Third Class in Indian Railways

?
Third Class in
Indian Railways

THIRD

CLASS
IN

INDIAN

RAILWAYS

BY

M. K. GANDHI

GANDHI

PUBLICATIONS
BHADARKALI

-

LEAGUE

LAHORE

-161-

THIRD

CLASS

I have

half

a

after

trains

in India

of that

third

travelled

north

up

and
Tranquebar,
resorted
Having
to

other

conditions

under
I

travel,

railway

that

have

I have

the

have

come

time

and

the

public
much

though
On

the

Madras

have

to

the

be

that

the

press

ance
griev-

a

unredressed,
without

in

than

of

exception
to

find

or

this
22

two

There

sleep

Raichur

September

others

three

or

it

at

insistent

being
the

25, 1917.

102

Madras.

seated

pressure

way

into

because

was

bay.

any

nights

two

reaching

Poona,

only

lie with

their

was

bunks

no

were

found

reached
the

could

could

before

for

It

were

There

train

13-9.

These

passengers

their

reaching
*Ranchi,

paid Rs.

comfort.

Bombay

at

passengers

carriage before
we
bolder
kept
ones

After

I think

redress

of

passengers.

whereon

of safety

more

and

accommodation.

passed

not

had

defects

against

booked

I

train

22

carry

seating

degree

instant

mail

in this carriage

my

long
is capable

it

12th

by the

labelled

If

the

remained

too

of

a

ment
manage-

invite

crusade

then

difficulty.

great

to

join

to

has

I should
in

and
the

But

of

majority

about

notice.

tions
observa-

Now
with

railways

when

come

which

the

this period.

my

passengers

critical

as

correspondence

under

has

of

fairly covered

different

of

the

into

up

Calcutta.

to

class

made

south

travelling, among
of
the
studying

purpose

during

systems

class

this

naturally

entered

I have

the

which

I could.

as

third

for

reasons,

down

Karachi

from

to

Over

Africa.

Lahore,

as

and

years

passed on the Indian
I have
by choice.

class

far

as

two

over

South

I have

time

travelling

for

from

return

my

quarter

one

been

now

RAILWAYS*

INDIAN

IN

With

passengers,

all the
became

the
all
time.
un-

rush
be
bearable. The
of passengers
could
not
found
the task almost
stayed. The fighters among
us
The
beyond them.
guards or other railway servants
in only to push in more
came
passengers.
A defiant Memon
merchant
protested against
this packing of
In vain did
passengers like sardines.
he say
this was
that
the train.
his fifth night on
The
the
and
him
referred
guard insulted him
to
management

this

the

at

night

as

many

35

as

during
in the carriage

There

terminus.

were

passengers

during

the greater
lay on the floor
part of it. Some
in the midst of dirt and some
had
keep standing.
to
A free fight was,
time, avoided
at
only by the
one

intervention
not

want

of

to

did
who
of the older passengers
the discomfort
by an exhibition

some

add

to

of temper.
On the way
tannin
water
got for tea
passengers
with filthy sugar
called
and
whitish
looking liquid misa
milk which
muddy
a
gave this water
ance.
appearbut I cite the
I can
vouch
for the appearance,

testimony of the passengers
Not
during the whole

of the

compartment

or

once

that

was

rather

every

cut

your

swept
time
you

the floor,you
The
closet
journey and there
Refreshments
looking, handed

went

of
Many
quality but

helpless

was

as

they
On

wala

cleaned.

walked

the

the

was

result

The

on

by

These

flies. I

were

the

floor

or

tank.

water

dirty-

the passengers
were
dirtier hands, coming
to

of

out

ive
weighed in equally unattractby
previously sampled
were

asked

dainties

;

of the

some

choice
satisfied to

matter

in the

water

no

sold

in for these
used
them

in

journey

seated
through the passengers
waded
through dirt.
cleaned
also not
during the
was

filthy receptacles and

who

taste.

way

on

scales.
millions
of

the

to

as

passengers

give their opinion.
expressions as to the

they

to

state

had

that
to

they

were

things

take

came.

reaching the

station

I found
unless
I

take me
would
not
wanted.
I mildly protested and

that

paid

the
the

told him

ghari-

fare he
I would

resister
he

the

authorised

before

I could

him

pay

would

have

be

to

passive

turn

taken.

pull me

to

I had

fare.

I simply told him
of the ghari or call the

out

policeman.
The

return

journey

was

The

carriage

was

manner.

for

friend's

a

able

to

performed in no better
packed already and but
I could

intervention

secure

even

the authorised

certainly beyond

constructed

was

to

number.
9

carry

it had

constantly 12 in it. At
at
railway servant
swore
a

This

was

partment
com-

but

passengers

place

one

been

admission

My

seat.

a

have

not

protestant,

important

an

threatened

the passengers
strike him and locked the door over
he had
with
whom
difficultysqueezed in. To this
to

there

compartment

designed

was

be

used

a

There

such.

as

and

water,

a

as

It
closet falselyso called.
European closet but could hardly
was

without

I say

pipe in it but

was

a

fear

of

no

challenge that

it

pestilentiallydirty.

was

The

lying thick

was

know

itself

compartment

that it had
The
of

wood

the

upon
ever

seen

passengers.

Punjabi Mahomedans,

water.

or

soap

had

compartment

evil looking.
Dirt
and
work
I do not

was

exceptional

an

There

three

were

refined

two

ment
assort-

stalwart

Tamilians

and

who
joined us later.
related the bribes they had to give to
The
merchants
One
of the Punjabis had already
comfort.
procure
and fatigued.
travelled
three nights and
was
weary
He
said he had
stretch himself.
But he could
not
Station
the whole
day at the Central
sat
watching

two

Mahornedan

merchants

to
giving bribe
passengers
said he had himself
Another

could
were

his ticket and
get
bound
for Ludhiana

of travel

What
normal.
pur,

for them.
described
I have
I have
got down

in

junctionstations
to

to

pay

three men
These
had still more
nights

seat.

and

store

Chakradharpur,

attached

his

their tickets.
Rs. 5 before
he

procure

these

and

exceptional but
Raichur, Dhond, Soneat
and
other
Purulia, Asansol

been

stations.

is

at

not

the

They

'

are

Mosafirkhanas
discreditable-

'

ness
is no
order, no cleanliand horrible din and noise.
but utter
confusion
benches
have
not
enough to sit
Passengers
no
or

looking places where

there

dirty floors and eat dirty food.
the leavings of their
permitted to throw
They
are
and
food
they like, sit how
they like
spit where
smoke
closets attached
and
The
to
everywhere.
these places defy description. I have not the power
without
a
committing
adequately to describe them
breach
of the laws
of decent
speech. Disinfecting
unknown.
powder, ashes, or disinfecting fluids are
of flies buzzing about
them
The
warns
army
you
dumb
third-class
traveller
is
their
But a
use.
against
does not
and helpless. He
want
to
complain even
be to court
death.
though to go to these places may
I know
who
fast while they are
travelling
passengers
order
in
lessen
of
their life in
the misery
to
just
At
flies having failed, wasps
the trains.
Sonepur
forth to warn
have come
the public and the authorities,
They

on.

but
a

squat

third

certain

fit only
in

to

yet

class

that

plague has become

more

Indian

trains

alone

passengers

fair

where
go and

smoke

impunity in all carriages irrespective of the
of the

endemic

other
result is impossible
Any
dirt where
always leave some
they
on
leaving.

passengers

On

the Imperial Capital
booking-office is a Black-Hole
At

purpose.

wonder

Is it any
India ?

take

no

destroyed.

be

to

on

with

presence

and

of
irrespective of the protest
non-smokers.
And
this, notwithstanding a bye-law
which
from
without
a
smoking
prevents
passenger
the

sex

permission

of his fellows
in the compartment
allotted to smokers.
is not
which
be
The
existence
awful
of the
cannot
war
allowed
stand in the way
ot this
to
of the removal

gigantic evil. War
can
dirt and overcrowding.
entire

never

no

warrant

One

could

for tolerating

understand

an

of passenger
traffic in a crisis like
accentuation
of
continuation
a
or
and
undermine
conditions
that
must

stoppage

this, but

be

insanitation
health and morality.

with

that

first

class

third

fare.

one-fifth,
fellow

and

cost

second

Instead

receiving

class

passengers

dealing

get

travel
go

in

ordinary

and
for

return

being

creature

high

carried
comforts.

they

from

places,

who

and
then

conditions

place

of

under

then
soon

millions

to

the

previous

now

pay

for

rajas,
Maha-

others,

would

perience.
ex-

made

Rajas,

uncomplaining
fares

decency

fully
respect-

without

experiences

the
the

be

and

the

lost.

matters

I would

the

We

being
of

can

in

classes,

in

life and

travelling

that

Councillors

change

millions

in these

their

life.

tunity
oppor-

is

sense

people

travelling.

of

composite

described,

the

ger
passen-

to

lesson

during

the

class

tastes

and

first

passengers,

their

superior

through

class

of

clean

here

let

of

education

suggestions

:

remarkable

some

class

have

Imperial

travelling

class

the

traffic

necessities

Commander-in-Chief,

the

generally

bare

object

an

evil

this

the

and

many

the

with

include

a

first
that

class

third

a

decent

blunted

the

Viceroy,

third

simple

cleanliness

see

his

between

luxuries

splendid

a

of

third

get

claim

to

third

the

the

sanitation,

of

Among

of

of

observed

that

to

the

giving

cultivation

warning,

the

as

passenger

justice

Surely

least

at

orderliness,

and

fact

neglecting
of

third

comforts

be

travelling.

is entitled

in

the

ever-increasing

the

class

In

class

the

case

much

as

third

simple

proportion
known

a

for

pays

but

Madras

the

times

of

passengers

comfort.
is

It

the

It is

?

relative

some

Does

one-tenth,

even

In

five

class

first

class.

over

is

fare

the

of

third

the

of

class

class

lot

the

Compare

the

place

third
will
pectation
ex-

with

VERNACULARS
is

It

love

be

to

will

India.

by him

for

printed

in their

is

of

of

continued
fact

the

custodians

of

if it

monstrous

in

given
The

this

not

were

is

country

fact, however,

is

proportionate

to

We

reacted

have

not

time

the

the

on

anticipate Dr. Mehta.
writes
He
has
feelingly.
and

cons

of his

collected

The

arguments.

subject
necessity

latest

the

vernaculars.

who
Europe,
world,
finding it
for

mutual

to

the

in

translating

found
not

the

satisfy

foreign

the

and

pros

in

support
the

on

to

have

necessary

of

and
the

Dr.

Mehta's

they
*'

common

Yiddish

books

through
are

of

succeeded

have

best

and

parts

a

Even

yearning

which

all

raised

have

literature.

soul's

to

in

Yiddish

world's
the

scattered

language,

a

into

tongues

Introduction

are

Middle

of

Jews

intercourse,

of

status

in

He

earnest.

pronouncement

The

Eastern

tongue

in

must

Whilst
His Excellency
Viceroy.
offer a solution, he is keenly
alive to the
to
of
in
schools
instruction
imparting
our

is unable

the

is

I

of the

is that

through

But

evidence

of

education.

our

examined

mass

a

to

all

not

are

masses.

He

not

only education
English language.

give

we

sole

would

It

results

the

the

are

work.

the

through
that

being

the

For

so.

of

pointing

Indians

patriotic

of

hears

language

instruction

of

and

public

One

suicide.

English-educated

that

media

neglect

;

English

medium

the

as

the

now

out
through-

as

importance

national

protagonists

many

are

circulation

for

national

means

and

of vernaculars

question

vernaculars

the

form

written

were

of Madras

Kesari

English-

of

pages

of

labour

attention

following

present

The

instruction

be

The

Mehta's

Dr.

serious

Vedanta

the

India.

to

the

receive

educated

that

hoped

INSTRUCTION*

OF

MEDIA

AS

masters

Self-Government

be

to

could

they
the
;

many

nor

Series".

did

learned

the
of

few

wish

them

among

to

the

tax

masses

learn

the

having to
Jewish population with
a
realise
their
foreign language before
they could
enriched
what
at
dignity. So they have
was
looked
time
as
mere
one
a
jargon but what
upon
the Jewish children
mothers
learnt from
their
by
taking special pains to translate into it the best
This
is a truly marvellous
thought of the world.
It has been done
work.
during the present
tion,
generaand
Webster's
defines
it as
Dictionary
a
for
inter-communication
by
polyglot jargon used
Jews from different nations.
would
and Eastern
But a Jew of Middle
Europe
"

"

feel insulted

if his mother

tongue

cribed.
des-

so

now

were

have
succeeded,
Jewish scholars
within
generation, in giving their masses
age
a
a languof which
feel proud, surely it should
they may
be an
task for us to supply the needs of our
easy
vernaculars
which
cultured
own
languages.
are
If

South
was

of

teaches
Africa
us
duel there between

a

English.

and

Dutch,

Boer

these

fathers

the

same

lesson.

the

Taal,

a

The

determined

were

Boer
that

There

corrupt

mothers
they would

form
and the
not

let

with
whom
their
children,
they in their infancy
talked in the Taal, be weighed down
with
having to
for
instruction
receive
case
through English. The
It had able pleaders
English here was
a strong
one.
for it. But
It may

High
are

English had
be observed

Dutch.
accustomed

Europe,

yield before Boer patriotism.
the
that they rejected even

school

The

masters,

therefore,

of

to

an

excellent

character

is at

the present
in the Taal,

medium

in South
Africa
growing up
the
only a few
was
ago,
years
of speech between
simple but brave

If

have

moment

which

we

who

of
speak the published Dutch
compelled to teach the easier Taal. And

are

literature

to

lost

faith

in

our

vernaculars,

common

rustics.
it is

a

of faith in ourselves
surest
sign of want
; it is the
And
scheme
of self-government,
sign of decay.
no
be
however
benevolently
or
generously it may
bestowed
make
self-governus
a
upon
us, will ever

ing nation, if we have
mothers
our
speak.

10

no

respect

for the languages

SWADESHI*
It

speak

to

it in
a

And

all.

at

you

I

took
I under-

that

diffidence

great

hard

was

to

put

chosen
I have
subject.
difficult
and
It is delicate
delicate
subject.
of the peculiar views
Swadeshi,
I hold
upon

because

of

to

selection

the

very

and

without

not

was

of

it is difficult

language

my

because

which

I have

command

that

not

for

giving

in what

I

adequate
I know
that I may
rely
thoughts.
to
expression
my
indulgence for the many
shortcomings
you
upon
your
will no
doubt
find in my
when
address, the more
so
I tell you
that
say

I

I have

bear

word

fruit

with

a

After

the

for

use

the

and

place of
I

what

I know

am

of my
ability.
last month
you

that

that

or

to

that

address.

an

about

am

will

you

to

bless

say
my

prayer.

tion
definiat
thinking I have arrived
a
illustrates
that, perhaps, best
my

Swadeshi

to
as

similar

much

meaning.
to

and

practising

in the

prayer

prayed

Swadeshi

of

us

to

to

about

am

best

the

observe

to

week

earnestly

may

practise

to
me

a

already

either

not

am

encourages

devoted

is nothing

there

preparing

not

It

that

is necessary

spirit in

is that
of

service
of

exclusion

religion, in order

our

the
to

which

us

ings
surround-

immediate
more

restricts

Thus,
requirements

remote.

satisfy the

restrict
myself to my
definition, I must
cestral
anof my
immediate
is the
religion. That
use
If I find it defective, I should
religious surrounding.
domain
In the
it by purging it of its defects.
serve
make
of
the
of politics I should
indigenous
use
of their
and
them
institutions
by curing them
serve
In that
I should
of economics
use
proved defects.
immediate
that
by my
produced
only things
are
of

the

*Address

February

delivered

before

the

Missionary

Conference

on

14, 1916.

11

neighbours

and serve
those
industries
by making
them
efficient and complete where
they might be
found wanting.
It is suggested that such Swadeshi,
if reduced
to
practice, will lead to the millennium.
do not
And, as we
abandon
our
pursuit after the
millennium, because
do not
we
quite to
expect
reach it within our
abandon
not
times, so may
we

Swadeshi

even

though it

may

not

be

fullyattained

for generations to come.
of
Let us
the three branches
briefly examine
Swadeshi
sketched
Hinduism
above.
has become
as
conservative
a
religion and, therefore, a mighty
force because
of the Swadeshi
spiritunderlying it.
It is the most
tolerant because it is non-proselytising,
and it is as capable of expansion today as it has
been found
be in the past.
It has succeeded not
to
in driving out, as I think it has been erroneously
of the
held, but in absorbing Buddhism.
By reason
gion,
Swadeshi
refuses to change his relispirit,a Hindu
considers
it
he
not
necessarily because
be the best, but
he
that
because
he
knows
to
And
it by introducing reforms.
complement
can
said about Hinduism
true
is, I suppose,
of the other
faiths of the world, only it is
great
held that it is speciallyso in the case
of Hinduism.
But here comes
the point I am
labouring to reach.
If there is any
substance
in what
I have
said, will
the great missionary bodies of India, to whom
not
she owes
they
a
deep debt of gratitude for what
done
and
have
and are
serve
doing, do still better
the spiritof Christianity better by dropping the goal
of proselytising
while continuing their philanthropic
I hope you
work
consider this to be an
?
will not
the suggestion in
impertinence on my part. I make
I
all sincerity and
due humility. Moreover
with
claim upon
I have enhave
attention.
deavoured
some
your
Bible.
it as part
I consider
to study the
the
of my
on
scriptures. The spiritof the Sermon
with
the
'Mount
almost
equal terms
on
competes
heart.
of my
Gita for the domination
Bhagavad
I yield to no
Christian in the strength of devotion
what

12

I have

"

"
Lead kindly light and several
I sing
with which
of a similar nature.
I have
other
inspired hymns
of noted
Christian
under
the influence
sionaries
miscome
And
belonging to different denominations.
of friendship with
enjoy to this day the privilege
will perhaps, therefore, allow
You
of them.
some
that I have offered the above
suggestion not
as
a
and impartial student
biased Hindu, but as a humble
of religionwith great^
leanings towards
Christianity.
all
Go
be
the world
that
unto
it
not
May
ye
somewhat
has been
narrowly interpreted
message
be denied, I
and the spiritof it missed ? It will not
of the conversions
speak from experience, that many
the appeal has
cases
are
only so-called. In some
but to
the stomach.
the heart
And
to
not
gone
leaves
conversion
in every
a
behind
case
a
sore
"

it which, I
again from

"

think, is avoidable.
Quoting
birth, a change of
experience, a new
to

venture

heart, is perfectly possible in
I know

I

every

one

of

the
thin

treading upon
not
ice.
apologise
closing this part
for
that
the frightfuloutrage
of my
subject,
saying
in Europe, perhaps shows
that is just going on
that
of Jesus of Nazareth, the Son of Peace,
the message
in Europe, and that light
had been little understood
faiths.

great

But

I

am

now

do

in

from the East.
have to be thrown
it may
I have
sought your
help in religious matters,
which
it is yours
to
give in a special sense.
But
bold to seek it even
in politicalmatters.
I make
believe
that religion has nothing to do
I do not
latter divorced
from
with
politics. The
religion
be
buried.
fit
As
is like a corpse
to
only
a matter
of
silent manner,
own
fact, in your
influence
you
politicsnot a little. And I feel that, if the attempt
religion had not
to
politics from
been
separate
made
it is even
made, they would
now
as
have
not
often
have
to
degenerated as they
done.
appear
considers
the
that
No
one
politicallife of the

upon

Following out
the
Swadeshi
spirit,I observe the indigenous institutions
and the villagepanchayats hold me.
India is really
country

is in

a

happy

state.

13

republican country, and
that it has,survived
every

it is because
it is that,
shock hitherto delivered.
and potentates,
whether
Indian
Princes
they were
born
the vast
or
foreigners, have hardly touched
for collecting revenue.
latter
The
masses
except
rendered
have
Caesar
in their turn
to
unto
seem
Caesar's and for the rest have done
what
much
was
they have liked. The vast
organisation of caste
as
answered
of the comnot
only the religiouswants
munity,
but it answered
needs.
its
The
to
political
villagersmanaged their internal affairs through the
and through it they dealt with
caste
system,
any
It
or
oppression from the ruling power
powers.

a

possible to deny of a nation that was
capable
wonderful
of producing the caste
its
system
power
is

not

had but to attend the great
of organisation. One
Mela
Hardwar
Kumbha
last year
know
at
to
skilful that organisation must
how
have been, which
able effectively
without
seeming effort was
any
million pilgrims. Yet
for more
than
it
cater
to
a
lack organising ability.
is the fashion to say that. we
This is true, I fear, to a certain extent, of those who
have been nurtured in the new
traditions. We
have
under
terrible handicap owing to
laboured
a
an
fatal
from
almost
the Swadeshi
departure
spirit.
tion
educaWe, the educated
classes,have received our
have therefore
We
through a foreign tongue.
reacted upon
the masses.
We
not
want
to represent
but we
fail. They
the masses,
recognise us not
than
much
the
they recognise
more
English officers.
hearts are
book
Their
neither.
Their
to
an
open
Hence
their is a break.
aspirations are not ours.
And
witness not
in reality failure to organise
you
but want
of correspondence between
the representatives
and the represented. If during the last fifty
had been educated
we
through the vernaculars,
years
elders and
and
our
servants
our
neighbours
our
would have partaken of our
ies
knowledge; the discoverof a Bose or a Ray
would
been household
have
the Ramayan
and the Mahabharat.
treasures
are
as
As it is, so far as the masses
concerned, those
are

14

well

have
been
made
by foreigners. Had instruction in all the branches
of learning been
given through the vernaculars, I
bold to say that they would have been enriched
make
wonderfully. The question of villagesanitation, etc.,
been
solved
would
have
The
long ago.
village
be now
in a special
a livingforce
panchayats would
and
India
almost
would
be
enjoying selfway,
suited
its requirements and would
to
government
have been spared the humiliating spectacle of organised
assassination
sacred
soil.
its
It is not
on
And
late to mend.
too
can
help if you
will,
you
other body or bodies can.
as
no
And
for the last division
of Swadeshi,
now
much
of the deep poverty
of the masses
is due
the
Swadeshi
to
ruinous
in the
departure from
industrial
life.
and
economic
If not
article of
an
had been brought from outside India, she
commerce
would
be
milk
today a land flowing with
and
But that was
be.
We
not
to
honey.
were
greedy
and
The
connection
between
so
was
England.
based
and
India
England
was
clearlyupon
an
error.
great

discoveries

might

as

in India in error.
she does not
remain
It is
her declared
policy that India is to be held in trust
for her people. If this be true, Lancashire
must
aside.
And
if the Swadeshi
stand
doctrine is a
sound doctrine, Lancashire
stand aside without
can
sustain
shock
for the time
hurt, though it may
a
not
being. I think of Swadeshi
as
boycott movea
ment
undertaken
I concieve
by way of revenge.
it as
religious prir.cipleto be followed by all. I am
no
I
have
read
but
treatises which
economist,
some
show
could
that England
easily become
selfa
sustained country,
growing all the produce she needs.
This
be an
utterly ridiculous preposition, and
may
be true, is
perhaps the best proof that it cannot
is one
of the largest importers
that England
in
But
India cannot
live for Lancashire
the world.
other
before
she is able to
live
or
any
country
And
for herself.
she
live for herself only if
can
she produces and is helped to produce everything
But

15

for her requirements within her own
She
borders.
need
into
not
be, she ought not
be, drawn
to
and ruinous
of mad
the vertex
competition which
breeds
other
evils.
fratricide,jealousy and many
who
is to
from
her
millionaires
But
stop
great
entering into the world competition ? Certainly not
tion,
educalegislation. Force of public opinion, proper
however, can do a great deal in the desired
hand-loom
The
direction.
industry is in a dying
I took special care
condition.
during my wanderings
last year
to
see
as
weavers
possible, and
as
many
ached
heart
find how
to
they had lost, how
my
families had retired from
this once
flourishing and
honourable
If we
follow the Swadeshi
occupation.
doctrine, it would be your duty and mine to find out
and to teach
neighbours who can supply our
wants
how
where
them
to
supply them
they do not know
that there ar,e neighbours who
to proceed, assuming
of healthy occupation.
in want
Then
are
every
India
of
will
almost
be
village
self-supporting
a
self-contained
and
unit, exchanging
only such
commodities
other
with
villages where
necessary
all sound
they are not locallyproducible. This may
nonsensical.
of nonsense.
Well, India is a country
It is nonsensical
to
parch one's throat with thirst
when
is ready to offer pure
kindly Mahomedan
a
would
And
of Hindus
water
to drink.
yet thousands
die of thirst than
rather
drink
from
a
water
Mahomedan
These
household.
nonsensical
men
convinced
that their religion
also, once
can
they are
demands
that they should
tured
manufacwear
garments
in India
in
only and eat food only grown
India, decline to wear
other clothing or eat any
any
other food.
Lord
Curzon
the fashion
for teaset
bids fair
that pernicious drug now
drinking. And
the nation. It has already undermined
to overwhelm
the digestive apparatus
of hundrends
of thousands
and women
of men
additional tax
and constitutes
an
their slender purses.
Lord
Hardinge can set
upon
fashion
for
of
the
Swadeshi, and almost the whole
India forswear
There
is a verse
foreign goods.
16

in the Bhagavad Gita, which, freelyrendered, means,
follow
the classes. It is easy
undo
the
masses
to
evil if the thinking portion of the community
were
take
the
Swadeshi
it
to
for a
even
vow
though
may,
considerable
inconvenience.
time, cause
I hate
legislativeinteference, in any
department of life.
At best it is the lesser evil. But I would
tolerate,
welcome,
indeed, plead for a stiff protective duty
foreign goods. Natal, a British colony, proupon
tected
its sugar
the
that
from
by taxing
came
sugar
another
British
colony, Mauritius.
England has
sinned against India by forcing free trade upon
her.
It may
food
have
been
for her, but it has been

poison

for this country.
It has often been

Swadeshi

urged that India

cannot

adopt

life at any
Those
economic
rate.
who
look
advance
this objection do
not
upon
Swadeshi
is
of
life.
With
them
it
rule
a
as
a
mere
be made
if it involved
to
patriotic effort not
any
self-denial. Swadeshi, as defined here, is a religious
disciplineto be undergone in utter
disregard of
the physical discomfort
it may
to individuals.
cause
Under
its spell the deprivation of a pin or
a
needle,
because these are
in India,need
manufactured
not
A Swadeshist
will learn to dq without
terror.
cause
no
which
he
hundreds
of things
considers
today
those who
dismiss Swadeshi
Moreover,
necessary.
from
their minds
by arguing the impossible,forget
that Swadeshi, after all, is a goal to
be reached
by steady effort. And we would be making for the
confined
if we
Swadeshi
to
a
goal even
given set
of articles allowing ourselves as a temporary
measure
be procurable in
such
to
use
things as might not
the country.
remains for me
There now
to consider
one
more
been
that
has
raised
objection
against Swadeshi.
The
objectors consider it to be a most selfish doctrine
in the civilised code of morawithout
warrant
lity.
any
With
is to revert
them
to
practise Swadeshi
barbarism.
I cannot
into a detailed analyto
enter
sis
Swadeshi
of the position. But I would
that
urge
in the

17

is the only doctrine consistent with the law of humility
and love.
It is arrogance
to think
of launching
of India when
the whole
I am
out
to
serve
hardly
able to serve
It
better
own
even
family.
were
my
effort upon
the family and conto
concentrate
sider
my
that through them
I was
serving the whole
nation
of humanity.
and, if you
will, the whole
This is humility and
it is love.
The
will
motive
determine
the quality of the act.
I may
serve
my
the
of
I
family regardless
sufferings
to
cause
may
As
others.
for instance, I may
an
ment
employaccept
which enables me
from people,
to
extort
money
I enrich
then
myself thereby and
satisfy many
unlawful
demands
of the family. Here
I am
neither
the State.
Or I may
serving the family nor
nise
recogthat God
hands
and
has given me
feet only to
work
and for that of those
with for my
sustenance
be dependent upon
who
I would
then at
me.
may
I can
once
simplify my life and that of those whom
In this instance I would
have served
directlyreach.
the family without
else.
causing injury to anyone
followed
this mode
of life,
Supposing that everyone
ideal state.
should have at once
All will not
an
we
reach
the same
that state
time.
But those of
at
who, realisingits truth, enforce it in practice will
us
clearly anticipate and accelerate the coming of that
this plan of life,in seeming to
happy day. Under
India to the exclusion
of every
other county,
serve
harm
I do not
other country.
My patriotism is
any
both exclusive and inclusive.
It is exclusive
in the
that in all humility I confine my attention to
sense
the land of my birth,but it is inclusive in the sense
that my
service is not of a competitive or antagonistic
Sic
alienum
la is not
ut
utere
tuo
nature.
non
but it is a grand doctrine
of
merely a legal maxim,
life. It is the key to a proper
practice of Ahimsa
or
love. It is for you,
the custodians
of a great faith,
and
the fashion
to
set
show, by your
preaching,
sanctified
that
by practice,
patriotism based
on
hatred
killeth
and that patriotism based on love
*'

41

giveth life."

18

"

AHIMSA*
There
belief

that

with

been

dominated

have,

irreligion
I do
ness

much

be

for

have

how

made

good

them.

from

world.

of

Ahimsa

manly

have,

we

chronise
syn-

virtues.

nation,

a

as

religion.
far

know

the

against

birth

By

in
taught Ahimsa
religious benefit

was

bereft

years

of

than

rather

not

can

brief

1,500

past

of

practice

the

for

warrant

but we
have
proof of physical courage,
been
and
have
dissensions
by internal
of country.
of love
by love of self instead
that is to say, been
swayed
by the spirit of

torn

We

historical

no

exaggerated
becoming
our

an

the
During
given ample

be

to

seems

I

of unmanlicharge
I hold
the Jains.
no

am

childhood.

my

derived

I have

Jain religious works

from
the

scriptures of

and

Vaishnavite,

a

other

faiths

great

I

as

of the

of the
living company
deceased
who
Kavi,
was
a
philosopher, Rajachand
Ahimsa
views
Jain by birth.
Thus,
though
on
my
result
of my
of the
faiths of the
are
study of most
a
the
world, they are
longer dependent
now
no
upon
of my
life,
authority of these works.
They
are
a
part
the religious books
and, if I suddenly discovered
that
lead
from
bore
the
different
by me
interpretation
a
I had
still hold
learnt
I should
one
to
give them,
to

the

I

much

owe

view

of

the

to

Ahimsa

I

as

am

about

to

forth

set

here.
Our

Shastras

really practises
at

the

his

feet

snakes

harm.

;

In
'The

so

and

This

St. Francis

Ahimsa

he

of

in its

affects

other

is

said

teach

to

seem

a

has

fulness

his surroundings

have

man

who

the

world

that

reptiles do

venomous

to

that

been

the

even

him

experience

no

of

Assisi.

its negative

form

Modern

October,

Review.

it

means

not

injuring

any

1916.

19

livingbeing whether
therefore, hurt
any

ill-will to

by body

the person
him and so

or

of any
cause

mind.

It may

not,

wrong-doer, or bear
him mental
suffering.
suffering caused to

does not
cover
do not
the wrong-doer by natural acts of mine which
proceed from ill-will. It,therefore,does not prevent
from
child
withdrawing from his presence
me
a
shall imagine, is about
whom
strike.
he, we
to
Indeed, the proper
practice of Ahimsa
requires me
intended
the
victim
from
the
withdraw
to
doer,
wrongin any
if I am,
whatsoever, the guardian
way
of such a child. It was,
for
therefore, most
proper
the passive resisters of South Africa to have resisted
Government
the evil that the Union
sought to do
them.
They bore no ill-will to it. They showed
to
whenever
this by helping the Government
it needed
consisted of disobedience
their help. Their resistance
to the extent
of the orders of the Government, even
Ahimsa
of suffering death at their hands.
requires
deliberate
deliberate
not
a
self-suffering,
injuring
This

statement

of the supposed wrong-doer.
the largest
In its positive form, Ahimsa
means
follower of
a
love, the greatest charity. If I am
love my
I must
I must
Ahimsa,
apply, the
enemy.
-doer who is my enemy
rules to the wrong
same
or
a
would
I
to my
to
wrong-doing father
as
me,
stranger
This
active Ahimsa
necessarily includes
or
son.
As man
deceive the
truth and fearlessness.
cannot
fear or frighten him
loved one, he does not
her.
or
of all gifts; a man
Gift of life is the greatest
who
all hostility. He
has
gives it in reality,disarms
honourable
for an
paved the way
understanding.
who
is himself subject to fear can
bestow
And
none
that gift. He
therefore, be himself fearless.
must,
and be a coward
then practice Ahimsa
A man
cannot
calls forth
time. The practice of Ahimsa
at the same
the greatest courage.
It is the most
soldierlyof a
has been
Gordon
General
soldier's virtues.
sented
reprein a famous
This takes us far
needs
soldier,who
20

statue
on

as

bearing only

Ahimsa.
the road
to
the protectionof even

a

stick.
But
a
stick,is
a

that

extent

so

much

the

less

soldier.

is
He
how
stand his
the true
soldier who
knows
to die and
ground in the midst of a hail of bullets. Such a one
who stood his ground without lifting
Ambarisha,
was
The
Moors
a
finger though Duryasa did his worst.
and
who were
being pounded by the French gunners
Allah
rushed
with
who
the guns' mouths
on
to
of courage.
their lips,showed
much
the same
type
the courage
of desperation. AmbaOnly theirs was
due to love.
risha's was
Yet the Moorish
valour,
the
readiness
They
die, conquered
to
gunners.
their hats, ceased
firing, and
frantically waved
comrades.
And
as
greeted their erstwhile enemies
to

a

*

so

the South

African

passive resisters

in their

'

sands
thou-

sell their
rather than
Ahimsa
This was
for a little personal ease.
honour
A
honour.
in its active form.
barters away
It never
helpless girl in the hands of a follower of Ahimsa
finds better and surer
protection than in the hands
were

ready

to

die

the
him.
The
would
point to which his weapons
carry
in the first instance, will have to walk to his
tyrant,
the dead body of her defender
victim
over
; in the
the defender ; for it
second, he has but to overpower
the
is assumed
of propriety in
that the cannon
second
the defender
instance will be satisfied when
In
has fought to the extent
of his physical valour.
his
has matched
the first instance, as the defender
soul against the mere
body of the tyrant, the
very
odds "are
that the soul in the latter will be awakened,
and the girl would
stand and infinitelygreater
of her honour
chance
being protected than in any
other conceivable
circumstance,
barring of course,
that of her own
personal courage.
If we
because
are
are
unmanly today, we
so, not
do not know
fear
how
strike, but because
we
to
we
die. He
is no
of Mahavira, the apostle
follower
to
of Jainism, or of Buddha
of the Vedas, who
or
being
afraid to die, takes flight before any
danger, real
of

or

one

who

is

prepared

imaginary, all the

else

would

remove

to

while

the

defend

her

only

to

wishing that

somebody
danger by destroying the
21

causing

person

does

not

it.

care

is

He
if

straw

a

follower

no

he

kills

Ahimsa

of

by

man

a

who

by

inches

.

deceiving
force

of

arms

butcher
his

a

these

Here

love

the

stinging

of

for

We

can

it

of

practice

in

is

vanity,

to

officials.
and

country

a

fear
vague

soothe

or

other

soldiers,
truer

of

a

be

joint

and

a

into

will

sharers
once

with
more

it

Only

these

be

the

and

abode

be

godly
and
of

tice
prac-

practised

Buddha

found

teachers,

displace
their

thej7

and

extra-

present

not

can

and

profession,

at

renders

but

before

honourable

Just

does

Ahimsa

Tolstoy.

their

and

it.

Mahavira

was

happy,

true,

overdo

virtues,

humble

my

mundane

evils

necessary

so

in

is

all.

at

rudiments.

its

all

never

doing

not

imperatively

ours

the

understood

panacea

a

are

and

few

a

the

good

cowardice

one's

satisfy

truly

mundane.

even

off

hatred,
or

cow

supposed

a

killing

with

away

conscience.

opinion

the

mind

the

do

by

protect

make

to

by

to

Ahimsa

we

order

not

intended

thing

in

actuated

are

and

cows

does

who

or

few

who,

or

country,

All

trade,

in

him

would

gods.

were

saw

the
life.
this

deeper
secret

Let

land

us

of

THE
The
that
a

claim

only

I have

months

some

of

meeting

CO-OPERATION*

OF

BASIS

MORAL

on

I attended

ago

mill-hands

Ewbank

Mr.

with

whom

to

wanted

he

be.

Recent

And

I

Mr.

Ewbank's

his

I should

own,

we

surrounded

on

Ewbank

by
men,
fire
opened

forward

and

who

other
he

people

wanted

me

I naturally

pressed

I fancy
in

manner

tion

a

from

My
is

man

the

children.
had

the

himself

put

of tion.
co-operaliked
the
rather

the

invitation

to
a

me

subject.
to

tax

your

consideration

I

Hence,
patience

of co-opera-

"

moral

standpoint.
of the
knowledge
technicality
a

Mr.

moralities

Ewbank

Mr.

upon

charpai,

a

I handled

which

moments

next

made

to

home

that

believe, his kind
few

him

of the

there

But

particularly innocent
and
had
the
him
engaged
in Gujrati
conversation,
the
the people.
to
Owing
first spoken
who
was
to,

he

speak

for

made

has

worn-out

who

man

a

not

about

looks

suspicious

for

on

been

he

task.

and

women

wore

to

the

worse.

not

cause

fairly

a

After

countenance.

the

shirked

have

seated

were,

for

zeal

great

it

well

it

matters

that, had

frankly confess

must

made

had

rains

to

chawl

The
explain the principles of co-operation.
in which
filthy as
living was
they were
as
could

is

indulgence

your

to

My

nothing.

subject

his

brother,

own.

of

tion
co-opera-

Devadhar,

Whatever

he

has

does,

think
to
predisposes
me
that
there
be
the
must
something
good in it and
Ewbank
be fairly difficult.
Mr.
handling of it must
literature
kindly placed
disposal some
at
very
my
the
And
had
I have
too
on
subject.
unique
a
of
of
effect
the
opportunity
watching
some
co-opera-

naturally

*Paper
Conference,

attracts

contributed

September

and

me

to

the

Bombay

Provincial

Co-operative

17, 1917.

23

tive

Mr.

effort

in

Ewbank's

Champaran.

gone

main

are

I have
points which

through

like rhe
and I-have gone through the twelve
Commandments,
remind
points of Mr. Collins of Behar, which
me
of the law of the Twelve
Tables. There are so-called
agricultural banks in Champaran.
to me
They were
ten

disappointing efforts,

be
if they were
to
meant
demonstrations
On
of co-operation.
of the success
the other hand, there is quiet work
in the same
direction being done
by Mr. PJodge,a missionary
whose
efforts are
those
leaving their impress on
who
in
with him.
Mr. Hodge
is a
come
contact
co-operative enthusiast and probably considers that
the result which
he sees
flowing from his efforts are
due to the working
of co-operation. I, who
was
able to watch
had
in
the efforts,
hesitation
ring
inferno
that the personal equation counted
for success
in the one
and failure in the other instance.
I am
enthusiast myself, but twenty-five years
an
of experimenting and
me
experience have made
a
and
cautious
Workers
discriminating enthusiast.
in

quite unconsciously,
and often succeed
in turning
its merits
exaggerate
its very
defects into advantages. In spite of my
a

cause

necessarily,though

I consider
the little institution I am
ducting
conin Ahmedabad
the finest thing in the
as
world.
sufficient inspiration.
It alone
gives me
Critics tell me
that it represents
a soulless soul-force
and
that
its severe
it merely
disciplinehas made
mechanical.
the critics and I are
both
I suppose
It is, at best, a humble
to
place
wrong.
attempt
where
the disposal of the nation a home
and
at
men
unfettered
have
for free and
women
scope
may
development of character, in keeping with the
national
genius, and, if its controllers do not take
the disciplinethat is the foundation
of character
care,
end in view.
frustrate the very
I would
may
enthusiasts in co-operatherefore, to warn
venture,
tion
false
against entertaining
hopes.
With
Hamilton
Sir Daniel
it has become
a
religion. On the 13th January last,he addressed the
caution

"

"

24

students

of the

Churches
College and, in
order
Scotland's
to
point a moral, he instanced
how
hundred
of two
poverty
ago and showed
years
that great
of
raised from
a condition
was
country
which
There
to plenty.
two
were
poverty
powers,
and the Scottish
the Scottish
raised her
Church
and the
banks.
Church
manufactured
The
the men
banks
manufactured
the money
to
a
give the men
'in life.
Church
The
start
disciplined the
nation in the fear of God
which
is the beginning of
wisdom
and in the parish schools of the Church
the
children learned that the chief end of man's life was
Men
for ever.
to
glorify God and to enjoy Him
and in themselves,
trained to believe in God
were
created
and
the trustworthy
character
the
on
so
Scottish

"

"

.

.

.

Scottish banking system
built." Sir Daniel then
was
shows
that it was
possible to build up the marvellous
Scottish
the character
so
banking system
only on
built. So far there can
only be perfect agreement
Sir Daniel, for that
character
there
with
without
is no co-operation
But he would
is a sound
maxim.
have us go much
further.
He
thus waxes
eloquent
be your
Whatever
dreams
dayon
co-operation :
may
of India's future, never
forget this that it is
India into one, and so enable her to take her
to weld
ment
rightfulplace in the world, that the British Governis here; and
the welding hammer
in the hand
of the Government
is the co-operative movement."
In his opinion it is the panacea
of all the evils
that afflict India at the present
In its
moment.
tion
condiextended
it can
sense
justifythe claim on one
need
which
here ; in the
be mentioned
not
limited
has
used
in which
Sir Daniel
it, I
sense
venture
to
think, it is an enthusiast's exaggeration.
Mark
his peroration : "Credit, which is only Trust
and
and more
the money
Faith, is becoming more
of the world, and
bullet
in the
parchment
power
into which
is impressed
the faith which
removes
India will find victory and peace." Here
mountains,
The
credit
there is evident
of thought.
confusion
which
of the world
is becoming the money
power
*

*

"

25

has little moral basis and is not a synonym
for Trust
are
Faith, which
purely moral
qualities. After
or
of men,
who
years' experience of hundreds
twenty
had dealings with banks in South
Africa, the opinion
I had
often heard
expressed has become
so
firmly
rooted in me, that the greater the rascal the greater
his banks.
the credit he enjoys with
banks
The
his moral
do
into
character : they are
not
pry
satisfied that he meets
his overdrafts
and promissory
has encircled
notes
punctually. The credit system
like a serpent's coil, and
this beautiful globe of ours
do not
if we
mind, it bids fair to crush us out
witnessed
the ruin
of breath.
of many
I have
a
and
has
made
ence
differhome
the
it
no
through
system,
labelled
credit
whether
the
was
co-operative
The
otherwise.
deadly coil has made passible the
or
devastating spectacle in Europe, which we are helplessly
as

it

purse

It was
perhaps never
so
true
looking on.
is today that, as in law so in war,
the longest
ventured
I have
to give promifinally wins.
nence

belief about
credit
system
in order
to
operative
emphasise the point that the cowill be a blessingto India only
movement
the extent
that it is a moral
movement
to
strictly
fired with
directed
It
religious fervour.
by men
fined
follows, therefore, that co-operation should be conto
men
wishing to be morally right,but failing
of the
of grinding poverty
do so, because
to
or
Facility for obtaining loans at
grip of the Mahajan.
immoral
make
moral.
But
will not
fair rates
men
the wisdom
of the Estate or philanthropistsdemands
the onward
that they should
help on
path, men
struggling to be good.
believe that material prosperity
Too
often do we
to

the

current

that a movement
growth. It is necessary
is fraught with so much
good to India
for merely advancing
should not degenerate into one
therefore
delighted to read
cheap loans. I was
in the Report of the Committee
the recommendation
they wish clearly
Co-operation in India, that
on
their opinion that it is to true co-operato
express
means

moral
which

"

26

alone, that is, to

tion

the moral

look

must

and

aspect

co-operation which recognises
ment
of the question that Governa

amelioration

for the

of the

masses

pseudo-co-operative edifice, however
imposing, which is built in ignorance of co-operative
will
before us, we
this standard
principles." With
to

not

a

by the
number
of co-operative societies formed, but by the
moral
condition of the co-operators.
The
registrars
the
moral
will, in that event,
ensure
growth of
And
the
existing societies before multiplying them.
Government
will make
their promotion conditional,
the number
not
of societies they have
tered,
regisupon
tions.
but the moral success
of the existing instituof every
This
will mean
tracing the course
Those
pie lent to the members.
responsible for
not

the

measure

the

of

success

movement

will
conduct
of co-operative societies
does
it that
advanced
not
to
the
see
money
find its way
into the toddy-seller'sbill or
into the
I would
pockets of the keepers of gambling dens.
the

proper

ceeded
Mahajan if it has suckeeping the gambling die or toddy from

the

excuse

rapacity of the

in

the ryot's home.
A

be

out

will not
device.
birds
or

perhaps about the Mahajan
place. Co-operation is not a new

word
of

The

ryots

that

destroy their crops.
thrashing floor.

co-operate

to

drum

monkeys

out

They

to

co-operate

use

a

them
found
I have
operate
coof
their
cattle
their
to protect
to the extent
devoting the best land for the grazing of their
cattle.
And
been
found
co-operating
they have
Doubts
against a particular rapacious Mahajan.
have been expressed as to the success
of co-operation
because
of the tightness of the Mahajan's hold
the
The
the
fears.
on
I do
share
not
ryots.
evil
if he represent
mightiest Mahajan
an
must,
force, bend
before
an
as
co-operation, conceived
common

But my
essentiallymoral movement.
of the Mahajan
of Champaran
revise
the accepted opinion about

influence/

I

have

found

him

to

limited experience
has

^made

me

*

his
blighting
be
not
always
27

relentless,not
sometimes

always exacting of the last pie. He
his clients in

and even
in the hour
of their distress.
to their rescue
comes
is so limited that I dare not
draw
My observation
conclusions
from
it, but I respectfully enquire
any
whether
it is not possible to make
effort to
a serious
draw
the good in the Mahajan and help him or
out
induce him to throw
the evil in him.
out
May he
be induced
not
of co-operation,
to
join the army
has experience proved that he is past praying
or
for?
I note
that the movement
takes note
of all indigenous
I beg publicly to
industries.
express
my
for helping me
in my
gratitude to Government
humble
effort to improve
the lot of the weaver.
The experiment I am
conducting shows that there is
in this direction.
field for work
vast
No
wella
wisher
of India, no
look
the
patriot dare
upon
with
impending destruction of the hand-loom
weaver
has stated, this industry
equanimity. As Dr. Mann
used to supply the peasant
with an additional source
and
of livelihood
insurance
against famine.
an
back to life this
will nurse
Every registrar who
the gratitude
important and graceful industry will earn
of India.
humble
effort
consists
My
firstlyin
researches
the
of simple
as
to
possibilities
making
orthodox
in the
reforms
hand-looms, secondly, in
youth from the craving for
weaning the educated
other services and the feeling that
Government
or
renders him unfit for independent occupaeducation
tion
and inducing him to take to weaving as a calling
honourable
that of a barrister or a doctor,
as
as
and
who
have
thirdly by helping those weavers
their occupation to revert
abandoned
to
it., I will
the audience
with any
the
statement
not
on
weary
The third may
be
first two
parts of the experiment.
it has a direct bearing
allowed a few sentences
as
able to enter
I was
the subject before
us.
upon
Five families that had
it only six months
ago.
upon
leverted
it and
to
left otf the calling have
they
Ashram
business.
The
doing a prosperous
supplies
are
28

serves

many

ways

them

their

at

volunteers
them

has

as

loss

to

interest

on

yet

suffered

figure.
We

All

able

are

received.

is

finish.

The

such

help

have

no

could

of

the

loan

middlemen,
into

entering
and

their

lifted

being
has

not

early

date,

these

families

touched

to
sure

it, but

at

it

there
scoundrels

should

need

be
"

that

what

no

Ruskin

I

education
till

This

shall
cease

fear
so

by

to

strive

of

rightly

**

for

a

the

an

of

too

reality
small

tion
co-opera-

to

it.

co-operation
dreaded.

at

not

Let
fail

them

have

we

be

upon

ever

for

too

is

mean

of

ship
relation-

hope,

imitation.

for

We

never

last
we

dilate

to

others

to

ideal.

our

we

ventured

the

I hope,
lift

willing, it will

illustrate

to

present

of

God

The

privilege

cannot

but

that

we,

families,

point.

can

again.

the

satisfied

rest

on

weavers

And

the

to

start

existence

This

hand

every

I have

experiment

together

We

not

dream.

a

day.

some

in

and

them

ambitious

put

developed,

take

to

audience

The

Whole

these

the

on

families

obtain

ot

the

therefore,

We,

ourselves.

been

yet

cloth

its

it.

betterment.

our

without

are

lives

for

interest.

volunteers,

the

cash.

the

pre-determined.

is

being

it.

with

pieces

to

strictly

from

for

charging

saddled

breaking

like

its

lar
particu-

a

therefore,

character

render

for

to

sale

It

yarn.

restrict

to

loan

depends

friends

be

not

were
use

I would

moral

the

for

are

negligible.

warrant

merely

the

interest,

Ashram
as

Ashram

is able

of

purely

its

note

The

ready

a

loss

The

paying

transactions

command

to

transaction
to

future

woven,

and

limiting

its

;

cloth

advanced
loss

no

by

the

need

they

yarn

rate.

loan

the

minimum

a

of

market

the

at

the

with

delivery

take

cash

loses

door

us

be

realise
Then
of

NATIONAL
I have

Nor
to

a

DRESS*

successfully resisted to temptation
of either
Irwin's
ism
criticMr.
answering
or
your
of the humble
work
I am
doing in Champaran.
with
I going to succumb
regard
am
now
except
which
fit to dwell
Mr.
Irwin
has thought
matter
hitherto

about

and

upon

trouble

of

remarks

on

being

Western

civilisation

national

know

costume,

that

the

dress

I have

very

short

of

wearing
elsewhere
I

has

it may
I

the

of

outside

21

now

in

a

in

prey

the

to

the

and

courts

before

the

precisely the

in

ago

the

for

that

easy

I appeared

years

to

is

except
an

my

Irwin

countrymen

dress

of

respect

Mr.

Champaran

my

Kathiawar.

courts

to

me

interest
in

wear

rest

his

to

amenities

minor

taught

semi-European

Kathiawar
dress

dress

I refer

in India
always worn
I fell
period in India

with

common

the

with

and

the

taken

even

dressing.

of

"

not

informed.

correctly

familiarity

has

he

manner

my

"

My

which

in Champaran.

wear

made
and
it is that, having
change I have
and agriculture
taken
of weaving
the
to
occupation
and
of Swadeshi,
clothing
having taken the vow
my
and
and
is now
hand-sewn
entirely hand-woven
Irwin's
made
Mr.
fellow
workers.
by me
or
my
One

letter

suggests
I have

dress

Champaran
the

wear

natural

and

believe

that

sign

of

discarding

degradation,
that
a

*Reply.to
30

of

we

dress
Mr.

are

which
Irwin's

the

for

a

the

our

national

suited
of his dress

to

is that

I

most

dtess

and
a

in

Indian.

an

European

committing

criticism

is

it

humiliation
is best

in

ryots

fact

The

because

becoming

most

copying

our

our

and

the

etfect.

dress

the

specially adopted

and

temporarily
produce an
to

national

before

I appear

that

I

is

a

ness,
weaksin

in

the

Indian

in the

Pioneer.

climate

and

and

which, for its simplicity,art
be beaten

ness,
cheap-

the face of the earth and
which
Had
it not
answers
hygienic requirements.
been
for a false pride and equally false notions of
would
prestige, Englishmen here
long ago have
I may
dentally
incimention
adopted the Indian costume.
that
bare
I do not
Champaran
go about
I do avoid shoes for sacred reasons.
headed.
But I
find too that it is more
natural
and
healthier
to
avoid them whenever
possible.
I am
inform
Mr. Irwin and your
readers
to
sorry
friend Babu
that my
esteemed
Brijakishore Prasad,
the "ex-Hon.
Member
of Council," still remains
and
and
retains the provincial cap
unregenerate
and
walks
kicks up
barefoot
terrible
never
a
in the house we
noise even
are
living in by wearing
wooden
sandals. He has st 11 not the courage,
in spite
with
admirable
discard his
of most
contact
to
me,
he goes
to
semi-anglicised dress and whenever
see
officials he puts his legs into the bifurcated
garment
and on his own
admission
himself
tortures
by cramping
induce
his feet in inelastic shoes.
I cannot
him
believe that his clients won't desert him and the
to
his more
won't punish him if he wore
ing
becomcourts
and less expensive dhoti.
I invite you
and Mr.
Irwin
believe the
stories
that the latter
to
not
and my friends, but to join me
hears about me
in the
Indians
crusade
abandoning their
against educated
which
habits and customs
not
proved to
are
manners,
be bad or harmful.
to
Finally I venture
warn
you
and Mr. Irwin that you and he will ill-serve the cause
both of you
is in danger by reason
consider
of my
in Champaran
if you continue,
have
as
presence
you
strictures on
done, to base your
unproved facts. I
ask you
that I should
deem
to accept
assurance
my
of
myself unworthy of the friendshipand confidence
hundreds
of my
English friends and associates
not
all of them fellow cranks
if in similar circumstances
I acted
towards
them
differently from
own
my
is

not

to

on

"

kt

"

"

"

"

countrymen.

31

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by K. R. Sondhi

at

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by R. P. Soni for Gandhi

Press, Lahore,

Publications League,

and

published

Lahore.

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