For Global Peace with Social Justice in a Sustainable Environment

Verrier Elvin and Mahatma Gandhi

Prof. Dr. Yogendra Yadav

Senior Gandhian Scholar

Gandhi Research Foundation, Jalgaon, Maharashtra, India

Contact No. – 09415777229, 094055338

E-mail- dr.yogendragandhi@gmail.com;dr.yadav.yogendra@gandhifoundation.net

Postal Address- C- 29, Swaraj Nagar, Panki, Kanpur-208020, U.P.

Verrier Elvin and Mahatma Gandhi

Verrier Elvin was a famous associate of Mahatma Gandhi. He was domicile of Dover. Verrier Elwin was a self-trained anthropologist, Ethnologist and tribal activist, who began his career in India. He wrote a meaningful article on his arrest. He was very impressed to Mahatma Gandhi. Mahatma Gandhi wrote many letters to him to tell about the facts.

Verrier Elvin wrote on Mahatma Gandhi arrested, “Gandhi was staying in a house called Mani Bhuvan and he invited us to stay with him there. There was great excitement in the city; the Viceroy had finally rejected the Congress offer of peace; Nehru was already in jail, and arrest of other national leaders was expected at any moment. But when we reached Mani Bhuvan and climbed to the roof, we found a great serenity in astonishing contrast to the crowds and turmoil outside. The roof was a very pleasant place. Low tents had been erected, and there were palms and plants; at least 300 people could gather there. It was cool and you could see the stars. Bapu was sitting at the wheel quietly spinning. He had already begun his weekly silence. I carried on a one-sided conversation with him, and he wrote down his questions and replied on a scrap of paper which I still have. I must have begun by asking if there was anything I could do. He wrote: “I have sent for you for that very purpose. I have told Mahadev all I have been revolving in my mind. When he comes he will tell you or I shall briefly write what is wanted. How are you keeping in health? He Mahadev should be coming shortly. If he does not during the time I finish this I shall write out what I want to say. You are sleeping here? If so is your bedding, etc., arranged?” Then Shamrao and I retired to the smaller tent and Bapu lay down about three yards from us, while some thirty others lay on the roof under the canvas shelter. Mrs. Gandhi and Mirabehn gave us a surprisingly satisfying supper of dates, nuts and fruit.

But I could not sleep. As I wrote at the time, ‘I felt I had to keep vigil, and for hours I was under those splendid stars that rose, tier upon tier above me, while beside me Bapu slept like a child committed to his Father’s hands. I thought of Christ going up to Jerusalem, his eyes filled with determination and courage: and I seemed to see the Spirit of Christ travelling the centuries like a bright sword turned against all wrong and injustice. Among these sleeping friends so dear to us, brave, pure-hearted, sincere, the spirit of love was manifest and unconquerable. At last I lay down between Shamrao and Bernard on my hastily improvised bed on the floor, just beside Bapu, and fell into a deep sleep, when suddenly like the coming of a dream there was a stir and a whisper: ‘The police have come.’ We started up and I saw what I shall never forget a fully uniformed Commissioner of Police at the foot of Bapu’s bed, and Bapu just waking, a little bewildered, and looking old, fragile and rather pathetic with the mists of sleep still on his face. ‘Mr. Gandhi, it is my duty to arrest you.’ A beautiful smile of welcome broke out on Bapu’s face and now he looked young, strong and confident. He made signs to show that he was keeping silence. The Commissioner smiled and with great courtesy said, ‘I should like you to be ready in half an hour’s time.’ It was five minutes past three. Bapu looked at his watch and the Commissioner said, ‘Ah, the famous watch!’ and they both laughed heartily.

Bapu took a pencil and wrote, ‘I will be ready to come with you in half an hour.’ The Commissioner laid his hand on Bapu’s shoulder with a gesture so full of affection that I thought it was an embrace, until I realized that it was the formal token of arrest. Bapu then cleaned his teeth and retired for a moment. The door was guarded, and all of us who were on the roof sat round in a circle. I looked out on to the road where some had been keeping all-night vigil and where a little crowd, very quiet and orderly, had collected, but there were no special police precautions. When he was ready, Bapu sat in the midst of us for the prayers and we sang together the song of the true Vaishnava. Then Bapu took pencil and paper and wrote a few messages, some last instructions to his followers and a letter to Sardar Vallabhbhai, which was as follows: . . . He then wrote a short note and gave it to me: . . . Then Bapu stood up to take farewell. It was a strange sight: the police at the door, Mirabehn and Devdas bustling to and fro with the baggage which was already packed, Bapu surrounded by his friends, many of them weeping. Mrs. Gandhi with tears running down her cheeks said, “Can’t you take me with you?” Everyone in turn touched his feet, and when I said goodbye he pulled my ear with a smile. He was in very good spirits: he might have been going to a festival rather than a jail. Then, followed by the whole company, he went downstairs. Shamrao and I watched from the roof. The tiny figure got into the car and the crowd surged round it. It was a wonderful tribute to India’s non-violence that there were only a few policemen and they were able to be in the midst of the crowd without fear of danger. Just at that moment a message came to say that Sardar Vallabhbhai, the Congress President had also been arrested. And then the crowd scattered as the car bearing the very soul of India drove away through the dark and deserted streets.” 1

Mahatma Gandhi wrote, “Ask and ye shall receive has been verified once more. Your lovely letter arrived here today. I read it after five and today being Friday, without any prompting from me, Mahadev gave effect to your suggestion about fellowship by singing “Lead Kindly Light” in its very beautiful Gujarati version. At the evening service it is always Mahadev’s part to sing the bhajan. The hour would be approximately 7.40. The prayer commences at 7.30 and opens with the 19 verses at the end of the second discourse of the Gita. It is followed by Ramanama and then comes the bhajan. As soon as I read your suggestion I had no hesitation in endorsing it, but I was debating as to the choice of the hymn. I had in mind the singing of the English text and so the choice was limited. It could either be “Lead Kindly Light” or “When I Survey the Wondrous Cross” or “Take My Life And Let It Be” for the simple reason that I myself cannot very well sing any of the other favourite hymns of mine not that even these three I sing accurately. But it would be a fair approach to the tune as I have heard it. Mahadev is unused to the tune of English hymns, but by thinking of taking up the Gujarati version of “Lead Kindly Light”, Mahadev solved the difficulty about the choice and singing. There is a special fitness about the choice of this hymn of Newman’s. It was that hymn which, when I was in physical distress, was sung to me by Olive Doke in Johannesburg under the late Rev. Doke’s roof. So you may take it that we shall be here singing this hymn at 7.40 every Friday evening with the knowledge that you at least will be joining us wherever you are, whether the suggestion is taken up or not by the other friends. Let there be no Press publicity about this at the present moment. I do not know that the Government will appreciate it and from my place as a prisoner I would not like to do a single thing that they would not approve of, unless of course I had to engage in an open quarrel with them in any vital matter. I shall be asking Narandas to sing this bhajan on Fridays at the Ashram prayer which during summer months always begins at 7.30. Yes, I like very much, if only for the sake of the old lady and Eldyth, the idea of your going to England for a few months and you certainly need the change for the sake of your health. And since you should be going, the sooner you leave the better.

I do not like the idea of Mother and Eldyth coming to village India or any other India. The spirit with them may be willing but the flesh will not respond. You yourself are no bright example in this respect, and it would be unwise to put the strain on them of settling down in India. It would be however a wholly different thing if, independently of any prompting on your or anybody else’s part, they felt the clearest possible call from within. But in that case, there would be no question of seeking or accepting advice from any quarter. Such cases have of course happened before now. There the spirit surmounts the flesh. I do not at all like the news about Shamrao’s illness. He should be ashamed of himself. He must learn the art of living befitting a true servant of Daridranarayana. The passages you quote from Plotinus are very striking and very beautiful. The first is good for all time, the second the modern mind will carp at. I have personally no difficulty in understanding the author’s meaning. During your absence and Shamrao’s, who will be in charge of Karanjia?” 2

Mahatma Gandhi wrote, “You had, I hope, no difficulty in understanding the step I am about to take. This is therefore just to tell you that all my English friends were before my mind’s eye when I penned my letters to the Prime Minister.” 3 “It required my fast, among many other things also, to bring me in physical touch with members of the Sangh. I had loving chats with Father Winslow. I was glad to know these brethren. Shyamrao was also with them.” 4 “I have your touching letter. I can enter into your heart. We can but do the best that is possible for us to do. The result is in His hands. Therefore “be careful for nothing”. Did I tell you that I was able to see Father Winslow and other members of the Sangh? It was a joy to see them. I have been writing so many letters that I do not remember them or their contents.” 5

Mahatma Gandhi wrote, “Cleanest air, cleanest water, simplest food and cleanest thinking which really means communion with God, are the four laws–the first three flowing from the fourth. Hence you’re English saying–simple, that is, plain living and high thinking. I should like to simplify that saying–clean thinking and clean living. Boils are a symptom of unclean living in my sense of the expression. Let this then be my message to the brothers for a beginning.” 6

Mahatma Gandhi wrote, “I want to warn you against resisting nature beyond the saturation point. In Biblical language, I should say: “Thou shalt not tempt the Lord, thy God.” I would say without the slightest hesitation, if you have another bad attack you should treat it as the clearest call from God to return to England and render what service you can render there. If God wants you here, the first thing He would give you is health of body. If you have humbly to acknowledge defeat, you should do so. Your defeat will be victory for God of truth. There is no waste in God’s laboratory. The work begun there by you will not die. I do not mind if one man who has good health and is beyond reproach in character is there in sole charge. If there is no such worker just now, let the whole thing be temporarily wound up. This is no doleful picture. It is the real background for a Godly life. “Not my will, but thine, of Truth.” I must not prolong this sermon. You know what I mean. Where there is complete surrender, there is no room for self-will.” 7

Mahatma Gandhi wrote, “Son you have become of your own choice. I have accepted the responsible position. And son you shall remain to the end of time. The tie between you and me is much thicker and tougher than blood. It is the burning love of Truth at any cost. Therefore whatever you may do will not disappoint me. But I was sad. I am not thinking of superiority of celibacy over marriage. I am thinking of what you had intended, almost pledged yourself to be. But I know that you had to be true to yourself and appear as you were. I showed your letter to Jamnalalji and he too felt the same as I did. But whilst I was trying to make time to write to you, in came Ala, tears dropping from her eyes. She put into my hands your letter and said, “How can I bear this? It was agreed between us that we were both to remain single, or if we could not, we were to marry each other.” I consoled her and advised her to send you her blessings. I do not know what she has done or written. You will tell me what understanding there was between you and her. But taking it for granted that your word was never given to Ala as she imagines it was, you and Mary have my blessings. I have met her. I have a vivid recollection that the innocence of her face stamped itself upon my mind. I know that your joint life will be one of complete dedication to service. But if there is the slightest possibility of a breach (moral) of word given to Ala, you must both you and Mary is prepared to bear what will be the heaviest cross and sacrifice your cherished hope on the altar of Truth which is God. If there is a trace of suspicion of breach, you certainly and Mary and Ala the latter two if they have the same living faith in Truth as I have credited you with have to live single lives in spite of yourselves. Your love of Truth will transmute your desire for exclusive marriage into the universal marriage with Truth. For this divine marriage we men and women are all women and Truth is the only Lord, Master and Husband. I need say no more. My letter is not satisfactory because it is written in ignorance of facts. But it need not be unsatisfactory as being between father and son.” 8

Mahatma Gandhi wrote, “This time too there was unavoidable delay in replying to your two letters. As if this was all God’s design, Alla came in yesterday to change the scope of my letter. I wanted this to be a mere thanksgiving letter. But Alla’s talk has not made it quite possible. She said she had a copy of your letter to me. But she was not satisfied. She insisted that there was a promise made by you. She does not want the marriage now but she does not want to be the liar. She wants you to be the liar! I gently suggested that neither need be one and that in matters of love making mistakes was the most common thing in life and that whilst you had never meant marriage, she who wanted it might easily have interpreted every word and gesture of yours to mean marriage. She would not have it that way at all and yet was loath to accuse you of untruthfulness. I told her that you were incapable of lying and that if there was the slightest suspicion of your having meant marriage you would make the admission. You will now tax your memory and if there is anything to correct in the light of what Alla has to say, you will do her the reparation. I think that she ought not to go there yet for some time. Though you and Mary have taken the sacred and most momentous resolution, it must have been a terrific strain on your nerves. Mary does not even seem to have recovered from the shock. Though your first letter to me is joint, Mary does not seem to have quite assimilated the truth of the dissolution of the intended tie.

My whole heart goes out to her. I have no doubt that such things mean much more to woman than to man. But M. must realize that before God there is no sex or we are all women, His brides married to Him in an indissoluble tie. If she has realized the beauty of this immortal marriage, she must dance with joy that she is free from the bondage of the human marriage. The human marriage is good and necessary if the flesh is weak but if the flesh is strong it surely is hindrance for the servant of humanity that M. has become. Let her remember too, all sacrifice to be true must bring inner peace and joy. She must not therefore brood over what was to be and what was a concession to the flesh. Let her sing out the praise of God for enabling you both to triumph over the flesh. And since she has chosen to be my daughter she has got to write to me without reserve and pour out her heart to me. But till you are both composed and have tested yourselves Alla must not go there and must not be induced to do so. She herself does not want to go until the so-called promise matter is cleared up. And now I know that my whole heart is with you. My spirit is watching you, praying for all the strength you need. These months must have been terrible for you. May Truth, which is God, shine through your lives.” 9

Mahatma Gandhi wrote, “Although I have often found that truth however ugly it might look in reality did well, I believe that A. came nearer to you both. The fact is that even if one party is pure the others tend to become so. But when the others are striving in the same direction the success of one almost ensures the success of the others. I did not tell her that you were being unconsciously self-deceived. She says she did not wish to convey any such meaning to you. I had no proof that you were being self-deceived. What I did say was that all of us were likely to be self-deceived but that you were incapable of conscious falsehood and that therefore you would confess your promise at once if you had ever made it. There is no doubt that she loves you both and she wants to work with you. She is doing some Harijan work now. I have told her that it [is] impossible at present but if all goes well, there is no reason why she should not be able to work with you later and now about Mary. To me it seems quite necessary that you should separate for the time being and test yourselves. Mary or you may go to Almora or to Sabarmati or Wardha or any other place you may think fit and do there some Harijan work of a temporary character. If you have shed exclusive love altogether you should feel happy as well in association as in separation and just now there should be positive joy in separation. I have found this indispensable in all such cases and there have been several. You should think it over and give immediate effect to the proposal if you find substance in it and now for your health. It is now 3.45 a.m. and I must leave you in God’s care. His care is the only true care. A human being’s is good enough only in so far as it anticipates His. You will therefore accept of my suggestions only that which finds an echo in your heart. Every moment makes me humbler and conscious of the sublime fact that man’s true effort consists only in knowing the will of God who is Truth. You carry the love of every one of the company.” 10

Mahatma Gandhi wrote, “I was wondering why I had not heard from you for a long time. I am glad Shamrao is much better and that you were both overhauled by a first class doctor. of course I shall trust you to give me faithful reports about health and I am so glad that the intestinal ulcer and the enlarged spleen were pure inventions. I hope that your chicken-pox never became ‘small and that it is now entirely a thing of the past. I hope too that you found Mary quite happy and cheerful. Love to you all from us all.” 11

Mahatma Gandhi wrote, “I cannot enter upon the ordeal without talking to you. It is a matter of great joy to me that I have the prayers of many many true friends to speed me on Truth is God and He will give me all the food I shall need during the fast. I wish I had time to talk more to you.” 12 “Of course I have been having news about you and now I have your letter before me of the 31st ultimo. Yes, God has been good to me. He has been a friend in need. He never forsook me during all those very wonderful 21 days. But I must not dictate a long letter, after having dictated one long letter to Mira who stood in need of one. I do not want you to come here merely for the purpose of meeting me. The temptation to say ‘come’ is there but I know that I must resist it. You have your work cut out for you and you must not be disturbed. I am glad you all seem to be keeping well. I hope Mary is quite at peace with herself. Do send my love to Mother, Eldyth and the Italian sisters when you write to them. I am flourishing.” 13

Mahatma Gandhi wrote, “I am afraid your undertaking covers my visit. You have to take permission. You have to observe it in the letter and the spirit. When in doubt, conscience demands reference. If they do not give an unequivocal answer, you may not have me there. So long as the undertaking lasts, the more honourable course is to refer all doubtful matters to the authorities. If it was well to give the undertaking, it is well also to leave oneself in the hands of those who have taken it.” 14 “The two suggestions had come to me before, though not exactly in the form you suggest. I am passing your letter on to Kumarappa. The suggestions coming from you acquire an added significance. Let us see.” 15

Mahatma Gandhi wrote, “Your letter to Jamnalalji and now the fuller letter to Bapa make distressful reading. God has saved you for greater service. You must not give way to dejection. Dejection is the measure of one’s want of faith. You say in Bapa’s letter: “I have lost most of my Christian or religious faith. How can a just and good God allow these sufferings of the poor?” Are you not judging God? Who are we to say why He allows certain things? There would be little play for faith, if we could reason out every act of God. We would then be co-equal with Him. I understand the persecution to which you have been subjected but that is the moment of your trial. Your faith must be immovable like the Himalayas. They will suffer decay, but not so your faith, if it is worth anything. No, no, it won’t do. You must cheer up. No more of idle sorrow! Thakkar Bapa in his covering letter to Mahadev says Elwin thinks Bapu is displeased with him. What is this libel on you by him or by you on me? I have differed from you. That you know. You have never given me cause for displeasure. My love can stand many trials. But you have not put it through any. It burns as bright as ever. Take of it a cartload and distribute it to Shamrao and others.” 16

Mahatma Gandhi wrote, “Your letter of 1st November was given to me by our mutual friend Jehangir Patel after the 14th January through Thakkar Bapa. Your language cannot hurt me. I love you so well and so much that language has no effect on me, even as my son Harilal’s has not. What has hurt me is that distrust of you has crept into me. Bapa, who loves you, if it were possible to do so more than I do, deepens that distrust. I do not know whether I have succeeded in conveying to you my full meaning. Your learning which I know is very great is worth nothing to me if you do not or cannot represent truth, the whole truth and nothing but the truth. Of course you know this fine oath that is administered to every witness before a law court. That it has become a mere mechanical thing and debasing as that does not matter. We utter God’s name in vain. He does not suffer. We do. Is it possible that untruth has crept into you? Bapa swears, I feel. Bapa will see this letter before I send it and so will Jehangir Patel through whom it will go, if it does. I have dictated this letter because Harijan takes almost every ounce of my energy.” 17

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