A printer-friendly text of Chapters 1-10 of Part Four of Gandhi's Autobiography.


    Mr. Chamberlain had come to get a gift of thirty-five million pounds from South Africa, and to win the hearts of Englishmen and Boers. So he gave a cold shoulder to the Indian deputation.

    'You know,' he said, 'that the Imperial Government has little control over self-governing colonies. Your grievances seem to be genuine. I shall do what I can, but you must try your best to placate the Europeans, if you wish to live in their midst.'

    The reply cast a chill over the members of the deputation. I was also disappointed. It was an eye-opener for us all, and I saw that we should start with our work de novo. I explained the situation to my colleagues.

    As a matter of fact there was nothing wrong about Mr. Chamberlain's reply. It was well that he did not mince matters. He had brought home to us in a rather gentle way the rule of might being right, or the law of the sword.

    But sword we had none. We scarcely had the nerve and the muscle even to receive sword-cuts.

    Mr. Chamberlain had given only a short time to the sub-continent. If Shrinagar to Cape Comorin is 1,900 miles, Durban to Capetown is not less than 1,100 miles, and Mr. Chamberlain had to cover the long distance at hurricane speed.

    From Natal he hastened to the Transvaal. I had to prepare the case for the Indians there as well, and submit it to him. But how was I to get to Pretoria? Our people there were not in a position to procure the necessary legal facilities for my getting to them in time. The War had reduced the Transvaal to a howling wilderness. There were neither provisions nor clothing available. Empty or closed shops were there, waiting to be replenished or opened, but that was a matter of time. Even refugees could not be allowed to return until the shops were ready with provisions. Every Transvaaller had therefore to obtain a permit. The European had no difficulty in getting one, but the Indian found it very hard.

    During the War many officers and soldiers had come to South Africa from India and Ceylon, and it was considered to be the duty of the British authorities to provide for such of them as decided to settle there. They had in any event to appoint new officers, and these experienced men came in quite handy. The quick ingenuity of some of them created a new department. It showed their resourcefulness. There was a special department for the Negroes. Why then should there not be one for the Asiatics? The argument seemed to be quite plausible. When I reached the Transvaal, this new department had already been opened and was gradually spreading its tentacles. The officers who issued permits to the returning refugees might issue them to all, but how could they do so in respect of the Asiatics without the intervention of the new department? And if the permits were to be issued on the recommendation of the new department, some of the responsibility and burden of the permit officers could thus be lessened. This was how they had argued. The fact, however, was that the new department wanted some apology for work, and the men wanted money. If there had been no work, the department would have been found unnecessary and would have been discontinued. So they found this work for themselves.

    The Indians had to apply to this department. A reply would be vouchsafed many days after. And as there were large numbers wishing to return to the Transvaal, there grew up an army of intermediaries or touts who, with the officers, looted the poor Indians to the tune of thousands. I was told that no permit could be had without influence, and that in some cases one had to pay up to a hundred pounds in spite of the influence which one might bring to bear. Thus there seemed to me no way open to me. I went to my old friend, the Police Superintendent of Durban, and said to him: 'Please introduce me to the Permit Officer and help me to obtain a permit. You know that I have been a resident of the Transvaal.' He immediately put on his hat, came out and secured me a permit. There was hardly an hour left before my train was to start. I had kept my luggage ready. I thanked Superintendent Alexander and started for Pretoria.

    I now had a fair idea of the difficulties ahead. On reaching Pretoria I drafted the memorial. In Durban I do not recollect the Indians having been asked to submit in advance the names of their representatives, but here there was the new department and it asked [them] to do so. The Pretoria Indians had already come to know that the officers wanted to exclude me.

    But another chapter is necessary for this painful though amusing incident.


    The officers at the head of the new department were at a loss to know how I had entered the Transvaal. They inquired of the Indians who used to go to them, but these could say nothing definite. The officers only ventured a guess that I might have succeeded in entering without a permit on the strength of my old connections. If that was the case, I was liable to be arrested!

    It is a general practice, on the termination of a big war, to invest the government of the day with special powers. This was the case in South Africa. The govenment had passed a Peace Preservation Ordinance, which provided that anyone entering the Transvaal without a permit should be liable to arrest and imprisonment. The question of arresting me under this provision was mooted, but no one could summon up courage enough to ask me to produce my permit.

    The officers had of course sent telegrams to Durban, and when they found that I had entered with a permit, they were disappointed. But they were not the men to be defeated by such disappointment. Though I had succeeded in entering the Transvaal, they could still successfully prevent me from waiting on Mr. Chamberlain.

    So the community was asked to submit the names of the representatives who were to form the deputation. Colour prejudice was of course in evidence everywhere in South Africa, but I was not prepared to find here the dirty and underhand dealing among officials that I was familiar with in India. In South Africa the public departments were maintained for the good of the people and were responsible to public opinion. Hence officials in charge had a certain courtesy of manner and humility about them, and coloured people also got the benefit of it more or less. With the coming of the officers from Asia, came also its autocracy, and the habits that the autocrat had imbibed there. In South Africa there was a kind of responsible government or democracy, whereas the commodity imported from Asia was autocracy pure and simple; for the Asiatics had no responsible government, there being a foreign power governing them. In South Africa the Europeans were settled emigrants. They had become South African citizens and had control over the departmental officers. But the autocrats from Asia now appeared on the scene, and the Indians in consequence found themselves between the devil and the deep sea.

    I had a fair taste of this autocracy. I was first summoned to see the chief of the department, an officer from Ceylon. Lest I should appear to exaggerate when I say that I was 'summoned' to see the chief, I shall make myself clear. No written order was sent to me. Indian leaders often had to visit the Asiatic officers. Among these was the late Sheth Tyeb Haji Khanmahomed. The chief of the office asked him who I was and why I had come there.

    'He is our adviser,' said Tyeb Sheth, 'and he has come here at our request.'

    'Then what are we here for? Have we not been appointed to protect you? What can Gandhi know of the conditions here?' asked the autocrat.

    Tyeb Sheth answered the charge as best he could: 'Of course you are there. But Gandhi is our man. He knows our language and understands us. You are after all officials.'

    The Sahib ordered Tyeb Sheth to fetch me before him. I went to the Sahib in company with Tyeb Sheth and others. No seats were offered, we were all kept standing.

    'What brings you here?' said the Sahib, addressing me.

    'I have come here at the request of my fellow-countrymen, to help them with my advice,' I replied.

    'But don't you know that you have no right to come here? The permit you hold was given you by mistake. You cannot be regarded as a domiciled Indian. You must go back. You shall not wait on Mr. Chamberlain. It is for the protection of the Indians here that the Asiatic Department has been especially created. Well, you may go.' With this he bade me good-bye, giving me no opportunity for a reply.

    But he detained my companions. He gave them a sound scolding and advised them to send me away.

    They returned chagrined. We were now confronted with an unexpected situation.


     I smarted under the insult, but as I had pocketed many such in the past, I had become inured to them. I therefore decided to forget this latest one, and take what course a dispassionate view of the case might suggest.

    We had a letter from the Chief of the Asiatic Department, to the effect that as I had seen Mr. Chamberlain in Durban, it had been found necessary to omit my name from the deputation which was to wait on him.

    The letter was more than my co-workers could bear. They proposed to drop the idea of the deputation altogether. I pointed out to them the awkward situation of the community.

    'If you do not represent your case before Mr. Chamberlain,' said I, 'it will be presumed that you have no case at all. After all, the representation has to be made in writing, and we have got it ready. It does not matter in the least whether I read it or someone else reads it. Mr. Chamberlain is not going to argue the matter with us. I am afraid we must swallow the insult.'

    I had scarcely finished speaking when Tyeb Sheth cried out, 'Does not an insult to you amount to an insult to the community? How can we forget that you are our representative?'

    'Too true,' said I. 'But even the community will have to pocket insults like these. Have we any alternative?'

    'Come what may, why should we swallow a fresh insult? Nothing worse can possibly happen to us. Have we many rights to lose?' asked Tyeb Sheth.

    It was a spirited reply, but of what avail was it? I was fully conscious of the limitations of the community. I pacified my friends, and advised them to have in my place Mr. George Godfrey, an Indian barrister.

    So Mr. Godfrey led the deputation. Mr. Chamberlain referred in his reply to my exclusion. 'Rather than hear the same representative over and over again, is it not better to have someone new?' he said, and tried to heal the wound.

    But all this, far from ending the matter, only added to the work of the community and also to mine. We had to start afresh.

    'It is at your instance that the community helped in the war, and you see the result now,' were the words with which some people taunted me. But the taunt had no effect. 'I do not regret my advice,' said I. 'I maintain that we did well in taking part in the war. In doing so we simply did our duty. We may not look forward to any reward for our labours, but it is my firm conviction that all good action is bound to bear fruit in the end. Let us forget the past and think of the task before us.' With which the rest agreed.

    I added: 'To tell you the truth, the work for which you had called me is practically finished. But I believe I ought not to leave the Transvaal, so far as it is possible, even if you permit me to return home. Instead of carrying on my work from Natal, as before, I must now do so from here. I must no longer think of returning to India within a year, but must get enrolled in the Transvaal Supreme Court. I have confidence enough to deal with this new department. If we do not do this, the community will be hounded out of the country, besides being thoroughly robbed. Every day it will have fresh insults heaped upon it. The facts that Mr. Chamberlain refused to see me and that the official insulted me, are nothing before the humiliation of the whole community. It will become impossible to put up with the veritable dog's life that we shall be expected to lead.'

    So I set the ball rolling, discussed things with Indians in Pretoria and Johannesburg, and ultimately decided to set up office in Johannesburg.

    It was indeed doubtful whether I would be enrolled in the Transvaal Supreme Court. But the Law Society did not oppose my application, and the court allowed it. It was difficult for an Indian to secure rooms for [an] office in a suitable locality. But I had come in fairly close contact with Mr. Ritch, who was then one of the merchants there. Through the good offices of the house agent known to him, I succeeded in securing suitable rooms for my office in the legal quarters of the city, and I started on my professional work.


     Before I narrate the struggle for the Indian settlers' rights in the Transvaal and their dealings with the Asiatic Department, I must turn to some other aspects of my life.

    Up to now there had been in me a mixed desire. The spirit of self-sacrifice was tempered by the desire to lay by something for the future.

    About the time I took up chambers in Bombay, an American insurance agent had come there--a man with a pleasing countenance and a sweet tongue. As though we were old friends, he discussed my future welfare. 'All men of your status in America have their lives insured. Should you not also insure yourself against the future? Life is uncertain. We in America regard it as a religious obligation to get insured. Can I not tempt you to take out a small policy?'

    Up to this time I had given the cold shoulder to all the agents I had met in South Africa and India, for I had thought that life assurance implied fear and want of faith in God. But now I succumbed to the temptation of the American agent. As he proceeded with his argument, I had before my mind's eye a picture of my wife and children. 'Man, you have sold almost all the ornaments of your wife,' I said to myself. 'If something were to happen to you, the burden of supporting her and the children would fall on your poor brother, who has so nobly filled the place of father. How would that become you?' With these and similar arguments I persuaded myself to take out a policy for Rs. 10,000.

    But when my mode of life changed in South Africa, my outlook changed too. All the steps I took at this time of trial were taken in the name of God and for His service. I did not know how long I should have to stay in South Africa. I had a fear that I might never be able to get back to India; so I decided to keep my wife and children with me and earn enough to support them. This plan made me deplore the life policy and feel ashamed of having been caught in the net of the insurance agent. If, I said to myself, my brother is really in the position of my father, surely he would not consider it too much of a burden to support my widow, if it came to that. And what reason had I to assume that death would claim me earlier than the others? After all the real protector was neither I nor my brother, but the Almighty. In getting my life insured, I had robbed my wife and children of their self-reliance. Why should they not be expected to take care of themselves? What happened to the families of the numberless poor in the world? Why should I not count myself as one of them?

    A multitude of such thoughts passed through my mind, but I did not immediately act upon them. I recollect having paid at least one insurance premium in South Africa.

    Outward circumstances too supported this train of thought. During my first sojourn in South Africa, it was Christian influence that had kept alive in me the religious sense. Now it was theosophical influence that added strength to it. Mr. Ritch was a theosophist, and put me in touch with the society at Johannesburg. I never became a member, as I had my differences, but I came in close contact with almost every theosophist. I had religious discussions with them every day. There used to be readings from theosophical books, and sometimes I had occasion to address their meetings. The chief thing about theosophy is to cultivate and promote the idea of brotherhood. We had considerable discussion over this, and I criticized the members where their conduct did not appear to me to square with their ideal. The criticism was not without its wholesome effect on me. It led to introspection.


     When in 1893 I came in close contact with Christian friends, I was a mere novice. They tried hard to bring home to me, and make me accept, the message of Jesus, and I was a humble and respectful listener with an open mind. At that time I naturally studied Hinduism to the best of my ability, and endeavoured to understand other religions.

    In 1903 the position was somewhat changed. Theosophist friends certainly intended to draw me into their society, but that was with a view to getting something from me as a Hindu. Theosophical literature is replete with Hindu influence, and so these friends expected that I should be helpful to them. I explained that my Samskrit study was not much to speak of, that I had not read the Hindu scriptures in the original, and that even my acquaintance with the translations was of the slightest. But being believers in samskara (tendencies caused by previous births) and punarjanma (rebirth), they assumed that I should be able to render at least some help. And so I felt like a Triton among the minnows. I started reading Swami Vivekananda's Rajayoga with some of these friends, and M. N. Dvivedi's Rajayoga with others. I had to read Patanjali's Yoga Sutras with one friend, and the Bhagavad Gita with quite a number. We formed a sort of Seekers' Club where we had regular readings. I already had faith in the Gita, which had a fascination for me. Now I realized the necessity of diving deeper into it. I had one or two translations, by means of which I tried to understand the original Samskrit. I decided also to get by heart one or two verses every day. For this purpose I employed the time of my morning ablutions. The operation took me thirty-five minutes, fifteen minutes for the tooth brush and twenty for the bath. The first I used to do standing in western fashion. So on the wall opposite I stuck slips of paper on which were written the Gita verses, and referred to them now and then to help my memory. This time was found sufficient for memorizing the daily portion and recalling the verses already learnt. I remember having thus committed to memory thirteen chapters. But the memorizing of the Gita had to give way to other work and the creation and nurture of Satyagraha, which absorbed all my thinking time, as the latter may be said to be doing even now.

    What effect this reading of the Gita had on my friends only they can say, but to me the Gita became an infallible guide of conduct. It became my dictionary of daily reference. Just as I turned to the English dictionary for the meanings of English words that I did not understand, I turned to this dictionary of conduct for a ready solution of all my troubles and trials. Words like aparigraha (non-possession) and samabhava (equability) gripped me. How to cultivate and preserve that equability was the question. How was one to treat alike insulting, insolent, and corrupt officials, co-workers of yesterday raising meaningless opposition, and men who had always been good to one? How was one to divest oneself of all possessions? Was not the body itself possession enough? Were not wife and children possessions? Was I to destroy all the cupboards of books I had? Was I to give up all I had and follow Him? Straight came the answer: I could not follow Him unless I gave up all I had. My study of English law came to my help. Snell's discussion of the maxims of equity came to my memory. I understood more clearly in the light of the Gita teaching the implication of the word 'trustee'. My regard for jurisprudence increased, I discovered in it religion. I understood the Gita teaching of non-possession to mean that those who desired salvation should act like the trustee who, though having control over great possessions, regards not an iota of them as his own. It became clear to me as daylight that non-possession and equability presupposed a change of heart, a change of attitude. I then wrote to Revashankarbhai to allow the insurance policy to lapse and get whatever could be recovered, or else to regard the premiums already paid as lost, for I had become convinced that God, who created my wife and children as well as myself, would take care of them. To my brother, who had been as father to me, I wrote explaining that I had given him all that I had saved up to that moment, but that henceforth he should expect nothing from me, for future savings, if any, would be utilized for the benefit of the community.

    I could not easily make my brother understand this. In stern language he explained to me my duty towards him. I should not, he said, aspire to be wiser than our father. I must support the family as he did. I pointed out to him that I was doing exactly what our father had done. The meaning of 'family' had but to be slightly widened and the wisdom of my step would become clear.

    My brother gave me up, and practically stopped all communication. I was deeply distressed, but it would have been a greater distress to give up what I considered to be my duty, and I preferred the lesser. But that did not affect my devotion to him, which remained as pure and great as ever. His great love for me was at the root of his misery. He did not so much want my money, as that I should be well-behaved towards the family. Near the end of his life, however, he appreciated my view-point. When almost on his death-bed, he realized that my step had been right, and wrote me a most pathetic letter. He apologized to me, if indeed a father may apologize to his son. He commended his sons to my care, to be brought up as I thought fit, and expressed his impatience to meet me. He cabled that he would like to come to South Africa, and I cabled in reply that he could. But that was not to be. Nor could his desire as regards his sons be fulfilled. He died before he could start for South Africa. His sons had been brought up in the old atmosphere and could not change their course of life. I could not draw them to me. It was not their fault. 'Who can say thus far, no further, to the tide of his own nature?' Who can erase the impressions with which he is born? It is idle to expect one's children and wards necessarily to follow the same course of evolution as oneself.

    This instance to some extent serves to show what a terrible responsibility it is to be a parent.


     As the ideals of sacrifice and simplicity were becoming more and more realized, and the religious consciousness was becoming more and more quickened in my daily life, the passion for vegetarianism as a mission went on increasing. I have known only one way of carrying on missionary work, viz., by personal example and discussion with searchers for knowledge.

    There was in Johannesburg a vegetarian restaurant conducted by a German who believed in Kuhne's hydropathic treatment. I visited the restaurant myself, and helped it by taking English friends there. But I saw that it could not last, as it was always in financial difficulties. I assisted it as much as I thought it deserved, and spent some money on it, but it had ultimately to be closed down.

    Most theosophists are vegetarians more or less, and an enterprising lady belonging to that society now came upon the scene with a vegetarian restaurant on a grand scale. She was fond of art, extravagant, and ignorant of accounts. Her circle of friends was fairly large. She had started in a small way, but later decided to extend the venture by taking large rooms, and asked me for help. I knew nothing of her finances when she thus approached me, but I took it that her estimate must be fairly accurate. And I was in a position to accommodate her. My clients used to keep large sums as deposits with me. Having received the consent of one of these clients, I lent about a thousand pounds from the amount to his credit. This client was most large-hearted and trusting. He had originally come to South Africa as an indentured labourer. He said: 'Give away the money, if you like. I know nothing in these matters. I only know you.' His name was Badri. He afterwards took a prominent part in Satyagraha, and suffered imprisonment as well. So I advanced the loan assuming that this consent was enough.

    In two or three months' time I came to know that the amount would not be recovered. I could ill afford to sustain such a loss. There were many other purposes to which I could have applied this amount. The loan was never repaid. But how could trusting Badri be allowed to suffer? He had known me only. I made good the loss.

    A client friend to whom I spoke about this transaction sweetly chided me for my folly.

    'Bhai,' -- I had fortunately not yet become 'Mahatma,' nor even 'Bapu' (father), friends used to call me by the loving name of 'Bhai' (brother) -- said he, 'this was not for you to do. We depend upon you in so many things. You are not going to get back this amount. I know you will never allow Badri to come to grief, for you will pay him out of your pocket; but if you go on helping your reform schemes by operating on your clients' money, the poor fellows will be ruined, and you will soon become a beggar. But you are our trustee, and must know that if you become a beggar, all our public work will come to a stop.'

    The friend, I am thankful to say, is still alive. I have not yet come across a purer man than he, in South Africa or anywhere else. I have known him to apologize to people and to cleanse himself, when having happened to suspect them, he had found his suspicion to be unfounded.

    I saw that he had rightly warned me. For though I made good Badri's loss, I should not have been able to meet any similar loss and should have been driven to incur debt--a thing I have never done in my life and always abhorred. I realized that even a man's reforming zeal ought not to make him exceed his limits. I also saw that in thus lending trust-money I had disobeyed the cardinal teaching of the Gita, viz., the duty of a man of equipoise to act without desire for the fruit. The error became for me a beacon-light of warning.

    The sacrifice offered on the altar of vegetarianism was neither intentional nor expected. It was a virtue of necessity.


     With the growing simplicity of my life, my dislike for medicines steadily increased. While practising in Durban I suffered for some time from debility and rheumatic inflammation. Dr. P. J. Mehta, who had come to see me, gave me treatment, and I got well. After that, up to the time when I returned to India, I do not remember having suffered from any ailment to speak of.

    But I used to be troubled with constipation and frequent headaches, while at Johannesburg. I kept myself fit with occasional laxatives and a well-regulated diet. But I could hardly call myself healthy, and always wondered when I should get free from the incubus of these laxative medicines.

    About this time I read of the formation of a 'No Breakfast Association' in Manchester. The argument of the promoters was that Englishmen ate too often and too much, that their doctors' bills were heavy because they ate until midnight, and that they should at least give up breakfast, if they wanted to improve this state of affairs. Though all these things could not be said of me, I felt that the argument did partly apply in my case. I used to have three square meals daily in addition to afternoon tea. I was never a spare eater, and enjoyed as many delicacies as could be had with a vegetarian and spiceless diet. I scarcely ever got up before six or seven. I therefore argued that if I also dropped the morning breakfast, I might become free from headaches. So I tried the experiment. For a few days it was rather hard, but the headaches entirely disappeared. This led me to conclude that I was eating more than I needed.

    But the change was far from relieving me of constipation. I tried Kuhne's hipbaths, which gave some relief but did not completely cure me. In the meantime the German who had a vegetarian restaurant, or some other friend, I forget who, placed in my hands Just's Return to Nature. In this book I read about earth treatment. The author also advocated fresh fruit and nuts as the natural diet of man. I did not at once take to the exclusive fruit diet, but immediately began experiments in earth treatment, and with wonderful results. The treatment consisted in applying to the abdomen a bandage of clean earth moistened with cold water and spread like a poultice on fine linen. This I applied at bedtime, removing it during the night or in the morning, whenever I happened to wake up. It proved a radical cure. Since then I have tried the treatment on myself and my friends and never had reason to regret it. In India I have not been able to try this treatment with equal confidence. For one thing, I have never had time to settle down in one place to conduct the experiments. But my faith in the earth and water treatment remains practically the same as before. Even today I give myself the earth treatment to a certain extent, and recommend it to my co-workers, whenever the occasion arises.

    Though I have had two serious illnesses in my life, I believe that man has little need to drug himself. Nine hundred and ninety-nine cases out of a thousand can be brought round by means of a well-regulated diet, water and earth treatment, and similar household remedies. He who runs to the doctor, vaidya, or hakim for every little ailment, and swallows all kinds of vegetable and mineral drugs, not only curtails his life, but by becoming the slave of his body instead of remaining its master, loses self-control, and ceases to be a man.

    Let no one discount these observations because they are being written in a sickbed. I know the reasons for my illness. I am fully conscious that I alone am responsible for them, and it is because of that consciousness that I have not lost patience. In fact I have thanked God for them as lessons, and successfully resisted the temptation of taking numerous drugs. I know my obstinacy often tries my doctors, but they kindly bear with me and do not give me up.

    However, I must not digress. Before proceeding further, I should give the reader a word of warning. Those who purchase Just's book on the strength of this chapter should not take everything in it to be gospel truth. A writer almost always presents one aspect of a case, whereas every case can be seen from no less than seven points of view, all of which are probably correct by themselves, but not correct at the same time and in the same circumstances. And then, many books are written with a view to gaining customers and earning name and fame. Let those, therefore, who read such books as these do so with discernment, and take advice of some experienced man, before trying any of the experiments set forth, or let them read the books with patience and digest them thoroughly before acting upon them.


     I am afraid I must continue the digression until the next chapter. Along with my experiments in earth treatment, those in dietetics were also being carried on, and it may not be out of place here to make a few observations as regards the latter, though I shall have occasion to refer to them again later.

    I may not, now or hereafter, enter into a detailed account of the experiments in dietetics, for I did so in a series of Gujarati articles which appeared years ago in Indian Opinion, and which were afterwards published in the form of a book popularly known in English as A Guide to Health./1/ Among my little books this has been the most widely read, alike in the East and in the West, a thing that I have not yet been able to understand. It was written for the benefit of the readers of Indian Opinion. But I know that the booklet has profoundly influenced the lives of many, both in the East and in the West, who have never seen Indian Opinion. For they have been corresponding with me on the subject. It has therefore appeared necessary to say something here about the booklet, for though I see no reason to alter the views set forth in it, yet I have made certain radical changes in my actual practice, of which all readers of the book do not know, and of which I think they should be informed.

    The booklet was written, like all my other writings, with a spiritual end, which has always inspired every one of my actions, and therefore it is a matter for deep distress to me that I am unable today to practise some of the theories propounded in the book.

    It is my firm conviction that man need take no milk at all, beyond the mother's milk that he takes as a baby. His diet should consist of nothing but sunbaked fruits and nuts. He can secure enough nourishment both for the tissues and the nerves from fruits like grapes and nuts like almonds. Restraint of the sexual and other passions becomes easy for a man who lives on such food. My co-workers and I have seen by experience that there is much truth in the Indian proverb that as a man eats, so shall he become. These views have been set out elaborately in the book.

    But unfortunately in India I have found myself obliged to deny some of my theories in practice. Whilst I was engaged on the recruiting campaign in Kheda, an error in diet laid me low, and I was at death's door. I tried in vain to rebuild a shattered constitution without milk. I sought the help of the doctors, vaidyas, and scientists whom I knew, to recommend a substitute for milk. Some suggested mung water, some mowhra oil, some almond-milk. I wore out my body in experimenting on these, but nothing could help me to leave the sick-bed. The vaidyas read verses to me from Charaka to show that religious scruples about diet have no place in therapeutics. So they could not be expected to help me to live without milk. And how could those who recommended beef-tea and brandy without hesitation, help me to persevere with a milkless diet?

    I might [=could] not take cow's or buffalo's milk, as I was bound by a vow. The vow of course meant the giving up of all milks, but as I had mother cow's and mother buffalo's only in mind when I took the vow, and as I wanted to live, I somehow beguiled myself into emphasizing the letter of the vow, and decided to take goat's milk. I was fully conscious when I started taking mother goat's milk, that the spirit of my vow was destroyed.

    But the idea of leading a campaign against the Rowlatt Act had possessed me. And with it grew the desire to live. Consequently one of the greatest experiments in my life came to a stop.

    I know it is argued that the soul has nothing to do with what one eats or drinks, as the soul neither eats nor drinks; that it is not what you put inside from without, but what you express outwardly from within, that matters. There is no doubt some force in this. But rather than examine this reasoning, I shall content myself with merely declaring my firm conviction that for the seeker who would live in fear of God and who would see Him face to face, restraint in diet both as to quantity and quality is as essential as restraint in thought and speech.

    In a matter, however, where my theory has failed me, I should not only give the information, but issue a grave warning against adopting it. I would therefore urge those who, on the strength of the theory propounded by me, may have given up milk, not to persist in the experiment, unless they find it beneficial in every way, or unless they are advised by experienced physicians. Up to now my experience here has shown me that for those with a weak digestion and for those who are confined to bed there is no light and nourishing diet equal to that of milk.

    I should be greatly obliged if anyone with experience in this line, who happens to read this chapter, would tell me, if he has known from experience and not from reading, of a vegetable substitute for milk, which is equally nourishing and digestible.

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/1/ Published under the new title Key to Health. Navajivan Publishing House; Price As. 10, Postage etc. As. 3.


    To turn now to the Asiatic Department.

    Johannesburg was the stronghold of the Asiatic officers. I had been observing that far from protecting the Indians, Chinese and others, these officers were grinding them down. Every day I had complaints like this: 'The rightful ones are not admitted, whilst those who have no right are smuggled in on payment of £100. If you will not remedy this state of things, who will?' I shared the feeling. If I did not succeed in stamping out this evil, I should be living in the Transvaal in vain.

    So I began to collect evidence, and as soon as I had gathered a fair amount I approached the Police Commissioner. He appeared to be a just man. Far from giving me the cold shoulder, he listened to me patiently, and asked me to show him all the evidence in my possession. He examined the witnesses himself and was satisfied, but he knew as well as I that it was difficult in South Africa to get a white jury to convict a white offender against coloured men. 'But,' said he, 'let us try at any rate. It is not proper, either, to let such criminals go scot-free for fear of the jury acquitting them. I must get them arrested. I assure you I shall leave no stone unturned.'

    I did not need the assurance. I suspected quite a number of officers, but as I had no unchallengeable evidence against them all, warrants of arrest were issued against the two about whose guilt I had not the slightest doubt.

    My movements could never be kept secret. Many knew that I was going to the Police Commissioner practically daily. The two officers against whom warrants had been issued had spies more or less efficient. They used to patrol my office and report my movements to the officers. I must admit, however, that these officers were so bad that they could not have had many spies. Had the Indians and the Chinese not helped me, they would never have been arrested.

    One of these absconded. The Police Commissioner obtained an extradition warrant against him, and got him arrested and brought to the Transvaal. They were tried, and although there was strong evidence against them, and in spite of the fact that the jury had evidence of one of them having absconded, both were declared to be not guilty and acquitted.

    I was sorely disappointed. The Police Commissioner also was very sorry. I was disgusted with the legal profession. The very intellect became an abomination to me inasmuch as it could be prostituted for screening [=concealing] crime.

    However, the guilt of both these officers was so patent that in spite of their acquittal the Government could not harbour them. Both were cashiered, and the Asiatic department became comparatively clean, and the Indian community was somewhat reassured.

    The event enhanced my prestige and brought me more business. The bulk, though not all, of the hundreds of pounds that the community was monthly squandering in peculation, was saved. All could not be saved, for the dishonest still plied their trade. But it was now possible for the honest man to preserve his honesty.

    I must say that though these officers were so bad, I had nothing against them personally. They were aware of this themselves, and when in their straits they approached me, I helped them too. They had a chance of getting employed by the Johannesburg Municipality, in case I did not oppose the proposal. A friend of theirs saw me in this connection, and I agreed not to thwart them, and they succeeded.

    This attitude of mine put the officials with whom I came in contact perfectly at ease, and though I had often to fight with their department and use strong language, they remained quite friendly with me. I was not then quite conscious that such behaviour was part of my nature. I learnt later that it was an essential part of Satyagraha, and an attribute of ahimsa.

    Man and his deed are two distinct things. Whereas a good deed should call forth approbation and a wicked deed disapprobation, the doer of the deed, whether good or wicked, always deserves respect or pity as the case may be. 'Hate the sin and not the sinner' is a precept which, though easy enough to understand, is rarely practised, and that is why the poison of hatred spreads in the world.

    This ahimsa is the basis of the search for truth. I am realizing every day that the search is vain unless it is founded on ahimsa as the basis. It is quite proper to resist and attack a system, but to resist and attack its author is tantamount to resisting and attacking oneself. For we are all tarred with the same brush, and are children of one and the same Creator, and as such the divine powers within us are infinite. To slight a single human being is to slight those divine powers, and thus to harm not only that being, but with him the whole world.


     A variety of incidents in my life have conspired to bring me in close contact with people of many creeds and many communities, and my experience with all of them warrants the statement that I have known no distinction between relatives and strangers, countrymen and foreigners, white and coloured, Hindus and Indians of other faiths, whether Musalmans, Parsis, Christians, or Jews. I may say that my heart has been incapable of making any such distinctions. I cannot claim this as a special virtue, as it is in my very nature, rather than a result of any effort on my part, whereas in the case of ahimsa (non-violence), brahmacharya (celibacy), aparigraha (non-possession), and other cardinal virtues, I am fully conscious of a continuous striving for their cultivation.

    When I was practising in Durban, my office clerks often stayed with me, and there were among them Hindus and Christians, or to describe them by their provinces, Gujaratis and Tamilians. I do not recollect having ever regarded them as anything but my kith and kin. I treated them as members of my family, and had unpleasantness with my wife if ever she stood in the way of my treating them as such. One of the clerks was a Christian, born of [untouchable] Panchama parents.

    The house was built after the Western model, and the rooms rightly had no outlets for dirty water. Each room had therefore chamber-pots. Rather than have these cleaned by a servant or a sweeper, my wife or I attended to them. The clerks who made themselves completely at home would naturally clean their own pots, but the Christian clerk was a newcomer, and it was our duty to attend to his bedroom. My wife managed the pots of the others, but to clean those used by one who had been a Panchama seemed to her to be the limit, and we fell out. She could not bear the pots being cleaned by me, neither did she like doing it herself. Even today I can recall the picture of her chiding me, her eyes red with anger, and pearl drops streaming down her cheeks, as she descended the ladder, pot in hand. But I was a cruelly kind husband. I regarded myself as her teacher, and so harrassed her out of my blind love for her.

   I was far from being satisfied by her merely carrying the pot. I would have her do it cheerfully. So I said, raising my voice: 'I will not stand this nonsense in my house.'

    The words pierced her like an arrow.

    She shouted back: 'Keep your house to yourself and let me go.' I forgot myself, and the spring of compassion dried up in me. I caught her by the hand, dragged the helpless woman to the gate, which was just opposite the ladder, and proceeded to open it with the intention of pushing her out. The tears were running down her cheeks in torrents, and she cried: 'Have you no sense of shame? Must you so far forget yourself? Where am I to go? I have no parents or relatives here to harbour me. Being your wife, you think I must put up with your cuffs and kicks? For Heaven's sake behave yourself and shut the gate. Let us not be found making scenes like this!'

    I put on a brave face, but was really ashamed, and shut the gate. If my wife could not leave me, neither could I leave her. We have had numerous bickerings, but the end has always been peace between us. The wife, with her matchless powers of endurance, has always been the victor.

    Today I am in a position to narrate the incident with some detachment, as it belongs to a period out of which I have fortunately emerged. I am no longer a blind, infatuated husband, I am no more my wife's teacher. Kasturba can, if she will, be as unpleasant to me today, as I used to be to her before. We are tried friends, the one no longer regarding the other as the object of lust. She has been a faithful nurse throughout my illnesses, serving without any thought of reward.

    The incident in question occured in 1898, when I had no conception of brahmacharya. It was a time when I thought that the wife was the object of the husband's lust, born to do her husband's behest, rather than a helpmate, a comrade and a partner in the husband's joys and sorrows.

    It was in the year 1900 that these ideas underwent a radical transformation, and in 1906 they took concrete shape. But of this I propose to speak in its proper place. Suffice it to say that with the gradual disappearance in me of the carnal appetite, my domestic life became and is becoming more and more peaceful, sweet, and happy.

    Let no one conclude from this narrative of a sacred recollection that we are by any means an ideal couple, or that there is a complete identity of ideals between us. Kasturba herself does not perhaps know whether she has any ideals independently of me. It is likely that many of my doings have not her approval even today. We never discuss them, I see no good in discussing them. For she was educated neither by her parents, nor by me at the time when I ought to have done it. But she is blessed with one great quality to a very considerable degree, a quality which most Hindu wives posses in some measure. And it is this: willingly or unwillingly, consciously or unconsciously, she has considered herself blessed in following in my footsteps, and has never stood in the way of my endeavour to lead a life of restraint. Though, therefore, there is a wide difference between us intellectually, I have always had the feeling that ours is a life of contentment, happiness, and progress.