For Global Peace with Social Justice in a Sustainable Environment

Bhagwanji Mehta and Mahatma Gandhi

Prof. Dr. Yogendra Yadav

Senior Gandhian Scholar, Professor, Editor and Linguist

Gandhi International Study and Research Institute, 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

Bhagwanji Mehta and Mahatma Gandhi

Bhagwanji Mehta was a close associate of Mahatma Gandhi. He worked with him. He had done a lot of constructive work in guidance of Mahatma Gandhi. The decision about Viramgam has been well taken. The question of small princely states is always present in my mind. For the present it does not seem to advance any further. 1 Will you do one thing to help me? Will you send a brief note on the evils in every State? I must have the freedom to publish it. Even if you don’t give me such freedom, send the note at any rate. For instance, I have heard that in Jamnagar there is a tax on the Brahmin’s kit and a tax to be paid on the calving of a buffalo. In Wadhwan, hand-spun yarn is taxed in three ways. Mill yarn and mill cloth are exempt. These are the more obvious examples I have mentioned. I want these and the like, even graver ones. Note the hardships resulting from laws and the manner of enforcing them. Send the thing immediately. I shall get it wherever I happen to be. 2 I have received the papers you sent. I shall read them and do what I can. I don’t think I can go to Kathiawar at present. I just cannot get away from Champaran. 3

I had a talk about Viramgam. I am expecting a reply. It ought to go and I have no doubt that it will. The registered letter is with me. I shall do what you want me to do, in part at least, when the time comes. Of course, I very much want to go to Kathiawad, but I don’t know when I shall be able to. For the present, six months are reserved for Bihar. You must have recovered. 4 The problem of Kathiawad is all the time in my mind. I am looking out for an opportunity. I don’t propose to associate myself with the activities of the Cutch-Kathiawad Mandal. I think they are premature. I have told the organizers as much. 5 It shows that what may have been intended as help has the opposite effect sometimes. That is how I have felt about the article in Gujarati. I can do the work in Kathiawad in my own way. 6 I am still bed-ridden. I have gained only enough strength to move about a little in the Ashram. Even otherwise there would still be the question of what I would do after coming there. Kathiawar is not out of my thoughts; the only question is about what can be done. I am constantly thinking about it. 7

It is all right that you wrote to me. But, as usual, your letters show your impatience and thoughtlessness. You do not know at the moment I have become a registrar of marriages. Do you know how many marriages were performed at the Ashram? I do advocate brahmacharya but it certainly cannot be forced. Whatever weaknesses were observed at the Ashram naturally pertained to the youngsters. Surely you do not want me to let children marry in their early teens. I do not write all this to stop your criticism; I do this with a friendly desire to sharpen your wits and to save you from the tendency to criticize without knowing facts. 8 Why do you suppose that I am prejudiced against you? Because I cannot accept your argument it does not mean that I am prejudiced against you. It is not my experience that I could refrain from sensual pleasures because I am married. How can I then accept this position? Among my friends there are a number of life-long celibates, men as well as women. Then how can I entertain any doubt? About God I shall write in Navajivan when I have the time. I say when I have the time because the question you ask has been asked often and there will be nothing new in my reply; but I shall try to take it up for your sake. I have never had any doubts about your honesty. 9

I will write in Navajivan about untouchability when I get time. As I could not act as our respectable and worthy leaders of society would in regard to the dog, I gave my opinion that a dog could be killed in certain circumstances and subject to certain restrictions. I have neither the inclination nor the time to study the Western science about dogs. The subject of non-violence is not as simple as you seem to think it is. If we may not kill dogs, what sin have plants committed? Ponder over the meaning of this question, and treat dogs as you might treat plants. 10 Why should we feel hurt if a relation or friend gives us nothing or takes away something that is ours? If we realize that we have no claim on them, it is my experience that everything would be all right. I have observed that that is the experience of many others too. You have earned much and gone through many sweet and bitter experiences. Why you not rest should satisfy with what you have got and devotes your abilities and your wealth entirely to public service? 11

It was from Bhai Khimchand letter two or three days ago that I learnt for the first time that Bhai Manilal had any hand in his case. I don’t know anything at all about this matter, and I have no right to intervene in such a matter from here. 12 Though you usually write frankly, your postcard this time is not frank enough. You seem to believe that Manibhai is a bad man. If that is so, you should state it plainly. I wrote to you and told you that I did not know even that Manilal had complained. Do you have personal knowledge of his having complained? If you have it, your first duty as a gentleman and as a relation was to write to him. I am willing to write to him if you give me some evidence of his misdeeds. Apart from that, I don’t know what to say about your suggestion as to whom I should put up with. I do not think that I am so good a man that I should never put up with a person whom the people believe to be a bad man. I myself am a bad man, and still I live in my house. Would it be proper for me, then, if I try to sit in judgment over others? Moreover, how can a man, who daily wanders from place to place and eats and sleeps at other people’s places, afford to be too particular about the place where he puts up. I, therefore, follow one rule, namely, to regard all strangers as my kith and kin. My own relations remain so in any case. I do not agree with the principle, if you have laid down any such for yourself that one must not lodge a criminal complaint against one’s relations, no matter what wicked things they do, but one may do so against strangers. However that may be, I ought to tell you, as I told Khimchand some months ago, that I have not the least trust in him. You may also know that Manilal is not the cause of my distrust. It is Khimchand own letters one after another which have increased my distrust of him. You may see now how much worry and trouble you have created for me. And still you ask for forgiveness, but I don’t think, you expect to receive it. But you are free to do whatever you like and so are safe. 13

You are a pessimist and an atheist. I am a great optimist and a devotee of God. I, therefore, see no possibility of our agreeing about anything. Both of us, therefore, should go our different ways and learn in the school of experience. He who survives will know the truth a little. 14 You have done well in going to Rangoon. I hope your trip will bear fruit and there will be complete understanding among the brothers. 15 May your efforts succeed? Leave nothing undone. If they cannot live together in perfect harmony, do not hesitate to separate the shares. I am not writing a separate letter to Ratubhai. 16 I have always welcomed your letter. Your frank words always please me. You have mixed up two or three issues. My own experience of Prabhashanker has been different from yours. But I needn’t dwell on that, since my experience doesn’t count. I agree with your views about Wills. According to the rule that one can be certain only of that which is in one’s hands, I think it best for parents to make in their own lifetime any arrangements that they wish. But in this case I must consider the situation as it exists. From a moral point of view, I look upon the document drawn up by Doctor as a Will. Everybody who wants to accept a legacy should also observe its conditions. One of the two sisters is in such a condition that it would have been the duty of the brothers to support her even if there had been no Will. Ratilal himself is not capable of looking after himself. Hence, if my voice could have any effect, I would see that his sister, who is more incapable of looking after her than Ratilal is of looking after himself, got some share. Who knows, such a noble act may bring greater benefit to Ratilal. In any case it cannot harm his interests. Whether or not the sister gets a regular share, my sense of duty to the departed friend and to his family, and especially to Ratilal and Champa with whom I have maintained a special relation, will urge me to insist that the sisters should get a proportionate share each from Ratilal’s share, even if he pays it in installments. You are not right when you generalize from Narbheram’s case. I am sure you know the saying in English “Hard cases make bad law.” I hope you also know that Narbheram does not accept your charge as true. The resort to civil marriage in the case of Devdas and Lakshmi was to satisfy Rajaji. All of us wanted a religious ceremony. But there was no difference between civil marriage and religious ceremony as we understood its significance. According to the meaning which we attach to religious ceremony, its purpose was served by civil marriage. According to me the Hindu law requires many reforms. I think I have now replied to all your questions. I am doing what I can about Bihar. I think you have sent a handsome amount. 17

If you permit me, I intend to send your letter to Narbheram. If you permit, let me have Narbheram’s address. If you think Ratilal is mad, what value can be attached to any letter he may write? Either Prabhashanker as Champa’s guardian or Champa herself should decide the matter. After coming to know Ratilal, I had told Prabhashanker before the marriage that he should break off the engagement. I had even obtained Revashankarbhai’s consent for this being done. But Bhai Prabhashanker and his sister and mother insisted on the marriage taking place. I consented to and helped in the money being deposited in Champa’s name. You seem to think that Maganlal is at fault. I don’t. Maganlal agreed to the property being kept in the joint names of all. But how can the fact of the change effected by the brothers by agreement among themselves be cited as a ground for refusing to give the sisters the money set apart for them, unless they agree to it? If Maganlal pays by installments, let the other two brothers also pay by installments. Even if Chhaganlal refuses to pay, why should Champa, who is, and ought to be, eager to do justice, hesitate to do that to the sisters? And Champa means Prabhashanker. I feel most for Jayakunvar, who is reduced to a miserable state. In case I tour Kathiawar for Harijan work, I shall be content with whatever Rajkot gives me. 18

The date on your letter is December 30, 1933, but that must be a mistake, as it came to my hand only yesterday. Never mind. I was glad to read about your happy experiences with Bhai Prabhashanker. But they are irrelevant so far as I am concerned. I believe that one who is responsible for looking after the affairs of Ratilal ought not to create difficulties about giving her share to a helpless sister in Jeki’s position. One needn’t cite the example of Chhaganlal in this matter. Can a wise man take cover behind the conduct of an ignorant man? All of us know that Chhaganlal is ignorant. I, therefore, don’t understand what made you write such a long letter. If you have understood my point, please use your intelligence and your influence to see that the sisters get their share from Ratilal at any rate. 19

I have been doing Indian States’ work according to my lights and ability. The principle of ahimsa is founded on the assumption that every human being is capable of reform. Since I cannot give up this faith, some difference of opinion between you and me will always remain. I understand about Prabhashanker. He will be meeting me next week, and I will, then, talk with him about the matter too. 20 I will definitely talk to him when I see him. The engagement on which you have offered congratulations has been broken off. Kamalnayan is preparing for the London matriculation examination in Colombo. It is incorrect to say that there is nobody in Kathiawar. Who is prepared to live a pure life and work in a spirit of self-sacrifice? Such a statement cannot be proved. It is as true to say, “As are the subjects so is the ruler” as to say, “As is the ruler, so are the subjects.” If one is good, the whole world is good. Do you meet Chhaganlal Joshi? I think he is touring the villages. 21

I sent you some hand-made paper. You must have received it. Herewith the bill for it. Indigenous reeds and ink are freely available in Rajkot. Vohras stock both. Such things needn’t be sent from here. Reeds grow in our fields. Some types of them, which are strong and beautiful in appearance, do not grow in all places. But bamboos are found everywhere. I remember that when we were children we brothers used to make bamboo pens just for the pleasure of seeing if we could make them. And we didn’t have anything but reed-pens at home. The steel pens entered our home after we had joined the English School. We used to compete among ourselves in using the two. 22 I shall send on to Jamnalalji your letter to him. Why do you deliberately select rich partners for your daughters? I got your letter regarding Devchandbhai. If I send that letter to him, he wouldn’t meet you even if he otherwise had intended to do so. I, therefore, wrote to him a separate letter. I will let you know the result. 23

I have sent it to Devchandbhai. I am not at all fit for such matters now. I don’t get even a single minute free. I understand what you say regarding your daughters. 24 Please be satisfied that Devchandbhai has written to me. It is plain that he does not wish to write to you. In these circumstances, I don’t in the least feel inclined to press him to do so. Surely you don’t believe that you will have had justice if he wrote directly to you what he has written to me. May the New Year bring you happiness? I remember the matter of indigenous herbs. 25 I have received your complaints. What can I do if you do not understand humor? I do not regret at all what I have done. You will have nothing to complain of if instead of considering me a mahatma you consider me a biped without horns or tail a human being with a black head. A correction is perhaps required. Now my head is grey, not black. But that is an argument that can be put forward from my side. Isn’t it? If I feel hurt by your letter you will apologize, won’t you? 26

Amidst heavy pressure of work I write this much. You are suspicious by nature and the only remedy for that is work. Bhagwan alone knows, not Bhagwanji, if unknowingly I have done injustice. Who would know the pangs of child-birth? How can you invite as President a man who has just been nursing the sick and expect a written speech from him? I am not annoyed that you have written to this effect. Only please forgive me if I am not always able to write even this much. 27 It has been left to my discretion to send the accompanying letter. My duty, of course, seems to be to send it. 28 How can I help it if you, though a lawyer, see the thing in an altogether wrong light and then are displeased with my actions? I can only put up with your displeasure. Please note that in none of the cases mentioned by you was I appointed an arbitrator. Should I have asked to be made one? It is possible that, if I ask for it, Devchandbhai, Narbheram and Prabhashanker would appoint me. But should I on that account become a judge? It is only in some exceptional cases that I agree to become an arbitrator, and whenever I have done so I have given clear-cut decisions. But it is outside my field to be an arbitrator. My special field is to find a solution by persuading the parties. But I do not always succeed in such efforts and, moreover, I have to take considerable pains. You should have compassion for me and not put before me complicated cases. I would have to spare a lot of time for them. How can I manage that? Hence I can only put up with your [harsh] opinion. 29

It was good that you visited Vadavashram near Khambhat. I can never feel hurt by anything you write. How can there be any objection to your letting me know whatever you think? As long as you are alive, how is it possible that the good name and reputation of Karsanji Mulchand would be lost? How can I explain that I had spared no effort in writing to Bhai Narbheram about you? I may not have told you that I had also entered into correspondence with Prof. Thakore regarding the matter. If I didn’t do so, the reason must have been that there was nothing important in it. But I had tried my level best. I was not in a position to arbitrate in the dispute between you two. I had neither the necessary material nor the time. You have now sent a letter for Devchandbhai. I do not know what I shall be able to do in that regard. I am sending that letter to Devchandbhai. I shall let you know if I get a reply from him. And if I can do anything in the matter, I certainly will. 30

What a sad description of your family affairs you have given! In spite of this, if you alone can practice perfect self-sacrifice I am sure you will be able to repair the broken ship. You need never apologize to me. It will always remain my wish that your family, that is, the whole Karsanji family, should prosper and regain the illustrious name that it once had, and that you should be the means of bringing it about. 31 I went through your 20 points today. You have apologized thrice. But you were pardoned even without your asking. Remember the lawyer’s maxim: Do not give judgment till you have examined all the evidence. Your words have no effect on me as you have formed a habit of jumping to conclusions without examining things. The same is true of your last letter. This postcard needs no reply. I am sure, God is. 32

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