For Global Peace with Social Justice in a Sustainable Environment

Harjivan Kotak 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

Harjivan Kotak and Mahatma Gandhi

Harjivan Kotak was a close associate of Mahatma Gandhi. He was from Kashmir. He was an active member of A. I. C. C. He worked in guidance of Mahatma Gandhi. One should feel worried and ashamed even if there is involuntary discharge only once. It is certain that such discharge is the result of impure desires. I was told recently that a person who suffers from constipation may also get it. This is true, but constipation is also the result of impure desires. A man or woman who is free from such desires will not eat even a grain too much of food. Such persons never suffer from constipation. But, then, there are two kinds of worry, one necessary and uplifting and another unnecessary and tending to drag us down. Despite worry and shame, we would remain cheerful if our lapse was not intentional or if we did not take pleasure in it. Such worry may also be called vigilance.

The second kind of worry is the remorse one feels afterwards though one had taken pleasure in the lapse when it occurred. Such worry preys upon one’s mind and yet one sinks even deeper into the vice. A person who worries in this sense gets involuntary discharges more and more frequently, whereas the man who exercises vigilance gets them less and less frequently. You will perhaps understand now that a man who gets involuntary discharges cannot afford to remain unconcerned. He should sincerely strive to overcome his impure desires. If he can remain free from them during waking hours, he should not be frightened by involuntary discharges but should take them as a warning that impure desires are secretly eating him up from within, and he should ceaselessly struggle to save himself from them. If, despite his efforts, he cannot stop the discharges, he may have patience but ought not to give up the struggle. I am myself not completely free from involuntary discharges. There was a period in my life when I remember to have remained free from them for many years but after I came to India and started taking milk they became more frequent. There are other causes besides milk. The atmosphere here revived memories of early life. There will be a chapter on this in the Autobiography. Read it. 1

Who are the persons for whom brahmacharya has proved to be a hard vow? I hope you yourself have not taken fright. Wake up and be on your guard. The whole world may perish, but a vow once taken ought not to be given up. Your idea of undertaking a fast is a good one. Try and see what peace you get through it. I hope you do not think about Sharda. Fix your thoughts exclusively on khadi. You will not find any-where in the world a woman like khadi; countless men may be wedded to her and yet she always remains a virgin. And a man who takes her alone as wife will still be an inviolate brahmachari. If you cultivate single-minded devotion to her, how can you get time to think of other things? Why should you dwell in your mind on things which are not for you in this life? When a few persons like you and me keep firm in their vows, it is only then that we and the world can be saved from this conflagration. 2

When the mind is disturbed by impure thoughts, instead of trying to drive them out one should occupy it in some work, that is, engage it in purposeful thoughts. Or one may engross it in Ramanama; engage it in reading or in some bodily labour which requires mental attention too. Never let the eyes follow their inclination. If they fall on a woman, withdraw them immediately. It is scarcely necessary for anyone to look straight at a man’s or woman’s face. This is the reason why brahmacharis and others too, are enjoined to walk with their eyes lowered. If we are sitting, we should keep steady in one direction. This is an external remedy, but a most valuable one. You may undertake a fast if and when you find one necessary. It is not necessary for you to go to Satavalekar. He will certainly teach you some asanas. If you wish to go to him to learn them, you may certainly do so. I know him very well. He is a fine man. You should not be afraid even if you get involuntary discharges during a fast. Vaids say that, even when impure desires are absent, such discharges occur because of pressure in the bowels. But, instead of believing that, it helps us more to believe that they occur because of impure desires. We are not always conscious of such desires. I had an involuntary discharge in sleep twice during the last two weeks. I cannot recall any dream. I never practiced masturbation. One cause of this discharge is of course my physical weakness, but I also know that there are impure desires deep down in me. I am able to keep out such thoughts during waking hours.

But what is present in the body like some hidden poison always makes its way, even forcibly sometimes. I feel unhappy about this, but am not nervously afraid. I am always vigilant. I can suppress the enemy but have not been able to expel him altogether. If I am truthful, I shall succeed in doing that too. The enemy will not be able to endure the power of truth. If you are in the same condition as I am, learn from my experience. In its essence, desire for sex-pleasure is equally impure, whether its object is one’s wife or some other woman. Its results differ. At the moment, we are thinking of the enemy in his essential nature. Understand, therefore, that so far as one’s wife is concerned you are not likely to find anyone as lustful as I was. That is why I have described my pitiable condition to you and tried to give you courage. If Ba is as a mother to me now, this is the result of long struggle and God’s grace. The legacy of that unclean life, however, afflicts me. I, in return, try to overcome it and, with God’s grace, shall overcome it in this very life. 3 What must be the plight of a bachelor or a widower? Should not there be somebody at any rate whom God would look after? I am certainly trying to persuade Sharda, but I cannot bear to see you so helpless as to feel completely lost without her. 4

You are being obstinate. Nobody can convince a person who is being stubborn. Your behaviour shows that you cannot observe rules. Either things should work out as you wish or else you would be furious. Is this the result of staying so many years with me? You are angry and I am pained. God knows whether it is a folly to be angry or to feel pained. Pain is a sign of attachment. Attachment and anger are signs of rajas. My pain will not be for long. How nice it would be if your anger also subsides after showing up for a moment. 5 You believe that I have more influence than I actually have. That is not right. Everything is done at its appointed time and depends also on one’s inner urge. Come to the Ashram in July. Write to me. 6 You have the zeal, so you will certainly get the work. My mind is working in a different way these days; so I shall not be able to suggest anything. It is very difficult to accommodate you in Poona. So meet me only when I return to Sevagram. 7

I understand about the expenses. I don’t remember the decision I had taken but I think if they agree to give you more, a way can be found. I can say more if I know who the hakim is and what his opinion is. I want you to settle down. 8 You seem to be very impatient. You ask my blessings by wire. We are after all poor people and trustees of those much poorer than we. And how can we so much as wish for blessings? Even if we have such a desire, how can we have it met telegraphically so thinking I refrained from sending a wire? Why should you need any blessings? Here is the secret of blessings. When we are engaged in a work which is worthy of blessings, then the work itself is a blessing; it does not wait for blessings from others. Seeking blessings from other people is, therefore, meaningless; it is nothing but self-deception. It no doubt has a meaning in that blessings act as a stimulant from which a weak person derives momentary encouragement. But this kind of encouragement is not of much help. If you understand this and still really need my blessings, you certainly have them for your work of producing the tools necessary for making khadi provided it is done intelligently. When I say intelligently I mean that we should not manufacture spinning-wheels, winding frames, takli, etc., just to sell; we should make only as many as are needed and see that they are so perfect that no one may find fault with them. Our aim should be and is that all the things are produced locally. Only then will the villages prosper. What I am now saying is covered by the new line of thought on khadi that I am propounding. Whatever I have not elaborated may be deduced from the aforesaid. Yesterday Sardar was here. He wanted to know why he was not informed about your leaving the khadi shop. I could not give him a satisfactory answer. I take it that you must have gone through all the formalities since you are so alert. However, if you have anything to say in this regard, write to Sharda. I see from your letter that Sharda is with you. Is she doing anything? 9

I have received your resignation. It is all right if you have sent it after due thought. But I sense anger in your language. The Charkha Sangh shall think about management when you have gone bankrupt. I too have not thought about removing you from the Sangh. I have thought about freeing you from Kashmir though. But the Sangh has given no thought to it. Hence, I am once again drawing your attention to your duty. Let me know what needs to be done. I shall think about the shares. You must send the if possible. 10 I was very glad to see your handwriting. I learn through friends all about you from time to time. What is joy or grief to one who knows that life and death is one and the same thing? I am glad about your decision. Ramanama alone is the unfailing remedy. All else is vain effort. Fasting is an aid to Ramanama. Live on without worry or pass out free of care. 11

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