For Global Peace with Social Justice in a Sustainable Environment

Swami Anand and Mahatma Gandhi

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

Swami Anand and Mahatma Gandhi

Swami Anand was a one of close associate of Mahatma Gandhi. He started his social life with the revolutionaries of Bengal in 1907. He was media person. He worked with news paper of B. G. Tilak. He met with Mahatma Gandhi in 1917 in Ahmadabad. Then he started work in publication of Navajivan and Harijan. He was friend of Mahadev Desai and Narahari Parikh. He had taken active part in national activities. He worked as Sardar Patel’s secretary in 1928 at the occasion of Bardoli Satyagraha. Later he worked with adivasis of Bordi tribal. After independent he worked amongst the refugees of Sialkot and Hardwar. He discussed with Mahatma Gandhi on many issues. Mahatma Gandhi wrote, “What could I do? For me too, as for the poor ascetic, the only shelter is the heavens above and the earth below. You will read about this gentleman in today’s article. Why did you, even for a moment, think that I praise you because you are at a distance from me? If I have praised you, it must have been necessary at that time. I praise myself, too on occasion. I have praised Ba, and have frequently praised Devdas also. Now tell me who is near and who is at a distance? Do you understand that nothing but a mere hint would have been proper in regard to Mahadev and Kaka? I cherish some pride that, in such matters, I possess a pretty good sense of proportion and, do what I will, I cannot get over it. I have done exactly according to your suggestion in regard to the History of Satyagraha. I liked it. To make it too long would not have been advisable either. I cannot say whether it is desirable or not to print the matter for the book, too, right now. In the book, a few changes may have to be made, and it would be better to compose the matter afresh. But you if I did not know this. Print the Kelavani issue in such a way that it will bring us credit. Do use good quality paper. It must be such that it can be preserved. Let Mahadev or Swami make the necessary corrections in the sentences in that issue as well as in this. They should also let me know whether I should send every time as much as I am sending with this, or more. As for the English material, I shall post all of it tomorrow. I shall send a little on Tuesday, if that becomes necessary. From time to time give me information about the number of subscribers and sales of Navajivan and Young India. Send me immediately the figures of subscribers to Navajivan from Kathiawar, from the rest of Gujarat; from Bombay I include these in the second and from Ahmadabad too, as also the figures of sales by hawkers and sales in other parts of the country. I shall know then how to distribute the sum of Rs. 50,000.”1

Mahatma Gandhi wrote, “The real fault is mine first and, then, that of my colleague. Swami Anand cannot pay attention to Navajivan’s language, being busy with the work of promoting the circulation of the paper in Gujarat.”2 Mahatma Gandhi wrote, “It is obvious that Navajivan is not as interesting as it used to be. At one time its subscribers numbered about 40,000 as against only 6,000 today. Swami Anand believes that the reason is that now-a-days I write more for Young India and less for Navajivan. I do not think this is correct. Young India is in the same pitiable plight today as Navajivan. Its circulation, too, which had reached the figure of 30,000, is now almost the same as that of Navajivan.”3 Mahatma Gandhi wrote, “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.”4

Mahatma Gandhi wrote, “I am asking Swami Anand to send your some hand-spun wool, and I am also asking him to send you a blanket piece which you can either use as a blanket or for making blouses, etc. It won’t be smooth to the touch, but then you won’t need to wear it next to the skin.”5 Mahatma Gandhi wrote, “I have your letter addressed to Swami Anand about the Autobiography. The rights of English publication were given by me some time ago to the Macmillan Company of New York.”6 Mahatma Gandhi wrote, “The management of the said Navajivan Institution and the use and administration of its property was carried on by Swami Anand for the past several years and is now being carried on for the past two years by one of us Mohanlal Maganlal Bhatt on its behalf in pursuance of the aims and objects of the Institution as mentioned in paras and of this Deed. Having declared these aims and objects, we declare by this Deed that the said printing press, weeklies, the publishing house, its rights of publication and goodwill and all other property belong to the said Navajivan Institution; that its management and administration was carried on behalf of the Institution in the name of Swami Anand in the beginning and is now being carried on in the name of one of us Mohanlal Maganlal Bhatt as Trustee of the Institution; that we, Mohandas Karamchand Gandhi and Mohanlal Maganlal Bhatt or guardians and heirs of both of us never did have or have any personal share, interest or right in it, and that we have not drawn for our personal profit or benefit or in any other manner any amount of money from it.”7

Mahatma Gandhi wrote, “The reader will recall that in the year 1919, at a time when a fierce struggle was being conducted against the Rowlett Act, I accepted the editorship of Young India and Navajivan in deference to the wishes of Sjt. Shankerlal Banker, Sjt. Umar Sobani, Sjt. Jamnadas Dwarkadas and Sjt. Indulal Yajnik. A printing press was set up because everyone clearly felt that the periodicals could only be published in their own press. It was immediately felt that a man of determination and courage was required to run it. We supplied the requirement in bits from the Satyagraha Ashram. However, if it was to prove its worth and become self-supporting, it was necessary to get a worker who would be single-minded in his devotion to it and think only of its welfare day and night. It was not possible to spare such a person from the Ashram who would lend luster to this post. I thought of Swami Anand and like a soldier he honoured my wishes. As a result, the press became self-sufficient and Navajivan as an institution handed over Rs. 50,000 to Sardar Vallabhbhai for public service. This cannot be regarded as a profit but rather a result of the sacrifice made by those serving on the staff of Navajivan. Neither Swami Anand nor any of the other principal office-bearers has accepted a salary.”8

Mahatma Gandhi wrote, “In the meeting at Vile Parle, Swami Anand had included a sentence in his review especially in order to draw my attention to it. In the so-called national schools there, untouchables do not yet find a place. What a sad and shameful thing it is that even at the end of a twelve-month struggle this failing will persists. It may be said that the higher classes in the suburbs, after having done much, have washed it all off. Despite their contributing funds, going to prison and running other risks, if they do not wash off the dirt in the form of untouchability, all else that they have accomplished may perhaps become barren. Under swaraj, public temples, public schools and public wells will be used equally by Brahmins and Bhangis. If this does not happen, it cannot be regarded as swaraj. Rather than win swaraj in name only, let us not get swaraj so long as untouchability persists. The victory of one who fights battle in the way of Satyagraha consists in fighting itself, so that such a person will never compromise the rights of the untouchable in his impatience to grasp the fruit of swaraj.”9

Mahatma Gandhi wrote, “You made me wait for a long time. Sardar asked me several times why your letter was still not received. We knew that it was not received but what can you do? Even if the reason is known, one does hope for a thing which one ardently desires. You will receive this letter or it will come back to me. Many of those who have come in contact with me had similar experience about separation as you have got, though I am near you. You are to draw as much satisfaction there from as you can. Kallenbach had laid down a fine standard. His experience was that when he first came in contact with me, he met me daily and took as much of my time as he could; when we came in very close contact and began to live together he had hardly time to talk with me though we lived, ate and slept together. While returning home from office, there were always some people talking with us. So, that became a regular matter of quarrel between us. He applied the rule of three and came to the conclusion that it was his experience that the more one came into contact with me; the more he remained away from me. I supported his statement and added, “You have come so near me because you have understood me. Hence you have no right to take my time now nor have I the right to spare time for you, leaving aside those who have yet to know me.”And on this understanding our affairs went on. Is it not that there is some truth underlying such experience, viz., that in the case of associates who are closely united with one another there remains nothing to make inquiries about? If they do so they may be said to fail to that extent in their general duty. And if this is true, associates like you who are near, though living at a distance, have no reason to feel sorrowful about. I did know that your weight had gone down, but I had no fears about your health. The Magan spinning-wheel is not a modified or improved form of the Gandiva wheel. It is a distinct, useful and excellent discovery made by Prabhudas. Its wheel can be worked by foot instead of by hand, and so both the hands being free, two spindles can be worked simultaneously. Hence he who becomes an expert in working it can without doubt spin one and a half times, if not double, of what he can do on a one-spindle wheel.

I did want to work the wheel to satisfy Prabhudas. In the mean time the doctors here prohibited me from drawing the yarn or working the wheel with the left hand. So there was a twofold reason for me to work the Prabhudas wheel. As Maganlal encouraged the making of that wheel and contributed largely to the scientific side of it, it has been named Magan Ratio. I am spinning on it at present. The speed has reached about 140 rounds. It will still go up. From the above remarks, I hope you have understood that I have been spinning only on one spindle because, giving complete rest to the left hand, I draw the thread with the right. The yarn is of 19 counts. There is nothing to fear about the hand. When it is used in doing a particular kind of work, the elbow is aching and doctors persistently believe that the complaint is not due to any internal cause, but it is due to an external cause, viz., due to the drawing of threads daily. So, they are of the opinion that by giving rest to the muscles the complaint will subside by itself. Despite this, that part is treated by ultra-violet rays. Hence there is no cause for anxiety. My weight has failed to go up to 112 lb. It has not exceeded 1061/2lb. I have been taking milk for the last ten days under pressure from the Superintendent. I am yet unable to say that I have benefited by it. My present weight is 104 lb. Sardar is doing well. His weight may be said to be the same as it was when he came here. It can be said that the nose complaint is under slight control. The weight of Mahadev is also good. His health is excellent. Mahadev had been spinning 840 yards of yarn of No. 45 to 50 up to the day before yesterday. He spent about five hours daily on it. As he also felt the effects of exertion, he spins half the amount of yarn for the last two days and is doing carding work, of course, in addition. I spin 200 yards of yarn. I study Urdu, astronomy and books on currency and write the history of the Ashram when I get time. Mahadev is reading on stray subjects. He has, of course, in addition, to write for me. Now the spinning having been reduced, he may, perhaps, begin to write something. Sardar produces wealth from dust, in other words, he has been making envelopes from wastepaper of badami and other colours.

If I were to give you a description of the papers, you will laugh a lot. To whomsoever we have to write a letter, we make use of these envelopes. As we do not differentiate between Government money and ours, we save every cowry where possible. The making of envelopes is undoubtedly an addition to the wealth of India or that of the world, however small it may be. Keeping in mind that every- thing that is used as Government property is our property, we make use of it. Sardar is spending time also in reading and has thought of acquiring a working knowledge of Sanskrit. He has also called for the Sanskrit Pathamala by Satavlekar and intends side by side to be well versed in Hindi too. This is the account of our work. Our family consists of a cat and her two kittens. Though their names are not entered in the history ticket, they share a little of milk, etc. I have completed reading Rolland’s books on Ramakrishna and Vivekananda. I always had reverence for Ramakrishna I had read little about him. But as I had heard several things about him from his devotees, that feeling had sprung up. I cannot say that Rolland’s books have added to it. In fact both the books of Rolland are meant for Westerners. I will not say that we can derive nothing from these books. But I for one have derived very little benefit. The things which had influenced me are also to be found in Rolland’s books. The additional matter which it contains has not added to the impression. It did not appear to me that Vivekananda was as much a devotee as Ramakrishna. Vivekananda love was great. He was full of feeling and used to be carried away by it. It was like the golden covering for his knowledge the distinction which he made between religion and politics was not correct. But it is no use criticizing such a great man and once we let loose ourselves we can criticize anyone whom we wish to. Our duty lies in learning anything we can from the lives of such persons. As Tulsidas’s couplet has produced a deep impression on my life, I do not like to criticize. But as I know that you will wish to know if I have to offer anything by way of criticism, I have written this much. I have no doubt that Vivekananda rendered great service. We have clearly seen that he gave his life for what he considered to be the truth. When I went to see the Belur Math in 1901, I desired to see Vivekananda also. But the Swami of the Math informed me that he was ill and resided in the city and no one could see him. I was then disappointed. My devotion had saved me from many difficulties. At that time there was not a single notable person whom I did not run up to see with feelings of respect and I used to go to most of the places on foot on the long roads in Calcutta. Devotion inspired all this. I had no desire to save money though this is also in my nature Respects from all three of us to Abdulla Sheth, Jabir Ali, Soman, Gokulbhai, Vishwanath, and all others. I hope you will admit now that I have written at greater length than you might have wished.”10

Mahatma Gandhi wrote, “Before taking leave of Bhavnagar I cannot but make a passing reference to the State goshala, which I had the privilege to visit in company with my old friend, Swami Anand. The goshala has a fine herd of Gir cattle, and it has a four-year-old bull which, according to the Maharaj saheb, no mean judge of cattle, is the finest animal of the kind he had seen in Kathiawar. The State is doing very good service by maintaining this farm, but I hope it will not rest content with it, but also chalk out and work out a policy of cattle improvement in villages by placing a stud bull in each village, castrating all other bulls whatever and, in the case of people letting loose a bull on religious grounds, insisting that it shall be first-class animal and, if it is not, stopping the dedication altogether.”11 Mahatma Gandhi wrote, “Jamnalal and Swami Anand report that you have made different statements to different persons, that you have not fulfilled many of your promises to Swami Anand and that their strong suspicion almost amounting to belief is that you have made up the story about the girl. This seems to me to be unbelievable. And yet if you cannot give me the name of the girl, I must also reluctantly come to the conclusion that Jamnalal or Swami are fast coming to.”12

Mahatma Gandhi wrote, “I am glad of your decision. Swami Anand will reach there on 9th and will take charge of you. He will put you among a band of workers. Your ultimate destination will be Thana, some miles from Bombay. Meanwhile you will be living with the workers in Bombay. You will live with them and board with them. But if you choose to find your own food, you can begin to draw Rs. 15 per month at once, i.e., from the time Swami Anand takes charge of you. Rs. 15 per month will cover your food, clothing, medicine if any and all extras.”13 Mahatma Gandhi wrote, “You may get the Trust Deed for the Thana land registered in your, Jabirali’s and Shrilal’s names or in the names of any other persons suggested by you as soon as you are ready with the necessary arrangements. Meanwhile you may use the land for purposes of village industries, khadi, and service of Harijans and such other work of public service. Continue to pay the revenue dues of the land. Send copies of this letter to Narandas and Chhaganlal so that they may know what is happening. If you think I should write anything more besides this, ask me. The pit in which water collects should either be filled up or the space surrounding should be dug up and levelled to form a drain. If we work with our own hands, this is an easy and cheap way of doing the thing. But this can be decided only after inspecting the land. This method is not practicable in the case of every type of land.”14

Mahatma Gandhi wrote, “I was reminded of the bitter but affectionate quarrel with Swami Anand in the days of Navajivan. He could not bear that I should contribute my original ideas to Young India while only stale versions should go to Navajivan. I also felt the same. Yet my insistence on writing in Young India was not out of place. I think at long last Swami Anand got tired and stopped troubling me. Even after the lapse of such a long time I cannot say definitely which of us two was right. Be it as it may, having said this much by way of introduction I wish to tell the readers of Harijanbandhu that I fully agree with Shri Maganbhai’s complaint. And from now onwards, every week I will try to give something new to the Gujarati readers. I appeal to them to encourage me in my effort.”15

Mahatma Gandhi wrote, “Swami Anand would have had me express my views solely in my mother tongue if he could have his way. But neither he nor I could do anything. I had hoped to write equally for both the journals. But man proposes, God disposes. I will not admit that my love for my mother tongue was any the less. I have been silently thinking that the Lord wanted me to do something else. This is only a preface to what I have to say.”16

“SWAMI ANAND: Will communal unity also form part of the activities of the Sangh? Or has it been kept out?

GANDHIJI: It has not been kept out. It is there all right. Nonviolence has no meaning without it. We have no programme for it right now; hence I deliberately omitted to mention it.

SWAMI: I am afraid if we get involved in the work of labour unions and communal unity it also may arouse jealousy and anger in other people. There too we shall come in conflict with them, and we shall have to withdraw from that field as well.

GANDHIJI: If feelings of jealousy and anger oblige us to withdraw it would be proved that we who are experimenting with nonviolence are good for nothing. Some people may as well say that nonviolence itself is meaningless. From their point of view non-violence would prove to be a great adharma instead of a great dharma, for they say that the world functions because of the mixture of violence and non-violence. In their view, it is necessary that these two go hand in hand; otherwise the world would come to a standstill. Labourers have become cowards they say and it is necessary to train them in violent protest to build up their self-confidence. The Hindus are also cowards and for them non-violence is not the supreme dharma. I am still receiving letters to this effect. But we have to prove that we can solve labour disputes and communal problems by adopting non-violent methods.”17

Mahatma Gandhi wrote, “This time I am including my reply to him in your letter. I have to cope with the mail. We are not bent on securing importance, are we? On my part I would suggest that all three of you should continue, which would be better than the best. If, however, Bapa cannot accept you as you are, you should move out of his clutches. You should manage without tendering your resignation, if you can. What I mean is that we would have fulfilled our duty, if we earned a good name for the activity. Please write to Nanabhai that he should carry on the work. I am corresponding with Bhai Anantrai. His response has been good enough. I expect everything will get along smoothly. Please send me a copy of the decision given by Bapa so that I can guide you. You may come over whenever you are confronted with a problem.”18

Mahatma Gandhi wrote, “While accepting the resignation of Swami Anand from Joint Secretaryship, this meeting of Trustees thanks him for his industry and devoted service.”19 Mahatma Gandhi wrote, “I am not unaware either of Chhotubhai’s work or of his sacrifice. You write that now his twenty-three-year old daughter is getting married in a simple and austere ceremony. My blessings are of course with them. May the bride and bridegroom live long and together render great service to the country. I could not have a talk with Bapa. Now I am writing to him. May the change of air prove fruitful to Chi. Kishorelal and Gomati? What shall I write about Durga? Will she ever be healthy? She certainly can be.”20

QUESTION: Why did you not, according to your wont, take your co-workers into confidence and carry them with you before embarking on this novel practice? Why this secrecy?

GANDHIJI: No secrecy was intended. Everything was fortuitous. Previous consultation with friends was ruled out by the very nature of the thing. Besides, I hold that previous consent was unnecessary. At the same time I should have insisted on ventilating the matter thoroughly at the very start. If I had only done that, much of the present trouble and commotion would have been avoided. The omission was a serious flaw. I was asking myself as to what would be an appropriate penance for it when Thakkar Bapa came. You know the rest of the story.

Q. The irreparable harm, if you weaken the foundation of the moral order on which society rests and which has been built up by long and painful discipline, is obvious. But no corresponding gain is apparent to us to justify a break with established tradition. What is your defence? We are not out to humiliate you or to score a victory over you. We only wish to understand.

G. No moral progress or reform is possible if one is not prepared to get out of the rut of orthodox tradition. By allowing ourselves to be cribbed by cast-iron social conventions, we have lost. The orthodox conception of the nine fold wall of protection in regard to brahmacharya is in my opinion inadequate and defective. I have never accepted it for myself. In my opinion even striving after the true brahmacharya is not possible by keeping behind it. For 20 years I was in closest touch with the West in South Africa. I have known the writings on sex by eminent writers like Havelock Ellis and Bertrand Russell and their theories. They are all thinkers of eminence, integrity and experience. They have suffered for their convictions and for giving expression to the same. While totally repudiating institutions like marriage, etc., and the current code of morals and there I disagree with them they are firm believers in the possibility and desirability of purity in life independently of those institutions and usages. I have come across men and women in the West who lead pure lives although they do not accept or observe the current usages and social conventions. My research runs somewhat in that direction. If you admit the necessity and desirability of reform, of discarding the old, wherever necessary, and building a new system of ethics and morals suited to the present age, then the question of seeking the permission of others or convincing them does not arise. A reformer cannot afford to wait till others are converted; he must take the lead and venture forth alone even in the teeth of universal opposition. I want to test, enlarge and revise the current definition of brahmacharya, by which you swear, in the light of my observation, study and experience. Therefore, whenever an opportunity presents itself I do not evade it or run away from it. On the contrary, I deem it my duty dharma to meet it squarely in the face and find out where it leads to and where I stand. To avoid the contact of a woman or to run away from it out of fear, I regard as unbecoming of an aspirant after true brahmacharya. I have never tried to cultivate or seek sex contact for carnal satisfaction. I do not claim to have completely eradicated the sex feeling in me. But it is my claim that I can keep it under control.

Q. We are not aware of your ever having put before the people at large these ideas of yours. On the contrary we have all along known you to have put before the public ideas with which we are familiar, and which we have associated with your striving. What is the explanation?

G. Even today, so far as the people in general are concerned, I am putting before them for practice what you call my old ideas. At the same time, for myself, as I have said, I have been deeply influenced by modern thought. Even amongst us there is the Tantra school which has influenced Western savants like Justice Sir John Woodroffe. I read his works in Yeravda prison. You have all been brought up in the orthodox tradition. According to my definition, you cannot be regarded as true brahmacharis. You are off and on falling ill; you suffer from all sorts of bodily ailments. I claim that I represent true brahmacharya better than any of you. You do not seem to regard a lapse in respect of truth, non-violence, non-stealing, etc., to be so serious a matter. But a fancied breach in respect of brahmacharya, i.e., relation between man and woman, upsets you completely. I regard this conception of brahmacharya as narrow, hidebound and retrograde. To me truth, ahimsa and brahmacharya are all ideals of equal importance. They all call for an equal measure of striving on our part and lapse in respect of any of them is to me a matter of equal concern. I maintain that my conduct in no way constitutes a departure from the true ideal of brahmacharya. As against it, brahmacharya which reduces itself to a system of prescriptive do’s and don’ts and which is in vogue amongst us today has a baneful effect upon society; it has lowered the ideal and robbed it of its true content. I deem it my highest duty to put these prescriptive conventions and taboos in their proper place and to release the ideal from the fetters that have been put upon it.

Q. One last question. If your attitude and practice constitutes such an advance in the cultivation of true self-restraint, why does not its beneficial effect show in your surroundings? Why do we find so much disquiet and unhappiness around you? Why your companions are emotionally unhinged?

G. I know well the shortcomings as well as virtues of my companions. You do not know their other side. You jump to hasty conclusions from superficial observation, which is unbecoming in a striver after truth. I am not so lost as you seem to think. I can only ask you to have faith in me. I cannot give up at your bidding what to me is a matter of deep conviction. I am sorry, I am helpless.

Q. We cannot say we have been convinced. We feel unhappy. We cannot leave the matter here. We shall continue to strive with you. Should you again feel prompted to go against the established rules, just think of your sorrowing friends?

G. I know. But what can I do when I feel impelled by duty? I can imagine circumstances when I may feel it my clear duty to go against the established rules. In such circumstances I cannot allow myself to be bound down by any commitment whatsoever.”21

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