For Global Peace with Social Justice in a Sustainable Environment

V. L. Phadake 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

V. L. Phadake and Mahatma Gandhi

V. L. Phadke, a teacher from Baroda, who joined Gandhiji along with Harihar Sharma, V. L. Phadke, who ran an Ashram in Godhra for the aboriginal tribes of the Panchmahal District, under the leadership of V. L. Phadke and Jugatram Dave about 1200 volunteers were engaged in sanitation work at the Congress Camp at Haripura. Wednesday is the 31st. I intend leaving this place on that day and reaching Dohad in the morning on Friday by the Express. I shall go to Godhra on Saturday and return the same day or by the first available train on Sunday to Sabarmati. Thus I shall get 5th, 6th and 7th at the Ashram. After that I shall leave again on my wanderings. So give up expecting me on Monday. I shall inform you, if I have to make any change in this programme. 1

You may certainly sit with Vallabhbhai prepare a budget as you please. It will have to be passed. If you wish to stay on in the Sangh who can throw you out? I shall reach the Ashram on the 5th and stay there till the 9th. Give the Samiti all the information it wants about the Ashram. You may write to say that the deed has been passed on to me. 2 At the Ashram whatever energy I had I spent for Ashram work and for Young India and Navajivan. I came here today and devoted my time entirely to correspondence. I am quite well. I am here till the 21st. On the 22nd morning I leave for Kanpur reaching there on the 23rd. What you say about living in the Ashram is true. At Kanpur I shall make a final decision regarding this. I am also inclined to stay at the Ashram. But “with a frail thread has Hari tied me and I turn the way He pulls me.” This is my position and it will always be so. We shall talk about Godhra when I come to the Ashram. When you ask for Antyaja children I presume you are offering them free ships. Are we to bear all the expenditure? Lakshmi is a difficult case. Can you take up the challenge of looking after her? Are you ready to give me an Antyaja boy? You did not say how many students you have at present. I am certainly serving as your canvasser. Never again think of exhibiting the children; that will surely ruin the Ashram. It is not proper to lure children into the Ashram and neglect their development. It cannot be your business to hunt for children. Your task is to educate a lone boy if he is the only inmate. It is another matter that you maintain contacts with the local Antyajas and serve them as far as you can. But this too you must not do at the cost of education. Nor should you be tempted to impart much learning. Improve the quality; the pattern will take care of itself. But if you concentrate on the pattern, nothing will be accomplished; the quality too will suffer. 3

You can come over if you can do so without any difficulty. By the 10th Nanabhai too will return from Sinhagarh. Bring with you the letter I wrote on what was talked over with Nanabhai. Swami is here. I shall ask him about Chhagan when I see him. 4 It seems that Antyajas have been experiencing difficulty in visiting Dakor. I have even got copy of a notice served on them. They were permitted till now to have darshan from a distance, but they say that even that privilege is withheld from them now. If we take any public step, the Antyajas may be subjected to greater harassment. You should, therefore, go to Dakor, since you are near the place. I should like you to find out the real position and see the Secretary of the Municipality and so on. The Antyaja priest there is called Sadhu Fakirdas. It seems he has built a small dharmashala, but Fakirdas says that they put difficulties in the way of Antyajas using that also. I have cut the towel into two pieces and use them alternately. 5

I can have nothing to say as long as you stick on there. I shall start writing on what must be done to remove untouchability. Your view does not tally with our idea of asking for contributions from Antyaja friends. Others may well serve in that way. Friends expect different from me. 6 I have not been silent of purpose. I have written about that portion of your letter which called for a note. I shall start the series of articles and I shall send you the portion about Godhra before publishing it. I think there should be no objection to purchasing the Ramachandran water-lift. Some difficulties have, however, arisen in securing it. I have helped you as much as I could. 7

It appears the Godhra Ashram has at present a good number of students. But then you also could be said to have done good work. You must have noticed however that the Ashram children did more spinning in that way. Did you read Ramachandran’s report of Jamia Millia? It may be said the boys there did absolutely no spinning for six years. Just a knowledgeable, affectionate teacher who had faith in it has changed the entire atmosphere of the Ashram. Many such stories come to me. I do not write all this as criticism of you but only to strengthen your faith if I may. But I do not want to tell you things, I want to hear what you have to say. How do you feel about Ramanandji’s work? What about that of the Punjab? Did you cope with that task? Everyone believes I should be all right. The doctors here say that I have no illness as such, but that I must have long rest. The weather here is fine. The view cannot compare with the one at Chinchpokli. If it were your responsibility, what would you do about the nuisance of prowlers round the Ashram? Think long before you answer. 8

It is well written indeed, but you will see that I have written no word about Surat and Baroda in Navajivan. There was a purpose in this If I were to say that mischievous elements deliberately indulge in hooliganism that would have on them the opposite effect [to that intended]. I even go to the extent of believing that if the newspapers write nothing about the disturbances, they will subside by themselves. But not all newspapermen want it, so it will not come to be. But let those of us who know remain silent. Let those who want to fight do it. If we happen to be present there and feel like sacrificing ourselves and if we have the strength let us do it. That’s enough. And if we can sacrifice ourselves with a detached mind, let us be confident that its result will definitely be good. If you ask for your article to be returned you can have it; I have, therefore, saved it till now. If I do not hear from you, I shall destroy it, after waiting for a while. 9

It was only yesterday that I could read your article on the Antyaja Ashram at Vartej. I am writing this letter on board a ship bound for Ceylon. Since the article is very old now, I am not sending it to be printed in its present form. I shall see what should be done about it when there is an opportunity for writing about the Antyaja movement. How are things with you? Kaka is with me. My health is good enough. 10 Did you wish your article about Vartej to be published as soon as I had the opportunity to read it? I never knew that Mithubai’s speech was published. It is true, however, that articles regarding flood relief have gone to the press direct. If your note about Vartej was something special you should have marked it as such and sent it direct to me. If it is desirable to move among the Antyajas in the Panchmahal, don’t you think you yourself could do it? One must know the right method of moving amongst them; mustn’t one? Keep on imploring Nanabhai. 11

I was distressed to hear the news about Dalsukhbhai. Please console his relatives on my behalf. I very well remember Dalsukhbhai affectionate face. The void left by his passing can never be filled. But we must all shoulder the responsibility. Tell his relatives that those who knew Dalsukhbhai share their grief. You have not given any address, so I send this letter through you. 12 I was a little ill and that has delayed this reply. I think this is not a case of Ghanchis against Hindus, but one involving four well-to-do business men. I see no need for us to do anything more about it. It is plain that the Bhangi student was not a votary of non-violence. He adopted a course which he thought best, and I do not think we need do anything more about it. Even if you think it is a case between Ghanchis and Hindus, your ultimate aim is to win over the former by and by. I would not mind even if a few inmates of the Ashram laid down their lives. Anyone who professes non-violence will not deserve a certificate until he passes the supreme test. 13

I arrived here last night. Bring along Jaggu and his wife. We shall lodge her in the women’s quarters. Do you still require help for the house, If so, how much? 14 Here is the hangman come to put the noose round your neck. Wear it if you have the courage. You have not proved a failure at the Antyaja Ashram. You will not fail even as Secretary. Restrict your work to constructive activities. Don’t do even this work if it is likely to interfere with your work for the Antyajas. 15 I understand what you say about Lalji. I take this view, that we should not lose sight of the fact that he is an Antyaja and that, therefore, we should help him to earn his living. An elephant should not judge an ant by the same standard which he applies to himself. How many spinning-wheels do you require? In Bardoli they have been spinning on the new Gandiva wheel, which gives complete satisfaction. Will that type do for you? It is very cheap, and one can spin on it with as much speed as on the ordinary type. Anyone who can operate it can certainly operate a wheel of any other type. 16

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