I. BIRTH AND PARENTAGE

     The Gandhis belong to the Bania caste and seem to have been originally grocers. But for three generations, from my grandfather, they have been Prime Ministers in several Kathiawad States. Uttamchand Gandhi, alias Ota Gandhi, my grandfather, must have been a man of principle. State intrigues compelled him to leave Porbandar, where he was Diwan, and to seek refuge in Junagadh. There he saluted the Nawab with the left hand. Someone, noticing the apparent discourtesy, asked for an explanation, which was thus given: 'The right hand is already pledged to Porbandar.'

    Ota Gandhi married a second time, having lost his first wife. He had four sons by his first wife and two by his second wife. Ido not think that in my childhood I ever felt or knew that these sons of Ota Gandhi were not all of the same mother. The fifth of these six brothers was Karamchand Gandhi, alias Kaba Gandhi, and the sixth was Tulsidas Gandhi. Both these brothers were Prime Ministers in Porbandar, one after the other. Kaba Gandhi was my father. He was a member of the Rajasthanik Court. It is now extinct, but in those days it was a very influential body for settling disputes between the chiefs and their fellow clansmen. He was for some time Prime Minister in Rajkot and then in Vankaner. He was a pensioner of the Rajkot State when he died.

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

    My father was a lover of his clan, truthful, brave and generous, but short-tempered. To a certain extent he might have been even given to carnal pleasures. For he married for the fourth time when he was over forty. But he was incorruptible, and had earned a name for strict impartiality in his family as well as outside. His loyalty to the state was well known. An Assistant Political Agent spoke insultingly of the Rajkot Thakore Saheb, his chief, and he stood up [=objected] to the insult. The Agent was angry and asked Kaba Gandhi to apologize. This he refused to do and was therefore kept under detention for a few hours. But when the Agent saw that Kaba Gandhi was adamant, he ordered him to be released.

    My father never had any ambition to accumulate riches, and left us very little property.

He had no education, save that of experience. At best, he might be said to have read up to the fifth Gujarati standard. Of history and geography he was innocent. But his rich experience of practical affairs stood him in good stead in the solution of the most intricate questions and in managing hundreds of men. Of religious training he had very little, but he had that kind of religious culture which frequent visits to temples and listening to religious discourses make available to many Hindus. In his last days he began reading the Gita at the instance of a learned Brahman friend of the family, and he used to repeat aloud some verses every day at the time of worship.

    The outstanding impression my mother has left on my memory is that of saintliness. She was deeply religious. She would not think of taking her meals without her daily prayers. Going to Haveli--the Vaishnava temple--was one of her daily duties. As far as my memory can go back, I do not remember her having ever missed the Chaturmas./1/ She would take the hardest vows and keep them without flinching. Illness was no excuse for relaxing them. I can recall her once falling ill when she was observing the Chandrayana/2/ vow, but the illness was not allowed to interrupt the observance. To keep two or three consecutive fasts was nothing to her. Living on one meal a day during Chaturmas was a habit with her. Not content with that, she fasted every alternate day during one Chaturmas. During another Chaturmas she vowed not to have food without seeing the sun. We children on those days would stand, staring at the sky, waiting to announce the appearance of the sun to our mother. Everyone knows that at the height of the rainy season the sun often does not condescend to show his face. And I remember days when, at his sudden appearance, we would rush and announce it to her. She would run out to see with her own eyes, but by that time the fugitive sun would be gone, thus depriving her of her meal. 'That does not matter,' she would say cheerfully, 'God did not want me to eat today.' And then she would return to her round of duties.

    My mother had strong commonsense. She was well informed about all matters of state, and ladies of the court thought highly of her intelligence. Often I would accompany her, exercising the privilege of childhood, and I still remember many lively discussions she had with the widowed mother of the Thakor Saheb.

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

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/1/ Literally a period of four months. A vow of fasting and semi-fasting during the four months of the rains. The period is a sort of long Lent.
/2/ A sort of fast in which the daily quantity of food is increased or diminished according as the moon waxes or wanes.

II. CHILDHOOD

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

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

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

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

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

III. CHILD MARRIAGE

     Much as I wish that I had not to write this chapter, I know that I shall have to swallow many such bitter draughts in the course of this narrative. And I cannot do otherwise, if I claim to be a worshipper of Truth It is my painful duty to have to record here my marriage at the age of thirteen. As I see the youngsters of the same age about me who are under my care, and think of my own marriage, I am inclined to pity myself and to congratulate them on having escaped my lot. I can see no moral argument in support of such a preposterously early marriage.

    Let the reader make no mistake. I was married, not betrothed. For in Kathiwad there are two distinct rites--betrothal and marriage. Betrothal is a preliminary promise on the part of the parents of the boy and the girl to join them in marriage, and it is not inviolable. The death of the boy entails no widowhood on the girl. It is an agreement purely between the parents, and the children have no concern with it. Often they are not even informed of it. It appears that I was betrothed thrice, though without my knowledge. I was told that two girls chosen for me had died in turn, and therefore I infer that I was betrothed three times. I have a faint recollection, however, that the third betrothal took place in my seventh year. But I do not recollect having been informed about it. In the present chapter I am talking about my marriage, of which I have the clearest recollection.

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

    Marriage among Hindus is no simple matter. The parents of the bride and the bridegroom often bring themselves to ruin over it. They waste their substance, they waste their time. Months are taken up over the preparations—in making clothes and ornaments and in preparing budgets for dinners. Each tries to outdo the other in the number and variety of courses to be prepared. Women, whether they have a voice or no, sing themselves hoarse, even get ill, and disturb the peace of their neighbours. These in their turn quietly put up with all the turmoil and bustle, all the dirt and filth, representing the remains of the feasts, because they know that a time will come when they also will be behaving in the same manner.

    It would be better, thought my elders, to have all this bother over at one and the same time. Less expense and greater eclat. For money could be freely spent if it had only to be spent once instead of thrice. My father and my uncle were both old, and we were the last children they had to marry. It is likely that they wanted to have the last best time of their lives. In view of all these considcrations, a triple wedding was decided upon, and as I have said before, months were taken up in preparation for it.

    It was only through these preparations that we got warning of the coming event. I do not think it meant to me anything more than the prospect of good clothes to wear, drum beating, marriage processions, rich dinners, and a strange girl to play with. The carnal desire came later. I propose to draw the curtain over my shame, except for a few details worth recording. To these I shall come later. But even they have little to do with the central idea I have kept before me in writing this story.

    So my brother and I were both taken to Porbandar from Rajkot. There are some amusing details of the preliminaries to the final drama--e.g. smearing our bodies all over with turmeric paste--but I must omit them.

    My father was a Diwan, but nevertheless a servant, and all the more so because he was in favor with the Thakore Saheb. The latter would not let him go until the last moment. And when he did so, he ordered for my father special stage coaches, reducing the journey by two days. But the fates had willed otherwise. Porbandar is 120 miles from Rajkot--a cart journey of five days. My father did the distance in three, but the coach toppled over in the third stage, and he sustained severe injuries. He arrived bandaged all over. Both his and our interest in the coming event was half destroyed, but the ceremonies had to be gone through. For how could the marriage dates be changed? However, I forgot my grief over my father's injuries in the childish amusement of the wedding.

    I was devoted to my parents. But no less was I devoted to the passions that flesh is heir to. I had yet to learn that all happiness and pleasure should be sacrificed in devoted service to my parents. And yet, as though by way of punishment for my desire for pleasure, an incident happened which has ever since rankled in my mind, and which I will relate later. Nishkulanand sings: 'Renunciation of objects, without the renunciation of desires, is short-lived, however hard you may try'. Whenever I sing this song or hear it sung, this bitter untoward incident rushes to my memory and fills me with shame.

    My father put on a brave face in spite of his injures, and took full part in the wedding. As I think of it, I can even today call before my mind's eye the place where he sat as he went through the different details of the ceremony. Little did I dream then that one day I should severely criticize my father for having married me as a child. Everything on that day seemed to me right and proper and pleasing. There was also my own eagerness to get married. And as everything that my father did then struck me as beyond reproach, the recollection of those things is fresh in my memory. I can picture to myself, even today, how we sat on our wedding dais, how we performed the Saptapadi,/1/ how we, the newly wedded husband and wife, put the sweet Kansar/2/ into each other's mouth, and how we began to live together. And oh! that first night. Two innocent children all unwittingly hurled themselves into the ocean of life. My brother's wife had thoroughly coached me about my behaviour on the first night. I do not know who had coached my wife. I have never asked her about it, nor am I inclined to do so now. The reader may be sure that we were too nervous to face each other. We were certainly too shy. How was I to talk to her, and what was I to say? The coaching could not carry me far. But no coaching is really necessary in such matters. The impressions of the former birth are potent enough to make all coaching superfluous. We gradually began to know each other, and to speak freely together. We were the same age. But I took no time in assuming the authority of a husband.

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/1/ 'Saptapdi' are seven steps a Hindu bridge and bridegroom walk together, making at the same time promises of mutual fidelity and devotion, after which the marriage becomes irrevocable.
/2/ 'Kansar' is a preparation of wheat which the pair partake of together after the completion of the ceremony.

IV. PLAYING THE HUSBAND

      About the time of my marriage, little pamphlets costing a pice, or a pie (I now forget how much), used to be issued, in which conjugal love, thrift, child marriages, and other such subjects were discussed. Whenever I came across any of these, I used to go through them from cover to cover, and it was a habit with me to forget what I did not like, and to carry out in practice whatever I liked. Lifelong faithfulness to the wife, inculcated in these booklets as the duty of the husband, remained permanently imprinted on my heart. Furthermore, the passion for truth was innate in me, and to be false to her was therefore out of the question. And then there was very little chance of my being faithless at that tender age.

    But the lesson of faithfulness had also an untoward effect. 'If I should be pledged to be faithful to my wife, she also should be pledged to be faithful to me,' I said to myself. The thought made me a jealous husband. Her duty was easily converted into my right to exact faithfulness from her, and if it had to be exacted, I should be watchfully tenacious of the right. I had absolutely no reason to suspect my wife's fidelity, but jealousy does not wait for reasons. I must needs be forever on the look-out regarding her movements, and therefore she could not go anywhere without my permission. This sowed the seeds of a bitter quarrel between us. The restraint was virtually a sort of imprisonment. And Kasturbai was not the girl to brook any such thing. She made it a point to go out whenever and wherever she liked. More restraint on my part resulted in more liberty being taken by her, and in my getting more and more cross. Refusal to speak to one another thus became the order of the day with us, married children. I think it was quite innocent of Kasturbai to have taken those liberties with my restrictions. How could a guileless girl brook any restraint on going to the temple or on going on visits to friends? If I had the right to impose restrictions on her, had not she also a similar right? All this is clear to me today. But at that time I had to make good my authority as a husband!

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

    I do not know whether Kasturbai had any such ambition. She was illiterate. By nature she was simple, independent, persevering, and, with me at least, reticent. She was not impatient of her ignorance, and I do not recollect my studies having ever spurred her to go in for a similar adventure. I fancy, therefore, that my ambition was all one-sided. My passion was entirely centred on one woman, and I wanted it to be reciprocated. But even if there were no reciprocity, it could not be all unrelieved misery because there was active love on one side at least.

    I must say I was passionately fond of her. Even at school I used to think of her, and the thought of nightfall and our subsequent meeting was ever haunting me. Separation was unbearable. I used to keep her awake till late in the night with my idle talk. If with this devouring passion there had not been in me a burning attachment to duty, I should either have fallen a prey to disease and premature death, or have sunk into a burdensome existence. But the appointed tasks had to be gone through every morning, and lying to anyone was out of the question. It was this last thing that saved me from many a pitfall.

    I have already said that Kasturbai was illiterate. I was very anxious to teach her, but lustful love left me no time. For one thing the teaching had to be done against her will, and that too at night. I dared not meet her in the presence of the elders, much less talk to her. Kathiwad had then, and to a certain extent has even today, its own peculiar, useless, and barbarous Purdah. Circumstances were thus unfavorable. I must therefore confess that most of my efforts to instruct Kasturbai in our youth were unsuccessful. And when I awoke from the sleep of lust, I had already launched forth into public life, which did not leave me much spare time. I failed likewise to instruct her through private tutors. As a result Kasturbai can now with difficulty write simple letters and understand simple Gujarati. I am sure that had my love for her been absolutely untainted with lust, she would be a learned lady today; for I could then have conquered her dislike for studies. I know that nothing is impossable for pure love.

    I have mentioned one circumstance that more or less saved me from the disasters of lustful love. There is another worth noting. Numerous example have convinced me that God ultimately saves him whose motive is pure. Along with the cruel custom of child marriages, Hindu society has another custom which to a certain extent diminishes the evils of the former. Parents do not allow young couples to stay together long. The child-wife spends more than half her time at her father's place. Such was the case with us. That is to say, during the first five years of our married life (from the age of 13 to 18), we could not have lived together longer than an aggregate period of three years. We would hardly have spent six months together, when there would be a call to my wife from her parents. Such calls were very unwelcome in those days, but they saved us both. At the age of eighteen I went to England, and this meant a long and healthy spell of separation. Even after my return from England we hardly stayed together longer than six months. For I had to run up and down between Rajkot and Bombay. Then came the call from South Africa, and that found me already fairly free from the carnal appetite.

V. AT THE HIGH SCHOOL

     I have already said that I was learning at the high school when I was married. We three brothers were learning at the same school. The eldest brother was in a much higher class, and the brother who was married at the same time as I was, only one class ahead of me. Marriage resulted in both of us wasting a year. Indeed the result was even worse for my brother, for he gave up studies altogether. Heaven knows how many youths are in the same plight as he. Only in our present Hindu society do studies and marriage go thus in hand.

    My studies were continued. I was not regarded as a dunce at the high school. I always enjoyed the affection of my teachers. Certificates of progress and character used to be sent to the parents every year. I never had a bad certificate. In fact I even won prizes after I passed out of the second standard. In the fifth and sixth I obtained scholarships of rupees four and ten respectively, an achievement for which I have to thank good luck more than my merit. For the scholarships were not open to all, but reserved for the best boys amongst those coming from the Sorath Division of Kathiwad. And in those days there could not have been many boys from Sorath in a class of forty to fifty.

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

    I may mention, however, that I was none the worse for abstaining from exercise. That was because I had read in books about the benefits of long walks in the open air, and having liked the advice, I had formed a habit of talking walks, which has still remained with me. These walks gave me a fairly hardy constitution.

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

    I was convicted of lying! That deeply pained me. How was I to prove my innocence? There was no way. I cried in deep anguish. I saw that a man of truth must also be a man of care. This was the first and last instance of my carelessness in school. I have a faint recollection that I finally succeeded in getting the fine remitted. The exemption from exercise was of course obtained, as my father wrote himself to the headmaster saying that he wanted me at home after school.

    But though I was none the worse for having neglected exercise, I am still paying the penalty of another neglect. I do not know whence I got the notion that good handwriting was not a necessary part of education, but I retained it until I went to England. When later, especially in South Africa, I saw the beautiful handwriting of lawyers and young men born and educated in South Africa, I was ashamed of myself and repented of my neglect. I saw that bad handwriting should be regarded as a sign of an imperfect education. I tried later to improve mine, but it was too late. I could never repair the neglect of my youth. Let every young man and woman be warned by my example, and understand that good handwriting is a necessary part of education. I am now of opinion that children should first be taught the art of drawing before learning how to write. Let the child learn his letters by observation as he does different objects, such as flowers, birds, etc., and let him learn handwriting only after he has learnt to draw objects. He will then write a beautifully formed hand.

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

    Samskrit, however, proved a harder task. In geometry there was nothing to memorize, whereas in Samskrit, I thought, everything had to be learnt by heart. This subject also was commenced from the fourth standard. As soon as I entered the sixth I became disheartened. The teacher was a hard taskmaster, anxious, as I thought, to force the boys. There was a sort of rivalry going on between the Samskrit and the Persian teachers. The Persian teacher was lenient The boys use to talk among themselves that Persian was very easy and the Persian teacher very good and considerate to the students. The 'easiness' tempted me, and one day I sat in the Persian class. The Samskrit teacher was grieved. He called me to his side and said: 'How can you forget that you are the son of a Vaishnava father? Won't you learn the language of your own religion? If you have any difficulty, why not come to me? I want to teach you students Samskrit to the best of my ability. As you proceed further, you will find in it things of absorbing interest. You should not lose heart. Come and sit again in the Samskrit class.'

    This kindness put me to shame. I could not disregard my teacher's affection. Today I cannot but think with gratitude of Krishnashankar Pandya. For if I had not acquired the little Samskrit that I learnt them, I should have found it difficult to take any interest in our sacred books. In fact I deeply regret that I was not able to acquire a more through knowledge of the language, because I have since realized that every Hindu boy and girl should posses sound Samskrit learning.

    It is now my opinion that in all Indian curricula of higher education there should be a place for Hindi, Samskrit, Persian, Arabic, and English, besides of course the vernacular. This big list need not frighten anyone. If our education were more systematic, and the boys free from the burden of having to learn their subjects through a foreign medium, I am sure learning all these languages would not be an irksome task, but a perfect pleasure. A scientific knowledge of one language makes a knowledge of other languages comparatively easy.

    In reality, Hindu, Gujarati, and Samskrit may be regarded as one language, and Persian and Arabic also as one. Though Persian belongs to the Aryan, and Arabic to the Semitic, family of languages, there is a close relaitionship between Persian and Arabic, because both claim their full growth through the rise of Islam. Urdu I have not regarded as a distnict language, because it has adopted the Hindi grammar, and its vocabulary is mainly Persian and Arabic, and he who would learn good Urdu must learn Persian and Arabic, as one who would learn good Gujarati, Hindi, Bengali, or Marathi must learn Samskrit.

VI. A TRAGEDY

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

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

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

    I have seen since I had claculated wrongly. A reformer cannot afford to have close intimacy with him whom he seeks to reform. True friendship is an identity of souls rarely to be found in this word. Only between like natures can friendship be altogether worthy and enduring. Friends react on one another. Hence in friendship there is very little scope for reform. I am of opinion that all exclusive intimacies are to be avoided; for man takes in vice far more readly than virtue. And he who would be friends with God must remain alone, or make the whole world his friend. I may be wrong, but my effort to cultivate an intimate friendship proved a failure.

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

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

    All these pleas or behalf of meat-eating were not advanced at a single sitting. They represent the substance of a long and claborate argument which my friend was trying to impress upon me from time to time. My elder brother had already fallen. He therefore supported my friend's argument. I certainly looked feeble-bodied by the side of my brother and this friend. They were both hardier, physically stronger, and more daring. This friend's exploits cast a spell over me. He could run long distances and extraordinarily fast. He was an adept in high and long jumping. He could put up with any amount of corporal punishment. He would often display his exploits to me and, as one is always dazzled when he see in other the qualities that he lacks himself, I was dazzled by this friend's exploits. This was followed by a strong desire to be like him. I could hardly jump or run. Why should not I also be as strong as he?

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

    A doggerel of the Gujarati poet Narmad was in vogue amongst us schoolboys, as follows:

Behold the mighty Englishman
He rules the Indian small,
Because being a meat-eater
He is five cubits tall.

    A day was thereupon fixed for beginning the experiment. It had to be conducted in secret. The Gandhis were Vaishnavas. My parents were particularly staunch Vaishnavas. They would regularly visit the Haveli. The family had even its own temples. Jainism was strong in Gujarat, and its influence was felt everywhere and on all occasions. The opposition to and abhorrence of meat-eating that existed in Gujarat among the Jains and Vaishnavas were to be seen nowhere else in India or outside in such strength. These were the traditions in which I was born and bred. And I was extermely devoted to my parents. I knew that the moment they came to know of my having eaten meat, they would be shocked to death. Moreover, my love of truth made me extra cautious. I cannot say that I did not know then that I should have to deceive my parents if I began eating meat. But my mind was bent on the 'reform'. It was not a question of pleasing the palate. I did not know that it had a particularly good relish. I wished to be strong and daring and wanted my countrymen also to be such, so that we might defeat the English and make India free. The word 'Swaraj' I had not yet heard. But I knew that freedom meant. The frenzy of the 'reform' blinded me. And having ensured secrecy, I persuaded myself that mere hiding [of] the deed from parents was no departure from truth.

7. A TRAGEDY (CONTINUED)

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

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

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

    This bait had its effect. I got over my dislike for bread, forswore my compassion for the goats, and became a relisher of meat-dishes, if not of meat itself. This went on for about a year. But not more than half a dozen meat-feasts were enjoyed in all; because the State house was not available every day, and there was the obvious difficulty about frequently preparing expansive savoury meat-dishes. I had no money to pay for this 'reform'. My friend had therefore always to find the wherewithal. I had no knowledge where he found it. But find it he did, because he was bent on turning me into a meat-eater. But even his means must have been limited, and hence these feasts had necessarily to be few and far between.

    Whenever I had occasion to indulge in these surreptitious feasts, dinner at home was out of the question. My mother would naturally ask me to come and take my food and want to know the reason why I did not wish to eat. I would say to her, 'I have no appetite today; there is something wrong with my digestion.' It was not without compunction that I devised these pretexts. I knew I was lying, and lying to my mother. I also knew that if my mother and my father came to know of my having become a meat-eater, they would be deeply shocked. This knowledge was gnawing at my heart.

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

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

    I abjured meat out of the purity of my desire not to lie to my parents, but I did not abjure the company of my friend. My zeal for reforming him had proved disastrous for me, and all the time I was completely unconscious of the fact.

    The same company would have led me into faithlessness to my wife. But I was saved by the skin of my teeth. My friend once took me to a brothel. He sent me in with the neccessary instructions. It was all prearranged. The bill had already been paid. I went into the jaws of sin, but God in His infinite mercy protected me against myself. I was almost struck blind and dumb in this den of vice. I sat near the woman on her bed, but I was tongue-tied. She naturally lost patience with me, and showed me the door, with abuses and insults. I then felt as though my manhood had been injured, and wished to sink into the ground for shame. But I have ever since given thanks to God for having saved me. I can recall four more similar incidents in my life, and in most of them my good fortune, rather than any effort on my part, saved me. From a strictly ethical point of view, all these occasions must be regarded as moral lapses; for the carnal desire was there, and it was a good as the act. But from the ordinary point of view, a man who is saved from physically committing sin is regarded as saved. And I was saved only in that sense. There are some actions from which an escape is a godsend both for the man who escapes and for those about him. Man, as soon as he gets back his consciousness of right, is thankful to the Divine mercy for the escape. As we know that a man often succumbs to temptation, however much he may resist it, we also know that Providence often intercedes and saves him in spite of himself. How all this happens--how far a man is free and how far a creature of circumstances--how far free-will comes into play and where fate enters on the scene--all this is a mystery and will remain a mystery.

    But to go on with the story. Even this was far from opening my eyes to the viciousness my friend's company. I therefore had many more bitter draughts in store for me, until my eyes were actually opened by an ocular demonstration of some of his lapses quite unexpected by me. But of them later, as we are proceeding chronologically.

    One thing, however, I must mention now, as it pertains to the same period. One of the reasons of my differences with my wife was undoubtedly the company of this friend. I was both a devoted and a jealous husband, and this friend fanned the flame of my suspicions about my wife. I never could doubt his veracity. And I have never forgiven myself the violence of which I have been guilty, in often having pained my wife by acting on his information. Perhaps only a Hindu wife would tolerate these hardships, and that is why I have regarded woman as an incarnation of tolerance. A servant wrongly suspected may throw up his job, a son in the same case may leave his father's roof, and a friend may put an end to the friendship. The wife, if she suspects her husband, will keep quiet, but if the husband suspects her, she is ruined. Where is she to go? A Hindu wife may not seek divorce in a law court. Law has no remedy for her. And I can never forget or forgive myself for having driven my wife to that desperation.

    The canker of suspicion was rooted out only when I understood Ahimsa/1/ in all its bearings. I saw then the glory of Brahmacharya,/2/ and realized that the wife is not the husband's bondslave, but his companion and his helpmate, and an equal partner in all his joys and sorrows--as free as the husband to choose her own path. Whenever I think of those dark days of doubts and suspicions, I am filled with loathing of my folly and my lustful cruelty, and I deplore my blind devotion to my friend.

= = = = = = = = = = =
/1/ 'Ahimsa' means literally not-hurting, non-violence.
/2/ 'Brahmacharaya' means literally conduct that leads to God. Its technical meaning is self-restraint, particularly mastery over the sexual organ.

8. STEALING AND ATONEMENT

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

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

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

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

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

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

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

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

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

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

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

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

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

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

                'Only he
Who is smitten with the arrows of love,
Knows its power.'

    This sort of sublime forgiveness was not natural to my father. I had thought that he would be angry, say hard things, and strike his forehead. But he was so wonderfully peaceful, and I believe this was due to my clean confession. A clean confession, combined with a promise never to commit the sin again, when offered before one who has the right to receive it, is the purest type of repentance. I know that my confession made my father feel absolutely safe about me, and increased his affection for me beyond measure.

9. MY FATHER'S DEATH AND MY DOUBLE SHAME

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

    This was also the time when my wife was expecting a baby--a circumstance which, as I can see today, meant a double shame for me. For one thing I did not restrain myself, as I should have done, whilst I was yet a student. And secondly, this carnal lust got the better of what I regarded as my duty to study, and of what was even a greater duty, my devotion to my parents, Shravana having been my ideal since childhood. Every night whilst my hands were busy massaging my father's legs, my mind was hovering about the bed-room--and that too at a time when religion, medical science, and commonsense alike forbade sexual intercourse. I was always glad to be relieved from my duty, and went straight to the bed-room after doing obeisance to my father.

    At the same time my father was getting worse every day. Ayurvedic physicians had tried all their ointments, Hakims their plasters, and local quacks their nostrums. An English surgeon had also used his skill. As the last and only resort he had recommended a surgical operation. But the family physician came in the way. He disapproved of an operation being performed at such an advanced age. The physician was competent and well known, and his advice prevailed. The operation was abandoned, and various medicines purchased for the purpose were of no account. I have an impression that if the physician had allowed the operation, the wound would have been easily healed. The operation also was to have been performed by a surgeon who was then well known in Bombay. But God had willed otherwise. When death is imminent, who can think of the right remedy? My father returned from Bombay with all the paraphernalia of the operation, which were now useless. He despaired of living any longer. He was getting weaker and weaker, until at last he had to be asked to perform the neccessary functions in bed. But up to the last he refused to do anything of the kind, always insisting on going through the strain of leaving his bed. The Vaishnavite rules about external cleaniness are so inexorable.

    Such cleanliness is quite essential no doubt, but Western medical science has taught us that all the functions, including a bath, can be done in bed with the strictest regard to cleanliness, and without the slightest discomfort to the patient, the bed always remaining spotlessly clean. I should regard such cleanliness as quite consistent with Vaishnavism. But my father's insistence on leaving the bed only struck me with wonder then, and I had nothing but admiration for it.

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

    It was 10:30 or 11:00 p.m. I was giving the massage. My uncle offered to relieve me. I was glad and went straight to the bed-room. My wife, poor thing, was fast asleep. But how could she sleep when I was there? I woke her up. In five or six minutes, however, the servant knocked at the door. I started with alarm. 'Get up,' he said, 'Father is very ill.' I knew of course that he was very ill, and so I guessed what 'very ill' meant at that moment. I sprang out of bed.

    'What is the matter? Do tell me!'

    'Father is no more.'

    So all was over! I had but to [=could only] wring my hands. I felt deeply ashamed and miserable. I ran to my father's room. I saw that if animal passion had not blinded me, I should have been spared the torture of separation from my father during his last moments. I should have been massaging him, and he would have died in my arms. But now it was my uncle who had this privilege. He was so deeply devoted to his elder brother that he had earned the honour of doing him the last services! My father had forebodings of the coming event. He had made a sign for pen and paper, and written: 'Prepare for the last rites.' He had then snapped the amulet off his arm, and also his gold necklace of tulasi-beads, and flung them aside. A moment after this he was no more.

    The shame, to which I have referred in a foregoing chapter, was this shame of my carnal desire even at the critical hour of my father's death, which demanded wakeful service. It is a blot I have never been able to efface or forget, and I have always thought that although my devotion to my parents knew no bounds and I would have given up anything for it, yet it was weighed and found unpardonably wanting because my mind was at the same moment in the grip of lust. I have therefore always regarded myself as a lustful, though a faithful, husband. It took me long to get free from the shackles of lust, and I had to pass through many ordeals before I could overcome it.

    Before I close this chapter of my double shame, I may mention that the poor mite that was born to my wife scarcely breathed for more than three or four days. Nothing else could be expected. Let all those who are married be warned by my example.

10. GLIMPSES OF RELIGION

    From my sixth or seventh year up to my sixteenth I was at school, being taught all sorts of things except religion. I may say that I failed to get from the teachers what they could have given me without any effort on their part. And yet I kept on picking up things here and there from my surroundings. The term 'religion' I am using in its broadest sense, meaning thereby self-realization or knowledge of self.

    Being born in the Vaishnava faith, I had often to go to the Haveli. But it never appealed to me. I did not like its glitter and pomp. Also I heard rumours of immorality being practised there, and lost all interest in it. Hence I could gain nothing from the Haveli.

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

    Just about this time, a cousin of mine who was a devotee of the Ramayana arranged for my second brother and me to learn Ram Raksha. We got it by heart, and made it a rule to recite it every morning after the bath. The practice was kept up as long as we were in Porbandar. As soon as we reached Rajkot, it was forgotten. For I had not much belief in it. I recited it partly because of my pride in being able to recite Ram Raksha with correct pronunciation.

    What, however, left a deep impression on me was the reading of the Ramayana before my father. During part of his illness my father was in Porbandar. There every evening he used to listen to the Ramayana. The reader was a great devotee of Rama--Ladha Maharaj of Bileshvar. It was said of him that he cured himself of his leprosy not by any medicine, but by applying to the affected parts bilva leaves which had been cast away after being offered to the image of Mahadeva in Bileshvar temple, and by the regular repetition of Ramanama. His faith, it was said, had made him whole. This may or may not be true. We at any rate believed the story. And it is a fact that when Ladha Maharaj began his reading of the Ramayana his body was entirely free from leprosy. He had a melodious voice. He would sing the Dohas (couplets) and Chopais (quatrains) and explain them, losing himself in the discourse and carrying his listeners along with him. I must have been thirteen at that time, but I quite remember being enraptured by his reading. That laid the foundation of my deep devotion to the Ramayana. Today I regard the Ramayana of Tulsidas as the greatest book in all devotional literature.

    A few months after this we came to Rajkot. There was no Ramayana reading there. The Bhagavat, however, used to be read on every Ekadashi/1/ day. Sometimes I attended the reading, but the reciter was uninspiring. Today I see that the Bhagavat is a book which can evoke religious fervour. I have read it in Gujarati with intense interest. But when I heard portions of the original read by Pandit Madan Mohan Malaviya during my twenty-one days' fast, I wished I had heard it in my childhood from such a devotee as he is, so that I could have formed a liking for it at an early age. Impressions formed at that age strike roots deep down into one's nature, and it is my perpetual regret that I was not fortunate enough to hear more good books of this kind read during that period.

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

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

    Only Christianity was at that time an exception. I developed a sort of dislike for it. And for a reason. In those days Christian missionaries used to stand in a corner near the high school and hold forth, pouring abuse on Hindus and their gods. I could not endure this. I must have stood there to hear them once only, but that was enough to dissuade me from repeating the experiment. About the same time, I heard of a well known Hindu having been converted to Christianity. It was the talk of the town that, when he was baptized, he had to eat beef and drink liquor, that he also had to change his clothes, and that thenceforth he began to go about in European costume, including a hat. These things got on my nerves. Surely, thought I, a religion that compelled one to eat beef, drink liquor, and change one's own clothes did not deserve the name. I also heard that the new convert had already begun abusing the religion of his ancestors, their customs and their country. All these things created in me a dislike for Christianity.

    But the fact that I had learnt to be tolerant to other religions did not mean that I had any living faith in God. I happened about this time, to come across Manusmriti/2/ which was amongst my father's collection. The story of the creation and similar things in it did not impress me very much, but on the contrary made me incline somewhat towards atheism.

    There was a cousin of mine, still alive, for whose intellect I had great regard. To him I turned with my doubts. But he could not resolve them. He sent me away with this answer: 'When you grow up, you will be able to solve these doubts yourself. These questions ought not to be raised at your age.' I was silenced, but was not comforted. Chapters about diet and the like in Manusmriti seemed to me to run contrary to daily practice. To my doubts as to this also, I got the same answer. 'With intellect more developed and with more reading I shall understand it better,' I said to myself.

    Manusmriti at any rate did not then teach me ahimsa. I have told the story of my meat-eating. Manusmriti seemed to support it. I also felt that it was quite moral to kill serpents, bugs, and the like. I remember to have killed at that age bugs and such other insects, regarding it as a duty.

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

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

For a bowl of water give a goodly meal;
For a kindly greeting bow thou down with zeal;
For a simple penny pay thou back with gold;
If thy life be rescued, life do not withhold.
Thus the words and actions of the wise regard;
Every little service tenfold they reward.
But the truly noble know all men as one,
And return with gladness good for evil done.