For Global Peace with Social Justice in a Sustainable Environment

Kashinath Trivedi and Mahatma Gandhi

Prof. Dr. Yogendra Yadav

Senior Gandhian Scholar

Gandhi Research Foundation, 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

Kashinath Trivedi and Mahatma Gandhi

Kashinath Trivedi was a close associate of Mahatma Gandhi. He was expert in translation. He was master of Hindi. He was editor of Hindi Navajivan. He translated many books of Mahatma Gandhi. He was able pick up Mahatma Gandhi’s thought and style very well. Mahatma Gandhi wrote many letters to Kashinath Trivedi for guidance. I do not remember having received your letter from Moradabad. My impression is that I have already replied to the letters I have received. I am glad that the number of subscribers to Hindi Navajivan is increasing. Kalavati will have to be patiently brought round. It is my experience that God opens the eyes of those who refuse to listen to reason. You did well in sending money to Father. About the letter to Indore, remind me to write it when I come. 1

It is good that you poured out your heart in it. I have known very few persons who have been free from the evil which you have described. The environment in which we live is so demoralizing that most young men are unable to save themselves from that evil. But, now, instead of repenting for the past, take proper care of the present, and leave nothing wanting in the attempt. By all means, take Kalavati to a doctor. Let that lady doctor examine her. A note from me is not necessary, and it would be improper to send one from here. If you require any, a note from Narandas will serve the purpose. She is a kind-hearted lady. I understand what you say about the Gita. I will try to read the Calcutta translation. I am sending a letter to Mahavir Prasad along with this. Read it. You did the right thing in showing it to Vinoba. 2

What I said in my last letter regarding prayers must have partly answered the questions which you ask in your letter. Regarding image-worship, we don’t forbid anyone to use an image. But we cannot have one in our common prayer. I have suggested that Shantabehn should be examined by a doctor. But I can offer no proper guidance from this distance. 3 I hope it is not necessary for you to leave the Ashram. I think, however, that you have not realized the importance of sacrificial work and the necessity of keeping a diary. It is at a time like the present that discipline proves to be the fabled wish-fulfilling tree. All persons cannot realize the value of a thing equally well. The best course, therefore, is to obey blindly all the rules of an institution of which we are members. It would not matter if the entries in the diary were the same every day. The importance of the diary lies in this very fact, provided the entries are a faithful record. Anyone who can truthfully record that his days pass with the unvarying movement of the planets of the solar system would be truly blessed. I would, therefore, advise you to do, with full faith, everything which Narandas may ask you to do. I have the utmost confidence in his decisions. 4

After Shanta and Kalavati have tried the medicine given by the doctor, write to me and tell me what effect it has. If the latter has taken a pledge to join the struggle, I think she cannot leave. But you have already written to Father. You should both do as your hearts bid you. 5 One should not think too much about one’s mental condition. We should keep ourselves absorbed in our appointed work and be cheerful. When impure thoughts trouble the mind, we should drive them out with good thoughts and remain peaceful. If we remain firm in our decisions, we automatically acquire self-confidence. 6 I have both your letters. Kalavati is showing very good progress. You have done well in deciding to keep to the policy of self-sufficiency in khaddar. Spare diet, physical and mental labour is the remedies for nocturnal emissions. Benefits of concentration while doing physical work are twofold: the performance improves and passions automatically remain under control. 7

There is not the slightest reason to be grieved by the death of friends. None ever dies before his time. The notion of untimely death is a delusion. Even the death of a day-old baby is not an untimely one. It only means that the actions to be performed through that body had been performed. We feel pained by death only because of our ignorance and selfishness. We feel agitated over the death of friends or others because of our ignorance of the soul’s attributes and because we do not wish ourselves to die. Yes, we owe a duty to the widows. If they come and can observe the rules, in my view at any rate there should be no objection to admitting them. However, as the responsibility lies on Narandas and Gangabehn, you should discuss the matter with them. Show this letter to them. Though Kalavati is indeed in a hard plight, she will be fully tried and the strength of her mind tested. I am writing to her. I have received the Hindi translation of Kumarappa’s speech. Mahavir Prasad’s zeal is beyond praise. He has already started working for the third edition of the Gita. You ought to get over your depression now. If any depressing thoughts or impure desires arise in your mind, note them every time and drive them out. Do not let your mind dwell on them; do not even debate within your mind how they occurred, but keep the mind engaged in good thoughts. The golden means of doing which is that the mind, too, should be kept fully occupied in some external activity, so that it may have no time at all to wander. 8

I had also received the previous one. I have already written separately to Kalavati. I am now writing to Benarsidas. You did well to inform me. Behn Shanta must have fully recovered now. She requires hip-baths and friction baths Consults Kuhne’s book for a description of both. It is the experience of women that friction-bath brings quick and significant benefit. You seem to have had a fair measure of success in stopping funeral feasts. If pure-minded people make a sustained effort they are bound to succeed sooner or later. The difficulties experienced in sending Kalavati home should have been anticipated. That is what the world has come to. When the times are changing people of older generation are bound to feel some of the things of the new age irksome. If the new age bears with their displeasure while firmly going its way, it will prevail without much noise. 9

If Shanta has been trying the bath cure, let me know the effect it has. We had two copies of Kuhne’s book. I think there is a Gujarati translation also. Kalavati had good experience of life at home and it is also to the good that she is now returning of her own accord. Rukmini’s suicide excites deep pity. I think that there must have been some other cause also behind this suicide. Has anybody investigated the matter further? Has not the women’s group discussed it? As the place is near Godhra, Mama is likely to know something. If the report is correct, there should be widespread public agitation about the case. If you get time, inquire further and let me know the result. Who is the writer of the original letter? You cannot send me the Kashi newspaper. But is it not clears enough, what he must have stated? 10

If Mother lives near the Ashram, you will feel easy in mind and will also be able to go on with the work of service. It is not obligatory on anyone to marry a particular person and nobody else. If, however, a Hindu woman wishes to marry a Muslim for good and sufficient reasons, we should not believe that she would be committing a sin if she did so. How, then, can we object to a woman marrying a so-called untouchable? Such a person is not a non-Hindu. There is no necessary connection between marriage and the Varna system. We should remember that marriage is a universally accepted religious institution intended to put a restraint on gratification of lust, and limit the field of choice for individuals. I think I have fully answered your question. 11

If Mother definitely refuses to come and if Kalavati does not live with her to look after her, I can see only one alternative. Either you yourself should go and live with her or engage a servant who would look after her. Which of the two courses it is your dharma to adopt; your heart alone can tell you. It is not a matter on which you may consult somebody else. It would be improper for any person to tell you what your dharma is in this matter. The problem is so delicate that nobody else can suggest a solution Did you come to know anything more about that woman who committed suicide? 12

I was glad to learn that your mother and others had arrived. If you take your meals with your mother with Narandas’s consent, I should not object. However, there is certainly a moral flaw in what you are doing. You ought to make it clear to Mother that the life which you two live is different from normal family life. Of course the financial aspect of the matter creates some difficulty. But I have stated here only the ideal. Do not take my words to mean that you ought to take your meals in the common kitchen, as we cannot always live up to an ideal and sometimes in actual practice we have to compromise it in order that we may not be forced to give it up altogether. As for your relations with Father, strictness is necessary. You should tell him in the plainest language that he should give up hopes of your taking up a job or a profession and earning money. By telling him this, you will serve him, for, as long as there is the slightest hope, he will continue complaining to you, but will cease doing so or rather the complaining will cease of itself, when he has given up the hope. This is human nature. When hope is entirely gone, despair itself turns into a sort of consolation. There are here several prisoners serving life sentences, which have no hope of being released and, therefore, live cheerfully. Those, whose position is uncertain, like mine, suffer. They keep on hoping from day to day that they would soon be released. In other words, the cause of the pain in your relationship with Father is in your own mind. If you have understood your dharma clearly you should not so much as give a thought to Father’s complaining. To borrow money from friends to help Father to pay his debts and relieve his burden to that extent is not a good policy. It would be better not to receive such private benefits from one’s friends. Here again, I have merely stated the ideal. It may be advisable, in case of necessity, to borrow money from Mahavir Prasad and others if your relations with them are intimate. Solve all these problems with the master key of non-attachment. 13

I have already replied to Kalavati. The treatment being given to Mother seems to be all right. There is no doubt that constipation is the root cause of many diseases. I will describe for your information the experiment I am making at present, which has succeeded in curing my constipation at least. For two or three days I took boiled leafy vegetables, together with which I had also boiled unripe tomatoes. That by itself cured the constipation. Then I started adding crushed almonds, gradually increasing the quantity to three tolas and now I have been taking a few bhakhari made of jowar and bajra flour. This seems to keep up my strength. Of course I can say nothing definitely. I can do that if I can go on like this for two or three months. Anyone who wishes to follow my example should do so with great care. Both Santok and Radha know about the two types of bath described in Kuhne’s book. They should prove very beneficial for Kalavati. We do not have a copy of the book on mouth hygiene. Convey my compliments to Dr. Sarjuprasadji. I wish him success in his work. How do I deserve any blessing for the low prices of grain? Wouldn’t the cultivators, for their part, curse me? There are several reasons for the prevailing low prices. As far as I am concerned, I see no objection to making extracts from my letters provided they are taken with Narandas’s consent. Pyarelal is happy and cheerful. He has two editions of the Ramayana with him, and he is not therefore, anxious to have other books now. After coming here, he had perforce to stop his reading. 14

A person without art is like a beast. But how will you define art? Art is “skill in work”. The yoga of the third chapter of the Gita is perfect art. And this is also true about the activities generally known as art. Any activity in which the masses cannot participate is not art, but a kind of self-indulgence, whether it concerns the voice or clothes or stone. Large numbers singing Ramdhun in unison is art, which ought to be cultivated. Many temples have art, and their art is something which can be appreciated by the masses the daily worship and readings from holy books which take place in temples, if kept within measure and done with genuine faith, are the best form of art. Thus, there is art wherever harmony prevails as regards the time, the place and the occasion. I do not like films. I have never gone to a cinema. 15

I fully approve of what you did about Shanta’s husband. It is enough if Shanta keeps up her courage. Whatever happens, Shanta should refuse to go to him. Let him, if he wishes, come again to attack her. She should resist if he comes to carry her away by force. She should not be alone at any time. You need not take the trouble to find out where the man has gone. It is enough that you have written about it to his people at home. Be vigilant lest he come stealthily and attack her again. If Mother is of the same mind as you in this matter, you will meet with no difficulty in following the course which you have adopted. I have already replied to the question regarding marriage. I see that it is not enough, and also that it is. I have only pointed out the Vedic ideal modified to suit modern times. If one is unable to follow it, one may modify it further as much as necessary. It is not for me to take measure of anyone’s inability in this regard. I don’t mind you’re having written about Gangabehn. She is not intentionally partial to anyone. She may act in that manner through haste and lack of understanding. However, she is the fittest to be the women’s leader. For Kalavati and others, therefore, service lies in doing as she says, and they ought to be satisfied with that. They should not lose heart if people give no co-operation in the work regarding cleanliness, khadi, etc. In the long run people are bound to yield to love and their daily experience of other people’s conduct. Their presence by itself is enough in such places, provided they spend the whole day in work. And they must carry the takli and the spinning-wheel with them. They should also clean people’s latrines, etc. 16

Narandas has also written to me about you. He says that you refused to show him your diary. If this is true, your action was not right. Narandas is an extremely straightforward man and always does what he thinks right. You can tell him everything. Have a quiet talk with him and, if there has been any misunderstanding, remove it. If you wish to live in the Ashram and are not opposed to any of its rules, Narandas on his part will certainly take you back. He has even written to me to say so. Whether or not you live in the Ashram, you can keep up connection with it for other purposes. You can ask for papers relating to your work. Difference of opinion should not mean personal enmity. If you think it necessary to engage a lawyer to defend your brother-in-law, you may do so. If you have sufficient courage, however, do without a lawyer. Your actions seem all right. I did not understand your reason for refusing to sign the summons. But that is a minor matter. I have written to Shanta, Kalavati, Raghavdas and Banarsidas. Read those letters. You had asked the same, or a similar, question about art in your previous letter. I have already replied to it. Did you get that letter? I got the booklet on vows. I did not see any letter from Ramnarayan. There was one from Haribhau, and I have replied to him. Convey my blessings to all. Mother should take only so much of milk as leaves her hungry. If, however, she cannot remain hungry and begs repeatedly for something to eat, you may give her a khakhara. If she can continue milk and light diet for some time longer still, she will become all right. You should do everything with the utmost patience. Don’t feel unhappy about anything. “What God, World Teacher and Master have willed for the day, it is futile to grieve over? Without His will we cannot move a blade of grass. If we do fuss about things, what is left over is a legacy of sorrows.” 17

What you say about Shanta is correct. Kuhne baths cannot but benefit her. I have written about Mother in my previous letters. Has she really given up the traditional notions of pollution? I have had no letter from Mama. I have read Babu Bhagwandas article. He has suggested the first two remedies ironically to show their impossibility. He believes in the third one. I have thought much about the problem and written about it and suggested every remedy I could. I don’t think unity will be brought about through artificial means. If either we or they display pure love, the problem would be solved immediately. It is difficult to say definitely in what form such love will express itself. What you say about the Maulana Saheb is correct. There is no doubt about his patriotism. He said what he believed. Even if we think someone’s views to be erroneous, how can we blame him for holding those views? It is on such occasions that tolerance is required Leva Patidars in Gujarat do observe the purdah. It is observed among other communities, too, in Kathiawar. 18

I think the more important reasons for your decision to live outside the Ashram were your own wish to do so and the facilities which you would enjoy thereby. I too do not believe Narandas to be a perfect man. But I believe that his mistakes are unintentional, and that he makes fewer mistakes than others would. I, therefore, think that we should put up with his method of running the Ashram. You may take your own time to return to the Ashram, but if you really had no objection to showing your diary, you should show it even now, and ask to be admitted to the Ashram when you wish and are ready to go there. I have not been able to understand why the teaching of Hindi at the Ashram was discontinued. Did Narandas forbid it, or did you yourself stop teaching? I am glad that your father has joined you. But you should continue to maintain a firm attitude. I have no doubt that, no matter how much he insists, you should prevent her from going. I, however, hope that in the present circumstances she will not wish to go. If that man decides to marry again, we need not object. It seems that Mother’s health is improving. It will get even better if she observes the restrictions on diet, remains in the open air and takes other precautions. I was satisfied with Kalavati’s answer. Just now at any rate she seems to be progressing. I know Gadreji. I have carefully gone through the extract quoted by you. I felt that it showed more emotion than calm reflection. It attributes to me something that I have never held or said. I have never asserted that the Pandavas, Krishna and other characters are not historical persons. My view is that, though all of them might be historical persons, the Mahabharata is not a work of history in the modern sense of the term. Caesar, John, Henry, etc., were historical kings, but we know that Shakespeare’s plays named after them are not works of history. He used historical events and characters for his dramatic purpose in the plays. Further, I never thought or said that the Gita was composed for expounding non-violence. On the contrary, I have believed and have said that at the time of the Gita, war was accepted as normal, though they believed in the dharma of nonviolence. Nevertheless, I believe that the teaching of the Gita does not justify war, even if the author of the Gita had intended otherwise. I hold that physical warfare, armed warfare can never be non-violent. Those who perform animal sacrifice May, and do, say that belief in non-violence does not forbid such sacrifice. But whatever they say, animal sacrifice is violence. And this also is true about armed warfare. To regard it as a necessity and not subject to the general rule, and then to regard it as sanctioned by religion is one thing, but it is quite another to say that it is non-violent. I feel that Gadreji’s article suffers from looseness and confusion of thought. Being a prisoner, I cannot make a public reply, but it is open to you to send my reply to Gadreji for his information. 19

You should lovingly bear Father’s anger. If Shanta herself cannot show firmness, I don’t think it will be possible to protect her. The self is its own friend or enemy. About that matter of child-marriage, you may try to do what you can and should then stop worrying about it. We cannot fight every wrong. Solving the problems of family and social life is not unconnected with the struggle for swaraj. A reform affected in any field takes us a step nearer to swaraj. As regards the oppression in the Badvani State, you may make due representation to the Kathiawar Political Agent and try to rouse public opinion against it, and then leave the matter. You may carry on such public agitation about it as you can. The remedy for every evil is self-purification. If there is but one self in all, you should have faith that self-purification contributes to the welfare of the entire world. And through it we, too, immediately know our duty in particular circumstances. Self-purification is tapas. Think over what Tulsidasji says in “Bal Kand” in praise of tapas and its power. 20

Your letter of the 25th reached me only today after a long, round about journey. For showing your diary to Narandas, do not wait till you have gone back to live in the Ashram. When the path of dharma is clear, you should not be deterred from following it by Father’s or Mother’s threat to commit suicide or the former’s threat to leave the home and become a mendicant. Such threats are rarely carried out but even when they are carried out we may rest assured that that is for our good. In my view, Mother’s health has improved considerably. ‘Non-violent violence’ is certainly a meaningless phrase. Do not enlarge the field of your work beyond your capacity. We should never seek work and, when new work comes to us unsought, we should think about our capacity before accepting it. It should be enough if we improve what we are doing and put it on firmer foundation. If we do that, we shall be able to produce all the results we aim at. I am here up to the 14th or 15th at any rate. After that, I shall have to consider where I should go. 21

I certainly intend to write something about the Digambar Jain Sadhus. I am thinking what I can write. I had a talk with Haribhau, too, about your decision to leave. I understand your reasons. You two cannot save yourselves from falling. The fact is that you have already fallen. He who curbs the organs of action but allows the mind to dwell on sense-objects, such a one, wholly deluded, is called a hypocrite. Here we should understand vimudhatma to mean merely that the person lacks true knowledge and that, therefore, his outward self-control is of no value. The man who lets his mind dwell on lustful thoughts cannot be regarded a brahmachari simply because he refrains from physical gratification. In other words, one must banish from one’s mind all evil thoughts which may arise in it. Anyone who wants to succeed in this effort would take the necessary steps, which you never did. Now you should recognize the lack of self-control in you both, live humbly as an ordinary married couple and practice only such self-control outwardly as you can do mentally as well. Think over the meaning of the bhajan: “Unless the mind is free from desire, renunciation cannot endure.” Do not feel that I am reproaching you. Rest assured that I have only tried to open your eyes to the truth so that you may wake up. I am enclosing a note saying that the sums which you owe to Navajivan and the Ashram should be written off. You may use it. I think that this was a mistake on your part. You should not have incurred debts in that way. Instead of borrowing money and then seeking exemption from repaying the loan, at the very time of drawing the money you should have asked for so much more by way of honorarium. We ought not to value in terms of money the work done for a public cause. I write this for the sake of purity in our dealings. Only if we maintain the highest standards of purity in our practical affairs can we come out of our abject condition of mind. He who never feels inwardly poor is richer than even the richest millionaire. I am going to Bombay from here on Wednesday. Both of you may come before that if you wish to. You may, however, save your time and money, if you can be satisfied with my blessings conveyed to you through a letter from here. We haven’t yet learnt the lesson of simplicity. This charge applies to nearly everyone. The fault lies with the circumstances. I have always had plenty of money at my disposal, so that I have not succeeded in exercising strict control in its use. I have therefore often wished how good it would be if people stopped giving us money and we did not even know how we would get our next meal. Read again my article in Navajivan on this subject. 22

I am sending this much today. The booklet is all right but the absence of the table of contents is a great fault. Let Ramnarayan look after the Hindi Navajivan and you join the Ajmer struggle. I would like that arrangement. You should not go till it becomes absolutely necessary. At present, men are required there also. 23

I had thought of writing to Father. But then for the first two days I forgot all about it. Later when I suddenly remembered it no one could tell me his name. I think I had asked you to leave me his name and address and you had said I should ask someone or the other. No one however could give me the name. It is possible that you left it with Krishnachandra, but he stays in Paunar. I could not get it from the Mahila Ashram either. Now that I have to reply to your letter I shall say here what I want to write to Father. Tell him it is only natural for a father to be grieved by the passing away of a young son. But if one takes a dispassionate and broad view, why should one grieve? Everyone who is born must die, the only difference being whether death comes soon or late. Why grieve over it then? And one who looks upon all children as his own and Father must adopt such an attitude over who can such a person grieves? Thus I would suggest that if the cause of this death has been found we should try and remove the possibility of its recurrence in respect of others. The main cause of typhoid is believed to be contaminated water. Wherever this cause has been removed casualties from typhoid have been reduced almost too nil Now the reply to your letter. Wherever there is a clash between groups of workers it should be understood that neither party seeks Government help. If this is assured the conflict tends to stop. And if they do not accept Government help one of the parties should wisely and courageously stay calm. The conflict will then dissolve. Everyone does not readily realize this. Hence, one should acquire enough strength for self-defence. Detecting and removing the cause of conflict is the universally accepted remedy. But where one party is determined to secure power by resorting to conflict, then there is nothing one can do. It is very clear and also painful. And the remedy lies either in the violent or the non-violent way described above. 24

I do not understand how I forgot about writing a letter to Kalavati. It is possible that since I had wanted to write, I must have taken it for granted that I had written it, and in fact it must have remained unwritten. I do not think the letter to Shanta still remains to be written. Still I am writing. I am also writing to Kalavati today. The one who has become aware of his soul does do karma but does not think that the burden lies on him. He should never feel that way. A person sold into slavery does everything, yet keeps no responsibility on his head. Once we realize this, we would feel ourselves light as flowers. Give consolation to Nathmalji on my behalf. I feel like describing the process of going to the place, where everyone has to go, by some name other than death. Convey my blessings to all inmates in jail. 25

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