My experiments with truth mahatma gandhi

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ABRIDGED EDITION OF

MY EXPERIMENTS WITH TRUTH

MAHATMA GANDHI
Introduction

Four or five years ago, at the instance of some of my nearest co-workers, I agreed to write ray autobiography. I made the start, but scarcely had I turned over the first sheet when riots broke out in Bombay and the work remained at a standstill. Then followed a series of events which culminated in my imprisonment at Yeravda. I should indeed have finished the autobiography had I gone through my full term of imprisonment at Yeravda, for there was still a year left to complete the task, when I was discharged. Swami Anand has now repealed the proposal, and as I have finished the history of Satyagraha in South Africa, I am tempted to undertake the autobiography for Navajivan.

It is not my purpose to attempt a real autobiography. I simply want to tell the story of my numerous experiments with truth, and as my life consists of nothing but those experiments; it is true that the story will take the shape of an autobiography. My experiments in the political field are now known, not only to India, but to a certain extent to the ‘civilized’ world. But I should certainly like to narrate my experiments in the spiritual field which are known only to myself, and from which I have derived such power as I possess for working in the political field. If the experiments are really spiritual, then there can be no room for self-praise. They can only add to my humility. The more I reflect and look back on the past, the more vividly do I feel my limitations.

Only those matters of religion that can be comprehended as much by children as by older people, will be included in this story, if I can narrate them in a dispassionate and humble spirit, many other experiments will find in them provision for their onward march. Far be it from me to claim any degree of perfection for these experiments. I claim for them nothing more than does a scientist who, though he conducts his experiments with the utmost accuracy, forethought and minuteness, never claims any 6nah’ty about his conclusions, but keeps an open mind regarding them.

I hope and pray that no one will regard the advice interspersed in the following chapters as authoritative. The experiments narrated should be regarded as illustrations, in the light of which everyone may carry on his own experiments according to his own inclinations and capacity. I trust that to this limited extent the illustrations will be really helpful; because I am not going either to conceal or understate any ugly things that must be told. I hope to acquaint the reader fully with all my faults and errors.

The Ashram, Sabarmati

M.K. Gandhi

26th November, 1925




1 Birth and Parentage

The Gandhis belong to the Bania caste and seem to have been originally grocers. But for three generations, from my grandfather, they have been prime ministers in several Kathiawad States.

Uttamchand Gandhi, alias Ota Gandhi, was my grandfather. Ota Gandhi married a second time, having lost his first wife. He had four sons by his first wife and two by his second wife. I do not think that in my childhood I ever felt or knew that these sons of Ota Gandhi were not all of the same mother. The fifth of these six brothers was Karamchand Gandhi, alias Kaba Gandhi, and the sixth was Tulsidas Gandhi. Both these brothers were prime ministers in Porbandar, one after the other. Kaba Gandhi was my father.

Kaba Gandhi married four times in succession, having lost his wife each time by death. He had two daughters by his first and second marriages. His last wife, Putlibai, bore him a daughter and three sons, I being the youngest.

My father was a lover of his clan, truthful, brave and generous, but short-tempered. He was incorruptible and had earned a name for strict impartiality in his family as well as outside. His loyalty to the State was well known. An assistant political agent spoke insultingly of the Rajkot Thakore Saheb, Kaba’s chief, and he stood up to the insult. The agent was angry and asked Kaba Gandhi to apologize. This he refused to do and was therefore kept under detention for a few hours. But when the agent saw that Kaba Gandhi was adamant, he ordered him to be released.

My father never had any ambition to accumulate riches and left us very little property. He had no education, save that of experience. At best, he might be said to have read up to the fifth Gujarati standard. Of history and geography he was innocent. But his rich experience of practical affairs stood him in good stead in the solution of the most intricate questions and in managing hundreds of men. Of religious training he had very little, but he had that kind of religious culture which frequent visits to temples and listening to religious discourses make available to many Hindus.

The outstanding impression my mother has left on my memory is that of saintliness. She was deeply religious. She would not think of taking her meals without her daily prayers. Going to Haveli—the Vaishnava temple—was one of her daily duties. She would take the hardest vows and keep them without flinching. Illness was no excuse for relaxing them. To keep two or three consecutive fasts was nothing to her. Living on one meal a day during Chaturmas (Literally, a period of four months. A vow of fasting and semi-fasting is taken during the four months of the rains) was a habit with her. Not content with that, she fasted every alternate day during one Chaturmas. During another Chaturmas she vowed not to have food without seeing the sun. We children on those days would stand, staring at the sky, waiting to announce the appearance of the sun to our mother. Everyone knows that at the height of the rainy season the sun often does not condescend to show his face. And I remember days when, at his sudden appearance, we would rush and announce it to her. She would run out to see with her own eyes, but by that time the fugitive sun would be gone, thus depriving her of her meal. ‘That does not matter;’ she would say cheerfully, ‘God did not want me to eat today.’ And then she would return to her round of duties.

My mother had strong common sense. She was well informed about all matters of State, and ladies of the court thought highly of her intelligence.

Of these parents I was born at Porbandar, otherwise known as Sudamapuri, on October 2, 1869. I passed my childhood in Porbandar. I recollect having been put to school. It was with some difficulty that I got through the multiplication tables. The fact that I recollect nothing more of those days than having learnt, in company with other boys, to call our teacher all kinds of names, would strongly suggest that my intellect must have been sluggish, and my memory raw.
2 Childhood

I must have been about seven when my father left Porbandar for Rajkot. There I was put into a primary school, and I can well recollect those days, including the names and other particulars of the teachers who taught me. As at Porbandar, so here, there is hardly anything to note about my studies. I could only have been a mediocre student. From this school I went to the suburban school and thence to the high school, having already reached my twelfth year. I do not remember having ever told a lie, during this short period, either to my teachers or to my school-mates. I used to be very shy and avoided all company. My books and my lessons were my sole companions. To be at school at the stroke of the hour and to run back home as soon as the school closed—that was my daily habit. I literally ran back, because I could not bear to talk to anybody. I was even afraid lest anyone should poke fun at me.

There is an incident which occurred at the examination during my first year at the high school and which is worth recording. Mr. Giles, the educational inspector, had come on a visit of inspection. He had set us five words to write as a spelling exercise. One of the words was ‘kettle’, I had misspelt it. The teacher tried to prompt me with the point of his boot, but I would not be prompted. It was beyond me to see that he wanted me to copy the spelling from my neighbour’s slate, for I had thought that the teacher was there to supervise us against copying. The result was that all the boys, except myself, were found to have spelt every word correctly. Only I had been stupid. The teacher tried later to bring this stupidity home to me, but without effect. I never could learn the art of ‘copying’.

Yet the incident did not in the least diminish my respect for my teacher. I was, by nature, blind to the faults of elders. Later I came to know of many other failings of this teacher, but my regard for him remained the same. For I had learnt to carry out the orders of elders, not to scan their actions.

Two other incidents, belonging to the same period, have always clung to my memory. As a rule I had a distaste for any reading beyond my school books. The daily lessons had to be done, because I disliked being taken to task by my teacher as much as I disliked deceiving him. Therefore I would do the lessons, but often without my mind in them. Thus when even the lessons could not be done properly, there was of course no question of any extra reading. But somehow my eyes fell on a hook purchased by my father. It was Shravana Pitribhakti Nataka (a play about Shravana’s devotion to his parents), f read it with intense interest. There came to our place about the same time itinerant showmen. One of the pictures I was shown was of Shravana carrying, by means of slings fitted for his shoulders, his blind parents on a pilgrimage. The book and the picture left an indelible impression on my mind. ‘Here is an example for you to copy,’ I said to myself. The agonized lament of the parents over Shravana’s death is still fresh in my memory. The melting tune moved me deeply, and I played it on a concertina which my father had purchased for me.

There was a similar incident connected with another play. Just about this time, I had secured my father’s permission to see a play performed by a certain dramatic company. This play—Harishchandra—captured my heart. I could never be tired of seeing it. But how often should I be permitted to go? It haunted me and I must have acted Harishchandra to myself times without number. ‘Why should not all be truthful like Harishchandra?’ was the question I asked myself day and night. To follow truth and to go through all the ordeals Harishchandra went through was the one ideal it inspired in me. I literally believed in the story of Harishchandra. The thought of it all often made me weep. My common sense tells me today that Harishchandra could not have been a historical character. Still both Harishchandra and Shravana are living realities for me, and I am sure I should be moved as before if I were to read those plays again today.


3 Child Marriage

It is my painful duty to have to record here my marriage at the age of thirteen. As I see the youngsters of the same age about me who are under my care, and think of my own marriage, I am inclined to pity myself and to congratulate them on having escaped my lot. I can see no moral argument in support of such a preposterously early marriage.

It will be remembered that we were three brothers. The first was already married. The elders decided to marry my second brother, who was two or three years my senior, a cousin, possibly a year older, and me, all at the same time. In doing so there was no thought of our welfare, much less our wishes. It was purely a question of their own convenience and economy.

Marriage among Hindus is no simple matter. The parents of the bride and the bridegroom often bring themselves to ruin over it. They waste their substance, they waste their time. Months are taken up over the preparations—in making clothes and ornaments and in preparing budgets for dinners.

It was only through these preparations that we got warning of the coming event. I do not think it meant to me anything more than the prospect of good clothes to wear, drum heating, marriage processions, rich dinners and a strange girl to play with.

Porbandar is 120 miles from Rajkot—a cart journey of five days. My father did the distance in three, but the coach toppled over in the third stage, and he sustained severe injuries. He arrived bandaged all over. Both his and our interest in the coming event was half destroyed, but the ceremony had to be gone through: for how could the marriage dates be changed? However, I forgot my grief over my father’s injuries in the childish amusement of the wedding.

My father put on a brave face in spite of his injuries, and took full part in the wedding. As I think of it, I can even today call before my mind’s eye the places where he sat as he went through the different details of the ceremony. Little did I dream then that one day I should severely criticize my rather for having married me as a child. Everything on that day seemed to me right and proper and pleasing. There was also my own eagerness to get married. And as everything that my father did then struck me beyond reproach, the recollection of those things are fresh in my memory. I took no time in assuming the authority of a husband.

4 Playing the Husband

My wife could not go anywhere without my permission. This sowed the seeds of a bitter quarrel between us. The restraint was virtually a sort of imprisonment. And Kasturbai was not the girl to brook any such thing. She made it a point to go out whenever and wherever she liked. More restraint on my part resulted in more liberty being taken by her and in my getting more and more cross. Refusal to speak to one another thus became the order of the day with us, married children. I think it was quite innocent of Kasturbai to have taken those liberties with my restrictions. How could a guileless girl brook any restraint on going to the temple or on going on visits to friends? If I had the right to impose restrictions on her, had she not also a similar right? All this is clear to me today. But at that time I had to make good my authority as a husband!

Let not the reader think, however, that ours was a life of unrelieved bitterness. For my severities were all based on love. I wanted to make my wife an ideal wife. My ambition was to make her live a pare life, learn what I learnt, and identify her life and thought with mine.

I do not know whether Kasturbai had any such ambition. She was illiterate. By nature she was simple, independent, persevering and, with me at least, reticent. She was not impatient of her ignorance and I do not recollect my studies having ever spurred her to go in for a similar adventure. I fancy, therefore, that my ambition was all one-sided.

5 At the High School

I was not regarded as a dunce at the high school. I always enjoyed the affection of my teachers. Certificates of progress and character used to be sent to the parents every year. I never had a bad certificate. In fact I even won prizes after I passed out of the second standard. In the fifth and sixth I obtained scholarships of rupees four and ten respectively, an achievement for which I have to thank good luck more than my merit.

I had not any high regard for my ability. I used to be astonished whenever I won prizes and scholarships. But I very jealously guarded my character. The least little blemish drew tears from my eyes. When I merited, or seemed to the teacher to merit, a rebuke, it was unbearable for me. I remember having once received corporal punishment. I did not so much mind the punishment, as the fact that it was considered my desert. I wept piteously. That was when I was in the first or second standard. There was another such incident during the time when I was in the seventh standard. Dorabji Edulji Gimi was the headmaster then. He was popular among boys, as he was a disciplinarian, a man of method and a good teacher. He had made gymnastics and cricket compulsory for hoys of the upper standards. I disliked both. I never took part in any exercise, cricket or football, before they were made compulsory. My shyness was one of the reasons for this aloofness, which I now see was wrong. I then had the false notion that gymnastics had nothing to do with education. Today I know that physical training should have as much place in the curriculum as mental training.

The reason of my dislike for gymnastics was my keen desire to serve as nurse to my father. As soon as the school closed, I would hurry home and begin serving him. Compulsory exercise came directly in the way of this service. I requested Mr Gimi to exempt me from gymnastics so that I might be free to serve my father. But he would not listen to me. Now it so happened that one Saturday, when we had school in the morning, I had to go from home to the school for gymnastics at 4 o’clock in the afternoon. I had no watch, and the clouds deceived me. Before I reached the school the boys had all left. The next day Mr Gimi, examining the roll, found me marked absent. Being asked the reason for absence, I told him what had happened. He refused to believe me and ordered me to pay a fine of one or two annas (I cannot now recall how much).

I was convicted of lying! That deeply pained me. How was I to prove my innocence? There was no way. I cried in deep anguish. I saw that a man of truth must also be a man of care. This was the first and last instance of my carelessness in school. I have a faint recollection that I finally succeeded in getting the fine remitted. The exemption from exercise was of course obtained, as my father wrote himself to the headmaster saying that he wanted me at home after school. But though I was none the worse for having neglected exercise, I am still paying the penalty of another neglect. I do not know whence I got the notion that good handwriting was not a necessary part of education, but I retained it until I went to England. When later, especially in South Africa, I saw the beautiful handwriting of lawyers and young men born and educated in South Africa, I was ashamed of myself and repented of my neglect. I saw that bad handwriting should be regarded as a sign of an imperfect education. I tried later to improve mine, but it was too late. I could never repair the neglect of my youth. Let every young man and woman be warned by my example, and understand that good handwriting is a necessary part of education. I am now of opinion that children should first be taught the art of drawing before learning how to write. Let the child learn his letters by observation as he does different objects, such as flowers, birds, etc., and let him learn handwriting only after he has learnt to draw objects. He will then write a beautifully formed hand.

Two more reminiscences of my school days are worth recording. I had lost one year because of my marriage, and the teacher wanted me to make good the loss by skipping a class—a privilege usually allowed to industrious boys. I therefore had only six months in the third standard and was promoted to the fourth after the examinations which are followed by the summer vacation. English became the medium of instruction in most subjects from the fourth standard. I found myself completely at sea. Geometry was a new subject in which I was not particularly strong, and the English medium made it still more difficult for me. The teacher taught the subject very well, but I could not follow him. Often I would lose heart and think of going back to the third standard, feeling that the packing of two years’ studies into a single year was too ambitious. But this would discredit not only me, but also the teacher; because, counting on my industry, he had recommended my promotion. So the fear of the double discredit kept me at my post. When, however, with much effort I reached the thirteenth proposition of Euclid, the utter simplicity of the subject was suddenly revealed to me. A subject which only required a pure and simple use of one’s reasoning powers could not be difficult. Ever since that time geometry has been both easy and interesting for me.


6 A Tragedy

Amongst my few friends at the high school I had, at different times, two who might be called intimate. One of these friendships did not last long though I never forsook my friend. He forsook me, because I made friends with the other. This latter friendship I regard as a tragedy in my life. It lasted long. I formed it in the spirit of a reformer.

This companion was originally my elder brother’s friend. They were classmates. I knew his weaknesses, but I regarded him as a faithful friend. My mother, my eldest brother and ray wife warned me that I was in bad company. I was too proud to heed my wife’s warning. But I dared not go against the opinion of my mother and my eldest brother. Nevertheless I pleaded with them saying, ‘I know he has the weaknesses you attribute to him, but you do not know his virtues. He cannot lead me astray, as my association with him is meant to reform him. For I am sure that if he reforms his ways, he will be a splendid man. I beg you not to be anxious on my account.’

I do not think this satisfied them, but they accepted my explanation and let me go my way.

A wave of ‘reform’ was sweeping over Rajkot at the time when I first came across this friend. He informed me that many of our teachers were secretly taking meat and wine. He also named many well-known people of Rajkot as belonging to the same company. There were also, I was told, some high school boys among them.

I was surprised and pained. I asked my friend the reason and he explained it thus, ‘We are a weak people because we do not eat meat. The English are able to rule over us, because they are meat-eaters. You know how hardy I am and how great a runner too. It is because I am a meat-eater. Meat-eaters do not have boils or tumours, and even if they sometimes happen to have any, these heal quickly. Our teachers and other distinguished people who eat meat are no fools. They know its virtues. You should do likewise. There is nothing like trying. Try, and see what strength it gives.’

My elder brother had already fallen. He therefore supported my friend’s argument. I certainly looked feeble-bodied by the side of my brother and this friend. They were both hardier, physically stronger, and more daring. This friend’s exploits cast a spell over me. I was dazzled by this friend’s exploits. This was followed by a strong desire to be like him. I could hardly jump or run. Why should I not also be as strong as he?

Moreover, I was a coward. I used to be haunted by the fear of thieves, ghosts, and serpents. I did not dare to stir out of doors at night. Darkness was a terror to me. It was almost impossible for me to sleep in the dark, as I would imagine ghosts coming from one direction, thieves from another and serpents from a third. I could not therefore bear to sleep without a light in the room. How could I disclose my fears to my wife, no child, but already at the threshold of youth, sleeping by my side? I knew that she had more courage than J, and I felt ashamed of myself. She knew no fear of serpents and ghosts. She could go out anywhere in the dark. My friend knew all these weaknesses of mine. He would tell me that he could hold in his hand live serpents, could defy thieves and did not believe in ghosts. And all this was, of course, the result of eating meat.

A day was thereupon fixed for beginning the experiment. It had to be conducted in secret. The Gandhis were Vaishnavas. My parents were particularly staunch Vaishnavas. I cannot say that I did not know then that I should have to deceive my parents if I began eating meat. But my mind was bent on the ‘reform’. It was not a question of pleasing the palate, f did not know that it had a particularly good relish. I wished to be strong and daring and wanted my countrymen also to be such, so that we might defeat the English and make India free. The word ‘Swaraj” I had not yet heard. But I knew what freedom meant. The frenzy of the ‘reform’ blinded me.
7 A Tragedy (contd.)

So the day came. It is difficult fully to describe my condition. There were, on the one hand, the zeal for ‘reform’, and the novelty of making a momentous departure in life. There was, on the other, the shame of hiding like a thief to do this very thing. I cannot say which of the two swayed me more. We went in search of a lonely spot by the river, and there I saw, for the first time in my life—meat. There was baker’s bread also. I relished neither. The goat’s meat was as tough as leather. I simply could not eat it. I was sick and had to leave off eating.

I had a very bad night afterwards. A horrible nightmare haunted me. Every time I dropped off to sleep it would seem as though a live goat were bleating inside me, and I would jump up full of remorse. But then I would remind myself that meat-eating was a duty and so become more cheerful.

My friend was not a man to give in easily. He now began to cook various delicacies with meat, and dress them neatly. And for dining, no longer was the secluded spot on the river chosen, but a State house, with its dining hall, and tables and chairs, about which my friend had made arrangements in collusion with the chief cook there.

This bait had its effect. I got over my dislike for bread, forswore my compassion for the goats, and became a relisher of meat dishes, if not of meat itself. This went on for about a year. But not more than half a dozen meat feasts were enjoyed in all; because the State house was not available every day, and there was the obvious difficulty about frequently preparing expensive, savoury meat-dishes. I had no money to pay for this ‘reform’. My friend had therefore always to find the wherewithal. I had no knowledge where he found it. But find it he did, because he was bent on turning me into a meat-eater. But even his means must have been limited, and hence these feasts had necessarily to be few and far between. Whenever I had occasion to indulge in these surreptitious feasts, dinner at home was out of the question. My mother would naturally ask me to come and take my food and want to know the reason why I did not wish to eat. I would say to her, ‘I have no appetite today; there is something wrong with my digestion.’ It was not without compunction that I devised these pretexts. I knew I was lying, and lying to my mother. I also knew that, if my mother and father came to know of my having become a meat-eater, they would be deeply shocked. This knowledge was gnawing at my heart.

Therefore I said to myself: ‘Though it is essential to eat meat, and also essential to take up food “reform” in the country, yet deceiving and lying to one’s father and mother is worse than not eating meat. In their lifetime, therefore, meat-eating must be out of the question. When they are no more and I have found my freedom, I will eat meat openly, but until that moment arrives I will abstain from it.’

This decision I communicated to my friend, and I have never since gone back to meat. My parents never knew that two of their sons had become meat-eaters.
8 Stealing and Atonement

I have still to relate some of my failings during this meat-eating period and also previous to it, which date from before my marriage or soon after.

A relative and I became fond of smoking. Not that we saw any good in smoking, or were enamoured of the smell of a cigarette. We simply imagined a sort of pleasure in emitting clouds of smoke from our mouths. My uncle had the habit, and when we saw him smoking, we thought we should copy his example. But we had no money. So we began pilfering stumps of cigarettes thrown away by my uncle.

The stumps, however, were not always available, and could not emit much smoke either. So we began to steal coppers from the servant’s pocket money in order to purchase Indian cigarettes. But the question was where to keep them. We could not of course smoke in the presence of elders. We managed somehow for a few weeks on these stolen coppers. In the meantime we heard that the stalks of a certain plant were porous and could be smoked like cigarettes. We got them and began this kind of smoking.

But we were far from being satisfied with such things as these. Our want of independence began to smart. It was unbearable that we should be unable to do anything without the elders’ permission. At last, in sheer disgust, we decided to commit suicide!

But how were we to do it? From where were we to get the poison? We heard that Dhatura seeds were an effective poison. Off we went to the jungle in search of these seeds, and got them. Evening was thought to be the auspicious hour. We went to Kedarji Mandir, put ghee in the temple-lamp, had the darshan and then looked for a lonely corner. But our courage failed us. Supposing we were not instantly killed? And what was the good of killing ourselves? Why not rather put up with the lack of independence? But we swallowed two or three seeds nevertheless. We dared not take more. Both of us fought shy of death, and decided to go to Ramji Mandir to compose ourselves, and to dismiss the thought of suicide.

I realized that it was not as easy to commit suicide as to contemplate it. And since then, whenever I have heard of someone threatening to commit suicide, it has had little or no effect on me.

The thought of suicide ultimately resulted in both of us bidding good-bye to the habit of smoking stumps of cigarettes and of stealing the servant’s coppers for the purpose of smoking.

Ever since I have been grown up, I have never desired to smoke and have always regarded the habit of smoking as barbarous, dirty and harmful. I have never understood why there is such a rage for smoking throughout the world. I cannot bear to travel in a compartment full of people smoking. I become choked.

But much more serious than this theft was the one I was guilty of a little later. I pilfered the coppers when I was twelve or thirteen, possibly less. The other theft was committed when I was fifteen. In this case I stole a bit of gold out of my meat-eating brother’s armlet. This brother had run into a debt of about twenty-five rupees. He had on his arm an armlet of solid gold. It was not difficult to clip a bit out of it.

Well, it was done, and the debt cleared. But this became more than I could bear. I resolved never to steal again. I also made up my mind to confess it to my father. But I did not dare to speak. Not that I was afraid of my father beating me. No. I do not recall his ever having beaten any of us. I was afraid of the pain that I should cause him. But I felt that the risk should be taken; that there could not be a cleansing without a clean confession.

I decided at last to write out the confession, to submit it to my father and ask his forgiveness. I wrote it on a slip of paper and handed it to him myself. In this note not only did I confess my guilt, but I asked adequate punishment for it, and closed with a request to him not to punish himself for my offence. I also pledged myself never to steal in future.

I was trembling as I handed the confession to my father. He was then suffering from a fistula and was confined to bed. His bed was a plain wooden plank. I handed him the note and sat opposite the plank.

He read it through, and pearl-drops trickled down his cheeks, wetting the paper. For a moment he closed his eyes in thought and then tore up the note. He had sat up to read it. He again lay down. I also cried. I could see my father’s agony. If I were a painter I could draw a picture of the whole scene today. It is still so vivid in my mind.

Those pearl-drops of love cleansed my heart, and washed my sin away. Only he who has experienced such love can know what it is. As the hymn says:

‘Only he


Who is smitten with the arrows of love,

Knows its power.’

This was, for me, an object-lesson in Ahimsa. Then I could read in it nothing more than a father’s love, but today I know that it was pure Ahimsa. When such Ahimsa becomes all-embracing, it transforms everything it touches. There is no limit to its power.
9 My Father’s Death and My Double Shame

The time of which I am now speaking is my sixteenth year. My father, as we have seen, was bed-ridden, suffering from a fistula. My mother, an old servant of the house, and I were his principal attendants. I had the duties of a nurse, which mainly consisted in dressing the wound, giving my father his medicine, and compounding drugs whenever they had to be made up at home. Every night I massaged his legs and retired only when he asked me to do so or after he had fallen asleep. I loved to do this service. I do not remember ever having neglected it. All the time at my disposal, after the performance of the daily duties, was divided between school and attending on my father. I would only go out for an evening walk either when he permitted me or when he was feeling well.

My father was getting worse every day. Ayurvedic physicians had tried all their ointments, Hakims their plasters, and local quacks their nostrums. An English surgeon had also used his skill. As the last and only resort he had recommended a surgical operation. But the family physician came in the way. He disapproved of an operation being performed at such an advanced age.

The dreadful night came. My uncle was then in Rajkot. I have a faint recollection that he came to Rajkot having had news that my father was getting worse. The brothers were deeply attached to each other. My uncle would sit near my father’s bed the whole day, and would insist on sleeping by his bed-side after sending us all to sleep. No one had dreamt that this was to be the fateful night. The danger of course was there.

It was 10.30or 11 p.m. I was giving the massage. My uncle offered to relieve me. I was glad and went straight to the bedroom. In five or six minutes, however, the servant knocked at the door. I started with alarm. ‘Get up,’ he said, ‘Father is very ill.’ I knew of course that he was very ill, and so I guessed what ‘very ill’ meant at that moment. I sprang out of bed.

‘What is the matter? Do tell me!’

‘Father is no more.’

So all was over! I had but to wring my hands.


10 Glimpses of Religion

From my sixth or seventh year up to my sixteenth I was at school, being taught all sorts of things except religion. The term ‘religion’ I am using in its broadest sense, meaning thereby self-realization or knowledge of self.

But what I failed to get there I obtained from my nurse, an old servant of the family, whose affection for me I still recall. I have said before that there was in me a fear of ghosts and spirits. Rambha, for that was her name, suggested, as a remedy for this fear, the repetition of Ramanama. I had more faith in her than in her remedy, and so at a tender age I began repeating Ramanama to cure my fear of ghosts and spirits. This was of course short-lived, but the good seed sown in childhood was not sown in vain. I think it is due to the seed sown by that good woman Rambha that today Ramanama is an infallible remedy for me.

What, however, left a deep impression on me was the reading of the Ramayana before my father. During part of his illness my father was in Porbandar. There every evening he used to listen to the Ramayana. The reader was a great devotee of Rama—Ladha Maharaj of Bileshvar. He had a melodious voice. He would sing the Dohas (couplets) and Chopais (quatrains), and explain them, losing himself in the discourse and carrying his listeners along with him. I must have been thirteen at that time, but I quite remember being enraptured by his reading. That laid the foundation of my deep devotion to the Ramayana. Today I regard the Ramayana of Tulsidas as the greatest book in all devotional literature.

In Rajkot, however, I got an early grounding in toleration for all branches of Hinduism and sister religions. For my father and mother would visit the Haveli as also Shiva’s and Rama’s temples, and would take or send us youngsters there. Jain monks also would pay frequent visits to my father, and would even go out of their way to accept food from us— non-Jains. They would have talks with my father on subjects religious and mundane.

He had, besides, Mussalman and Parsi friends, who would talk to him about their own faiths, and he would listen to them always with respect, and often with interest. Being his nurse, I often had a chance to be present at these talks. These many things combined to inculcate in me a toleration for all faiths. Only Christianity was at the time an exception.

I developed a sort of dislike for it. And for a reason. In those days Christian missionaries used to stand in a corner near the high school and hold forth, pouring abuse on Hindus and their gods. I could not endure this. I must have stood there to hear them once only, but that was enough to dissuade me from repeating the experiment.

But the fact that I had learnt to be tolerant to other religions did not mean that I had any living faith in God. I happened, about this time, to come across Manusmriti (Laws of Manu, a Hindu law-giver) which was amongst my father’s collection. The story of the creation and similar things in it did not impress me very much, but on the contrary made me incline somewhat towards atheism.

But one thing took deep root in me—the conviction that morality is the basis of things, and that truth is the substance of all morality. Truth became my sole objective. It began to grow in magnitude everyday, and my definition of it also has been ever widening.

A Gujarati didactic stanza likewise gripped my mind and heart. Its precept—return good for evil—became my guiding principle. It became such a passion with me that I began numerous experiments in it. Here are those (for me) wonderful lines:

For a bowl of water give a goodly meal;

For a kindly greeting bow thou down with zeal;

For a simple penny pay thou back with gold;

If thy life be rescued, life do not withhold.

Thus the words and actions of the wise regard;

Every little service tenfold they reward.

But the truly noble know all men as one,

And return with gladness good for evil done.

11 Preparation for England

I passed the matriculation examination in 1887. My elders wanted me to pursue my studies at college after the matriculation.

We had in Mavji Dave, who was a shrewd and learned Brahman, an old friend and adviser of the family. He had kept up his connection with the family even after my father’s death. He happened to visit us during my vacation. In conversation with my mother and eider brother, he inquired about my studies. Learning that I was at Samaldas College, he said, ‘The times are changed. And none of you can expect to succeed to your father’s gadi without having had a proper education. Now as this boy is still pursuing his studies, you should all look to him to keep the gadi. It will take him four or five years to get his B.A. degree, which will at best qualify him for a sixty rupees’ post, not for a Diwanship. If like my son he went in for law, it would take him still longer, by which time there would he a host of lawyers aspiring for a Diwan’s post. I would far rather that you sent him to England. My son Kevalram says it is very easy to become a barrister. In three years’ time he will return. Also expenses will not exceed four to five thousand rupees. Think of that barrister who has just come back from England. How stylishly he lives! He could get the Diwanship for the asking. I would strongly advise you to send Mohandas to England this very year. Kevalram has numerous friends in England. He will give notes of introduction to them, and Mohandas will have an easy time of it there.’

Joshiji—that is how we used to call old Mavji Dave— turned to me with complete assurance, and asked, ‘Would you not rather go to England than study here?’ Nothing could have been more welcome to me. I was fighting shy of my difficult studies. So I jumped at the proposal and said that the sooner I was sent the better.

Joshiji went away, and I began building castles in the air. The high school had a send-off in my honour. It was an uncommon thing for a young man of Rajkot to go to England. I had written out a few words of thanks. But I could scarcely stammer them out. I remember how my head reeled and how my whole frame shook as I stood up to read them.
12 Outcaste

With my mother’s permission and blessings, I set off exultantly for Bombay, leaving my wife with a baby of a few months. But on arrival there, friends told my brother that the Indian Ocean was rough in June and July, and as this was my first voyage, I should not be allowed to sail until November. Someone also reported that a steamer had just been sunk in a gale. This made my brother uneasy, and he refused to take the risk of allowing me to sail immediately. Leaving me with a friend in Bombay, he returned to Rajkot to resume his duty. He put the money for my travelling expenses in the keeping of a brother-in-law, and left word with some friends to give me whatever help I might need.

Time hung heavily on my hands in Bombay. I dreamt continually of going to England.

Meanwhile my caste-people were agitated over my going abroad. No Modh Bania had been to England up to now, and if I dared to do so, I ought to be brought to book! A general meeting of the caste was called and I was summoned to appear before it. I went. How I suddenly managed to muster up courage I do not know. Nothing daunted, and without the slightest hesitation, I came before the meeting. The Sheth—the headman of the community—who was distantly related to me and had been on very good terms with my father, thus accosted me:

‘In the opinion of the caste, your proposal to go to

England is not proper. Our religion forbids voyages abroad.

We have also heard that it is not possible to live there without compromising our religion. One is obliged to eat and drink with Europeans!’

To which I replied: ‘I do not think it is at all against our religion to go to England. I intend going there for further studies. And I have already solemnly promised to my mother to abstain from three things you fear most. I am sure the vow will keep me safe.’

‘But will you disregard the orders of the caste?’

‘I am really helpless. I think the caste should not interfere in the matter.’

This incensed the Sheth. He swore at me. I sat unmoved. So the Sheth pronounced his order: ‘This boy shall be treated as an outcaste from today. Whoever helps him or goes to see him off at the dock shall be punishable with a fine of one rupee four annas’

The order had no effect on me, and I took my leave of the Sheth. But I wondered how my brother would take it. Fortunately he remained firm and wrote to assure me that I had his permission to go, the Sheth’s order notwithstanding.

The incident, however, made me more anxious than ever to sail. As I was thus worrying over my predicament, I heard that a Junagadh vakil was going to England, for being called to the bar, by a boat sailing on the 4th of September. I met the friends to whose care my brother had commended me. They also agreed that I should not let go the opportunity of going in such company. A berth was reserved for me by my friends in the same cabin as that of Sjt. Tryarnbakrai Mazmudar, the Junagadh vakil. They also commended me to him. He was an experienced man of mature age and knew the world. I was yet a stripling of eighteen without any experience of the world. Sjt. Mazmudar told my friends not to worry about me.

I sailed at last from Bombay on the 4th of September.


13 In London at Last

I did not feel at all seasick. But as the days passed, I became fidgety. I felt shy even in speaking to the steward. I was quite unaccustomed to talking English and except for Sjt. Mazmudar all the other passengers in the second saloon were English. I could not speak to them. For I could rarely follow their remarks when they came up to speak to me, and even when I understood I could not reply. I had to frame every sentence in my mind, before I could bring it out. I was innocent of the use of knives and forks and had not the boldness to inquire what dishes on the menu were free of meat. I therefore never took meals at table but always had them in my cabinv and they consisted principally of sweets and fruits which I had brought with me. Sjt. Mazmudar had no difficulty, and he mixed with everybody. He would move about freely on deck, while I hid myself in the cabin the whole day, only venturing up on deck when there were but few people. Sjt. Mazmudar kept pleading with me to associate with the passengers and to talk with them freely. He told me that lawyers should have a long tongue, and related to me his legal experiences. He advised me to take every possible opportunity of talking English, and not to mind making mistakes which were obviously unavoidable with a foreign tongue. But nothing could make me conquer my shyness.

We reached Southampton, as far as I remember, on a Saturday. On the boat f had worn a black suit, the white flannel one, which my friends had got me, having been kept especially for wearing when I landed. I had thought that white clothes would suit me better when I stepped ashore, and therefore I did so in white flannels. Those were the last days of September, and I found I was the only person wearing such clothes.

Dr Mehta, to whom I had wired from Southampton, called at about eight o’clock the same evening. He gave me a hearty greeting. He smiled at my being in flannels. As we were talking, I casually picked up his top-hat, and trying to see how smooth it was, passed my hand over it the wrong way and disturbed the fur. Dr Mehta looked somewhat angrily at what I was doing and stopped me. But the mischief had been done. The incident was a warning for the future. This was my first lesson in European etiquette, into the details of which Dr Mehta humorously initiated me. ‘Do not touch other people’s things,’ he said. ‘Do not ask questions as we usually do in India on first acquaintance; do not talk loudly; never address people as “sir” whilst speaking to them as we do in India; only servants and subordinates address their masters that way.’ And so on and so forth. He also told me that it was very expensive to live in a hotel and recommended that I should live with a private family.

On Monday, as soon as we got our baggage, we paid up our bills and went to the rooms rented for us.

I was very uneasy even in the new rooms. I would continually think of my home and country. My mother’s love always haunted me. At night the tears would stream down my cheeks, and home memories of all sorts made sleep out of the question. It was impossible to share my misery with anyone. And even if I could have done so, where was the use? I knew of nothing that would soothe me. Everything was strange—the people, their ways, and even their dwellings. I was a complete novice in the matter of English etiquette and continually had to be on my guard. There was the additional inconvenience of the vegetarian vow. Even the dishes that I could eat were tasteless and insipid. I thus found myself between Scylla and Charybdis. England I could not bear, but to return to India was not to be thought of. Now that I had come, I must finish the three years, said the inner voice!


14 Changes

I kept account of every farthing I spent, and my expenses were carefully calculated. That habit has stayed with me ever since, and I know that as a result, though I have had to handle public funds amounting to lakhs, I have succeeded in exercising strict economy in their disbursement, and instead of outstanding debts have had invariably a surplus balance in respect of all the movements I have led.

As I kept strict watch over my way of living, I could see that it was necessary to economize. I therefore decided to reduce my expenses by half. My accounts showed numerous items spent on fares. Again my living with a family meant the payment of a regular weekly bill. It also included the courtesy of occasionally taking members of the family out to dinner, and likewise attending parties with them. All this involved heavy items for conveyances, especially as, if the friend was a lady, custom required that the man should pay all the expenses.

So I decided to take rooms on my own account, instead of living any longer in a family, and also to remove from place to place according to the work I had to do, thus gaining experience at the same time. The rooms were so selected as to enable me to reach the place of business on foot in half an hour, and so save fares. Before this I had always taken some kind of conveyance whenever I went anywhere, and had to find extra time for walks. The new arrangement combined walks and economy, as it meant a saving of fares and gave me walks of eight or ten miles a day. It was mainly this habit of long walks that kept me practically free from illness throughout my stay in England and gave me a fairly strong body.

Thus I rented a suite of rooms; one for a sitting room and another for a bedroom.

These changes saved me half the expense. My weak English was a perpetual worry to me. A friend suggested that, if I really wanted to have the satisfaction of taking a difficult examination, I should pass the London Matriculation. It meant a good deal of labour and much addition to my stock of general knowledge, without any extra expense worth the name. I welcomed the suggestion. But the syllabus frightened me. Latin and a modern language were compulsory! How was I to manage Latin? But the friend entered a strong plea for it: ‘Latin is very valuable to lawyers. Knowledge of Latin is very useful in understanding law books. And one paper in

Roman Law is entirely in Latin. Besides knowledge of Latin means greater command over the English language. It went home and I decided to learn Latin, no matter how difficult it might be. French I had already begun, so I thought that should be the modern language, i joined a private Matriculation class. Examinations were held every six months and I had only five months at my disposal. It was an almost impossible task for me. But the aspirant after being an English gentleman chose to convert himself into a serious student. I framed my own timetable to the minute; but neither my intelligence nor memory promised to enable me to tackle Latin and French besides other subjects within the given period. The result was that I was ploughed in Latin. I was sorry but did not lose heart. I had acquired a taste for Latin, also I thought my French would be all the better for another trial and I would select a new subject in the science group. Chemistry which was my subject in science had no attraction for want of experiments, whereas it ought to have been a deeply interesting study. It was one of the compulsory subjects in India and so I had selected it for the London Matriculation. This time, however, I chose Heat and Light instead of Chemistry. It was said to be easy and I found it to be so.

With my preparation for another trial, I made an effort to simplify my life still further. I felt that my way of living did not yet befit the modest means of my family. The thought of my struggling brother, who nobly responded to my regular calls for monetary help, deeply pained me. I saw that most of those who were spending from eight to fifteen pounds monthly had the advantage of scholarships. I had before me examples of much simpler living. I came across a fair number of poor students living more humbly than I. One of them was staying in the slums in a room at two shillings a week and living on two pence worth of cocoa and bread per meal from Lockhart’s cheap Cocoa Rooms. It was far from me to think of emulating him, but I felt I could surely have one room instead of two and cook some of my meals at home. That would be a saving of four to five pounds each month. I also came across books on simple living. I gave up the suite of rooms and rented one instead, invested in a stove, and began cooking my breakfast at home. The process scarcely took me more than twenty minutes for there was only oatmeal porridge to cook and water to boil for cocoa. I had lunch out and for dinner bread and cocoa at home. Thus I managed to live on a shilling and three pence a day. This was also a period of intensive study. Plain living saved me plenty of time and I passed my examination.

Let not the reader think that this living made my life by any means a dreary affair. On the contrary the change harmonized my inward and outward life. It was also more in keeping with the means of my family. My life was certainly more truthful and my soul knew no bounds of joy.

15 Experiments in Dietetics

I stopped taking the sweets and condiments I had got from home. The mind having taken a different turn, the fondness for condiments wore away. Many such experiments taught me that the real seat of taste was not the tongue but the mind.

The economic consideration was of course constantly before me. There was in those days a body of opinion which regarded tea and coffee as harmful and favoured cocoa. And as I was convinced that one should eat only articles that sustained the body, I gave up tea and coffee as a rule, and substituted cocoa.

My experiments in England were conducted from the point of view of economy and hygiene. The religious aspect of the question was not considered until I went to South Africa.

A convert’s enthusiasm for his new religion is greater than that of a person who is born in it. Vegetarianism was then a new cult in England, and likewise for me, because, as we have seen, I had gone there a convinced meat-eater, and was intellectually converted to vegetarianism later. Full of the neophyte’s zeal for vegetarianism, I decided to start a vegetarian club in my locality, Bayswater. I invited Sir Edwin Arnold, who lived there, to be Vice-President. Dr Oldfield who was Editor of The Vegetarian became President. I myself became the Secretary. The club went well for a while, but came to an end in the course of a few months. For I left the locality, according to my custom of moving from place to place periodically. But this brief and modest experience gave me some little training in organizing and conducting institutions.

16 Shyness My Shield

I was elected to the Executive Committee of the Vegetarian Society and made it a point to attend every one of its meetings, but I always felt tongue-tied. Dr Oldfield once said to me, ‘You talk to me quite all right, but why is it that you never open your lips at a committee meeting? You are a drone.’ I appreciated the banter. The bees are ever busy; the drone is a thorough idler. And it was not a little curious that whilst others expressed their opinions at these meetings, I sat quite silent. Not that I never felt tempted to speak. But I was at a loss to know how to express myself. All the rest of the members appeared to me to be better informed than I. Then it often happened that just when I had mustered up courage to speak, a fresh subject would be -started. This went on for a long-time.

I once went to Ventnor with Sjt. Mazmudar. We stayed there with a vegetarian family. Mr Howard, the author of The Ethics of Diet, was also staying at the same watering-place. We met him, and he invited us to speak at a meeting for the promotion of vegetarianism, I had ascertained that it was not considered incorrect to read one’s speech. I knew that many did so to express themselves coherently and briefly. To speak ex tempore would have been out of the question for me. I had therefore written down my speech. I stood up to read it, but could not. My vision became blurred and I trembled, though the speech hardly covered a sheet of foolscap. Sjt. Mazmudar had to read it for me. His own speech was of course excellent and was received with applause. I was ashamed of myself and sad at heart for my incapacity. My last effort to make a public speech in England was on the eve of my departure for home. But this time too I only succeeded in making myself ridiculous. I invited my vegetarian friends to dinner in the Holborn Restaurant. ‘A vegetarian dinner could be had,’ I said to myself/in vegetarian restaurants as a matter of course. But why should it not be possible in a non-vegetarian restaurant too?’ And I arranged with the manager of the Holborn Restaurant to provide a strictly vegetarian meal. The vegetarians hailed the new experiment with delight. AH dinners are meant for enjoyment, but the West has developed the thing into an art. They are celebrated with great eclat, music and speeches. And the little dinner party that I gave was also not unaccompanied by some such display. Speeches, therefore, there had to be. When my turn for speaking came, I stood up to make a speech.

I had with great care thought out one which would consist of a very few sentences. But I could not proceed beyond the first sentence. I had read of Addison that he began his maiden speech in the House of Commons, repeating ‘I conceive’ three times, and when he could proceed no further, a wag stood up and said, ‘The gentleman conceived thrice but brought forth nothing.’ I had thought of making a humorous speech taking this anecdote as the text. I therefore began with it and stuck there. My memory entirely failed me and in attempting a humorous speech I made myself ridiculous. I thank you, gentlemen, for having kindly responded to my invitation,’ I said abruptly and sat down.

I must say that, beyond occasionally exposing me to laughter, my constitutional shyness has been no disadvantage whatever. In fact I can see that, on the contrary, it has been all to my advantage. My hesitancy in speech, which was once an annoyance, is now a pleasure. Its greatest benefit has been that it has taught me the economy of words. I have naturally formed the habit of restraining my thoughts. And I can now give myself the certificate that a thoughtless word hardly ever escapes my tongue or pen. I do not recollect ever having had to regret anything in my speech or writing. I have thus been spared many a mishap and waste of time. My shyness has been in reality my shield and buckler. It has allowed me to grow. It has helped me in my discernment of truth.

17 Acquaintance with Religions

Towards the end of my second year in England I came across two Theosophists, brothers, and both unmarried. They talked to me about the Gita. They were reading Sir Edwin Arnold’s translation—The Song Celestial—and they invited me to read the original with them. I felt ashamed, as I had read the divine poem neither in Sanskrit nor in Gujarati. I was constrained to tell them that I had not read the Gita, but that I would gladly read it with them, and that though my knowledge of Sanskrit was meagre, still I hoped to be able to understand the original to the extent of telling where the translation failed to bring out the meaning. I began reading the Gita with them. The verses in the second chapter

If one

Ponders on objects of the sense, there springs



Attraction; from attraction grows desire,

Desire flames to fierce passion, passion breeds

Recklessness; then the memory—all betrayed—

Lets noble purpose go, and saps the mind, Till purpose, mind,

and man are all

Undone.

made a deep impression on my mind, and they still ring in my ears. The book struck me as one of priceless worth. The impression has ever since been growing on me with the result that I regard it today as the book par excellence for the knowledge of Truth. It has afforded me invaluable help in my moments of gloom.

About the same time I met a good Christian from Manchester in a vegetarian boarding house. He talked to me about Christianity. I narrated to him my Rajkot recollections. He was pained to hear them. I purchased from him an edition containing maps, concordance and other aids. I began reading it, but I could not possibly read through the Old Testament. I read the book of Genesis, and the chapters that followed invariably sent me to sleep.

But the New Testament produced a different impression, especially the Sermon on the Mount which went straight to my heart. I compared it with the Gita. The verses, ‘But I say unto you, that ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man take away thy coat let him have thy cloke too,’ delighted me beyond measure and put me in mind of Shamal Bhatt’s ‘For a bowl of water, give a goodly meal’, etc. My young mind tried to unify the teaching of the Gita, the Light of Asia and the Sermon on the Mount. That renunciation was the highest form of religion appealed to me greatly.

This reading whetted my appetite for studying the lives of other religious teachers. A friend recommended Carlyle’s Heroes and Hero- Worship. I read the chapter on the Hero as a prophet and learnt of the Prophet’s greatness and bravery and austere living.

18 My Helplessness

I had learnt nothing at all of Indian law. I had not the slightest idea of Hindu and Mahomedan Law. I had not even learnt how to draft a plaint, and felt completely at sea. I had heard of Sir Pherozeshah Mehta as one who roared like a lion in law courts. How, I wondered, could he have learnt the art in England? It was out of the question for me ever to acquire his legal acumen, but I had serious misgivings as to whether I should be able even to earn a living by the profession.

I confided my difficulties to some of my friends. One of them suggested that I should seek Dadabhai Naoroji’s advice. I dared not venture to accept my friend’s advice to submit my difficulties to Dadabhai at that time. I forget now whether it was the same friend or someone else who recommended me to meet Mr Frederick Pincutt. I can never forget that interview. He greeted me as a friend. He laughed away my pessimism. ‘Do you think, he said,’ that everyone must be a Pherozeshah Mehta? Pherozeshahs and Badruddins are rare. Rest assured it takes no unusual skill to be an ordinary lawyer. Common honesty and industry are enough to enable him to make a living. All cases are not complicated.’

Mr Pincutt’s advice did me very little direct service, but his kindliness stood me in good stead. I trusted his advice that Pherozeshah Mehta’s acumen, memory and ability were not essential to the making of a successful lawyer; honesty and industry were enough. And as I had a fair share of these last I felt somewhat reassured.

Thus with just a little leaven of hope mixed with my despair, I landed at Bombay from S.S. Assam. The sea was rough in the harbour, and I had to reach the quay in a launch.




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