The Satyagraha ashram was a focal point of Gandhiji's initial activities on his return to India, Leaders and intellectuals from all parts of the country came here to seek his guidance. Between 1915 and 1930, the year of the Dandi March, the ashram witnessed many events of local as well as national importance. Gandhiji's experiments in the field of truth and action originated here. Thus, his stay in Ahmedabad is an important phase of his life.
Gandhiji's Probation
Gandhiji was always prepared to learn from others. He acknowledged Gokhale as his political guru. Before Gandhiji returned in 1915, from South Africa with the intention of staying in India, Gokhale had made Gandhiji promise that he would express no opinion on public questions for one year. Of this he writes in his autobiography, "For one year I am to do nothing. Gokhale took from me a promise that I should only travel in India for one year and form or express no opinion on public questions during that time. I fully intend to keep this promise."
Founding the Ashram
Ø Was ashram life an outcome of Gandhiji's whim?
"Ashram here means religious community living. Such ashram life was part of my nature."
(After returning to India, Gandhiji went round the country and decided to established an ashram near Ahmedabad. On the lines of Tolstoy farm and phoenix Ashram he had set up in South Africa, he started the Kochrab ashram on 22, May 1915. The well-known Sabarmati Ashram was founded in 1917.)
Ø Was Gandhiji parochial in locating the ashram in Gujarat?
Being a Gujarati I should be able to serve the country through the Gujarati language… (As) Ahmedabad was an ancient center of handloom weaving. It was likely to be the most favorable field for the revival of the cottage industry of hand spanning. There was also the hope that the city, being the capital of Gujarat, monetary help from its wealthy citizens would be available."
(Sheth Mangaldas volunteered to bear the expenses of the ashram for one year) (9-3-1915)
Ø The Ashram established by Gandhiji was distinct from other conventional religious ashrams in that economic and social activities were an indispensable part of it, Gandhiji's aim was to make the ashram self-reliant through these activities and also make it reflect the simplicity of village life. He thus grafted on the ancient ideal of ashram life a new meaning and provided the India of the future a modern idea of ashram life.
Important activities
There were three important activities of the ashram.
1) Community weaving and spinning
2) Community cleaning
3) Community praying
Vaishnov Jan to taynay kahyeeye
Jay peerh paraaye janneyray
Par dukkhey upkar karey teeyey,
man abhiman na anney ray
Sakal lokma Sahuney bandhey,
Ninda Na karye kainee ray
Baach kaachh, Man nischal Raakhey,
dhan-dhan jananee tainee ray
Samdrishi nay trishna tyagee,
par-stree jaynay mat ray
Vivihva thaki asatya na bolay,
par-dhan nav jhaley haath ray
Moh maaya vyaayey nahin Jeynay,
dridth vairagya jana manma ray
Ram-nam-shoom taalee laagee,
Sakal teerth seyna tanma ray
Vanloohee nay kapat rahit chhay,
Kaam, Krodh nivarya ray
Bhane Narsinhyo tainoo darshan karta
kul ekotair taarya re.
Mr Khushwant Singh's translation
Speak only of him as godlike
the man who feels another's pain
Who shares another's sorrow
and pride does disdain
Who regards himself lowliest of the low
Speaks not a word of evil against any one
Blessed is the mother
who gave birth to such a son
Who looks upon everyone as his equal,
lust he has renounced
Who honors women like he honors his mother
Whose tongue knows not the taste of falsehood
Nor covets another's worldly goods
Who longs not for worldly wealth (or fame)
For he treads the path of renunciation
Ever on his lips is Ram's holy name
All places of pilgrimage are within him
He has conquered greed, is free of deceit,
lust and anger
Through him Narsinh has godly vision
And his generation to come will attain salvation
The above hymn of Bhagat Narsinh Mehta of Gujarat, was sung every day during prayer meets of Gandhiji, which remained one of his favorite one.
These activities symbolized the economic, social and spiritual revolute began by Gandhiji. He believed, "All these activities may be considered sufficient for observance of the principle of breed-labor. The ashram's ideal is to live to serve.
Ø Why did Gandhiji promote coarse Khadi instead of soft cotton foreign cloth.
Ø "What is the kind of Swadeshi activity that can be easily undertaken and at the same time will enable millions of our semi-starved countrymen to live, the answer was Khadi or the spinning wheel… khadi is the first step towards social Swadeshi."
Ø Did Gandhiji encourage handicrafts because the khadi movement had failed ?
Ø "Handicrafts industry complements the main activity of khadi production. Without khadi the handicraft industry cannot exist and without in khadi loses its value and dignity."
Ø What was Gandhiji's attitude towards prayer ?
Ø "If insistence on truth constitutes the foundation of the ashram, prayer is the source of its strength. From the very beginning, it has been the practice to commence the activities of the ashram with congregational morning worship.. Truth is God. To worship this truth is prayer. The ashram aims as realizing the ideals of prayer."
Ø A newsletter, "Chhotam" which was about the activities of the ashram was published by Gandhiji. (21-1-1925)
Ø Did Gandhiji visit that his grand children pay for their stay in the ashram?
Ø Kasturba's grand children often came to visit her. On the first occasion when the children were leaving after a brief stay at the ashram, Gandhiji said to Ba, "Deposit their food and lodging expenses at the ashram." Be expressed surprise at this Gandhiji explained. "The ashram is run with public funds. If our children stay and enjoy its facilities then what is wrong in paying for them ?" Ba accepted this and in the future always asked the Manager for the bill on the children's account.
Ø Did Gandhiji quit Kochrab ashram thinking Ashram life impossible there?
Ø "The Plague broke out in Kochrab and I saw evident danger to the safety of the ashram children. Our idea was to have the ashram at a safe distance both from town and village… An Ashram without orchard, farm or cattle would not be a complete unit. The Ashram at Kochrab lacked these."
Ø Why the name 'Satyagraha' ashram ?
Ø Gandhiji believed that Satyagraha was necessary to achieve individual growth for Satyagrahis and social change. He used the ashram as a laboratory Gandhiji also entertained the idea that the ashram would become a training ground for Satyagrahis. He wrote, I had full discussions with .. friends, as a result of which, we decided to call the institution Satyagraha Ashram.
Ø Team Work
Anasuyaben Sarabhai, Shankerlal Banker, Narharibhai Parikh, Maniben, ashram inmates including women and children, and the striking mill workers helped in building the ashram. Gandhiji beloved, "Every men and women must work in order to live… Every individual must labor enough for his food and his intellectual faculties must be exercised not in order to obtain a living or amass a fortune but only in the service of mankind."
Ø Did Gandhiji exploit the striking workers to build the ashram ?
Gandhiji used the services of the striking mill-workers to build the ashram soul. About this he wrote in his autobiography, "We do not want the workers to continue the strike by living on public charity.. Maganlal Gandhi suggested that, as we needed said for filling the foundation of our weaving school in the ashram, a number of them might be employed for that purpose. The labor welcomed the proposal."
DANDI MARCH
¨ Why a 241-mile long march for a handful of salt ?
"For bringing awareness and awakening among the people on the 12th day of this month (March), I shall proceed from Sabarmati Ashram with such co-workers of the ashram as I can take, to disregard the provisions of the Salt laws."
Gandhiji's aim was to educate the people about the meaning of Swaraj. All along the route of the march, he addressed the people and exhorted them to work for national self-purification through activities such as Dandi, communal harmony and the abolishment of Untouchability.
¨ After deciding the Dandi March how did Gandhiji keep the option of compromise open ?
Gandhiji wrote to the Viceroy "Before embarking on civil - disobedience and taking the risk I have dreaded to take all these years, I would fain approach you and find a way out. This letter is not in any may intended as a threat but is a simple sacred duty peremptory on a civil resister. Therefore I am having it specially delivered by a young English friend."
The Salt Satyagraha
In 1930, Gandhiji began civil disobedience against the unjust salt for to achieve freedom for the country. On March 12, 1930, he started this march from Sabarmati Ashram to Dandi with selected Ashram inmates as satyagrahis. This Satyagraha is famous as the salt Satyagraha.
¨ Why did Gandhiji choose the ordinary salt tax as an important issue in the freedom struggle ?
"Next to air and water, salt is perhaps the greatest necessity of life. It is the only condiment of the poor. Even cattle cannot live without salt." So Gandhiji wrote to the viceroy, "I regard this tax to be the most iniquitous of all from the poor man's standpoint. As the independence movement is essentially for the poorest in the land, the beginning will be made with this evil."
¨ Why did Gandhiji choose only selected ashram inmates for the great march to Dandi ?
"My intention is to start the march only through the inmates of the ashram and those who have submitted to its discipline… I feel that if the Satyagraha ashram is to deserve the great confidence that has been reposed in it by friends and the people,… the time has arrived for us to demonstrate whether we deserve it.
¨ Why did Dandi March become a milestone in the national struggle against British colonialism ?
"Whole villagers have turned out. I did not expect this phenomenal response… the simple fact is that disobedience ceases to be such immediately masses of people resort to it…. I am undermining the very foundation of British imperialism."
Before Leaving the Ashram
"I begin the struggle in right earnest on 12th morning. This struggle must continue till we succeed. We shall either be opted off the face of the earth, or we shall emerge as an independent nation enjoying full freedom."
¨ Who took over the leadership after Gandhiji's arrest ?
Gandhiji was arrested before he could embark upon his civil disobedience to break the salt law of Dharasana. Abbas Tayyabji took over the leadership of the movement. When he too was arrested, the responsibility was handed over to Sarojini Naidu.
Thus civil disobedience continued on the strength of able leadership and sent itself free of the bondage of caste and religion. This exemplifies Gandhiji's far sightedness.
Acceptance of Harijan
A Harijan teacher, Shri Dudebhai and his family came to stay at the ashram on Sept. 26, 1915, it marked the formal beginning of Gandhiji's efforts to get Harijans accepted by society. This created many problems for him in the ashram and society, which claimed a lot of his attention.
¨ How did Gandhiji break the religious basis of Untouchability ?
"Untouchability is a credit to Hinduism but a serious blot upon it. To remove Untouchability is a penance for self-purification for caste Hindus… of Hinduism also I say that there is a wickedness in it, that of Untouchability."
¨ Did Gandhiji have to face any trials for admitting Harijans to the ashram?
"Some people of the ashram felt pollution in having with the Untouchables and disliked doing so. Things came to such a pass that Kasturba a had to either observe ashram rules or leave the ashram…. Maganlal Gandhi packed up his things and came to me to bid goodbye…. The admission (of Harijans) created a flutter among friends who had been helping the ashram. All monetary help stopped. There were rumors of social boycott."
Gandhiji Eleven Vows
The ashram was based on simple community life. Gandhiji insisted that the ashram inmates follow certain normal rules of conduct. He adopted the Indian tradition of taking vows and made it serve social objectives, and added to them some new vows suggested by contemporary conditions of life. The vows were eleven in number. Gandhiji felt that the observance of these vows was essential for the development of a satyagrahi's character.
§ Interpretation of the vows
The five vows of satya (truth), Ahimsa (non-violence), Brahmacharya (celibacy), Aparigraha (non-possession), and Asteya (non-stealing) are Patanjali's Sutras. The vows added by Gandhiji were Asprushyatanivaran (Eradication of untouchability, Suashraya (Bread of Labor), Sarvadharma Samabhav (Respect for all religions, Swadeshi (use of indigenous goods), Abhay (fearlessness) and Aswad (control of the palate). Gandhiji's interpretation of these vows made them relevant to the times.
§ Gandhiji on the vows
"The word satya is derived from set, which means that which is, Satya means a state of being." Nothing is or exists in reality except truth, without truth it is impossible to observe any principles or rules in life.
"Without ahimsa it is not possible to seek and find truth. Nevertheless Ahimsa is means and truth is the end."
"Brahmacharya means giving up all pleasures of sense, that is control of all sense organs."
Aswad means not to enjoy the pleasure of palate. Food has to be taken as we take medicine without thinking whether it is palatable or otherwise, only in quantities limited to the needs of the body."
"It is theft if anyone takes anything over and above one's minimum needs."
"Non-possession is allied to non-stealing. A seeker after truth cannot hold anything against tomorrow."
"A seeker after truth must have we fear of caste, government and robbers, and of poverty and death."
Untouchability implies pollution by touch. Removal of untouchability spells the breaking down of barriers between man and man."
"Body labor is a must for all men…How can a man, who does not do physical labor have the right to eat."
"Ahimsa teaches us to entertain the same respect for the religious faith of others as we accord to our own."
"There is no salvation for us without true swadeshi…Its observance is a moral duty for use."
Why did Gandhiji give so much importance to the vows ?
"Vows should be taken in observance of universally recognized moral principles, which we do not habitually act upon. A vow mean unflinching. They are necessary for overcoming the difficulties in adhering to moral rules. Determination is worth nothing if it bends before temptation."
"Gandhi projected as social values vows that had hitherto been associated merely with personal virtues."
THE GREAT TRIAL
Why was this called the great trial ?
Both Gandhiji and the judge without compromising their dignity, did full justice to humanity. Liberty and the law. This is unparalleled.
Gandhiji said : "I do not seek mercy…I am here to invite and cheerfully submit to the highest penalty… for what in law is a deliberate crime and what appears to me to be the highest duty of a citizen."
The judge said, "(Millions) look upon you as a saint…It is my duty to judge you as a man of subject to the law, who has by his own admission broken the law."
Gandhiji was sentenced with six years imprisonment.
Why did Gandhiji accept the charge with dignity ?
The section under which we are charged makes mere promotion of disaffection crime, some of the most loved of India's patriots have been convicted under it. I consider it a privilege therefore to be charged under it."
Court :- Mr. Gandhi; you have made my task easy in one to may by pleading guilty to the charge. Nevertheless, what remains viz the determination of a just sentence is, perhaps, as difficult proposition, as a judge in this country could have to face. The law is no respector of persons. Nevertheless it would be impossible to ignore the fact that you are in a different category from any person I have over tried or a likely to have to try. It would be impossible to ignore the fact that in the eyes of millions of your countryman you are a great patriot and great leader. Even those, who differ from you in politics look upon you as a man of his ideals and of noble and even soundly life. I have to deal with you.
(Order of conviction and sentence by sessions Judge R.S. Broomfield - 18-3-1922).
On what ground did the British judge charge Gandhiji with sedition ?
Charging Gandhiji and Shankarlal Banker with sedition, the judge said : "By your provocative writings you have instigated unrest against a lawfully established govt. and in doing so have committed an offence punishable under section 124 A of the Indian Penal Code.
If I am Arrested - by M.K. Gandhi
The rumor has been revived that my arrest is imminent. It is said to be a mistake by some officials, I was not arrested when I was to be, i.e. on the 11th or 12th of February and that the Bardoli decisions ought not to have been allowed to affect the govt. program. It is said, too, that it is man no longer possible for the govt. to withstand the ever-rising agitation in London for my arrest and deportation I myself cannot see how the govt. can avoid arresting me if they want a permanent abandonment of arrival disobedience whether individual or mass.
Peace Call
On receiving news of his arrest, Gandhiji appealed to the ashram inmates: "Strive with all your strength to propagate peace and goodwill among all the communities of the country." To the nation he appealed : "The country's first duty is to remain perfectly peaceful."
The Trial Begins
On the night of March 10, 1922, just as Gandhiji was preparing to sleep, Anasuyaben Sarabhai rushed into Hariday Kunj and told Gandhiji : "Superintendent Healy is at the gate, waiting to arrest you." That was the British Government's. answer the Gandhiji's challenge.
The Challlenge
The challenge came in revolutionary articles Gandhiji wrote in Navjivan and Young India.
Extracts :
"This British Empire which is based upon organized as exploitation of the physically weaker races of the Earth and upon the continuous exhibition of brute force cannot live." "We want to overthrow the govt."
An extract from one of Gandhiji's seditious articles published in Young India 23-2-1922).
Textile Strike
The mill-owners had withdrawn a 70 per cent plague bonus, which they had declared in 1917, during the plague to make up for the deficit in income. The workers demanded a 50% increase in wages. Mill-owners were willing to pay 20%, which was not acceptable to the workers so they went on a strike.
Why did Gandhiji support the strike instead of trying for a compromise ?
Gandhiji was unhappy about the strike and was been to mediate. He realized that the worker's demands was just because, lured by a 70% bonus, they had risked their lives and continued to work during the plague. Gandhiji therefore supported the strike and also guided it. But he felt that 35% increase would be fair on both sides.
1918 : Petition for increasing the images of spinners and weavers.
Did Gandhiji have to fast to prove his truthfulness.
The workers living in the Jugaldas Chawl said, "What discomforts are Gandhiji or Anasuyaben facing ? They move about in cars and eat and sleep well. It is we, who are facing starvation." Gandhiji felt that this prolonged strike was testing their patience, ands he vowed: "Unless the strikers really and continue the strike till settlement is reached. I will not touch any food."
Was Gandhiji able to achieve the desired result by fasting ?
Gandhiji's fast had powerful effect on the whole country. Mill-owners were pressurized to make a settlement. So did the laborers of the Jugaldas Chawl. Other workers pledged. "Even if the strike goes on for months, we will not fall. "Gandhiji also recorded : "It appears to me that, as days pass, not only Ahmedabad but the whole country will be proud of this 22-day struggle.
Did Gandhiji settle in favor of the mill owners ?
"The settlement which I place before you merely upholds the worker's pledge…till the date of the arbitrator's award, on increase of 27.5 per cent will be paid and subsequently, if the arbitration decides on 35%, the mill owners will give us 7.5 per cent more, and if he decided on 20%, we shall refund 7.5%."
Shree Anandshanker Dhruva, the arbitrator, decided in favor of the workers.
Ø Founding Majoor Mahajan
As a result of the strike, the 'Majoor Mahajan', a union of the mill-workers was founded on February 25, 1920. Gandhiji said, "If you want to truly serve the workers, you should have regard for the interest of both the workers and the mill-owners.
…By establishing unions we do not wish to intimidate the mill-owners but to protect the workers and we certainly have the right to do this."
This association is active today, and has grown into a mammoth organization leading the Labor and workers of Gujarat and other states of India fighting for their rights and interests.
GANDHI FAMILY TREE
The Gandhi's belonged to the Bania (trading community) caste. Uttamchand Gandhi alias Ota Gandhi was a man of principle. He was a Divan at Sudamapuri (now known as Porbandar), but the unbearable state intrigues compelled him to migrate to Junagadh, in the erstwhile royal western state of Gujarat, India. After the death of his first wife, he remarried. He had six sons in all, four by his first wife and two by the second wife. The fifth son was Karamchand Gandhi alias Kaba Gandhi and the sixth was Tulsidas Gandhi. Kaba Gandhi and Tulsidas Gandhi were appointed as Prime Ministers in Porbandar consecutively Kaba Gandhi was a member of the Rajasthanik court (now extinct), which used to settle the disputes between the chiefs in Porbandar. Later he was appointed the Prime Minister of two districts namely Rajkot and Vankaner. Thereafter, he served as a pensioner of the Rajkot State.
Unfortunately, Kaba Gandhi had to marry four times because his wife died each time. By his first and second marriages Kaba Gandhi had two daughters. His last wife Putlibai bore him a daughter and three sons. The youngest child was named Mohandas Karamchand Gandhi.
Kaba Gandhi, who was truthful, brave, generous and short tempered, loved his family. He had a strong character and was well known for his strict impartiality in his family as well as for the others. He was also well known for his loyalty to the state of Rajkot. For instance, once when an Assistant Political Agent spoke about the Rajkot Thakore Saheb in an insulting manner Kaba Gandhi defended his chief. Kaba Gandhi, who had infuriated the Agent refused to apologize when he was asked to do so. As a result, he was kept under detention for a few hours. The Agent saw that Kaba was adamant and he finally ordered his release.
Kaba Gandhi did not have much of formal education as he studied up to the fifth grade. However, by his rich experience, he was always efficient in solving the most intricate questions managing hundreds of men. He would frequently visit the temples and listen
to the sermons. In his last days, a family friend who was also a learned Brahmin, advised him to read the Bhagwad Gita. As a result, he used to repeat aloud some verses at the time of worship.
Putlibai was a deeply pious woman. She had her meals only after having said her daily prayers. Going to the Haveli - the Vaishnava temple - was a part of her routine. She always observed fast during Chaturmas, the Hindu month of fasting. She would take the most difficult vow and would remain undeterred to the extent that she would fast even during illness. For instance, once, when she was observing the Chandrayana fast, she fell ill. She then did not break her fast even then. During the Chaturmas, Putlibai used to eat only once a day.
Putlibai had a lot of common sense. She was also well informed about the matters of the state. The ladies of the court held in high esteem for her intelligence.
Kaba Gandhi and Putlibai were blessed with a son on October 2, 1869. The child was named Mohandas Karamchand Gandhi. The child was born at Porbandar and he also passed his childhood and had his early schooling at there. This child grew up to be one of the greatest leaders in Indian history. This leader who led India to freedom came later to be known as Gandhiji or Mahatma Gandhi.
When Gandhiji was seven years of age, his father migrated from Porbandar to Rajkot to become a member of the Rajasthanik court. There, Gandhiji was admitted in a primary school, where his performance was mediocre. Later, he was admitted to a suburban school and after which he attended the high school. By then, Gandhiji was 12 years of age. During this short span of time, Gandhiji never lied to anybody. Actually, he was quite shy and avoided all company. His books and studies were his sole companions. He would go to school on time and would run away home as soon as his classes would get over. As he shy and unassuming, he could not dare to talk to anybody and would run back home. He also feared that the other students would poke fun at him.
An incident, which occurred when Gandhiji was in the high school, is worth illustrating. The education inspector Mr. Giles, had come to inspect the school. He gave the class a dictation test of five words. Gandhiji had mis-spelt the word 'kettle'. The teacher tried to prompt him, but Gandhiji failed to be prompted. He thought that the teacher was there to supervise them. All the students except Gandhiji had spelt every word correctly. Later, when the teacher tried to show Gandhiji as to how stupid he had been by not copying, to any avail, as Gandhiji could never learn the art of copying.
However, this incident did not tarnish the image of the teacher in Gandhiji's eyes. He was blind to the faults of elders.
Two other incidents that occurred in this time period left an indelible impact on Gandhiji. Gandhiji had no taste for reading. He barely managed to read his school lessons, so extra reading was out of question. But one day, he happened to see a book purchased by his father. The book was Shravana Pitrubhakti (a play about Shravana's devotion to his parents).
Gandhiji read the book with great interest. At the same time, a group of traveling showmen happened to perform their show at Rajkot. The story of Shravana touched Gandhiji's heart. One of the pictures depicted Shravana carrying his blind parents.
Gandhiji said to himself, "Here is an example for you to copy." The agony of the parents on the death of Shravana, their only son, always remained ever fresh in Gandhiji's mind. The tune played during the show touched him and he often played it on his concertina."
Gandhiji happened to see a play then, which touched his heart. The play Harishchandra, performed by a drama company that haunted his thoughts. He literally believed in every word talked of in the story of Harishchandra's life. Harishchandra and Shravana were like living characters and whenever he read their plays, he would be emotional.
Gandhiji was betrothed twice but both the girls died. So he was engaged for the third time. At 13, Gandhiji married Kasturbai. Though both were of the same age, Gandhiji very soon assumed the authority of the husband. His passion for truth made him a faithful husband but at the same time, he felt that even Kasturbai should reciprocate. This thought made him a jealous husband. The jealousy led to bitter quarrels between the pair. Kasturbai was a girl of independent thinking. She took no note of the restrictions imposed upon her by Gandhiji. However, their life was not merely full of unhappiness or bitter quarrels. The restrictions imposed on Kasturbai were all based on love. He wanted to make his wife an ideal one living a pure life. By nature, she was simple, independent and persevering and even though she was illiterate, he was passionately fond of her.
On account of marriage and its attendant responsibilities falling on Gandhiji, he lost one year of his academic life, then. When he resumed his studies, his school awarded him certificates of progress and character, every year. In the 5th and 6th standard of his school, he won scholarships worth rupees four and 10 respectively. Gandhiji did not hold his abilities in his regards, but he fiercely guarded his character. The least rebuke from his teacher was intolerable for him.
When Gandhiji was 16 years of age, his father was bed-ridden. Gandhiji, his mother and an old servant of the house were his chief attendants. Gandhiji loved to attend to his ailing father. Shortly, he lost his father after a brief illness.
Another tragedy struck simultaneously in Gandhiji's life. His pregnant wife gave birth to a child that lived only for three or four days.
In 1887, Gandhiji cleared his matriculation examination at Ahmedabad. As his elders wanted him to pursue further studies, he joined the Shamaldas College at Bhavnagar. At college, Gandhiji avoided the syllabus taught by the professors.
Later, Mavji Dave an old friend and adviser of the family happened to visit Gandhiji. When he learned that Gandhiji was at the Shamaldas College, he suggested them to send him to England to study law. To Gandhiji, this was a welcome proposal as he could get rid of the difficult studies of his college.
There was one hitch in Gandhiji's going abroad. His mother was quite reluctant to send him. She was concerned that her son would get lost or would start consuming meat or liquor. They tried to convince her but she was confused and could not decide. So she consulted Becharji Swami. The Swami said: 'I shall get the boy solemnly to take the three vows, and then he can be allowed to go.' The Swami administered the oath and Gandhiji vowed not to touch wine, woman and meat. After this was done, Gandhiji's mother granted him permission to leave for England. Gandhiji began the preparation for sailing off to England. Meanwhile, the people of the Bania caste were agitated as one person from their caste had been to England. Gandhiji never considered them as hurdles. The preparations for the journey went on as usual. He got the clothes ready. His friends reserved a berth for him in the same cabin as that of Tryambakrai Mozumdar, who was a lawyer in Junagadh. Finally on September 4, Gandhiji started the voyage from Mumbai to England.
On the ship, Gandhiji felt quite shy of talking to the fellow passengers and the crewmembers in English. He would rarely follow when anyone would speak to him and if at all he followed it the language he hesitated in replying. Gandhiji did not know to use knives and forks. Moreover, he had to be cautious that the food he was consuming did not have any meat. So he had his meals in the cabin. His meals would chiefly consist of sweets and fruits. Gandhiji would stay in the cabin for most part of the day and dared to come out only when there were very few people on the deck.
At last the ship reached Southampton, Gandhiji had four notes of introduction. Dr. P.J. Mehta, Dalpatram Shukla, Prince Ranjitsinhji and Dadabhai Naoroji. After disembarking Gandhiji and Mazumdar checked in the Victoria Hotel in London. Living in the hotel was difficult as well as well as expensive. So a Sindhi fellow passenger, who had become friendly with Majumdar found rooms for him and Gandhiji.
Even in the rented rooms, Gandhiji felt quite uncomfortable. He would continually think of his home and country. At night he would become nostalgic and would often cry. The strangeness of the place, people; his ignorance regarding the English etiquettes and the inconvenience of vegetarianism made him feel miserable. He felt as if he was caught between the devil and the deep blue sea.
Dr. Mehta had been to the Victoria Hotel to visit Gandhiji. On learning that he had shifted to the rented rooms, he met him at the rented rooms. Dr. Mehta inspected the room and disapproved, he suggested Gandhiji to live with a family. When Gandhiji was living with a family his food habits became a serious problem. He could not enjoy boiled vegetables. The breakfast satiated his hunger but at lunch and dinner he had to starve. A friend of Gandhiji, who was in England at that time was enraged at this state of affairs. He would argue and cajole Gandhiji to take meat. But Gandhiji was adamant. One day finally the argument came to an end when Gandhiji very clearly explained to his friend that a vow was a vow and could not be broken. After this, subject was never discussed. Gandhiji's friend smoked and took liquor but he asked him to abstain from both.
The friend's house which was at Richmond made it very difficult for Gandhiji to go to London quite often, so Dr. Mehta and Dalpatram Shukla placed him with an Anglo-A. Indian's house in West Kensington. The landlady, who was a widow promised to look after him properly. But there too Gandhiji had to starve.
Gandhiji had not yet started his regular studies. He cultivated a habit of reading newspapers. He took hardly an hour to glance through the Daily News, The Daily Telegraph and The Pall Mall Gazette. During these times Gandhiji happened to find a vegetarian restaurant in Farringdon Street. The sight of it filled him with joy. Near the door there was a glass window that exhibited books for sale. Gandhiji bought salt's Plea for vegetarianism. After purchasing it he went to the dining room and had his first hearty meal since his arrival in England. Salt's book was a catalyst for Gandhiji's ideas regarding vegetarianism.
His friend thought that if he dabbled into vegetarianism too much, he would end up with middling his head with all sorts of ideas regarding vegetarianism. Moreover as a result of it Gandhiji would develop a weak constitution and would never be able to adjust in the English society. So he made one last effort to reform Gandhiji. He invited Gandhiji to go to the theatre. Before the play, they were to dine at the Holborn restaurant. When the soup was served, Gandhiji wanted to inquire whether the soup was vegetarian but he did not asked his friend. He summoned the waiter. The friend asked, 'Gandhiji, so what was the matter.' Gandhiji replied that he wanted to inquire if the soup was a vegetable soup. Gandhiji's friend was upset and he said, 'You are too clumsy for decent society. If you cannot behave yourself, you had better go. Feed in some other restaurant and await me outside.' Gandhiji, who was delighted at this welcome proposition went out but the vegetarian restaurant which was near it had shut down for the night. As a result, Gandhiji had to go starve that night. Gandhiji went with his friend to the theatre but neither of them even mentioned anything about the scene, which was created in the Holborn restaurant.
After this incident, Gandhiji tried to become more polished by cultivating other accomplishments, which would enable him to adjust in the English society. Gandhiji thought that his clothes were unsuitable for the English society, so he bought a chimney hat (for 19 shillings) and an evening suit (for 10 pounds). In addition, he asked his brother to send him a double match chain of gold and learned to wear a tie.
Not content with this Gandhiji started taking lessons in dancing, French and elocution. In due course of time it struck to Gandhiji that he had to concentrate on his studies. And in the end, all the lessons would turn out to be fruitless as he did not intend to live in England throughout his life.
However, Gandhiji was not living an extravagant life. He kept an account of every penny that he spent. He started to economize his way of living. He calculated that living with the family was expensive so he decided to live in rented rooms. He selected the location that he selected was such that it enabled him to walk to his in half an hour. The result of all these changes were that Gandhiji's expenses were reduced to s half.
As the law exams did not require much study, he did not feel pressurized. But what actually concerned him was that he was not very good at English. Gandhiji pondered as to how would he make the most of his time during his stay in England so he decided to pursue a literary degree as well. Gandhiji inquired about the Oxford and Cambridge courses and also consulted with a few friends. In the end Gandhiji found that if he would pursue a literary course it would incur a greater expense and he would have to stay in England for a longer period of time. At the suggestion of a friend, Gandhiji decided to prepare for the London Matriculation. This exam would be fulfilling in terms of the hard work involved and the enrichment of general knowledge. At the same time it would meet any extra expenses that were incurred. The syllabus comprised of Latin and an optional modern language scared him. Gandhiji joined a private Matriculation class, worked hard and finally passed the exams.
At the same time Gandhiji felt that he should try to simplify his life further as his standard of living were not in keeping with the limited resources of his family. Gandhiji left the suite and rented a single room for him. He bought a stove so that he could cook for himself at home. With all these changes, Gandhiji felt that his whole life had been harmonized.
Gandhiji's enthusiasm for vegetarianism led him to form a vegetarian club in his locality (Bays water). He requested Sir Edwin Arnold to become the vice president. The editor of The Vegetarian, Dr. Oldfield became the President. Gandhiji was the self-appointed Secretary of the club. Later when he was elected to the Executive Committee of the Vegetarian Society, he was regular in attending its meetings. Gandhiji was of such a shy nature that when others would discuss an issue, Gandhiji would not speak. He hesitated in voicing his opinion. He was tongue - tied to the extent that Dr. Oldfield once said to him, 'You talk to me quite all right, but why is it that you never open your lips at a committee meeting? You are drone.'
Gandhiji retained this trait throughout his stay in England. Gandhiji perceived his shyness as a great advantage. Its greatest benefit was that it taught Gandhiji the economy of words.
Before going to England, Gandhiji had already been married to Kasturba and he also had a child. However as the English customs were different the English students were unmarried. Most of the Indian students who felt awkward about their marital status would pretend to be bachelors. Initially, Gandhiji did the same but he could not withhold the truth for long.
Once he happened to encounter a widow in a hotel who was very kind and caring towards him. She invited him for lunch on Sundays. There she would introduce him to many young girls. Gandhiji liked one of the girls and soon they became very good friends. But gradually it claimed upon him that the old widow intended him to get married. It was beyond Gandhiji's nature to deceive someone. So he wrote a better to her as he was too shy to speak. He wrote, "Madam you have been good to me, you have cared for me like a mother. You think I should get married and you have been introducing me to young ladies. I thank you for your affection. I should have told you that I am married and am the father of a son. This is the truth, forgive me if I have hurt the young lady. I hope you will pardon me for not telling you earlier."
The lady, who was quite matured told Gandhiji : "I am glad that you have told me the truth. You will always be a welcome visitor at my house as before."
At the same time Gandhiji had made friends with some English man at the vegetarian society. Two of them were the theosophists, who had an interest in Indian thought. Gandhiji had never read the Bhagwad Gita in India. The theosophists showed him 'The long celestial, which was a translation by Edwin Arnold. A Christian friend showed him the Bible. Their books, especially Gita and the Jesus' Sermon on the Mount, left their impression on Gandhiji's mind. The teaching of Jesus to "resist not evil" and to give freely more that is demanded, reminded him of Gujarati poem : "For a bound of give a goodly meal." Their spiritual doctrines carved a niche for themselves in Gandhiji's heart.
Gandhiji had spent three years in London to study Law. Attending the lectures was not very important but the students had to be present during the terms of the three years course. The law students had to compulsorily attend at least six dinners at the Jews of court every term. These dinners were considered as social and educational events. At these dinners, distinguished lawyers would deliver speeches and many interesting conversation also would take place.
At the dinners, wine and champagne were served. A group of four students would have a quota of two in bottles. As Gandhiji was teetotaler, he was always be approached by the students to be a part of their group.
Gandhiji found the law books to be very interesting. His main interest was in Roman law and as he knew Latin he would study it properly.
In 1891, when Gandhiji completed his studies, he sailed to Mumbai. On reaching India he first inquired about his mother. Sad news was in store for him. Putlibai had died. The news had been withheld because they not want to cause such sorrow to him and that too in a foreign land. The death of Putlibai was a great shock for Gandhiji, with great zest he had been looking forward to meet Putlibai and tell her how he had remained faithful to the vows that he had taken before going to England.
The whole family had been expecting quite a lot from Gandhiji as far as his career was concerned. They harbored a notion that as a barrister he would earn handsome sum of money. But things were not so rosy for Gandhiji. The first two years of his career as a lawyer were series of disappointments. Gandhiji had well acquainted with the English and Roman law but he was ignorant of the Muslim and Hindu law. He approached a well-known barrister and asked for his advice. The lawyer very candidly asked him to widen his scope of study. He asked Gandhiji to study Indian history and Indian legal systems.
Gandhiji knew that it was not possible for him to study in Rajkot, so he went to Mumbai to gain experience in the high court and study.
After many initial disappointments, Gandhiji finally got the chance to handle a minor case. Gandhiji's task was to cross-examine the witness. When he started his shyness left him dumbfounded. He could not ask a single question, Gandhiji was ashamed of himself and he finally gave up and said to the judge, "Your honor, I am sorry, I cannot conduct this case." The frustrated lawyer returned the fees of his client and decided to enter the court, when he had learned to speak. He thought of earning his living by teaching English. But Gandhiji's appreciation for the post of a teacher was rejected because he was not a graduate. Gandhiji, who was fully frustrated by now left Mumbai and returned to Rajkot.
In Rajkot, Gandhiji earned his living by drafting petitions and applications. However, matters were not to smooth sailing for Gandhiji. There was a conflict between his affection for his brother and his sense of duty. Gandhiji's elder brother happened to have a little tiff with a political agent. Gandhiji's brother, who was an advisor to ruler had been accused of giving wrong advice. He asked Gandhiji to speak to the agent, which was an Englishman. Gandhiji was not in favor of appealing to the Englishman. However he reluctantly went to the agent and persisted, thought he felt ashamed in doing so. The agent has emerged and sent for his peon. The peon took Gandhiji by the shoulders and led him out. Gandhiji was emerged and wrote an apology for insulting and assaulting him. He further threatened him with legal proceedings. The officer maintained his stand and replied that this step was taken after Gandhiji had rudely refused to leave the room and the mere physical force used by the peon was met an assault. It finally damned upon Gandhiji that the agent was right and he had been wrong in trying to favor his brother.
In 1893, Gandhiji's career prospects seemed to be quite dim. He was unsure as to what he should do. At that time his brother received a letter from a firm in Porbandar, which had large interests in South Africa. The firm at Porbandar was involved in dispute with another Indian firm and the case had been taken to court. This firm wanted Gandhiji to go to South Africa as their employee and deal with the lawyers on their behalf. They were prepared to pay him well for his services but Gandhiji would have to stay at South Africa for almost a year till the case was settled.
Gandhiji's brother discussed the offer with Gandhiji, who gladly accepted it. He sailed to Durban, leaving behind a wife and two sons. At the harbor Gandhiji met Seth Abdullah, who was the firm's representative in Durban. The dispute between the firms's was regarding finance and accounts. Gandhiji was ignorant of these two subjects (finance and accounts), so he started studying accountancy in order to understand the problem. Gandhiji felt that the case would be settled without the intervention of the court. He said to Abdullah, "You opponent Seth Tayeb is a cousin of yours, could you not talk it over with him any settle the matter between yourselves, like brothers ?" Abdullah replied, "I am prepared to try but the first thing is to see our lawyer in Pretoria and discuss the case with him.
After a couple of days, Abdullah took Gandhiji to visit the District. Magistrates Court in Durban, where he introduced him to several people including his attorney. Gandhiji was dressed in western attire but he was meaning a turban. The Magistrate asked Gandhiji to take off his turban. Gandhiji who was already hurt by the lack of respect shown to Abdullah refused to do so. He felt that the European should respect the Indian customs. So instead of obeying the magistrate he simply walked out of the court. He later wrote to the press explaining as to why he had conducted himself in that manner, some of the Europeans supported him while the others called him an "unwelcome visitor." This incident had made Gandhiji famous in the whole Indians community in Durban.
Almost a week after this incident Gandhiji started for Pretoria. Pretoria, the capital of South Africa is in Transvaal. It is located at a distance of 37 miles from the City of Johannesburg. To reach Pretoria one had to change the mode of transport throughout the journey, as direct train to Pretoria was not available. One had to travel overnight to Charlestown, from there by stage coach to Johannesburg and from Johannesburg by train to Pretoria. The train left Durban and reached Martizburg the capital of Natal at 9 p.m. Gandhiji was done in the compartment. At Marti burg, a European passenger entered the compartment. When he saw Gandhiji, he went and called the railway officials. One official said to Gandhiji. 'You must go to the van (third class compartment." Gandhiji retorted that he had a first class ticket. Gandhiji stood his ground. We was unperturbed by the heated argument that followed, on learning that Gandhiji would not do as he uses instructed a police constable pushed him out on to the platform and threw his luggage. As Gandhiji refused to travel in the third class compartment the train left without him.
Marti burg has a hilly topography and as it was winter it was quite chill. Gandhiji shivered in the waiting room. He was confused regarding what would he do. To return to India would be cowardice on his part and to tolerate insults were also cowardly. He finally decided to eradicate color discriminate from South Africa. This decision served to have changed his entire life.
The next evening Gandhiji took a train to Charlestown. There the officials did not harass him, Gandhiji bought a ticket to travel to Johannesburg by the stagecoach. The white official who was in charge of it did not allow Gandhiji to sit inside with the white passengers even though there were vacant seats. He asked Gandhiji to sit outside beside the driver. Though he knew that this was an insult he agreed because he wanted to reach Pretoria at any cost. After sometime the official in charge of the coach came outside and started smoking. He pushed Gandhiji to the footboard and sat in his place, Gandhiji found this to be unbearable and he protested against their unjust behavior. The officer was infuriated and tried to throw Gandhiji off the coach. Gandhiji clung to the rail but the official was stronger than him. The passengers who supported him rescued Gandhiji.
The coach had to half for the night as it could not reach Johannesburg in a day. At night, Abdulla's Indian friends went to welcome Gandhiji and saved him from the threats of the officials. When Gandhiji complained of all this to the agent of the coach company he (agent) gave him a good seat in a different coach to travel to Johannesburg the next day.
In Johannesburg Gandhiji went to a hotel but he failed to get a room. Gandhiji know the name Abdul Gani who was an Indian merchant there he was welcomed mannerly. When he narrated to them the incident, which had accused the hotel they laughed at his naivety. Gani said to him, "This country is not for men like you, for making money we do not mind pocketing insults, and here were are ! " He advised Gandhiji to travel third class to Pretoria as the conditions in Transvaal were much worse than in Natal. But Gandhiji was undeterred he asked for the brochure of the railway rules. He need them and found that the prohibition was not precise. He penned a note to the station master stating that he was a barrister and always traveled first class end would soon apply in person for a ticket. The station master sold Gandhiji the ticket on condition that he would a not sue the company if the guards or passengers effected him when the collection came to examine the tickets Gandhiji refused to move to the third class. The sole other passenger, who was an Englishman scolded the guard and invited Gandhiji to make himself comfortable. The guard grumbled, If you want to travel with a coolie, what 'did I care'.
At the station, Gandhiji asked a railway official about hotels but got me useful information.
A Negro who had overheard their conversation took Gandhiji to an inn run by an American. At the Johnston's family Hotel Mr. Johnston cheerfully accommodated him but suggested with apologies that since the other guests were white he would have to take dinner in his room. "I understand your difficulty" said Gandhiji, and waited. Soon, Mr. Johnston returned and apologized. He informed Gandhiji that the other guests had we objections. Gandhiji thanked him and enjoyed his meal downstairs.
The next morning Gandhiji called on Mr. A.W. Baker Who was in charge of Seth Abdulla's case. He frankly told Gandhiji, "We have no work for you as a barrister, but the case is complicated and will take time. You can certainly help us to assemble the facts, and to keep up communication with our clients we are glad to have you here."
Baker arranged for a single lodging for Gandhiji and the work began. The case dealt with thousands of pounds and the expenses were immense. His client Dada Abdulla Sheth and the opposing Tyeb Sheth were relatives. The cost of the litigation, which continued for more then a year was ruining both. Gandhiji suggested them to compromise. Finally, the plain tiff and defendant agreed on an arbitrator when heard the case and decided in favor of Dada Abdulla.
As the case had conceded Gandhiji went to Durban to prepare for his return to India. Abdulla Sheth threw a farewell party in Gandhiji's honor at Sydenham. Gandhiji had to spend the whole day there. At the party, Gandhiji while glancing over a newspaper come across an article - 'Indian Franchise'. This article was regarding the bill before the house of legislature. This bill deprived the Indians of their right to elect members of the Natal Legislation Assembly.
One of the guests said, "You are right but we need help, stay here a month longer and help us. We will do whatever you say."
Gandhiji agreed to stay back for a longer period of time, when Sheth Abdulla asked about his fees, Gandhiji replied that he would not take any fees for public work but they would have to arrange money for the expenses.
Thus the campaign began Telegrams were sent to the Premier and the speaker to postpone the discussion of the Bill. Within weeks, with the help of hard working volunteers, ten thousand signatures are obtained for a petition, which was drawn up by Gandhiji. This incident was published in the newspapers of India, England and South Africa, from the initial stage Gandhiji knew that it would be a long fight. He decided to settle and earn his living in Natal. Finally the Natal Indian congress was organized to carry on the struggle.
From 1860, Natal had recruited Indian undeterred labor for sugarcane plantations. After working for five years there laborers, if they wished could stay an and by land. Many of the farmers bought land, worked hard and became successful farmers, some of them also owned land and houses in towns and Indian merchants also came for trade. The white merchants feared competition from the Indians. They not only introduced the franchise bill, but they further proposed to make it very difficult for indentured laborers to stay in Natal by imposing a poll tax of £ 3 an every man, women and child who stayed in Natal. The Hotel Indian Congress had to fight this poll tax also.
One day, after Gandhiji's had been practicing for four months a poor Tamil laborer came to his office trembling and weeping. He was hurt, his mouth was bleeding and 2 teeth were broken. Gandhiji had a clerk who followed Tamil and through his clerk Gandhiji came to know of the laborer's story. The man was Balasundaram, on indentured laborer. His master was a well-known European in Durban. The master had lost his temper and beaten him severely.
The victim Balasundaram was in tattered clothes, his 2 front teeth were broken and his mouth was bleeding. Balasundaram was serving his indenture under a well-known European resident of Durban Gandhiji sent him to a doctor and secured a certificate regarding the nature of injuries sustained by Balasundaram. He took the victim to the magistrate and submitted the affidavit. The magistrate issued a notice against the employer. But Gandhiji did not intend to punish the employer. All he wanted was to release Balasundaram from him. He went to the employer and said, 'I do not went to proceed against you and get you punished. I think you realize that you have severely beaten the man. I shall be satisfied if you transfer the indenture to someone else 'The master reactively agreed and Gandhiji placed Balasundaram with another employer.
Balasundaram's case brought Gandhiji in touch with the indentured Indians. In the same year (1894) the Natal government decided to impose an annual tax of £ 25 on the indentured Indians. Gandhiji was astonished at the proposal. So he put the matter before the congress for discussion. The seeds of this injustice were sowed in 1860, when the Europeans in Natal required laborers for sugarcane cultivation. The Natal government corresponded with the Indian government and secured their permission to recruit Indian labor. There recruits had to sign an indenture to work in Natal for five years and at the end of the term they had the option of settling in Natal and have full rights of ownership of land.
The Indians grew large quantities of vegetables. Thereafter they ventured in the field of trade. The European traders did not want to face competition from the Indian traders. This factor was instrumental in sowing the seeds of antagonism towards the Indians.
The Natal government suggested to forcibly repatriating the Indian laborers so that the term of their indentures might expire in India. But the government of India did not accept this suggestion. Therefore a different proposal was made according to which :
1. The indentured labored had to return to India on the expiry of his indenture, or
2. He should sign a fresh indenture every two years, an increment was given at each successive renewal or
3. In case of his refusal to return to India or renew the indenture, he should pay out annual tax of £ 25.
Sir Henry Binnis and Mr. Mason were deputed to get the proposal approved by the government of India. The Viceroy Lord Elgin disapproved of the £ 25 tax but was in favor of imposing a tax of £ 3. Gandhiji did not approve of the Viceroy's decision. He felt that the decision was tyrannical.
A campaign was organized against this tax. The agitation of the Indian Natal Congress managed to reduce the taxation from £ 25 to £ 3. However the congress still had the feeling that it had failed in protecting the interests of the indentured Indian laborers. It took the congress 20 long years to get the tax remitted.
Thus, truth triumphed in the end. The Indians in Natal finally succeeded in having justice because of their undeterred faith, patience and unceasing efforts. If the Indian community had given up the struggle midway or if the congress had abandoned the campaign the tax would have continued to the internal shame of the Indians in South Africa and of India as well.
By now Gandhiji had spent 3 years in South Africa. In 1896, he secured permission to return to India for six months. He had established a good practice in South Africa, so he decided to settle in South Africa with his wife and children. In the middle of 1896, Gandhiji sailed for home in the S.S. Pangola, which harbored at Kolkatta after 24 days. The same day Gandhiji went to Mumbai by train. While he was traveling from Mumbai to Rajkot he spent a day at Allahabad, where he had a talk with the editor of the Pioneer Mr. Chesney Jr., who was the editor of the paper promised to print anything written by Gandhiji.
From there he went directly to Rajkot and started writing a pamphlet on the conditions of the Indians residing in South Africa. He got the article printed and it was sent to all the newspapers and important men of India.
The writing and publication work of the pamphlet was completed in a month. As it had a green cover it was well known as the green Pamphlet. The article was regarding the repressed conditions of the Indians in South Africa. The Editor of the Pioneer published it in his newspaper and wrote a comment on the booklet. Thousands read the pamphlet and Gandhiji's work became famous.
After all the work concerned with the Green Pamphlet had been executed he went to Mumbai and met M G Ranade, Badruddin Tyabji, and Pherozeshah Mehta. They all helped him in organizing a public conference, where Gandhiji was to address the public. Gandhiji intended to give an extempore but on the advice of Pherozeshah Mehta he penned down a speech. At the gathering when Gandhiji stood up to deliver the speech, he started feeling quite nervous so his friend Keshavrao Deshpande took the speech from him and started reading it out. But the audience started crying 'Wacha', 'Wacha' When Mr. Wachas started reading the speech the audience was silenced and in the end they applauded it. The success of the speech had a delightful effect on Gandhiji.
From Poona Gandhiji went to Chennai. There everyone knew of how Gandhiji had helped Balasundaram. The audience was attentive to Gandhiji's speech.
From Chennai Gandhiji went to Kolkatta. But his work in Kolkatta was cut short by a cable from Durban: Parliament opens January "Return soon." Gandhiji immediately cabled to the Mumbai Agent of Dada Abdulla and company to arrange for his voyage to South Africa. 'Dada Abdulla' who had just purchased the steamer Courland offered to take Gandhiji and his family free of charge to which he readily agreed.
The ship was anchored in the port of Durban around December 18. Before landing at any of the South African ports the passengers had to undergo a thorough medical examination. At that time plague had broken out in Mumbai so the passengers were subject to a brief quarantine. The actual object of the imposed quarantine was to force the passengers to return to India. Throughout this period Gandhiji was thinking of the unharmonious condition between the Indians and Europeans in Durban.
The government of Durban had laid 2 serious charges against Gandhiji :
1. He was first charged of condemning the Europeans of Natal.
2. The second charge was of flooding Natal with Indians.
Gandhiji knew that he was innocent. But on the other hand he was also aware of the fact that the Europeans intended to murder him. And when the passengers would land, they might try to injure his family. At the end of 23 days the ships were allowed to enter the harbor. Mr. Escombe had sent a message to the captain that as the Europeans were infuriated against Gandhiji, his life and family was in danger. So accordingly it was arranged that the Gandhi family would disembark at dusk, after which the port superintendent Mr. Tatum would escort them home safely. Mr. Escombe advised Gandhiji to wait till it was completely dark. Abdulla Seth's lawyer Mr. Leighton who was a white objected saying, "You should land openly, not secretly."
Gandhiji always liked transparent and fearless action so he willingly agreed to it. No sooner did they land than, some youngsters realized Gandhiji and shouted 'Gandhi, Gandhi'. The crowd swelled. The crowd separated the lawyer from Gandhiji and pelted stones and rotten eggs at him. They took away his turban and continued to batter and kick him.
He almost fainted but he managed to catch hold of the railings of a house. It seemed as if the angry mob would murder him. At that very juncture a lady, who knew him arrived Mrs. Alexander was the wife of the Police superintendent. They went up to him and sheltered him from the crowd by opening her parasol. The crowd were aware of her identity, so they did not dare to continue the attack. In the meanwhile on Indian youth who witnessed the incidents had run to the police station to get help. Mr. Alexander sent a group of policemen to rescue Gandhiji from the critical situation. The policemen escorted him to the house of Mr. Rustomji. Gandhiji was bruised all over. Dr. Dadiburjor who was the doctor at the ship was fortunately present over there. He tried his best to nurse his wounds.
But the jeopardy was not yet over. The Europeans had seized the house. Mr. Alexander tried his best to keep the angry mob under control. At the same time he advised Gandhiji to disguise himself and escape from the house with the policemen. Mr. Alexander, who was at the front door diverted the attention of the crowd by singing
Hang Old Gandhi
On the sour apple tree.
As directed by Mr. Alexander, Gandhiji disguised himself and 2 detectives took him out through the back door. They went to the police station and dispatched the news to Mr. Alexander.
The police superintendent was finally relieved. He informed the crowd of Gandhiji's escape. He allowed some of them to search the house to ensure that he was no longer there. Those, who went in the house returned with disappointing news and the crowd dispersed.
Mr. Chamberlain, who was the secretary of state for the colonies, asked the Natal Government to prosecute Gandhiji's assailants. But he did not intend to do so. In reply to this he said, "I do not want to prosecute anyone. It is possible that I may be able to identify one or two of them, but what is the use of getting them punished ? … I am sure that when the truth becomes known, they will be sorry for their conduct."
After 2 days, he was interview by a representation of the Natal Advertiser. In response to the questions, Gandhiji denied every charge laid down against him. He gave the journalist copies of the speeches he had delivered in India. Further Gandhiji also explained to him that he was not instrumental in bringing the passengers to Natal.
The interview and the refusal of Gandhiji to prosecute the assailants had a profound effect on the Europeans of Durban. They were ashamed of their misdeeds. The press declared that Gandhiji was innocent.
In a couple of days Gandhiji went to his house and settled down. But the attack that was made on him had 2 opposite effects. On one hand it enhanced the prestige of the Indian community in South Africa but on the other hand it also aggravated the prevalent prejudice against Indians residing in South Africa. As the ripple effect of the prejudice was noticeable in the Natal Legislative Assembly two bills were introduced.
According to the first bill the business of the Indian traders was effected adversely. The 2nd bill imposed a strict restriction on India immigration to Natal.
Gandhiji had landed at Durban in January 1897, and he lived there for a period of five years (i.e. 1897-1901).
The education of the two children (his two sons and his sister's son) that he had brought from India became a problem for him. Though it was possible for him to send the children to the European schools he did not do so as it would have been on exceptional case as Indian children were not permitted to attend them. The Christian missionaries had established schools for the Indian students but as he did not approve of the education imparted in these schools he did not send them there as well. He appointed an English teacher, who would teach the children under his guidance. But later as he was not satisfied with it , the teacher was dismissed. His nephew and his eldest son had some haphazard schooling in India but were soon called back to South Africa. When the eldest son was matured enough he went to India and joined a high school in Ahmedabad. The nephew unfortunately expired when he was young. The other 3 sons of Gandhiji never had their schooling at the public schools. But they attended an improvised school, which was established by Gandhiji for the children of the Satyagrahi's in South Africa.
The absence of a school education was balanced by the enrichment through practical knowledge. Lack, of education undermined their confidence when they saw boys of their own age groups securing a Bachelor's or Master's degree. They wished that if they had undergone schooling in their childhood they too would be eligible to attend college. At the personal level, Gandhiji felt that the graduates were not better educated than his sons. In fact they were "citadels of slavery". Compared to bookish knowledge, he gave more importance to freedom and self-respect.
At Durban his career marked an upward trend but it was far from fulfilling. One day a leper came to his door. Gandhiji offered him shelter, dressed his wounds and took care of him but it was not possible to keep the leper with him for a longer period of time. So he sent him to the government hospital for indentured laborers. But he still yearned to do some humanitarian work for his fellow beings. The head of St. Aidan's hospital, Dr. Booth was a kindhearted man, who treated his patients free of charge, Gandhiji felt that he could serve as a nurse in that hospital. He took up the voluntary task of administering medicines to patients in the hospital. Every morning he would devote two hours for serving the people in the hospital. His duties entailed registering the patient's complaints, informing the doctor of the patient's complaints and dispensing the prescribed medicines. The experiences at the hospital brought him in close contact with the Tamils, Telugus and the North Indians.
The honorary services he rendered at the hospital equipped him with skills during the first Boer War, where he nursed the sick and wounded soldiers. The Boor War that was fought between the British and the Boers was a significant event. The Boers had a Dutch origin. The country would be categorized into four main regions as Cape Colony and Natal were a part of the British empire. The Orange Free State and the Transvaal republic, which were independent Boer States were towards the north. Many Boers had settled in the British territories. The Indian immigrants had settled in both the areas. Half of the people who had voyaged with Gandhiji in 1896, intended to settle in Transvaal as the prospects for trade were quite bright.
The British wanted all the four areas to become a part of the British. Empire. Many Britishers coveted the Transvaal gold. (In 1887, gold was discovered near Johannesburg. In 12 years time, the output had sky rocketed to more than 25% of all the gold in the world.)
The people of Boer did not want their small nation to be devoured by the Britishers. They wanted to remain independent. They wanted to retain their individuality in terms of language and way of life. Many British political leaders sympathized with the Boers and condemned the British government for heading for a war. When the war was declared Gandhiji also sympathized with the Boers but his loyalty to Britain led him to participate with the British in the war. We rationally justified his decision that if he demanded rights as a British citizen, it was his duty to participate in the defense of the British Empire.
The war began in October 1899, and the Boer armies invaded Natal. The Natal Indian Congress held a meeting of all leading Indians in Durban to discuss about the situation. Some Indians proposed to keep out of the situation as it was a war between the Boers and Britishers and both had ill-treated the Indians. The others preferred to help the British to defend Natal and win their sympathy. Gandhiji explained that it was the duty of the Natal Indians to support the Natal Government. The result was that at the end of the meeting all supported him enthusiastically. His first step was to collect as many volunteers as possible. Immediately, with the help of Dr. Booth he commenced training in nursing and first aid. All the volunteers secured medical certificates that testified their fitness. Dr. Booth, Mr. Laughter and Mr. Enscombe enthusiastically supported the plan of working with the ambulance corps. When the Natal Indian Congress applied to serve at the front.
The government acknowledged it but refused them by saying that their services were not required. The refusal did not dampen his zest for service. Dr. Booth introduced him to the Bishop of Natal who approved of the proposal. The Bishop promised the Indians in acquiring permission to serve at the front.
At that juncture, it seemed as if time had finally favored the Indians. The Boers displayed much more bravery and determination than was anticipated by the Britishers. Ultimately the Britishers were in need of the services of the Indians.
The Indian ambulance corps consisted of 1,100 men. They were led by approximately 40 group leaders of thee 1,100 almost 300 were independent Indians and the rest were indentured laborers. The free as well as indentured Indians lived and worked together transcending the barriers of religion, language and caste.
The honorary services he rendered at the hospital equipped him with skills during the first Boer War, where he nursed the sick and wounded soldiers. The Boor War that was fought between the British and the Boers was a significant event. The Boers had a Dutch origin. The country would be categorized into four main regions as Cape Colony and Natal were a part of the British empire. The Orange Free State and the Transvaal republic, which were independent Boer States were towards the north. Many Boers had settled in the British territories. The Indian immigrants had settled in both the areas. Half of the people who had voyaged with Gandhiji in 1896, intended to settle in Transvaal as the prospects for trade were quite bright.
The British wanted all the four areas to become a part of the British. Empire. Many Britishers coveted the Transvaal gold. (In 1887, gold was discovered near Johannesburg. In 12 years time, the output had sky rocketed to more than 25% of all the gold in the world.)
The people of Boer did not want their small nation to be devoured by the Britishers. They wanted to remain independent. They wanted to retain their individuality in terms of language and way of life. Many British political leaders sympathized with the Boers and condemned the British government for heading for a war. When the war was declared Gandhiji also sympathized with the Boers but his loyalty to Britain led him to participate with the British in the war. We rationally justified his decision that if he demanded rights as a British citizen, it was his duty to participate in the defense of the British Empire.
The war began in October 1899, and the Boer armies invaded Natal. The Natal Indian Congress held a meeting of all leading Indians in Durban to discuss about the situation. Some Indians proposed to keep out of the situation as it was a war between the Boers and Britishers and both had ill-treated the Indians. The others preferred to help the British to defend Natal and win their sympathy. Gandhiji explained that it was the duty of the Natal Indians to support the Natal Government. The result was that at the end of the meeting all supported him enthusiastically. His first step was to collect as many volunteers as possible. Immediately, with the help of Dr. Booth he commenced training in nursing and first aid. All the volunteers secured medical certificates that testified their fitness. Dr. Booth, Mr. Laughter and Mr. Enscombe enthusiastically supported the plan of working with the ambulance corps. When the Natal Indian Congress applied to serve at the front.
The government acknowledged it but refused them by saying that their services were not required. The refusal did not dampen his zest for service. Dr. Booth introduced him to the Bishop of Natal who approved of the proposal. The Bishop promised the Indians in acquiring permission to serve at the front.
At that juncture, it seemed as if time had finally favored the Indians. The Boers displayed much more bravery and determination than was anticipated by the Britishers. Ultimately the Britishers were in need of the services of the Indians.
The Indian ambulance corps consisted of 1,100 men. They were led by approximately 40 group leaders of thee 1,100 almost 300 were independent Indians and the rest were indentured laborers. The free as well as indentured Indians lived and worked together transcending the barriers of religion, language and caste.
Initially the Indians were stationed at a field hospital near Chievely, the Indians were supposed to work within the firing line and they also had the protection of the Red Cross. But at a critical juncture they were asked to serve within the firing line general Buller dispatched the message that the government would be thankful if they would carry the wounded soldiers from the battlefield. Thus, at Spion Kep the Indians worked within the range of the firing line. While bearing the wounded soldiers on stretchers the Indians had to march from 20 to 25 miles per day. Amongst the wounded they carried soldiers like general Woodgate.
After six weeks of service the corps was disbanded. The humble work of the Indians was applauded for the determination displayed by them in executing their task as well as the tough circumstances under which they had worked. For instance after a long journey by train they marched fine miles to reach the hospital. They reached their destination hungry, thirsty and tired but there was no facility for food or a place for them to rest. That some day the British were defeated in a battle. The wounded men that arrived at the field hospital had to be taken to the main hospital, which was miles away. Though they were tired the Indians set to work cheerfully. Darkness had set in and the roads were rough but their spirit was undaunted by these obstacles. They carried the wounded soldiers to the main hospital. After completing their work they could have their food after midnight. But after resting for few hours they would again resume their work irrespective of whether they had taken their breakfast or not. The next few days seemed to be a challenge to their will power. Carrying the wounded men they had to march in the sweltering sun without food and water. At the end of the day the bare ground would be their bed. But no one complained as Gandhiji inspired them. who exemplified cheerfulness in make of a tough situation.
After their work was done these medical officer thanked them and they returned home. But after a month they were called again. The volunteers had to trek 25 miles of rough hilly road between the base near the railway station and the temporary field hospital. The stretcher bears had to cross a pontoon bridge, which was within the range of Boer guns. Thus, they would reach the wounded and bring them to the field hospital. They worked with great calm under fire. Often they would carry their patients the whole 25 miles in a single day. Gandhiji worked as a leader of one of the teams of stretcher-bearers one morning a newspaper correspondent found him by the roadside having an army biscuit. He was cheerful and kind though he had a worked hard all night. The reporter published, "He did one good."
After having worked for two months together the Indians and the Britishers developed a friendly relationship. The remarkably memorable
incident occurred when they were marching towards Chievely camp, where Lieutenant Roberts had received a mortal wound. The Indian corps had to carry the body from the field. As the heat was scorching and all wanted to have come mater. On the way they came across a small brook. The question was who would quench their thirst first. The Indians waited for the Britishers to have water. But the Englishmen declined to drink waster till the Indians had lad their fill.
By February 1990, the services of the volunteer ambulance corps were not required anymore. So they returned to civilian life. Even Gandhiji returned back to Durban.
When, he had left home for the ambulance corps at war, he left behind a two-year-old son. Ramdas, who was born in 1897.
Devdas, his fourth and last son was born in 1900. Gandhiji had studied a book on midwifery. This book enabled Gandhiji to help Kasturba at the time of Devdas' birth, when a doctor and nurse were not available immediately. He also took care of the children regularly. He believed that all children should true with their parents and learn from them. Thus, tried to spend as much time as possible with his children.
At the same time he felt that he should start practicing Brahmacharya. He discussed the matter with his wife and she agreed to it. The couple decided that from them onwards they would line as friends.
Gandhiji decided to bring about certain changes in his food habits. He loved good food. But he started having simple diets, eating cheap fruits and sometimes fasting completely for half a day or the whole day on holy days.
In 1901, Gandhiji felt that he was more needed in Indian than to in South Africa. Moreover, he was afraid that if he stayed back in South Africa earning money would be his sole purpose in life. His friends, who were in India felt that he would serve his own country, so they insisted him to return to his homeland. On the other hand his friends in South Africa did not want him to leave. But Gandhiji was firm. By this time Gandhiji was ultimately connected with Natal. The Natal Indians showered their love on him. He was presented with costly gifts at the farewell meetings. The gifts included silver, gold and diamonds. Among the gifts there was a gold necklace for Kasturba. That might Gandhiji felt restless. He did not intend to accept any materialistic reward for his public work.
He finally decided to do away with the gifts. He planned to channelize the capital for the establishment of a Trust Fund. The Indian Natal Congress could utilize these resources during times of crisis.
He spoke to his sons about the fund and they readily agreed to part with the gifts. He also asked his sons to discuss it with Kasturba. But she did not readily agree to it. She told Gandhiji, "You can easily persuade the children. But I must think of the future. We shall have daughter-in-laws, and they will need ornaments. I won't let you take them away." Gandhiji argued, "But is the necklace given to you for your service or for my service?"
Kasturba retorted, "I agree. But service rendered by you is as good as rendered by me. I have toiled and mailed for you day and night. Is
that my service? You forced all and sundry on me, making me weep bitter tears, and I slaved for them !"
Gandhiji knew that she was right in her arguments and that he could not have accomplished his work without her unflinching support. But on the other hand he also knew that he was not right in accepting the gifts for their personal use. Eventually Kasturba perceived the idealistic viewpoint in his arguments and this settled the conflict between them. At last the Gandhi clan sailed to India.
As they had spent 3 weeks in Mauritius, they reached India after 2 months. Mauritius was a leading producer of sugar and many Indian laborers and traders had settled there. Gandhiji thoroughly examined the condition of the Indian population. There, he also developed a friendly relationship with the British Governor, Sir Charles Bruce. When, Sir Charles returned to London a few years later, he supported Gandhiji in the struggle against the injustice meted out on the Indians in South Africa.
On reaching India, Gandhiji took his family to the old house in Rajkot. But he could not stay with them as he had to attend the annual meeting of the Indian National Congress, which would be held in Kolkatta. At the meeting, he intended to address the audience about the prevalent conditions in South Africa. The Congress meeting was held under the presidentship of Mr. Dinshaw Wacha and it was attended by eminent personalities like Gokhale and Pheroze Shah Mehta. This was Gandhiji's first experience of the Congress.
Gandhiji seemed to be disappointed with the Congress meeting. Famous leaders of India attended the eventful occasion and there were elaborate ceremonies and decorations. But significant matters were not discussed in the meeting. Speeches were made, resolutions were proposed and all were passed Gandhiji felt that most of the people, who were proposing a resolution did not understand what they were proposing for Gandhiji's chance to speak at the meeting came at night. He was given five minutes. Gandhiji's proposed resolution was a clear and short statement of the problems. Gokhale supported the resolution and like the others it was passed without discussion.
But the experience at the Congress meeting was enriching in many other ways. For instance as he was a volunteer, he came across many people like the Secretary and other leaders and he also made many new friends. Gandhiji's stay at Kolkatta was delayed by a month as he had to meet the Chamber of Commerce and the other people related to the work in Kolkatta. Gandhiji did not want to put up at a hotel, so he arranged to get the required introduction for a room in the India club. Gandhiji looked forward to coming into contact with some of the prominent Indians who were members of the club. Gokhale frequented the club to play billiards. When he came to know that Gandhiji would be in Kolkatta for a month or so he invited him to stay with him. He acknowledged the invitation but hesitated to go. After a couple of days Gokhale personally came and took him. He wanted Gandhiji to get rid of his reserve and said, "Gandhi, you have to stay in the country, and this sort of reserve will not do. You must get into touch with as many people as possible. I want you to do Congress work."
Gandhiji had a comfortable stay at Gokhale's residence. He treated him as his younger brother and took notice of all his requirements. While Gandhiji was at his house he introduced him to all the important people, who visited him. This included the great Bengali scientist P.C. Ray, who had a monthly salary of rest 800 but kept only rest 40 for himself. The rest of the money was donated for publ
M K GANDHI
Words fail to describe the stature of a person like Mohandas Karamchand Gandhi, revered and fondly called Mahatma Gandhi or Bapu. India's tryst with destiny was altered for good, only for this great soul who fought his and his people's battles with AHIMSA or Non-violence. No wonder the nation also calls him and rightly so, the Father of Nation.
An true embodiment of Indian philosophy, he led life practicing all that was so close to his heart; his principles, way of life, richness in thoughts, words and deeds.
Need we say more before you read any further, in the words of the foremost thinker, scientist and 'the brain of the millennium', on this great soul whose life lit not only the Indian nation's psyche but stirred the collective conscience of the world, at large.
A leader of his people, unsupported by any outward authority: a politician whose success rests not upon craft nor the mastery of technical devices, but simply on the convincing power of his personality; a victorious fighter, who always scorned the use of force, a man of wisdom and humility, armed with resolve and inflexible consistency, who has devoted all his strength to the uplifting of his people and the betterment of their lot; a man who has confronted the brutality of Europe with the dignity of the simple human being, and thus at all times risen superior.
Generations to come, it may be, will scarce believe that such a one as this ever in flesh and blood, walked upon this earth.
Albert Einstein
October 2, 1869
Mohandas Karamchand Gandhi was born to Karamchand Gandhi and Putlibai at Porbandar.
1876
Goes to Rajkot with parents; attends primary school there till twelfth year; is betrothed to Kasturbai,
daughter of Gokuldas Makanji, merchant.
1881
Enters High School at Rajkot
1883
He married Kasturba.
September 4, 1888
Gandhiji sailed to England to study Law.
June 10-12, 1891
Returned to India to practice law at Mumbai and Rajkot.
April, 1893
Sailed to South Africa.
May - June, 1893
After having experienced color bar in various forms he decided to stay back and fight racism.
August 22, 1894
The Indian Natal Congress was founded.
September
He enrolled as an advocate of the Supreme Court of Natal.
July, 1896
Returned to India and started agitation on behalf of South African Indians.
November 30, 1896
Sailed for South Africa with wife and children.
1899
Raised Indian Ambulance Corps for British in Boer War.
He was awarded War medal.
October 18, 1901
Sailed for India.
1901-02
Traveled extensively in India, attended Indian National Congress meeting in Kolkatta and opened law office in Mumbai
January 28, 1902
Visited Rangoon.
February 1, 1902
Returned to Rajkot.
July, 1902
Set up practice in Mumbai.
November, 1902
Returned to South Africa and gave a call to defend against anti-Asiatic legislation in Transvaal.
1903
Enrolled as Attorney of Supreme Court of Transvaal.
Founded Transvaal British Indian Association.
1904
Founded Phoenix Settlement near Durban (Natal).
1905
Opposed Bengal Partition - supported boycott of British goods.
May 12, 1906
Supported Home rule for India.
June - July, 1906
Raised Indian stretcher-bearer corps in Zulu Rebellion.Took Brahmacharya (celibacy) vow for life.
September 11, 1906
Addressed mass meetings of Indians of Johannesburg, where the oath of Passive Resistance against newly - promulgated Transvaal-Asiatic law amendment ordinance was taken.
October 18, 1906
He returned to South Africa
October 21, 1906
March 17, 1907
The Asiatic Registration Act was passed in the Transvaal Parliament.
June, 1907
Started Satyagraha (non-violent resistance) against the Black Act.
January 10, 1908
Sentenced to 2 months imprisonment for failure to leave Transvaal.
February 10, 1908
A Pathan attempted to murder Gandhiji.
Gandhiji refused to prosecute his assailant.
June - March, 1908
Negotiated with General Smuts to repeal the Registration Act.
Smuts refused to repeal the Act.
July, 1908
At mass meetings it was decided by the Indians to refuse thumb impressions and burn registration certificates.
August, 1908
He appealed to Smuts to repeal the 'Black Act :
Registration certificates were burnt at meetings.
October 15, 1908
He was arrested and sentenced to 2 months of rigorous imprisonment.
December 12, 1908
Released from Volkrust jail.
January 16, 1909
Arrested at Volkrust for failing to produce registration certificate.
Released on bail.
February 25, 1909
He was arrested at Volkrust, where he was sentenced to 3 months imprisonment.
May 2, 1909
Transferred to Pretoria Central jail.
May 24, 1909
Gandhiji was released.
November 9, 1909
The Times of London reported failure of Gandhiji Government negotiations on Transvaal laws.
November 13, 1909
Left England for South Africa.
December, 1909
Released unconditionally in expectation of a compromise. Negotiated with Smuts regarding amendments in the Immigrants Restriction Bill.
September 12, 1912
The Phoenix Trust was set up.
October 2, 1912
Gandhiji gave up European dress and milk and restricted himself to a diet of fresh and dried fruit.
March 14, 1913
The supreme court declared that the Indian Marriages in South Africa would be considered as invalid.
March 30, 1913
Indians protest against the judgment of the Supreme Court.
April 12, 1913
In Indian opinion, Gandhiji wrote about the failure of the new 'Immigration Bill' to fulfil terms of provisional settlement of 1911.
Kasturba decided to join the Passive Resistance Movement.
September 15, 1913
Kasturba was arrested.
November 6, 1913
Gandhiji was arrested at Palmford for organizing the 'Great March'.
November 7, 1913
Released on bail.
November 10, 1913
Pledged 'one meal a day' till repeal of tax.
January 13, 1914
Met general Smuts to submit proposals.
January 22, 1914
Because of the agreement with general Smuts Satyagraha was suspended.
June, 1914
The Indian Relief Act was passed.
July 18, 1914
Started for England.
August 4, 1914
Reached London.
Raised Indian Ambulance Corps.
December 19, 1914
Sailed for India.
May 20, 1914
Founded Satyagraha Ashram at Kochrab, near Ahmedabad.
1917
Shifted the ashram near the bank of Sabarmati river.
April, 1917
Went to Champaran (Bihar) to investigate the conditions of labor in indigo plantations.
Gandhiji was arrested and was later released.
January - March, 1918
Took up the cause of textile laborers of Ahmedabad and settled fasted to settle the disputes.
April 27, 1918
Attends viceroy's war confidence at Delhi.
April 6, 1918
Inaugurated the All-India Satyagraha movement.
April 8-11, 1918
Arrested on his way to Delhi.
April 13, 1919
British troops massacred an unarmed crowd of over 4000 at the Jallianwala Bagh (Amritsar).
1919
Addressed a public meeting near Sabarmati Ashram and declared a three days' fast.
April 14, 1919
The Martial Law was declared in Punjab.
April 18, 1919
The Satyagraha was suspended.
September, 1919
Gandhiji was became editor of the Gujarati monthly Navjivan.
Chauri Chaura tragedy.
March 16, 1920
He was arrested for sedition at Sabarmati.
March 18, 1920
Sentenced to 6 years imprisonment.
April, 1920
Elected president of All India Home Rule League
1921
Resolved to wear only a loin-cloth to propagate homespun cotton. Mass civil disobedience, thousands went to jail.
1922
Suspended mass disobedience because of violence at Chawri Chawra and undertook five-day fast of penance at Bardoli. Arrested at Sabarmati on charge of sedition for articles in 'Young India'. Sentenced to six years' imprisonment in Yeravada jail.
1923
Wrote Satyagraha in South Africa and a part of his Autobiography in prison.
September 18, 1923
Began fasting (21 days) for Hindu-Muslim unity.
September, 1925
Founded All - India Spinner's Association.
November, 1925
Gandhiji observed a vicarious fast for 7 days for the misdeeds of Ashram inmates.
Started writing his Autobiography, The Story of My Experiments with Truth.
1927
Visited Ceylon
December, 1928
Moved resolution at Kolkatta Congress session in favor of complete Independence.
December, 1929
Owing to Gandhiji the Lahore Congress session declared that Swaraj in congress creed would mean Purna Swaraj. (Complete Independence)
February, 1930
Appointed by AICC as Congress Dictator to launch the Civil Disobedience Movement.
March 2, 1930
Gandhiji addressed a letter to Viceroy intimating his intention to break the salt law if the congress demands were not fulfilled.
March 12, 1930
The Historic 200 miles salt march from Sabarmati Ashram to Dandi began.
April 6, 1930
Broke the Salt Law by Picking up a handful of salt.
May 4, 1930
Arrested at midnight by armed policemen and imprisoned at Yeravada jail without trail.
January 26, 1931
Unconditionally released from prison.
February - March, 1931
Gandhiji had a series of talks with Viceroy, which resulted in the Irwin-Gandhiji Pact.
August 20, 1931
Sailed for England as sole Congress delegate to the Second Round Table Conference.
September - December, 1931
Resided at Kingsley Hall (London).
Visited universities and celebrities and attended Round Table Conference sessions.
December 28, 1931
Returned to India.
The Congress asked Gandhiji to renew Satyagraha.
January 4, 1932
Arrested in Mumbai and was imprisoned without trial in Yeravada prison.
September 20, 1932
Gandhiji started 'fast unto death' in jail. Its purpose was to abolish separate electorates for Harijans.
September 26, 1932
Broke fast when the government of India accepted the Yeravada Pact.
January 11, 1933
Founded the weekly paper Harijan.
May 9, 1933
Announced the suspension of the Civil Disobedience Movement.
July 26, 1933
Disbanded the Satyagraha Ashram.
July 30, 1933
Informed the government of Bombay (Mumbai) of his decision to march from Ahmedabad to Ras with 33 followers to revive the civil Disobedience Movement.
July 31, 1933
Arrested and imprisoned without trial in Yeravada Jail.
August, 1933
Released and rearrested for breaking a restraint order. As a consequence of this Gandhiji was sentenced to one year's imprisonment.
August 16, 1933
Went on fast, when he was denied permission to carry on the anti-untouchability propaganda.
August 28, 1933
He was released unconditionally on the 8th day, when he was on the verge of dying.
September 17, 1934
Announced decision to retire from Politics.
October 26, 1934
Inaugurated the All India Village Industries Association.
March 27, 1934
Gandhiji met Sir Stafford Cripps.
May, 1934
Appealed to the British government to Quit India.
August 8, 1934
Arrested and interned in Aga Khan Palace of Poona.
August 15, 1934
Gandhiji's personal secretary, Mahadev Desai expired due to cardiac arrest.
October, 1934
Launched All India Village Industries Association.
August, 1942
Congress passed 'Quit India' resolution - the final nation-wide "Satyagraha campaign" with Gandhi as the leader
August 9, 1942
Arrested with other Congress leaders and Kasturba and imprisoned in Aga Khan Palace, near Poona.
February 10, 1943
Began fast at Aga Khan Palace to end deadlock between Viceroy and Indian leaders
February 22, 1944
Kasturba expired in detention at the Aga Khan Palace.
May 6, 1933
Gandhiji was released unconditionally from the prison because his health deteriorated. This was his last imprisonment.
April, 1946
Attended the British Cabinet Mission conference in Delhi.
May 5-12, 1946
Attended sessions of the Simla Conference.
May 16, 1946
The Cabinet Mission announced plan.
June 17, 1946
Gandhiji returned to Delhi.
June 28, 1946
Left Delhi for Poona.
July 7, 1946
Addressed A. I. C. C. meeting at Mumbai.
August 16 -18, 1946
The 'Great Calcutta Killing' took place.
September 4, 1946
The Interim Government was formed.
October 10, 1946
The Noakhali Massacre took place.
November 6, 1946
Left for Noakhali.
January 3-29, 1947
Toured the riot-effected areas in Bihar.
January 30, 1947
Left for Delhi.
Mountbatten, the new Viceroy arrived in Delhi.
March, 1947
Began conferences in New Delhi with Lord Mountbatten and Jinnah.
April 1-2, 1947
Addressed the Asian Relations conference in Delhi.
April 29, 1947
Gandhiji went to Bihar.
May 1, 1947
The Congress Working Committee accepted the partition of India.
May 24, 1947
Gandhiji left Bihar for Delhi.
June 12, 1947
Addressed the Congress Working Committee.
July, 1947
The Independence of India Bill was passed.
August 14, 1947
Freedom dawned upon India.
As a result of the partition, a new nation, Pakistan came into existence.
August 16, 1947
Gandhiji was hailed as the 'Miracle of Kolkatta'.
September 1, 1947
Gandhiji went on a fast. (The purpose of the fast was to restore peace in Kolkatta.)
September 4, 1947
Broke fast.
September 7, 1947
Left Kolkatta for Delhi.
September 24, 1947
Pakistani rangers invaded Kashmir.
September 25, 1947
Kashmir was acceded to the Indian Union.
November 8, 1947
Addressed A.I.C.C
December 30, 1947
India referred the Kashmir dispute to the U.N.
January 12, 1948
Decided to fast communal peace in Delhi.
January 15, 1948
Owing to Gandhiji the Cabinet decided to released to Pakistan dues of Rs 550 million.
January 17, 1948
Considering Gandhiji's health the doctor's warned that the fast should end.
The Central Peace Committee decided on the Peace Pledge.
January 18, 1948
The Peace committee signed and presented the Peace Pledge to Gandhiji.
Gandhiji broke the fast.
January 20, 1948
An attempted murder was made on him by exploiting a bomb at a prayer meeting in Birla House, New Delhi.
January 29, 1948
Angry refugees asked Gandhiji to retire to the Himalayas.
January 30, 1948
While on his way to an evening prayer at the Birla House, Gandhiji was assassinated by Nathuram Godse.
• Mine is not a religion of the prison house. It has room for the least among God's creations. But it is a proof against insolence, pride of race, religion and colour.
•Bravery is not a quality of the body; it is of the soul.
• I would like people to compete with me in contentment. It is the richest treasure I own.
• Non Co-operation with evil is as much a duty as co-operation with good.
• Human dignity demands the courage to defend oneself.
Capital/Capitalism
° No doubt, capital is lifeless, but not the capitalists who are amenable to conversion.
° I do not regard capital to be enemy of labor.
Change
° You must be the change you wish to see in the world.
Character
° Your character must be above suspicion, and you must be truthful and self-controlled.
° The truest test of civilization, culture, and dignity is character, not clothing.
° A language is an exact reflection of the character and growth of its speakers.
° Men of stainless character will easily inspire confidence and automatically purify the atmosphere around them.
° The real property that a parent can transmit to all equally is his or her character and educational facilities.
° All your scholarship would be in vain if at the same time you do not build your character and attain mastery over your thoughts and your actions.
Civil Disobedience
• Civil disobedience is the assertion of a right, which law should give but which it denies.
• Civil disobedience presupposes willing obedience of our self-imposed rules, and without it civil disobedience would be cruel joke.
• Civil disobedience becomes a sacred duty when the State becomes lawless or, which is the same thing, corrupt.
• Civil disobedience means capacity for unlimited suffering without the intoxicating excitement of killing.
• Disobedience to be civil has to be open and nonviolent.
• Disobedience to be civil implies discipline, thought, care, attention.
• Disobedience that is wholly civil should never provoke retaliation.
• Non-cooperation and civil disobedience are different but branches of the same tree call Satyagraha (truth-force).
Coercion
° Coercion cannot but result in chaos in the end.
° One who uses coercion is guilty of deliberate violence. Coercion is inhuman.
Cooperation
° Non-cooperation with evil is as much a duty as cooperation with good.
° Nonviolent action without the cooperation of the heart and the head cannot produce the intended result.
Democracy
° Democracy necessarily means a conflict of will and ideas, involving sometimes a war . . . between different ideas.
° The very essence of democracy is that every person represents all the varied interests, which compose the nation.
° Democracy is a great institution and, therefore, it is liable to be greatly abused.
° Democracy is an impossible thing until the power is shared by all, but let not democracy degenerate into mobocracy.
° Democracy is not a state in which people act like sheep.
° Democracy and violence can ill go together.
° Evolution of democracy is not possible if we are not prepared to hear the other side.
° Democracy, disciplined and enlightened, is the finest thing in the world.
° The spirit of democracy cannot be imposed from without. It has to come from within.
° My notion of democracy is that under it the weakest should have the same opportunity as the strongest.
° To safeguard democracy the people must have a keen sense of independence, self-respect, and their oneness.
° Intolerance, discourtesy, and harshness are taboo in all-good society and are surely contrary to the spirit of democracy.
° In true democracy every man and women is taught to think for himself or herself.
° The spirit of democracy cannot be established in the midst of terrorism, whether governmental or popular.
° Corruption and hypocrisy ought not to be inevitable products of democracy, as they undoubtedly are today.
Disagreement
• Honest disagreement is often a good sign of progress.
Discipline
• Conscience is the ripe fruit of strictest discipline.
• Unless discipline is rooted in nonviolence, it might prove a source of infinite mischief.
• Non-cooperation is a measure of discipline and sacrifice, and it demands respect for the opposite views.
Faith/Fear
• Faith gains in strength only when people are willing to lay down their lives for it.
• Faith is not like a delicate flower, which would wither away.
• Robust faith in oneself and brave trust of the opponent, so-called or real, is the best safeguard.
• A living faith cannot be manufactured by the rule of majority.
• What is faith if it is not translated into action?
• Faith is not imparted like secular subjects. It is given through the language of the heart.
• Every living faith must have within itself the power of rejuvenation if it is to live. Just as the body cannot exist without blood, so the soul needs matchless and pure strength of faith.
• Nonviolence succeeds only when we have a real living faith in God.
My effort should never be to undermine another's faith but to make him a better follower of his own faith.
• My faith is brightest in the midst of impenetrable darkness.
• Nonviolence is the first article of my faith. It is also the last article of my creed.
• Even as a tree has a single trunk but many branches and leaves, there is one religion-human religion-but any number of faiths.
Fast/Fasting
• Fasting is an institution as old as Adam. It has been resorted to for self-purification or for some ends, noble as well as ignoble.
• A complete fast is a complete and literal denial of self. It is the truest prayer.
• A genuine fast cleanses the body, mind, and soul. It crucifies the flesh and to that extent sets the soul free.
• What the eyes are for the outer world, fasts are for the inner.
• My religion teaches me that whenever there is distress, which one cannot remove, one must fast and pray.
• Fear is not a disease of the body; fear kills the soul.
• A fear-stricken person can never know God, and one who knows God will never fear a mortal man.
• Where there is fear, there is not religion.
• It is weakness which breeds fear, and fear breeds distrust.
• There would be no one to frighten you if you refuse to be afraid.
• For a nonviolent person, the whole world is one family. He will thus fear none, nor will others fear him.
• The golden rule is to act fearlessly upon what one believes to be right. Fearlessness presupposes calmness and peace of mind.
Followers
• Let no one say that he is a follower of Gandhi. It is enough that I should be my own follower. You are not followers but fellow students.
Force
• Love is the subtlest force in the world.
• The force of nonviolence is infinitely more wonderful and subtle than the material force of nature, like electricity.
• The truth is that God is the force. He is the essence of life. He is pure and undefiled consciousness. He is eternal.
• The more efficient a force is the more silent and the more subtle it is.
Freedom/Independence
• Freedom is like birth. Till we are fully free, we are slaves.
• Freedom is not worth having if it does not include the freedom to make mistakes.
• Freedom received through the efforts of others, however benevolent, cannot be retained when such effort is withdrawn.
• No charter of freedom will be worth looking at which does not ensure the same measure of freedom for the minorities as for the majority.
• No society can possibly be built on a denial of individual freedom.
• True nonviolence should mean a complete freedom from ill will and anger and hate and an overflowing love for all.
• This freedom from all attachment is the realization of God as Truth.
• I do not want my house to be walled in on sides and my windows to be stuffed. I want the cultures of all the lands to be blown about my house as freely as possible.
• Independence means voluntary restraints and discipline, voluntary acceptance of the rule of law.
• Independence of my conception means nothing less than the realization of the "Kingdom of God" within you and on this earth.
• Complete independence does not mean arrogant isolation or a superior disdain for all help.
• If it is man's privilege to be independent, it is equally his duty to be inter-dependent.
Gun Control
° Among the many misdeeds of the British rule in India, history will look upon the act of depriving a whole nation of arms as the blackest. Justice
° Justice will come when it is deserved by our being and feeling strong.
° Justice does not help those who slumber but helps only those who are vigilant.
° Peace will not come out of a clash of arms but out of justice lived and done by unarmed nations in the face of odds.
Living
° Live as if you were to die tomorrow. Learn as if you were to live forever.
Love
° Where there is love there is life.
Machine/Machinery
° The supreme consideration is man. The machine should not tend to make atrophied the limbs of man.
° Today machinery merely helps a few to ride on the backs of millions.
° What I object to is the craze for machinery, not machinery as such.
Moral Force/Morality
° Moral results can only be produced by moral restraints.
° Moral authority is never retained by any attempt to hold on to it. It
° comes without seeking and is retained without effort.
° True morality consists not in following the beaten track, but in finding out the true path for ourselves and in fearlessly following it.
° To observe morality is to attain mastery over our minds and our passions.
° Performance of duty and observance of morality are convertible.
Noncooperation
• Noncooperation means refusal both to help the sinner in his sin and to accept any help or gift from him till he has repented.
• Non-cooperation is a measure of discipline and sacrifice, and it demands respect for the positive views.
• Noncooperation is intended to pave the way to real, honorable and voluntary cooperation based on mutual respect and trust.
• Noncooperation in political field is an extension of the doctrine as it is practiced in the domestic field.
• The avowed policy of Non-cooperation has been not to make political use of disputes between labor and capital.
• Real Non-cooperation is Non-cooperation with evil and not with the evildoer.
Noncooperation is not a hymn of hate.
• My Non-cooperation is with methods and systems, never with men.
• Nonviolent Non-cooperation with evil means cooperation with all that is good.
• Nonviolence is the rock on which the whole structure of Non-cooperation is built.
Passive Resistance
• Passive resistance is a method of securing rights by personal suffering; it is the reverse of resistance by arms.
• Passive resistance is an all-sided sword; it can be used anyhow; it blesses him who uses it and him against whom it is used.
• Passive resistance is a misnomer for nonviolent resistance.
• Passive resistance, unlike nonviolence, has no power to change men' s hearts.
The sword of passive resistance does not require a scabbard.
• Jesus Christ, Daniel, and Socrates represented the purest form of passive resistance or soul force.
Patriotism
° My patriotism is not an exclusive thing. It is all embracing, and I should reject that patriotism which sought to mount the distress or exploitation of other nationalities.
° By patriotism I mean the welfare of the whole people; if I secure it at the hands of my opponent, I should bow down my head to him.
Satyagraha/Satyagrahi
° Satyagraha is a process of educating public opinion, such that it covers all the elements of the society and makes itself irresistible.
° Satyagraha is a relentless search for truth and a determination to search truth.
° vSatyagraha is an attribute of the spirit within.
° Satyagraha has been designed as an effective substitute for violence.
° The fight of Satyagraha is for the strong in spirit, not the doubter or the timid. Satyagraha teaches us the art of living as well as dying.
° Satyagraha, of which civil-resistance is but a part, is to me the universal law of life.
° Satyagraha is a law of universal application. Beginning with the family, its use can be extended to every other circle.
° Satyagraha can rid society of all evils, political, economic, and moral.
° Satyagraha and civil disobedience and fasts have nothing in common with the use of force, veiled or open.
° A genuine Satyagraha should never excite contempt in the opponent even when it fails to command regard or respect.
° Satyagraha thrives on repression till at last the repressor is tired and the object of Satyagraha is gained.
° Satyagraha does not depend on the outside help; it derives all its strength from within.
° The method of Satyagraha requires that the Satyagrahi should never lose hope, so long as there is the slightest ground left for it.
° In the dictionary of Satyagraha, there is no enemy.
° Since Satyagraha is a method of conversion and conviction, it seeks never to use the slightest coercion.
° For a Satyagraha brigade, only those are eligible who believe in ahimsa--nonviolence and satya--truth.
° Satyagraha is a force that has come to stay. No force in the world can kill it.
° Satyagraha does not begin and end with civil disobedience.
° A clear victory of Satyagraha is impossible so long as there is ill will.
° Whatever may be true of other modes of warfare, in Satyagraha it has been held that the causes for failure are to be sought within.
° What I call the law of Satyagraha is to be deduced from an appreciation of duties and rights flowing there from.
° A Satyagrahi turns the searchlight inward relentlessly to weed out all the defects that may be lying hidden there still.
° A Satyagrahi has infinite patience, abundant faith in others, and ample hope.
° A Satyagrahi has no other stay but God, and he who has any other stay or depends on any other help cannot offer Satyagraha.
° A Satyagrahi cannot go to law for a personal wrong.
° A Satyagrahi loves his so-called enemy even as he loves his friend. He owns no enemy.
° A Satyagrahi exhausts all other means before he resorts to Satyagraha.
In the code of the Satyagrahi, there is no such thing as surrender to brute force.
Strong / Strength
• Strength does not come from physical capacity. It comes from an indomitable will.
• A person who has realized the principle of nonviolence has the God-given strength for his weapon, and the world has not yet known anything that can match it.
• A definite forgiveness would mean a definite recognition of our strength.
• The greater our innocence, the greater our strength and the swifter our victory.
• The dignity of man requires obedience to a higher law, to the strength of the spirit.
• If your heart acquires strength, you will be able to remove blemishes from others without thinking evil of them.
Suffering
• Sorrow and suffering make for character if they are voluntarily borne, but not if they are imposed.
• True suffering does not know itself and never calculates.
• The only way love punishes is by suffering.
• The hardest heart and the grossest ignorance must disappear before the rising sun of suffering, without anger and without malice.
Truth
• Truth is what the voice within tells you.
• Truth is the right designation of God.
• Truth and nonviolence will never be destroyed.
• Truth is like a vast tree, which yields more and more fruit the more you nurture it.
• Truth alone will endure; all the rest will be swept away before the tide of time.
• Truth and untruth often con-exist; good and evil often are found together.
• Truth is self-evident; nonviolence is its maturest fruit, it is contained in Truth, but is not self-evident.
• Every truth is self-acting and possesses inherent strength.
• Truth, which is permanent, eludes the historian of events. Truth transcends history.
• Truth and nonviolence demand that no human being may debar himself from serving any other human being, no matter how sinful he may be.
• Truth is the first to be sought for, and Beauty and Goodness will then be added unto you.
• An error does not become truth by reason of multiplied propagation, nor does truth become error because nobody sees it.
• Truth without humility would be an arrogant caricature.
• The quest of truth involves self-suffering, sometimes even unto death.
• Use truth as your anvil, nonviolence as your hammer and anything that does not stand the test when it is brought to the anvil of truth and hammered with nonviolence, reject it.
Untouchability
• God never made man that he may consider another man as an untouchable.
• I would far rather that Hinduism died than untouchability lived.
• My fight against untouchability is a fight against the impure in humanity.
• To say that a single human being, because of his birth, becomes an untouchable, unapproachable, or invisible, is to deny God.
• Anger, lust, and such other evil passions raging in the heart are the real untouchables.
Violence/Nonviolence
• It is better to be violent, if there is violence in our hearts, than to put on the cloak of nonviolence to cover impotence.
Women
° Woman is more fitted than man to make exploration and take bolder action in nonviolence.
° There is no occasion for women to consider themselves subordinate or inferior to men.
° Woman is the companion of man, gifted with equal mental capacity.
° If by strength is meant moral power, then woman is immeasurably man's superior.
° If nonviolence is the law of our being, the future is with women.
° Woman, I hold, is the personification of self-sacrifice, but unfortunately today she does not realize what tremendous advantage she has over man.
Our culture
• "It is my firm opinion that no culture has treasures so rich as ours has. If we have not recognized its values… If we do not follow our culture, we would be committing suicide as a people."
• "To forgive is not to forget. The merit lies in loving inspite of the vivid knowledge that the one that must be loved is not a friend. There is no merit in loving an enemy when you forget him for a friend."
• "An error does not become truth by reason of multiplied propagation, nor does truth become error because nobody will see it."
• "There is a higher court then courts of justice and that is the court of conscience. It supercedes all other courts."
• "God is, even though the whole world deny him. Truth stands, even if there be no public support. It is self sustained."
• "Indeed one's faith in one's plans and methods is truly tested when the horizon before one is the blackest."
• "My religion is based on truth and non-violence. Truth is my God. Non-violence is the means of realizing him."
• "Self respect knows no considerations."
• "If patience is worth anything, it must endure to the end of time. And a living faith will last in the midst of the blackest storm."
• "A true soldier does not argue as he marches, how success is going to be ultimately achieved. But he is confident that if he only plays his humble part well, somehow or other the battle will be won. It is in that spirit that every one of us should act. It is not given to us to know the future. But it is given to everyone of us to know how to do our own part well."
• "Morality is the basis of things and truth is the substance of all morality."
• "Real suffering, bravely borne, melts even a heart of stone. Such is the potency of suffering. And there lies the key to Satyagraha."
• "The world is touched by sacrifice. It does not then discriminate about the merits of a cause. Not so God - He is all seeing. He insists on the purity of the cause and on adequate sacrifice thereof."
• "The main purpose of life is to live rightly, think rightly, act rightly. The soul must languish when we give all our thought to body."
• "Freedom is never dear at any price. It is the breath of life. What would a man not pay for living ?"
