For Global Peace with Social Justice in a Sustainable Environment

Birla Family and Mahatma Gandhi, Part-I

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

Birla Family and Mahatma Gandhi, Part-I

The Birla family is a famous family of India. The fore-father of the Birla family is Shiv Narain Birla. He was a member of the Marwari community. He was belonging from Pilani, Jhunjhunu in Rajasthan. He moved to Bombay around 1857 to establish a trading house. His son, Baldevdas Birla moved to Calcutta in 1861 to set up his own business.

Baldevdas Birla was an entrepreneur and philanthropist in India. He had four sons, Ghanshyam Das Birla, Jugal Kishore Birla, Rameshwar Das Birla and Braj Mohan Birla. He contributed to the establishment of the Medical College Kolkata and also built the Laxmi Narayan Temple, Delhi, also known as Birla Temple. This was inaugurated by Mahatma Gandhi in 1939.

Jugal Kishore Birla was eldest son of Baldevdas Birla. He was a famous industrialist, philanthropist and vocal supporter of Hindu philosophy. He started his business career at an early age, with his father Baldevdas Birla in Kolkata. He became soon to be known as reputed trader and speculator in opium, silver, spice and other trades. After First World War his younger brother Ghanshyam Das Birla had also joined the business. Although, Jugal Kishore started his business life from Kolkata, later on he shifted to Delhi and lived in Birla House. Jugal Kishore Birla was a Hindu activist and donated monies to various Hindu organizations of India, at the same time supporting finances of Mahatma Gandhi and Indian Nation Congress. He had taken part India's freedom movement, which were looked after together by Ghanshyamdas Birla and others family members.

Ghanshyamdas Birla was devoted follower of Mahatma Gandhi and took personal interest also apart from donating funds for relief and charity works. Ghanshyam Das Birla was born on 10 April 1894 at Pilani village. Birla inherited the family business and moved to further diversify them into other areas. Of these, at least three contemporary family business groups existing in India today can trace their ancestry to Ghanshyam Das. With an investment of Rs.50 lakhs in 1919, the Birla Brothers Limited was formed. A mill was set up in Gwalior in the same year. In 1926, he was elected to the Central Legislative Assembly of British India.

In 1940s, he ventured into the territory of cars and established Hindustan Motors. After independence, Ghanshyam Das Birla invested in tea and textiles through a series of acquisitions of erstwhile European companies. He also expanded and diversified into cement, chemicals, rayon and steel tubes. Ghanshyam Das Birla during the Quit India movement of 1942, had conceived the idea of organizing a commercial bank with Indian capital and management, and the United Commercial Bank Limited was incorporated to give shape to that idea. Uco Bank, formerly United Commercial Bank, established in 1943 in Kolkata, is one of the oldest and major commercial bank of India. Ghanshyamdas Birla was a close associate of Mahatma Gandhi. Whom he met for the first time in 1916

Krishna Kumar Birla was a famous industrialist of India. He was the second son of Ghanshyamdas Birla. He also served as a Member of the Rajya Sabha. Basant Kumar Birla is famous businessman of India. He was youngest son of Ghanshyamdas Birla. Aditya Birla is famous businessman of India. Born into one of the largest business families of India, Birla oversaw the diversification of his group into textiles, petrochemicals and telecommunications. He was one of the first Indian industrialists to expand abroad.

Kumar Mangalam Birla is famous businessman of India. Kumar Mangalam Birla is a fourth generation member of the Birla family Kumar Mangalam Birla took over as Chairman of the Aditya Birla Group in 1995, at the young age of 28, after sudden death of his father, Aditya Birla, after whom the group is named. Many doubts very raised about his ability to lead the group with varied interests in textile and garments, cement, aluminum, fertilizers etc. but KM Birla has not only proved his skeptics wrong, but has grown to become one of the most respected industrialists in the country. Under his leadership the Aditya Birla group has expanded into Telecom, Software, BPO and other areas while consolidating its position in existing businesses.

Yashovardhan Birla is famous businessman of India. From humble beginnings back in 1861, the Birla Empire started by Raja Baldevdas Birla, has evolved into a monolithic, multi-million dollar, global conglomerate. Under the management of his four sons, J.K. Birla, R.D. Birla, G.D. Birla and B.M. Birla, the group business increased and multiplied. The growing business interests of the Birla brothers led to a split in the companies and assets. Today the Yash Birla Group is a well diversified entity with a turnover of over INR 30 Billion.

The Birla name is also associated with socio-economic philanthropic activities. Not content with contributing to India’s freedom struggle by imbibing and propagating Mahatma Gandhi’s ideas, the Birla’s are continuing with their Corporate Social Responsibility by mobilizing funding and supporting many charitable institutions. The Yash Birla Group is active in this regard as outlined in the CSR. Mahatma Gandhi guided them whole life through his letters, articles, talks and telegrams. He discussed on political and social issues to Birla family, especially G.D. Birla.

Mahatma Gandhi wrote, “The money is to be paid not for Harijan temples but for Harijan work. Harijan work may pertain to a temple, school, club or party. Money should be provided so long as the intentions are not dishonest. We are not providing from the special fund because something must be done by the Provincial Committee also. Amritlal Thakkar has taken the responsibility of forming the trust of the temple and looking after its management. If he was going to spend the money on his own or if there was no plan for the temple, then we would not pay. Besides, he is not in a position to take money for the temple from Birla. Hence we should forget the temple and remember that the money is to be paid only for helping the Harijan cause.”1 Mahatma Gandhi wrote, “Keep your body fit. Then only can I take sufficient work from you and give you some more still. Take milk at least for fifteen days, if you think you need it. Eat fruit, roti will do you harm. Take curds without fail. Your pronunciation is no doubt bad, but do not worry much over that. English is not our language. The way the French pronounce it is very bad, but no Englishman ever complains about it.”2

Mahatma Gandhi wrote, “I am quite sure an attitude of tolerance towards opposition by members of your community will bear fruit in the end. All of us have both divine and dark forces working within us. Some amount of agitation is, therefore, bound to persist. But we need not be afraid of it. The dark forces can be overcome by sustained effort to control them, but we must be fully convinced in our heart that it is our duty to help the forces of light. I am anxious about your father and brother. If they are thinking of organizing those in your favour and fighting it out and if you cannot persuade them to keep to the path of peace, there will be the danger of people in your own family adopting two opposite courses. At such a time, one is in a fix what to do. I would beg your father and brother, too, not to be responsible for creating two hostile camps in your community. I would certainly not consider it proper for you to apologize for what you did because you thought it right to do and about the worthiness of which even today you have no doubt. I have received Rs. 5,000 sent on your behalf.”3

Mahatma Gandhi wrote, “Do keep writing to me. If I do not reply every time, you may take it that I haven’t the time to do so. Arrogance and firmness are generally found together. The former will gradually take a secondary place, if we go on promoting the sattvik tendencies in us. The best way of overcoming arrogance is to try and refrain from reacting to opposition. Mr. Das is already here and having talks with me. He is emphatically denying that he has acted improperly. For the attacks that are taking place on Hindu women, I think we alone are to blame. The Hindus have become so cowardly that they cannot even protect their sisters. I am going to write a good deal on this subject. I do not see any easy remedy for this. There may be some exaggeration in the reports you have heard. After making allowance for that, what remains is enough to put us to shame. I asked the manager to send you Y.I. and Hindi N.J. I hope you have got them by now. You must have got the letter I wrote to you last week.”4 Mahatma Gandhi wrote, “The Mahars living in this place tell me that you have promised to pay them Rs. 30,000/- for constructing a temple and a hostel, provided I approve of the proposal. Have you really told them any such thing? The name of their leader is Bhosle.”5

Mahatma Gandhi wrote, “I have written to the leader of the Antyaja Mandal that you made no promise to give them Rs. 30,000. It is no doubt bad that the community is divided into two factions If, however, your group behaves courteously with the other, it will stop the venom from spreading. It is of course true that peace and strife cannot go on together. If you choose one or the other and stick to it, then only can you get its fruit. The result of strife we see in the condition of Europe. True love is altogether absent there. The way of peace has so far never been practiced by communities.”6 Mahatma Gandhi wrote, “We should remain non-violent, unmindful of whether we succeed or fail in our undertaking. This is the only natural way of demonstrating the principle of non-violence. It would be more correct to say that the result of ahimsa is always good. Such being our firm faith, we are not concerned whether our efforts are crowned with success today or years later Those who were forcibly converted to Islam two hundred years ago cannot be a source of strength to it in so far as the policy of compulsion was resorted to in converting them. Similarly, if anyone is converted to Hinduism through force or fraud, that would be sowing the seeds of its destruction. We are as a rule misled by immediate results. In the history of a great community, two hundred years are a mere nothing. Making people give up their habits with the help of law does not by itself constitute brute force or violence to stop the sale of liquor by law and thereby force the addicts to give up the habit of drinking is not violence. If it were suggested that those given to drinking should be whipped, that would certainly be brute force. Selling liquor is no duty of the State.”7

Mahatma Gandhi wrote, “I do not think any praise of Mrs. Sarojini Naidu is overdone. I do not consider her an ideal Indian woman, but she was an ideal ambassador for the work in East Africa. I must admit, nevertheless, that I see in people only their virtues and I try not to notice their shortcomings. This has done no harm to me, or to the persons I have praised. Unless Maulana Mahomed Ali wants me to go earlier, I shall not go to Delhi before September.”8 Mahatma Gandhi wrote, “I have not yet been able to visualize how the spirit of nonviolence can lead to the commission of violence. I have thought about this deeply. I also believe that, so long as we do not ourselves transcend the three gunas, we cannot think about this thing to our full satisfaction in all its bearings. Swami Anand has sent you the bill for Young India, etc. I intend to go to Delhi, but it will take some time yet. I very much wish I could go right now, but I am not yet ready to undertake physical exertion.”9

Mahatma Gandhi wrote, “Ganesan’s publications, Young India may be sent including Indian Home Rule. Y. I. should be sent regularly and debited to Mr. Birla. The writer should be told not to worry about payment. He may either give free lectures or add to his earnings or do whatever use he wishes to make of it.”10 Mahatma Gandhi wrote, “I get a lot of help from them. It is also hard for me not to write what I believe to be true about Sarojini. The people must make up their minds what work they should take from whom. If I praise someone for one of his activities, why should anybody conclude that he is in all respects perfect? Though I say all this, I do wish that you should continue to write to me whatever thoughts come to your mind. I know that Malaviyaji does not approve of my views in regard to the Hindu-Muslim problem. I, however, strongly believe that we have no other remedy for the purpose. True, we can create a sort of artificial unity for a while, but that won’t help us to make any headway. I cannot give you any advice in regard to Sunderlalji. Yes, I know this much in this matter that Jamnalalji did not give him the help he wanted on his own condition. Jamnalalji knows him far better than I. whatever you may do in this matter, take Jamnalalji’s advice. I thank you for the two months’ donations which you tell me you have sent to Jamnalalji. It was on the strength of these donations that I asked Jamnalalji to make some provision for the Dakshina Bharat Hindi Prachar Sabha and two other institutions.”11

Mahatma Gandhi wrote, “Mr. Aiyar’s letter had no effect on me, for my way of saving the Hindu religion is quite different. I do not believe that starting a journal will do any good. In the Punjab we have not given any chance to the Muslims. Mr. Das could not possibly do anything else. Having himself framed the pact, how could he break it at the crucial time? Nobody is stopping me from going to Delhi. In any case, I hope to go there in September. Do keep writing to me about everything and send me any literature that may be worth reading.”12 Mahatma Gandhi wrote, “God has provided me with conscience-keepers. You, I think, are one of them. Some of my own children, some ladies and a few grownups like Jamnalalji and yourself want to make me a perfect man. Regarding you thus, how could I be offended by your letter? In fact, I want you always to caution me in this manner. You complain against three things: One, my absolving the Swaraj Party of the charge of corruption; two, my giving a testimonial to Suhrawardy; and, three, my trying to get Sarojini Devi elected as Congress President. In the first place, it is one’s duty to say only that which, after a pains-taking inquiry, one has come to regard as the truth, even if the world considers it to be an error. In no other way can one become fearless. I cannot consider anything dearer to me than moksha. Yet even that moksha I would renounce if it were to conflict with truth and non-violence. In all these three things I only followed truth. When I said that, I had in mind what you had told me at Juhu. In the absence of any definite proof, it becomes my duty to treat the Swaraj Party as free from the guilt imputed to it. If there is any evidence that you can furnish I shall certainly examine it. I shall even make it public if you will allow me to do so; if not I shall know and keep it to myself and remain silent. As for Suhrawardy, I only testified to his sagacity and I am having practical experience of it even now. About Sarojini Devi your fears are, I think, uncalled for. I hold strongly that she has served India well and is still doing so. While I have done nothing so far for her presidentship, I do believe that if the others who have so far occupied that office were fit for it, she too is fit. Everybody is charged with her enthusiasm. I can bear witness to her courage. I have noticed nothing blame-worthy in her character. Please do not conclude from this that I approve of everything done by her or anyone else. God has filled this world with objects, animate and inanimate, good and bad. The wise man considers only the good and ignores the bad, even as the swan leaves the water and takes only the milk from a mixture of milk and water.”13

Mahatma Gandhi wrote, “Pandit Sunderlal saw me here and asked me if I had received your letter. I told him I had and that I had also sent you a reply. Sunderlal says that you had not received my letter till you left for Hardwar and wants me to write another. I do not wish to write to you anything concerning the financial help asked of you. If you want any advice as to whether or not you should give Sunderlal any financial help, you had better consult Jamnalalji. Sunderlal says he wants your help independently of me and wants me only to write to you about his work. I can certainly say that Sunderlalji is a patriot, a non-cooperator, full of enthusiasm, has great capacity for work and commands influence over youth. He is very independent-minded. I had wired to you when I left Ahmadabad. I am leaving for the Ashram today. So far nothing has been achieved here. Both the parties are thinking over my advice.”14 Mahatma Gandhi wrote, “I hope Father is better now. About Pandit Sunderlalji I have written to you all that I could. The solution of the Hindu-Muslim problem is becoming more difficult each day. My suggestion is the very basis of what you want. I think that if a thorough investigation into the Delhi riots could be made, it would help us to proceed further. I am convinced that ultimately some of the leaders will have to sacrifice their lives.”15

Mahatma Gandhi wrote, “I am not alarmed at the happenings at Jabalpur and other places. I have done what little atonement I could, and am therefore quite at peace. We have no right to the fruit [of our actions]. It rests with God alone. I do intend as soon as I am well to undertake a tour in company with several prominent leaders. First of all, I wish to visit Kohat. I hope to be ready in eight days. When the time comes, I shall ask for all the help you can give. I am getting plenty of help from your people here. Kindly send the money either to Jamnalalji or to the Sabarmati Ashram.”16 Mahatma Gandhi wrote, “It is quite true that all should ply the charkha. Like the cycle of the universe, the charkha may never be still in any Indian home. The charkha, I think, is all the more necessary for the rich. I do hope you will all ply the charkha and send the yarn to me.”17

Mahatma Gandhi wrote, “I do not have absolute trust in anybody; it is, however, our duty to trust all our fellow beings. Do we not expect to be trusted by others? When both the parties are in the wrong, it is very difficult to apportion blame. I have decided upon the only way out of this—to treat the wicked equally well with the virtuous. I may have to stay in Delhi for three or four days more. Speaking from the practical point of view, I am not exactly satisfied with the present state of things; spiritually, I am content with doing my duty.”18 Mahatma Gandhi wrote, “I am trying to get a better charkha for you. While at the charkha, one can repeat Ramanama as well. There is the case of two learned men who saved themselves from an attack of madness only by repeating Ramanama while plying the charkha. Ultimately, things happen to us according to our aspirations.”19 Mahatma Gandhi wrote, “Jamnalalji is here at present. He tells me that Rs. 10,000 have been received at his firm. I shall use the sum for the service of the Antyajas.”20

Mahatma Gandhi wrote, “I had spoken to you about the Muslims; the National Muslim University of Aligarh is at present in straitened circumstances. I have told the workers there that I would try to get financial assistance for them. They are trying to collect a certain amount. I told them that I would try to get about Rs. 50,000 for them. Please give this matter your consideration and, if you feel inclined to give the entire amount, or even a part of it, please let me know. I am making a deep study of the Hindu-Muslim question. I am being more and more convinced of my own remedy, even though I see great difficulties in the way. I am touring Kathiawar at present. My present journey will be over today.”21

Mahatma Gandhi wrote, “The charkha that I got specially made for you has arrived. It is certainly very fine to look at. Bhai Mahadev and I have both tried it; it works very well. I wonder if anyone at our place can set it up properly. Please let me know how it works. I had asked Chi. Maganlal to send one more charkha; I do not know if it has reached you. You must have received my previous letter. I am proceeding to Vykom.”22 Mahatma Gandhi wrote, “A folding charkha has been sent to your Calcutta address from the Ashram and another, of a new pattern, from Delhi. Both were dispatched before your letter was received; so they have gone to Calcutta. I am sorry to learn about your wife’s indifferent health. It is difficult to give you any advice without knowing the full details of her illness. However, as a general rule during illness the patient should have as little food as possible and this too mainly milk and fruit. It is our common practice to close one’s bedroom during illness whereas there is all the greater need then for fresh air. But then all the things I suggest are beside the point; whatever your doctor or vaid says should be taken as right. I am leaving for Vykom today. Probably I shall have to be in Madras Presidency till the end of this month. I hope to reach the Ashram by the 26th or 27th March.”23

Mahatma Gandhi wrote, “You have taken a load of worry off my mind concerning the Muslim University. I would certainly not wish your donation to be the cause of dispute among your brothers. I shall not disclose your name. As for the land acquired by you in Chhota Nagpur, I will not advise you to give it up just because of the death of some of your employees. There is not much difference between landed property and property in the shape of bullion; and property is bound to lead to quarrels, even murder. There is only one way out of your dilemma; to give up property altogether. This, you do not wish to do at present. But, as I have said, since property becomes the cause of quarrels and tempts us to do wrong things, we should give it up, and so long as we are not ready to renounce it completely, we should, as its trustees, use it for the good of others and make the minimum use of it for our own enjoyment. There is another possibility. Has an attempt been made to get in touch with the gentleman who is creating trouble? Why does he give this trouble? May- be, it was his foolishness but has his land been acquired for a song? Even a fool would not like to throw away his property. But this is another moral problem I have raised. Is your wife feeling a little better now? I shall leave Madras on the 24th.”24

Mahatma Gandhi wrote, “Here is Hakim Saheb’s telegram. Can you send me Rs. 25, 0002 now? If you can, will you send it to Hakim Saheb’s address or to Jamnalalji’s firm in Bombay? If it could be credited at Delhi some commission might perhaps be saved. I shall be at the Ashram till the 1st of April; after that I shall be proceeding to Kathiawar again. I have got to reach Faridpur on May. I hope your wife is quite well. I intend to take up the work of cow-protection on my own lines; or rather I will have to take it up. I expect to receive help in this work from all of your brothers. I have agreed to take up this work after much hesitation.”25 Mahatma Gandhi wrote, “Your yarn is quite good. I hope you will never give up the sacred work you have taken up. As regards your wife, you can take a vow that in case she dies you will strictly observe ekapatnivrata, i.e., the vow that you will not marry again. If you have the inclination and the strength to take this vow, I would advise you to do so before your wife. As regards the amount of Rs. 20,000, I shall make enquiries from Jamnalalji’s firm. I had very close relations with Shri Raychandji. I do not think he followed truth and non-violence with greater devotion than I, but I do believe that he far surpassed me in knowledge of the scriptures and retentiveness of memory. He had self-knowledge and self-confidence from his childhood. I know that he was not a jivanmukta and he was himself conscious that he was not. But he was fast progressing in that direction. I know his views on Buddha and others. We shall talk about these things when we meet. My tour in Bengal begins in May. I have already asked you for Rs. 25,000 for Aligarh. I have also sent you Hakimji’s telegram.”26

Mahatma Gandhi wrote, “I have your letter. When I get the Rs. 5,000, I shall spend the amount on the untouchables’ welfare, as desired by you. No letter from Jamnalalji as yet. At present he is touring Rajputana for khadi propaganda.”27 Mahatma Gandhi wrote, “I certainly was not joking when I said that you surpassed me. I see nothing wrong in it. Surely, one should endeavour to surpass one’s elders and friends in moral strength. It is my duty to add to the moral heritage bequeathed to me by my elders. I always pray to God that He may grant my friends more strength than I possesses, which only means that He may save them from my shortcomings. I do wish you surpass me in moral strength. Therein lays the fulfillment of my association with you. Similarly you should wish greater strength to me. That is one thing in which competition will not breed jealousy. I hinted at re-marriage only to safeguard you against any eventuality.”28 Mahatma Gandhi wrote, “You have discontinued giving dates in your letters. Please do give the dates, for if you don’t, I cannot know during my tour which letter was written when. Hakimji has gone to Europe. I have enquired of Khwaja Saheb if the money has been received. Please let me know when you get any news. On making enquiries from Jamnalalji’s firm I learnt that they have so far received Rs. 30,000. The accountant acknowledged receipt for Rs. 10,000 on 1-11-24 and for Rs. 20,000 on 5-1-25. If the doctors are hopeful, why do you have any apprehensions about your wife dying? I know from experience that it is very difficult to control our passions; but then that is our duty. In this age of Kali I regard Ramanama as a most invaluable thing. I know of friends who have attained great peace by repeating Ramanama. Ramanama is only God’s name. The dwa dash mantra also gives the same result. It is better to chant a name to which one is accustomed. One is always confronted with the question: How can the mind are controlled in this passion-ridden world? I am very sad to read journals that are published nowadays propagating birth-control. I find many writers holding the view that sex-enjoyment are our duty. In such an atmosphere my upholding the doctrine of self-restraint must seem very queer. But how could I disregard my own experience? I have no doubt that one can become completely free from passion. It is the duty of everyone to try to do so. Of all the means for this, the most potent is the chanting of Ramanama. Chanting Ramanama the first thing in the morning and praying to Him to make one passionless does certainly make people passionless some today and others tomorrow, provided the prayer is sincere, from the depth of one’s heart. The main thing is that God’s formless image should be constantly present in our mind, before our eyes. This can easily be done with practice. I shall reach Bengal on the 1st and will leave Calcutta for Faridpur the same day.”29

Mahatma Gandhi wrote, “I am convinced that without Malaviyaji and Shraddhanandji Hindu-Muslim unity is impossible to achieve. I can only guide and when quarrels stray take place, do something about them if I can. My task is that of a scavenger: to work for and ensure cleanliness. When the time comes to work out a settlement it will be most necessary to consult Malaviyaji and others.”30 Mahatma Gandhi wrote, “I have myself lived on dried and fresh fruits for some years and it did me no harm. I had at that time also given up salt. I cannot advise you to try this experiment. However, if you give up salt and ghee for a while it will certainly help you in cooling down your passions. It is essential to give up spices as well as pan and the like. One cannot subdue one’s sex and allied passions merely with a restricted diet; an aspirant can least afford to do away with any of the accompanying observances. Absolute cessation of desire comes only after revelation of the Supreme. This is on the authority of the Gita and is quite true. You must read my book Arogya Digdarshan, if you haven’t read it already. A Hindi translation was published years ago. I hope you are now perfectly all right. I wish your wife peace.”31

Mahatma Gandhi wrote, “I shall not trouble you much about Lohani just now. Jamnalalji told me that the amount of Rs. 25,000 you gave to the Muslim University was to be considered as part of the Rs. 60,000 promised by you at Juhu. Such was not my understanding; and I was planning to spend Rs. 60,000 on other things. But if what you meant was in fact not what I thought you meant, I have nothing to say. There is another thing. You know my views on cow-protection. Shri Madhusudan Das owns a tannery at Cuttack which he has developed into a limited company. I feel like acquiring a majority of its shares with a view to controlling it for public benefit in the interest of cow-protection. The tannery’s liabilities amount to Rs. 1, 20,000. It is necessary to rescue it from this dead weight. The tannery uses only the hides of dead animals, but the hides of specially-killed patlaghos are also used. In case it is decided to take over the tannery, three conditions should be insisted on:

1. Only hides of dead animals will be taken;

2. The practice of killing patlaghos for the sake of their hides must be discontinued;

3. The idea of charging interest must be given up; if there is any profit, it should be used for the expansion of the tannery.

I would like you to take over the tannery provided it is available on these terms; I would also like you to undertake its management. If that is not practicable, I shall find someone else who can manage it. The tannery has a few acres of land which I have seen myself. Shri Madhusudan Das has spent a considerable amount on it out of his own pocket. Thirdly, there is the All-India Spinners’ Association. Can you give your co-operation in this work? I would like you to contribute a handsome amount to the All-India Deshbandhu Memorial Fund. Jamnalalji will have a detailed talk with you on all these three matters, if he happens to meet you in Delhi. Is your wife feeling better? I shall be in Bihar till the 15th.”32

Mahatma Gandhi wrote, “I had appreciated your action in contributing Rs. l, 00,000/- to the All-India Deshbandhu Memorial Fund, and had made a request for early payment of the sum. I had also given my reasons for not being able to co-operate with Pujya Malaviyaji and Pujya Lalaji but had affirmed a deep sense of respect for both. I help Pandit Motilalji and the Swarajya Party because after all their ideals are somewhat close to mine. There is no question of my helping individuals. I wrote many other things in that letter; but now I cannot recall all of them. I hope both of you are in good health. You must have heard of my fast. That I am gaining strength will be evident from the fact that I am writing this to you. I hope to undertake a little physical work in a few days. I shall reach Wardha on the 10th and stay there for some ten days.”33

Mahatma Gandhi wrote, “You must have had my previous letter written after my fast and sent to your Delhi address. You have well understood the significance of my fast. Yesterday I came over to Wardha. I find plenty of peace here. Moreover, these days the weather too is very pleasant indeed. I am glad to learn, your wife is quite at peace. When death approaches why should we not face it contentedly?”34 Mahatma Gandhi wrote, “Bhai Jagjivandas Mehta tells me that if I approve of his venture to build a temple for the Antyajas, you are prepared to finance it. I know Bhai Jagjivandas; he is a good man and an active social worker. I have looked over his plan for a temple for the Antyajas. He has also consulted other Antyaja workers as suggested by me. He estimates the cost of the proposed temple at Rs. 2,500; and I too agree that with such a building and the subsequent expenditure [the figure would amount to that]. In case you intend to spend such an amount on charity, this, I believe, is a noble cause.”35

Mahatma Gandhi wrote, “I shall talk to you about the Swaraj Party when we meet. I do not want you to change your view because by justifying your views I seek to justify my position as well. In my position I can do nothing else in the interest solely of dharma, i.e., for the good of the country. Whatever you want to send you should send to Jamnalalji or deposit it at the Ahmadabad branch of the Bank of Baroda. It will be rather inconvenient for me to have it in Calcutta or Delhi. But if you prefer to deposit it with some bank in Calcutta or Delhi you may do so in my name and send over the bank’s credit note to me. Do whatever you find convenient. Swami Anand writes that he has not yet received any payment for the free copies of Navjivan, Young India and other periodicals that are dispatched on your advice. The amount is Rs. 299-15-0. Can you send this? He would like to have it before the end of the year.”36 Mahatma Gandhi wrote, “The newspapers alone are to blame for causing you distress. They do not follow my language and yet send some report or the other. What I intended as praise, they have reported as censure. I praised the members for cow-protection work and said that I would be powerless to do anything if I were not fully backed up by the Marwaris. I do not need their treasures only; I also want their brains. In this strain I said that I had invited a Marwari brother to become the treasurer, not for his money, but for deriving maximum benefit from his service. In any case, I have never taken your refusal amiss nor did I speak at the meeting in that vein. I do not expect my friends to accede to every one of my requests. I could well appreciate your dissent. I have taken in the same light your decision in respect of the Deshbandhu Memorial. It has not grieved me. I shall discern when we meet the significance of what you have written to Pandit Jawaharlal about an All-India Memorial. Jugal Kishoreji said you had not yet recovered completely. Perhaps you need some change in diet. He also said that your wife was still unwell. May God keep her calm?”37

Mahatma Gandhi wrote, “I am glad that your mind is at peace. I can now hope that you will not fall into the snare of a second marriage. I do not see any possibility of my going to South Africa.”38 Mahatma Gandhi wrote, “I may leave this place after the 16th of April. At present we have very nice weather here. The mornings are very cool and the afternoons too are not particularly warm. Please believe me I would do my utmost if I could bring both the parties together. But for the present the task seems to be beyond my capacity. Our differences with the Swaraj Party will persist. As observed by Maulana Mahomed Ali, leaving aside personalities, when we compare the two creeds, the Swaraj Party’s creed is certainly more commendable, though both of them are inferior to non-co-operation.”39 Mahatma Gandhi wrote, “I do not know where they are going to put me in Mussoorie. The whole arrangement is being made by Messrs Birla and Jamnalalji Bajaj.”40

Mahatma Gandhi wrote, “I used to read newspaper reports of the riot. I am convinced that I at any rate cannot stop the two communities from quarrelling. I was therefore not upset by the Calcutta incident. But then I have also let it be known that if the Hindus want to retaliate they should no more look upon ruthlessness as a vice; they should rather cultivate it, regarding it a virtue. And this seems to have happened in Calcutta. That you were impartial in offering protection to members of both the communities and that the Marwaris saved the life of some three hundred Muslims is a matter of pride for the Hindu community. I congratulate you on your khadi vow and also those who persuaded you to take it. You will personally gain by this, and the public too will benefit by it. I shall leave for Mussoorie on the 22nd. I am keeping very fine health. Since we are observing the Satyagraha Week, I spin for two hours daily and we have in the Ashram five charkhas plying round the clock. I was very glad that you declined the title. For this you do not have to regard the Government an enemy nor condemn the title. As for me, I certainly look upon titles as bad in our present condition.”41

Mahatma Gandhi wrote, “I have your cheque for Rs. 26,000. I shall answer your questions regarding the Hindu-Muslim riots, but the replies are not for the Press. I have told you that I have no influence at all now over the Hindus, at any rate over that class among them which interests itself in these disturbances. My views, therefore, are misunderstood. Hence I believe that it is best for me to say nothing. If the Government has banned processions and it is necessary to take out one on some religious occasion, I would think it right to do so despite the Government ban. But before starting the procession, I would apologize to the Muslims. If they do not respond even to such a courteous gesture, I should go ahead with the procession and submit to any violence on their part. If I do not have the strength for such non-violence, I should provide myself with means for fighting before taking out the procession. I would not dismiss grooms and other Muslim servants merely because they are Muslims. But I would not retain a Muslim who was not sincere in his work or behaved rudely to me. I do not believe that the Muslims are more markedly ungrateful than members of any other community, but I have observed that they lose temper more quickly. It seems to me altogether wrong not to have a Muslim simply because he is a Muslim. Those Hindus who do not approve of the non-violent way or are not equipped to follow it should acquire the strength to fight it out physically. If the Government takes sides with the Muslims, Hindus need not worry on that account. They should not care for the Government. They should fend for themselves, relying on their own strength without seeking its favour. When the Hindus have cultivated sufficient courage for this, the Government will on its own maintain an impartial attitude, and the Muslims will not then look for its support. In seeking the Government’s help, we neither serve our dharma nor give evidence of manhood. I would advise you to look at the matter dispassionately and go on with your work. That is in the best interests of the Hindus, the only way of serving Hinduism, as I can say from my long experience of not less than thirty five years. I was very pleased with your calm and brave attitude during the riots. You should keep up that attitude and do what you think the situation calls for. If there is anything in my reply which is not clear to you, please do write to me again. I propose to accept a part of the loan you have promised for the All-India Spinners’ Association against the stocks in Bombay. The Association has two godowns in Bombay. If you wish, you may take possession of one of them and acquire sufficient stocks to cover the loan to be kept there. If you agree, we should like you to keep even more so that we may be saved rent on one godown. In that case, it should be so arranged that we can draw from those stocks whenever we want to. There will be frequent additions to or withdrawal from the stocks which the Spinners’ Association will maintain besides what is required by way of security, so that you will have to permit easy access to them.”42

Mahatma Gandhi wrote, “I enclose for your knowledge the receipt received from Jamnalalji’s office for that part of the amount of your cheque which was intended as your contribution to the All-India Deshbandhu Memorial Fund. I learn for the first time that receipts are issued after deducting draft charges. What more may I say about the Hindu-Muslim fighting? I fully understand what is best for us, but I also know that anything I say at present will just be a cry in the wilderness. Who can drive away a fly sitting on honey? Who can stop the moth from circling round the flame? I have been reaping a great many benefits from the decision not to go to Mussoorie. Why did you send a telegram from Delhi asking me to go when you had already given your opinion here? But who can destroy him whom God protects? I do not know my own mind in regard to the visit to Finland. I have sound reasons both for and against going there, and because I could not decide either way, I told those who had invited me that I would accept their invitation on certain conditions; if they agree to have me on those conditions, I would conclude that it was necessary that I should go. We shall see what happens at the All-India Congress Committee meeting. I want Shri Jugalkishore’s consent in regard to the Chinese student, since he takes special interest in such matters. I wrote to him remembering what he had said to me. In matters which lie outside my own sphere, I act only if I get the help of friends who would know. I do not want to add unnecessarily to the burdens you shoulder for my sake. As long as you brothers have separate accounts, I too shall deal with each of you individually. Kindly therefore, let me know what Shri Jugalkishore would like me to do.”43

Mahatma Gandhi wrote, “I will send the money for the girl. At present the Chinese student seems to possess all fine qualities of character. At his own request, he has been given an Indian name. We call him Shanti. Though the present strife between Hindus and Muslims is painful, I see a ray of peace shining through it. I always pray to God that we may not forget our dharma.”44 Mahatma Gandhi wrote, “I have sent to Jamnalal a copy of your letter about the loan for khadi work promised by you. I was shocked by the Sabarmati agreement; I have still not been able to make anything of it. I fully understand the issue involved in the problem of Hindu- Muslim unity, but I am helpless. I do not yield to despair because I cannot give up my faith. Of one thing I am sure, that Hinduism cannot be saved in the way in which it is sought to save it today. But I have full faith in the truth of “Nirbalke bal Ram”, and so live in complete peace of mind.”45

Mahatma Gandhi wrote, “Shri Rameshwardas Birla donated Rs. 2,500 for a temple for Antyajas at Amreli and a beautiful temple was erected. An image of Lord Lakshminarayan was installed in the temple and it was duly opened to the public. The report of this event which I have received contains the following information.”46 Mahatma Gandhi wrote, “So far Khadi Pratishthan has been given not less than Rs. 70,000 through the Charkha Sangh. As far as I remember Rs. 25,000 have been given to Abhoy Ashram and Rs. 6,000 to the Pravartak Sangh. Many small sums have also been paid. All that would approximately amount to Rupees one and a quarter lakh. Even more would be granted to Bengal. I know the need of Khadi Pratishthan is great. Satis Babu wants to enlarge his activities considerably and I would like him to. But there is very little money with the Charkha Sangh today. So whatever is possible through the Charkha Sangh will be done, but do give to Satis Babu as much as you can. What shall I say about the Councils? There are fundamental differences between me and Malaviyaji on this subject. I can only say that if you believe that your entering the Council would benefit the people you should definitely do so. Opposition to the Swaraj Party and the temptation of gaining political education are both irrelevant from the moral angle. If you have a feeling that you have vowed in my presence not to enter the Council get rid of that impression. No such restraint was accepted categorically. You should feel free from any obligation and decide your stand about going to the Council from a moral standpoint, that is, with public service in view.”47

Mahatma Gandhi wrote, “Mr. Birla has written to me of what he has done. It is good that you have enlisted his interest. I have written to him at length and asked him to give all the help he can to the Pratishthan.”48 Mahatma Gandhi wrote, “Of course you know about the loss incurred by the Servants of India Society. In this connection Srinivas Shastri has asked me also to go round with a begging bowl. He has a right to ask me. I have already written in Young India, but Shastriji desires that I should write to my friends also. Although I do not approve of the political activities of the Society, I cannot forget the honesty, patriotism and sacrifice of its members and therefore I look upon it as a duty of every patriot to support and sustain it. If you hold the same opinion, do send some donation and, if possible, ask your other friends also to give something.”49 Mahatma Gandhi wrote, “I got the letter which you wrote in June concerning the Khadi Pratishthan. I thought I had replied to it. I had nothing to say about what you did. Whatever help you can give to it cannot but have my approval. I can say with confidence that those who are in charge of the khadi activity in Bengal have been conducting it with selflessness, sincerity and dexterity. I send with this an account of all the sums spent in Bengal through the All-India Spinners’ Association. I gather from newspapers that Hindu-Muslim dissensions are spreading there day by day, but I no longer feel shocked by such news and my faith remains unshaken that out of this very state of things will come a day, and that very soon, when the two communities will be united.”50

Mahatma Gandhi wrote, “Herewith the statement that should have accompanied the letter sent to you the other day. As regards your earlier letter about the Khadi Pratishan, Bapu says it really contains nothing that calls for his comment. He agrees with you that one must not mix business and philanthropy. He says the only way you could help them would be to advance them a loan of Rs. 30,000/- to be paid back in January next.”51 Mahatma Gandhi wrote, “You will have seen what I have said about the Bible in Young India. You ought to be satisfied. I have also seen what is said in the Vishwamitra. I shall only say that if the children have to be taught the Bible, it had better be done by me. If they are taught by me they shall get but one thing, viz., Ramanama, which is the essence of all religions. If people abuse what I say or do, it cannot harm me or my principles. How can truth be abused? Its abuse turns into its right use. That is why truth is given the highest place in the Upanishads. It is called God. If you are still not satisfied, do write again.”52

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