For Global Peace with Social Justice in a Sustainable Environment

Bhagwanji Pandya 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 Pandya and Mahatma Gandhi

Bhagwanji Pandya was a close associate of Mahatma Gandhi. He worked with Mahatma Gandhi. He had done a lot of work in guidance of Mahatma Gandhi. Please do not feel miserable. Since you have not given up effort I have no doubt all will end well. The body is under our control and therefore we ought to check it and restrain our feelings. One who makes a show of physical self-control but indulges in all manner of pleasures mentally is a hypocrite, a double-dealer. One who controls one’s body and also endeavours to always restrain one’s mind is an active aspirant; one whose mind as well as body is fully under control is God Himself. It is enough if we are or [try to] become active aspirants of the middling category. We should never let our minds remain unclean. An evil thought should be thrown out no sooner than it occurs. We should know that our mind is like our body, which gets soiled every day and which we clean every day. The fact that we are obliged to accommodate Shankarbhai’s father or others like him is a help to us in preserving our dharma. Non-violence means being strict towards one’s self and liberal towards others; this is the sign of tolerance. Those who do not observe the rules, etc., deserve to be pitied, never to be hated. That we have given up tea, etc. that we abide by the rules is because we like it; if some do not and how can it be an excuse for us to swerve from our own stand? On the contrary let us hope that having observed our humble yet firm conduct people like Shankarbhai’s father would be touched and give up their undesirable habits. 1

What you did in the case of Manibehn is quite correct. In the case of a lady whom we have accommodated we would have done our duty after having pointed out her faults dispassionately. In this case too you should do the same. You should explain to her that your suspicion will not be removed by her undertaking a fast. Why should she undertake a fast if she has committed no fault? If she has, fasting is no cure. She should confess it and resolve never to do it again. If she refuses to be persuaded in spite of all this, let events take their own course. But tell Manibehn on my behalf that fasting without my permission is forbidden. She should therefore give up her fast if she hasn’t already done so. 2

We cannot ask Manibehn to leave so long as she observes the rules as far as her conduct go. You are needlessly worrying. No matter how she has fallen, you are equally responsible for it. You should realize this and hold your patience. I say you were equally responsible because you had not given up your conjugal relationship. As long as a man continues his carnal relationship with his wife it should be regarded as pardonable if the wife is drawn by such passion even towards other quarters, just as a wife tolerates such weakness in her husband. After such relationship has ceased, if a woman commits adultery the man may be separated from her and support her if necessary. Please calm down. The bhajan is nice. 3

We shall however now win her over by kindness, if we can. Your dharma is clear. At least for the present you should leave her company altogether. You should neither serve her nor accept service from her. I have written a letter to her which Narandas will read to her. You should read it. A man or a woman susceptible to mutual passion has no right to accept help from or offer it to each other. You have ceased to be man and wife, but even when the relationship exists the husband who is susceptible to carnal desire can never render pure service to his wife. Know this to have been proved by experience. Therefore, forget, at any rate for some time, that a person named Behn lives in the Ashram. That alone will do you good. If Behn finds this an impossible situation she will go. And if she goes indeed, let her leave with pleasure. Ask me if you have not understood all this. 4

Overcome your resentment of Manibehn. Forget that she is your wife. Regard her as one of the countless women. Also forget the children that are with her. Regard them as not yours. Since you are susceptible to carnal urge, you should understand that you have no right to [accept] service from Manibehn even as a sister. You should not call to mind whom you have to forget; leave, therefore, all worry on her account and shake the burden off your mind. Show this letter to Gangabehn who will help you to act on this. Give up jaggery. I would recommend milk even if you could take only half a seer of it. 5 Your opinion is not likely to be free from faults because it is in your nature to suspect rather too much. Your duty just the same is to guard your own self. Your duty is to keep quiet after having promptly informed Narandas about whatever evil you happen to notice. Only in this way will you be able to make some progress. Do not regard the Ashram as forsaken so long as there is even a single votary of the vows of truth, etc. 6

The Ashram is for the men of ordinary category. It cannot be said that the Ashram is curt towards Girirajji if he has reached the height you regard him to have reached, but that his great soul can no more be accommodated there. The decision taken by Narandas is spiritual. The spiritual point of view is to act as guided by whatever ideals we have accepted for the Ashram. Personally I think Girirajji has fallen into delusion. I would not engage myself or involve another in the regimen undertaken by us if it is not going to help us realize the atman. It is possible that God might live in the house of a scavenger and He may not be found in that of a Vedantin. Our action should accord with our lofty sentiments. Girirajji is a noble person, he is humble too; he will therefore come round after his ramblings. The credit will go to the Ashram even if we were to learn from him in case he proves our way to be wrong. Please remain calm. 7

Your intentions are no doubt pure but one should never be content with one’s purity of motive alone. The necessity of knowledge has been accepted for the reason that one may not commit an error in spite of a pure motive. This also you should know for certain that as you achieve purity the Ashram too becomes pure to that extent. The purity of the Ashram is not different from that of any Ashramites. As far as the Ashram goes, there is no one who can surpass Narandas in the matter of rendering help in spiritual difficulties. Totaramji can also help. 8 You ought to understand that one whose own mind is not integrated cannot weigh the merit or demerit of others. I for one know Girirajji well. He has lofty ideas but his strength to live up to them is very inadequate. Yet I have hopes for him because he is always striving. The aim of the Ashram is to insist on truth and on conduct conforming to truth. Everything is organized with Truth as the focal point. There are not many ideals in the world and there ought not to be. The apparent manifold is only a golden lid hiding the Truth. When it is removed we will see the One alone. 9

You will realize truth more and more as you will stop observing what others do and concentrate on your work. Nor should you plunge too much into thinking. Of course one has to think up to a point. After that one should depend only on faith. The mind too like the body suffers from indigestion when overstuffed. Like the body the mind too needs to be put at rest. That is why there has been enjoined constant repetition of Ramanama and other mantras. They instantly put the mind to rest. Now the meaning: The higher and the lower para and a part mean, so to say, the unmanifest and the manifest. The Gita often discusses them. Let us understand it briefly as the Lord (Ishwar) or Brahman or even Truth. Self-evident truth is the higher and the other realized by an individual is therefore finite: [i.e.,] lower. A person who has a glimpse of (this aspect of) the Lord in His higher form is relieved from the good or bad fruit of his actions and all his problems and misgivings disappear. The Gita II. 59, viz., ‘the yearning too departs when he beholds the Supreme’ also conveys the same sense. A person, who becomes engrossed in discharging whatever duty naturally comes to his lot, has as good as realized the para and this ought to put an end to his problems. He who cannot experience it has not yet identified himself with his duty. I have here tried to put it across so that you may understand it fully, but do ask me if you cannot, in spite of this. 10

Real progress appears to be slow but in fact it is the short cut to our destination. As man engages more and more in the service that has fallen to his lot, without attachment to the results, he attains freedom from desire without effort. Control over the sense-organs, too, then becomes an absolutely easy thing. 11 Your interpretation of the term abhyasa is correct, as also of chittavrittinirodha. Dhyana=Upasana, i.e., ultimately it could mean faithfully observing one’s own dharma. In my view here the word dhyana is used in a narrower sense. Dhyana refers to our silent sittings at the time of our worship and prayers. This brings about a [sense of] dedication to the Lord, which in its turn gives rise to a disinterested attitude. No social service is possible without self-purification, which again develops in the course of social service. It is all right therefore that doubts arise in your mind but you should not fall into their currents. If they are resolved so much the better; if not you should have faith that they would be solved as you go on serving. 12

You have asked me why the work of the removal of untouchability is proceeding at a slow pace. The reason is clear. What is not found elsewhere is found here. Understanding and explaining the point that irreligion has taken the place of religion is bound to take time. Moreover, it requires immense powers of penance to show that what is known as religion is irreligion. Those who would show it unmistakably should be the embodiments of religion themselves. None of us is that. We are possessed with attachments and jealousies. We are given to physical passions. We do not love evil men; we have no courage, no restraint. Hence, who would take us seriously? This requires less of intellectual power. What is needed is spiritual strength. If you consider other constructive works, you will clearly see the distinction I have made. Have patience and inculcate the qualities indicated above.

Balwant Singh wants to go to Deoli tomorrow. Let him go. He will return on Wednesday. Harilal will take charge. Help him. Ask for the accounts tonight. Jaggery and sugar arrived yesterday; weigh these items and determine the price and pay the money to Jajuji and debit the amount to the kitchen account. Put the jaggery and sugar in earthen pots tomorrow and tie up the tops of the pots well. 14

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