Narayan Moreshwar Khare and Mahatma Gandhi

[Prof. Dr. Yogendra Yadav]

Prof. Dr. Yogendra Yadav

Gandhian Scholar

Gandhi Research Foundation, Jalgaon, Maharashtra, India

Contact No. - 09404955338, 09415777229

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Narayan Moreshwar Khare and Mahatma Gandhi

 

Narayan Moreshwar Khare, a music teacher at Sabarmati Ashram; compiled the Ashram Bhajanavali, a book of prayers in various languages, for the Ashram. Mahatma Gandhi wrote, “Gangabehn informs me that one day when you missed the prayer because you had gone to sleep you fasted and have taken a vow that each time it happens again you will fast for the day. If that is so you have done right. However, along with the insistence on getting up early you should also insist on going to bed early. Even for the sake of the children, we adults should inculcate this habit. I am happy to know that the prayer is now going on well. I hope those who have resolved to attend it regularly will not absent themselves without reason. I feel that if this resolve is adhered to, it will have the most desirable results. It is certainly necessary to observe the same kind of silence at the evening prayer as is observed at the Morning Prayer. One way to ensure this is that no one should talk till the prayer is over. I have myself not observed this rule. From now on I will. No one may come and sit down too early for the prayer. The prayer should begin not a moment later than the appointed time. Then there will be absolutely no need to detain anyone afterwards. As soon as one arrives for the prayer one should sit down in the proper posture and close one’s eyes.

 Children should also learn to observe these manners. No one should sell datun before the prayer is over. I also feel there is need to stop the plying of takli during the prayer. I blame myself for encouraging the takli. But it is necessary to stop plying it during prayer time. Of course if everyone is sitting with the eyes closed there can be no question of plying the takli. It is necessary that everyone should be calm and attentive when the Ramayana is being recited. It is a question whether to keep the eyes closed or not at that time. The person who is leading the prayer will of course keep his eyes open. Another person whose duty it is to seat the guests, if there are any, and shoo away stray dogs, should keep his eyes open. It is necessary that persons on this duty should be changed every week. After the prayer, you may give news of the Ashram if there is any or if need be take up some discussion. Read this out to everyone and after due deliberation accept whatever is worth accepting. After deciding what to take, frame rules accordingly and get them printed. Sell the printed copies of the rules whenever necessary. It will be useful for a few days to read out these rules at the prayer meetings. You should always keep a few copies of the rules handy at the meetings, so that when a new person comes, the gate-keeper can respectfully give him one. These are some external remedies for bringing about concentration at the prayer meetings. It is only to this extent that we as a society can and should enforce control. The remedy for gaining control of inner self is and purity of our leaders. If even one person with a pure heart can achieve concentration it is a rule admitting of no exception that its effect will be felt by everyone. It is a different thing that we always do not experience such effect.

 It is experienced by practice. The external remedies I have suggested will help us purify our inner selves if they are adopted with that purpose in view. Else we shall be dubbed hypocrites. We have a collection of some very useful books, so pay close attention to the library. We should have a few copies made of the lists of contents of those books. The books which are useless, that is to say, which are not worth reading should either be discarded or burnt. Books should be listed both language-wise and subject-wise and there should be lists of contents. The thing to do is to engage a person exclusively for the library. I feel that the work is so important that if no one from amongst us can be spared, then a person who is not interested in any other activity except the library work and who abides by our rules should be employed on a salary basis or else we should keep only those books which are of use to us and send the rest to the library of the Mahavidyalaya. This whole question needs consideration. All of you should think over it. I shall discuss it with Kaka and others. This work is both urgent and not so urgent. I have both aspects in my mind. I have been thinking over it for a long time. Discuss it with Valji too.”1

Mahatma Gandhi wrote, “The reader is aware of the fact that the National Music Association has been functioning en Ahmadabad for the last few years. Dr. Hariprasad Desai is the President of the Association and the well-known musician Shri Narayan Moreshwar Khare is its Secretary. This Association has been steadily carrying out its work in Gujarat. All Gujaratis are or should be aware of the fact that as compared with Bengal, Maharashtra and the Southern provinces, Gujarat lags far behind in respect of music. Not only are Gujarati men and women less musical but ordinarily even boys and girls cannot sing in tuning even a simple song. It follows then that there can be no difference of opinion on the need for propagation of music. Moreover, the music that is being taught by the musician Shri Khare is fully conducive to improvement in moral standards and is steeped in the spirit of prayer. Although this Association gets some assistance from Ahmadabad, it is not enough or adequate, either because the people have not fully realized its need or, maybe, the propaganda carried on by it has not been sufficiently popular. As both Dr. Hariprasad and the musician Shri Khare wish to see a simultaneous increase in financial assistance and in popularity and as the support from the wealthy class is meagre, they have formulated a new scheme from which I quote the following paragraph: I hope that the citizens of Ahmadabad will welcome this scheme and that a hundred members will be enrolled immediately. Those who wish to have any further information should write to Shri Khare at the Ashram address.”2

Mahatma Gandhi wrote, “‘Chi.’ does not seem to go well with ‘Panditji’. I use this form very freely these days. Sometimes I even tremble when using it. One should be fit to claim to be anybody’s father. I frequently examine myself to see if I feel the love and sympathy which a father should feel and am as vigilant as a father should be, and sometimes I tremble as I do so. I can only state truthfully that I sincerely strive to cultivate these, and console myself with that thought. I certainly know that whenever I address anyone as ‘Chi.’, my responsibility increases to that extent. I hope God will make me worthy of that responsibility. The early morning processions can produce much strength. I am sure that you can make a big contribution in organizing them properly. Please do so.”3 Mahatma Gandhi wrote, “I do feel for you the love which ‘Chi.’ would suggest, but I may not have always shown it outwardly. I got your letter. Learn carding quickly. As for spinning, set apart, if possible, a fixed time for it. The absence of love of khadi which you notice around you is but a reflection of some deficiency in us. We are the centre of the khadi movement. Just as if the sun shines with less heat the temperature around is bound to go down, so also if we “shine with less heat”, that is, if we are lukewarm ourselves about khadi, what wonder that there should be a lack of warmth outside? But love is not acquired from outside; it must spring from within. If we strive for such love to spring from within us, good results are bound to follow. It was very good indeed that Rambhau went to Almora.”4

Mahatma Gandhi wrote, “It would be wise for me to climb step by step; otherwise I shall fall. Moreover, if I start writing “Narayan” and also address you as “Narayan” when speaking to you, I may attain my moksha. What then? If you have to address public meetings, that also is a good experience. All the workers are having various useful experiences. If you get any news about Rambhau, write to me and let me know. I have not heard from any of the three after they left the Ashram.”5 Mahatma Gandhi wrote, “I hope your fever has completely left you. I approve of your idea of reading the Ramayana among the village people and cultivating contacts with them by that means. But do not let the opportunity for contacts with them be your motive for reading the Ramayana. If you read the Ramayana among them, it should be only in order that they may learn wisdom. If you incidentally get an opportunity of coming into contact with the villagers that should of course be welcome. That is, you should start reading the Ramayana with the intention of keeping up the practice. Or you may read it occasionally as a means of cultivating contact with the people, as you do many other things for the same purpose; that would, then, be a different thing. Understand the distinction between the two points of view. I don’t think I shall be able to write the reminiscences of Gokhale. My preoccupation with spinning will let me do nothing else.”6

Mahatma Gandhi wrote, “As for the boys and girls living in the Ashram who have joined the Vidyapith, I have already communicated my views to Kaka. Briefly, they are as follows: Though there is not much to justify the view that the students who had joined the movement should not return to the Ashram I would not oppose it either. The question is, what can they do if they cannot work elsewhere? Ordinarily, the Vidyapith would be the only choice. But we got alarmed when others, too, began to give up manual work and go away. It may also have happened that, under the pretext of exercising self-control and not returning to the Ashram, the students satisfied their desire for joining the Vidyapith. But we cannot hold back a flood. So I let the students do what they liked. There is a long history behind all this. It is difficult to say how far the students’ action is inspired by their desire to join the Vidyapith and how far by a clear sense of duty. Ask me if you fail to follow anything in this. Show this letter to those who had doubts in the matter. Write to me from time to time and inform me how Rambhau is faring. I have followed what you say about Chi. Gajanan. There is no harm in letting him satisfy his love of painting. It is very good indeed that, at the same time, he also does spinning, etc. I was eager to revise the draft of Mananvishi while I was in jail. But I was released before I could do so, and found myself again in the thick of affairs. Now print the thing off as it is. I have already given you one “mediation’ to be added.”7

Mahatma Gandhi wrote, “Thakkar Bapa says in his letter that, though they had invited you to the gathering o f Bhangis at Dakor, you could not attend it. Is this true?”8 “I did not require such a detailed explanation about the gathering of Bhangis. You may arrange Rambhau’s programme if he lets you do so.”9 Mahatma Gandhi wrote, “A hymn was sung after the shlokas. Indeed singing hymns was the only item of the prayers in South Africa. The shlokas were added in India. Maganlal Gandhi was our leader in song. But we felt that the arrangement was unsatisfactory. We should have an expert singer for the purpose, and that singer should be one who would observe the Ashram rules. One such was found in Narayan Moreshwar Khare, a pupil of Pandit Vishnu Digambar, whom the master kindly sent to the Ashram. Pandit Khare gave us full satisfaction and is now a full member of the Ashram. He made hymn singing interesting, and the Ashram Bhajanavali (hymnal) which is now read by thousands was in the main compiled by him. He introduced Ramdhun, the third item of our prayers.”10 Mahatma Gandhi wrote, “Of course, you have my blessings for your new enterprise. We are bound to achieve success to the extent we make efforts. May your pupils imbibe music in their lives and learn that music is meant for service.”11

References:

1. LETTER TO NARAYAN MORESHWAR KHARE, September 5/6, 1927
2.   Navajivan, 30-9-1928
3. LETTER TO NARAYAN MORESHWAR KHARE, September 11, 1930
4.   LETTER TO NARAYAN MORESHWAR KHARE, September 22, 1930
5. LETTER TO NARAYAN MORESHWAR KHARE, September 27, 1930
6.   LETTER TO NARAYAN MORESHWAR KHARE, October 11, 1930
7.   LETTER TO NARAYAN MORESHWAR KHARE May 30, 1931
8.   LETTER TO NARAYAN MORESHWAR KHARE, June 2, 1931
9. LETTER TO NARAYAN MORESHWAR KHARE, June 5, 1931
10. VOL. 56 : 16 JUNE, 1932 - 4 SEPTEMBER, 1932 156
11. VOL. 98: 6 DECEMBER, 1947 - 30 JANUARY, 1948 381