of breaking down. The same is the case with Narahari and Swami. I do not know how the women at Sevagram and elsewhere must be suffering. Here, on the contrary, everybody knows what is happening but I see no sign of its having any effect. Maybe that prevents me from feeling the full impact of people’s reactions. I keep playing with such fancies, for the coworkers’ pain makes me lose confidence in myself. My own mind, however, is becoming firmer than ever, for it has been my belief for a long time that that alone is true brahmacharya which requires no hedges. My experiments arose from this belief. I did make mistakes in them. Unthinking imitation may also have harmed the persons concerned. But I am not conscious of myself having fallen. Manu’s sleeping with me is not a part of my experiment, but is a part of the present yajna. My mind daily sleeps in an innocent manner with millions of women, and Manu also, who is a blood relation to me, sleeps with me as one of these millions. If she stops doing that out of deference to custom or to please co-workers, would I not be a hypocrite of the type described in chapter III of the Gita? If I do not appear to people exactly as I am within, wouldn’t that be a blot on my non-violence? I go to this length: Suppose that non-violence has no effect on the people here and I die. If I don’t let Manu sleep with me, though I regard it as essential that she should, wouldn’t that be a sign of weakness in me, and in that case would not my death, since I would have failed to realize perfect ahimsa, be the best thing for me? In other words, would not my experiment in ahimsa and truth remain incomplete or be tainted? Perhaps I have not expressed this last thought clearly. I referred to the subject in three speeches of mine. Fuller reports appeared in Hindi. I myself drafted the English versions for newspapers. They do not seem to have been published in full. I have, therefore, sent to co-workers copies of the extracts which have appeared. I am sending one to you also. Please let me have, your view. How is Krishnachandra doing? Ask him to write to me. How are you?”22

Mahatma Gandhi wrote, “Somehow I am not convinced by your argument. Nowadays Manu does not sleep in my bed. It is her own wish and is due to a pathetic letter from Bapa. But according to my view it does not make any difference in the situation even if I am practicing adharma. But at the moment I am not going to take any more of your time. In my daily prayers I earnestly pray to God to lead me from untruth to truth. Isn’t the same idea conveyed in “Lead kindly light”? Carry on your Bhangi work at Surgeon. Take care of your eyes. Let someone read out Dr Agrawal’s book to you. Haven’t you heard of it?”23 In 1932, accusing Vinoba Bhave of conspiring against the colonial rule, the British government sent him to jail for six months to Dhulia. There he wrote Gitai. He was also chosen as the first Individual Satyagrahi by Gandhi himself. In November 1982, Vinoba Bhave fell seriously ill and decided to end his life by refusing to accept any food and medicine during his last days. He died on 15 November, 1982.

References: