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Third Class in Indian Railways - Mohandas Karamchand Gandhi · Plunkitt of Tammany Hall

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  Speaker 1: Third class in Indian Railways. This is a LibriVox recording.
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  Speaker 1: All LibriVox recordings are in the public domain. For more
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  Speaker 1: information or to volunteer, please visit LibriVox dot org. Recording
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  Speaker 1: by Graham Dunlop Third Class in Indian Railways by mohundes
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  Speaker 1: K Gandhi Ranchi, September twenty five, nineteen seventeen. I have
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  Speaker 1: now been in India for over two years and a
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  Speaker 1: half after my return from South Africa. Over one quarter
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  Speaker 1: of that time I have passed on the Indian trains
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  Speaker 1: traveling third class by choice. I have traveled up north
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  Speaker 1: as far as Lahore, down south up to Tranquebar, and
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  Speaker 1: from Karachi to Calcutta. Having resorted to third class traveling,
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  Speaker 1: among other reasons, for the purpose of udying the conditions
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  Speaker 1: under which this class of passengers travel, I have naturally
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  Speaker 1: made as critical observations as I could. I have fairly
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  Speaker 1: covered the majority of railway systems during this period. Now
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  Speaker 1: and then I have entered into correspondence with the management
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  Speaker 1: of the different railways about the defects that have come
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  Speaker 1: under my notice. But I think that the time has
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  Speaker 1: come when I should invite the press and the public
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  Speaker 1: to join in a crusade against a grievance which has
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  Speaker 1: too long remained unredressed, though much of it is capable
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  Speaker 1: of redress without great difficulty. On the twelfth instant, I
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  Speaker 1: booked at Bombay for Madras by the mail train and
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  Speaker 1: paid thirteen rupees nine paissy. It was labeled to carry
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  Speaker 1: twenty two passengers. These could only have seating accommodation. There
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  Speaker 1: were no bunks in this carriage whereon passengers could lie
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  Speaker 1: with any degree of safety or comfort. There were two
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  Speaker 1: knights to be passed in this train before reaching Madras.
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  Speaker 1: If not more than twenty two passengers found their way
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  Speaker 1: into my carriage before we reached Poona, it was because
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  Speaker 1: the bolder ones kept the others at bay. With the
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  Speaker 1: exception of two or three insistent passengers, all had to
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  Speaker 1: find their sleep being seated all the time. After reaching Raichur,
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  Speaker 1: the pressure became unbearable. The rush of passengers could not
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  Speaker 1: be stayed. The fighters among us found the task almost
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  Speaker 1: beyond them. The guards or other railway servants came in
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  Speaker 1: only to push in more passengers. A defiant memon merchant
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  Speaker 1: protested against this packing of passengers like sardines in vain
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  Speaker 1: did he say that this was his fifth night on
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  Speaker 1: the train. The guard insulted him, and refine heard him
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  Speaker 1: to the management at the terminus. There were during this
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  Speaker 1: night as many as thirty five passengers in the carriage.
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  Speaker 1: During the greater part of it, some lay on the
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  Speaker 1: floor in the midst of dirt, and some had to
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  Speaker 1: keep standing. A free fight was at one time avoided
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  Speaker 1: only by the intervention of some of the older passengers,
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  Speaker 1: who did not want to add to the discomfort by
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  Speaker 1: an exhibition of temper. On the way, passengers got for
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  Speaker 1: tea tang in water with filthy sugar and a whitish
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  Speaker 1: looking liquid mists called milk, which gave this water a
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  Speaker 1: muddy appearance. I can vouch for the appearance, but I
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  Speaker 1: cite the testimony of the passengers as to the taste.
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  Speaker 1: Not during the whole of the journey was the compartment
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  Speaker 1: once swept or cleaned. The result was that every time
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  Speaker 1: you walked on the floor, or rather cut your way
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  Speaker 1: through the passengers seated on the floor, you waded through dirt.
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  Speaker 1: The closet was also not cleaned during the journey, and
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  Speaker 1: there was no water in the water tank. Refreshments sold
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  Speaker 1: to The passengers were dirty looking, handed by dirtier hands,
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  Speaker 1: coming out of filthy receptacles, and weighed in equally unattractive scales.
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  Speaker 1: These were previously sampled by millions of flies. I asked
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  Speaker 1: some of the passengers who went in for these dainties
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  Speaker 1: to give their opinion. Many of them used choice expressions
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  Speaker 1: as to the quality, but were satisfied to state that
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  Speaker 1: they were helpless in the matter. They had to take
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  Speaker 1: things as they came on. Reaching the station, I found
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  Speaker 1: that the ghari wala would not take me unless I
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  Speaker 1: paid the fare he wanted. I mildly protested and told
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  Speaker 1: him I would pay him the authorized fare. I had
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  Speaker 1: to turn passive resistor before I could be taken. I
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  Speaker 1: simply told him he would have to pull me out
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  Speaker 1: of the ghari or call the policeman. The return journey
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  Speaker 1: was performed in no better manner. The carriage was packed already,
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  Speaker 1: and but for a friend's intervention, I could not have
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  Speaker 1: been able to secure even a seat. My admission was
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  Speaker 1: certainly beyond the authorized number. This compartment was constructed to
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  Speaker 1: carry nine passengers, but it had constantly twelve in it.
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  Speaker 1: At one place, an important railway servant swore at a
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  Speaker 1: Protestant threatened to strike him and locked the door over
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  Speaker 1: the passengers, whom he had with difficulty squeezed in to
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  Speaker 1: this compartment. There was a closet, falsely so called. It
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  Speaker 1: was designed as a European closet, but could hardly be
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  Speaker 1: used as such. There was a pipe in it, but
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  Speaker 1: no water, and I say, without fear of challenge, that
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  Speaker 1: it was pestilentially dirty. The compartment itself was evil looking.
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  Speaker 1: Dirt was lying thick upon the woodwork, and I do
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  Speaker 1: not know that it had ever seen soap or water.
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  Speaker 1: The compartment had an exceptional assortment of passengers. There were
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  Speaker 1: three stalwart Punjabi Mahomedans, two refined Tamilians, and two Mahomedan
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  Speaker 1: merchants who joined us. Later. The merchants related the bribes
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  Speaker 1: they had to give to procure a comfort. One of
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  Speaker 1: the Punjabis had already traveled three nights and was weary
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  Speaker 1: and fatigued, but he could not stretch himself. He said
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  Speaker 1: he had sat the whole day at the central station,
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  Speaker 1: watching passengers giving bribe to procure their tickets. Another said
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  Speaker 1: he had himself to pay five rupees before he could
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  Speaker 1: get his ticket in his seat. These three men were
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  Speaker 1: bound for Ludyana and had still more nights of travel
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  Speaker 1: in store for them. What I have described is not
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  Speaker 1: exceptional but normal. I have got down at Raichur, dond Songpur, Chakratapur, Perulia, Asansol,
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  Speaker 1: and other junction stations, and been at the musafikhanas attached
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  Speaker 1: to these stations. They are discreditable looking places where there
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  Speaker 1: is no order, no cleanliness, but utter confusion and horrible
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  Speaker 1: din and noise. Passengers have no benches or not enough
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  Speaker 1: to sit on. They squat on dirty floors and eat
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  Speaker 1: dirty food. They are permitted to throw the leavings of
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  Speaker 1: their food and spit where they like, sit how they like,
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  Speaker 1: and smoke everywhere. The closets attached to these places defy description.
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  Speaker 1: I have not the power adequately to describe them without
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  Speaker 1: committing a breach of the laws of decent speech. Disinfecting powder,
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  Speaker 1: ashes or disinfecting fluids are unknown. The army of flies
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  Speaker 1: buzzing about them warns you against their use. But a
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  Speaker 1: third class traveler is dumb and helpless. He does not
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  Speaker 1: want to complain, even though to go to these places
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  Speaker 1: may be to court death. I know passengers who fast
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  Speaker 1: while they are traveling, just in order to lessen the
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  Speaker 1: misery of their life and the trains at sonepur flies
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  Speaker 1: having failed, wasps have come forth to warn the public
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  Speaker 1: and the authorities, but yet to no purpose. At the
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  Speaker 1: Imperial Capital, a certain third class booking office is a
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  Speaker 1: black hole, fit only to be destroyed. Is it any
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  Speaker 1: wonder that plague has become endemic in India? Any other
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  Speaker 1: result is impossible where passengers always leave some dirt where
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  Speaker 1: they go and take more on leaving. On Indian trains alone,
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  Speaker 1: passengers smoke with impunity in all carriages, irrespective of the
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  Speaker 1: presence of the fair sex, and irrespective of the protest
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  Speaker 1: of non smokers, And this notwithstanding a bye law which
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  Speaker 1: prevents a passenger from smoking without the permission of his
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  Speaker 1: fellows in the compartment which is not allotted to smokers.
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  Speaker 1: The existence of the awful war cannot be allowed to
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  Speaker 1: stand in the way of the removal of this gigantic evil.
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  Speaker 1: War can be no warrant for tolerating dirt and overcrowding.
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  Speaker 1: One could understand an entire stoppage of passenger traffic in
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  Speaker 1: a crisis like this, but never a continuation or accentuation
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  Speaker 1: of insanitation, and conditions that must undermine health and morality.
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  Speaker 1: Compare the lot of the first class passengers with that
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  Speaker 1: of the third class. In the Madras case, the first
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  Speaker 1: class fare is over five times as much as the
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  Speaker 1: third class fare. Does the third class passenger get one fifth,
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  Speaker 1: even one tenth of the comforts of his first class fellow.
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  Speaker 1: It is but simple justice to claim that some relative
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  Speaker 1: proportion be observed between the cost and the comfort. It
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  Speaker 1: is a known fact that the third class traffic pays
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  Speaker 1: for the ever increasing luxuries of first and second class traveling.
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  Speaker 1: Surely a third class passenger is entitled at least to
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  Speaker 1: the bare necessities of life. In neglecting the third class passengers,
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  Speaker 1: opportunity of giving a splendid education to millions in orderliness, sanitation,
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  Speaker 1: decent composite life, and cultivation of simple and clean tastes
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  Speaker 1: is being lost. Instead of receiving an object lesson in
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  Speaker 1: these matters, third class passengers have their sense of decency
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  Speaker 1: and cleanliness blunted during their traveling experience. Among the many
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  Speaker 1: suggestions that can be made for dealing with the evil
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  Speaker 1: here described, I would respectfully include this. Let the people
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  Speaker 1: in high places the Viceroy, the Commander in Chief, the Rajas, Maharajas,
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  Speaker 1: the Imperial counselors and others who generally travel in superior
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  Speaker 1: classes without previous warning, go through the experiences now and
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  Speaker 1: then of third class traveling. We would then soon see
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  Speaker 1: a remarkable change in the conditions of third class traveling,
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  Speaker 1: and the uncomplaining millions will get some return for the
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  Speaker 1: fares they pay under the expectation of being carried from
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  Speaker 1: place to place with ordinary creature comforts. End of third
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  Speaker 1: class in Indian Railways. Vernaculars as media of instruction. This
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  Speaker 1: is a LibriVox recording. All LibriVox recordings are in the
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  Speaker 1: public domain. For more information or to volunteer, please visit
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  Speaker 1: LibriVox dot org. Recording by Graham Dunlop. Vernaculars as media
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  Speaker 1: of instruction by mohunus Kay Gandhi Introduction to Doctor Matus
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  Speaker 1: self Government series. It is to be hoped that doctor
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  Speaker 1: Metta's labor of love will receive the serious attention of
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  Speaker 1: English educated India. The following pages were written by him
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  Speaker 1: for the Vedantik Sri of Madras and are now printed
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  Speaker 1: in their present form for circulation throughout India. The question
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  Speaker 1: of vernaculars as media of instruction is of national importance.
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  Speaker 1: Neglect of the vernaculars means national suicide. One hears many
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  Speaker 1: protagonists of the English language being continued as the medium
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  Speaker 1: of instruction, pointing to the fact that English educated Indians
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  Speaker 1: are the sole custodians of public and patriotic work. It
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  Speaker 1: would be monstrous if it were not so, for the
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  Speaker 1: only education given in this country is through the English language.
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  Speaker 1: The fact, however, is that the results are not all
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  Speaker 1: proportionate to the time we give to our education. We
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  Speaker 1: have not reacted on the masses, but I must not
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  Speaker 1: anticipate doctor matter. He is in earnest, he writes feelingly.
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  Speaker 1: He has examined the pros and cons and collected a
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  Speaker 1: mass of evidence in support of his arguments. The latest
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  Speaker 1: pronouncement on the subject is that of the Viceroy. Whilst
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  Speaker 1: his Excellency is unable to offer a solution, he is
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  Speaker 1: keenly alive to the necessity of imparting instruction in our
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  Speaker 1: schools through the vernaculars. The Jews of Middle and Eastern Europe,
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  Speaker 1: who are scattered in all parts of the world, finding
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  Speaker 1: it necessary to have in common tongue for mutual intercourse,
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  Speaker 1: have raised Yiddish to the status of a language, and
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  Speaker 1: have succeeded in translating into Yiddish the best books to
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  Speaker 1: be found in the world's literature. Even they could not
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  Speaker 1: satisfy the soul's yearning through the many foreign tongues of
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  Speaker 1: which they are masters. Nor did the learned few among
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  Speaker 1: them wish to tax the masses of the Jewish population
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  Speaker 1: with having to learn a foreign language before they could
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  Speaker 1: realize their dignity. So they have enriched what was at
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  Speaker 1: one time looked upon as a mere jargon, but what
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  Speaker 1: the Jewish children learnt from their mothers, by taking special
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  Speaker 1: pains to translate into it the best thought of the world.
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  Speaker 1: This is a truly marvelous work. It has been done
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  Speaker 1: during the present generation, and Webster's Dictionary defines it as
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  Speaker 1: a polyglot jargon used for intercommunication by Jews from different nations.
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  Speaker 1: But a Jew of Middle and Eastern Europe would feel
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  Speaker 1: insulted if his mother tongue were now so described. If
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  Speaker 1: these Jewish scholars have succeeded within a generation in giving
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  Speaker 1: their masses a language of which they may feel proud,
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  Speaker 1: surely it should be an easy task for us to
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  Speaker 1: supply the needs of our own vernaculars, which are cultured languages.
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  Speaker 1: South Africa teaches us the same lesson. There was a
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  Speaker 1: duel there between the Taal, a corrupt form of Dutch,
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  Speaker 1: and English. The Boer mothers and the Boer fathers were
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  Speaker 1: determined that they would not let their children, with whom
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  Speaker 1: they in their infancy talked in the Taal, be weighed
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  Speaker 1: down with having to receive instruction through English. The case
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  Speaker 1: for English here was a strong one. It had able
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  Speaker 1: pleaders for it. But English had to yield before Boer patriotism.
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  Speaker 1: It may be observed that they rejected even the high Dutch.
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  Speaker 1: The schoolmasters, therefore, who are accustomed to speak the published
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  Speaker 1: Dutch of Europe, are compelled to teach the easier tall
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  Speaker 1: and literature of an excellent character is at the present
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  Speaker 1: moment growing up in South Africa in the Taal, which
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  Speaker 1: was only a few years ago the common medium of
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  Speaker 1: speech between simple but brave Rustics. If we have lost
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  Speaker 1: faith in our vernaculars, it is a sign of want
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  Speaker 1: of faith in ourselves. It is the surest sign of decay,
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  Speaker 1: and no scheme of self government. However benevolently or generously,
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  Speaker 1: it may be bestowed upon us, will ever make us
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  Speaker 1: a self governing nation if we have no respect for
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  Speaker 1: the languages our mothers speak end of vernaculars as media
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  Speaker 1: of instruction Swardeschi. This is a LibriVox recording. All LibriVox
• 18:17
  Speaker 1: recordings are in the public domain. For more information ought
• 18:21
  Speaker 1: to volunteer, please visit LibriVox dot org. Recording by Graham
• 18:29
  Speaker 1: Dunlop Swardeshi by mohundes K Gandhi. Address delivered before the
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  Speaker 1: Missionary Conference on February fourteenth, nineteen sixteen. It was not
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  Speaker 1: without great diffidence that I undertook to speak to you
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  Speaker 1: at all, and I was hard put to it. In
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  Speaker 1: the selection of my subject, I have chosen a very
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  Speaker 1: delicate and difficult subject. It is delicate because of the
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  Speaker 1: peculiar views I hold upon Swadeshi, and it is difficult
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  Speaker 1: because I have not that command of language which is
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  Speaker 1: necessary for giving adequate expression to my thoughts. I know
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  Speaker 1: that I may rely upon your indulgence for the many
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  Speaker 1: shortcomings you will no doubt find in my address. The
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  Speaker 1: more so when I tell you that there is nothing
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  Speaker 1: in what I am about to say that I am
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  Speaker 1: not already practicing or am not preparing to practice to
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  Speaker 1: the best of my ability. It encourages me to observe
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  Speaker 1: that last month you devoted a week to prayer in
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  Speaker 1: the place of an address. I have earnestly prayed that
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  Speaker 1: what I am about to say may bear fruit, and
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  Speaker 1: I know that you will bless my word with a
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  Speaker 1: similar prayer. After much thinking, I have arrived at a
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  Speaker 1: definition of Swadeshi that perhaps best illustrates my meaning. Swadeshi
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  Speaker 1: is that spirit in us which restricts us to the
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  Speaker 1: use and service of our immediate surroundings, to the exclusion
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  Speaker 1: of them all remote. Thus, as for religion, in order
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  Speaker 1: to satisfy the requirements of the definition, I must restrict
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  Speaker 1: myself to my ancestral religion, that is, the use of
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  Speaker 1: my immediate religious surrounding. If I find it defective, I
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  Speaker 1: should serve it by purging it of its defects. In
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  Speaker 1: the domain of politics, I should make use of the
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  Speaker 1: indigenous institutions and serve them by curing them of their
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  Speaker 1: proved defects. In that of economics, I should use only
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  Speaker 1: things that are produced by my immediate neighbor, and serve
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  Speaker 1: those industries by making them efficient and complete. Where they
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  Speaker 1: might be found wanting. It is suggested that such Swadeshi,
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  Speaker 1: if reduced to practice, will lead to the millennium. And
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  Speaker 1: as we do not abandon our pursuit after the millennium
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  Speaker 1: because we do not expect quite to reach it within
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  Speaker 1: our times, so may we not abandon Swadeshi, even though
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  Speaker 1: it may not be fully attained for generations to come.
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  Speaker 1: Let us briefly examine the three branches of Swadeshi as
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  Speaker 1: sketched above. Hinduism has become a conservative religion and therefore
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  Speaker 1: a mighty force because of the Swadeshi spirit underlying it.
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  Speaker 1: It is the most tolerant because it is non proselytizing,
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  Speaker 1: and it is as capable of expansion to day as
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  Speaker 1: it has been found to be in the past. It
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  Speaker 1: has succeeded not in driving out as I think has
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  Speaker 1: been erroneously held, but in absorbing Buddhism by reason of
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  Speaker 1: the Swadeshi spirit. A Hindu refuses to change his religion,
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  Speaker 1: not necessarily because he considers it to be the best,
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  Speaker 1: but because he knows that he can compliment it by
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  Speaker 1: introducing reforms. And what I have said about Hinduism is
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  Speaker 1: I suppose true of the other great faiths of the
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  Speaker 1: world only it is hell. That is especially so in
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  Speaker 1: the case of Hinduism. But here comes the point I
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  Speaker 1: am laboring to reach. If there is any substance in
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  Speaker 1: what I have said, will not the great missionary bodies
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  Speaker 1: of India, to whom she owes a deep debt of
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  Speaker 1: gratitude for what they have done and are doing, do
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  Speaker 1: still better and serve the spirit of Christianity better by
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  Speaker 1: dropping the goal of proselytizing while continuing their philanthropic work.
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  Speaker 1: I hope you will not consider this to be an
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  Speaker 1: impertinence on my part. I make the suggestion in all
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  Speaker 1: sincerity and with due humility. Moreover, I have some claim
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  Speaker 1: upon your attention. I have endeavored to study the Bible.
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  Speaker 1: I consider it as part of my scriptures. The spirit
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  Speaker 1: of the Sermon on the Mount competes almost on equal
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  Speaker 1: terms with the bag of Agita. The domination of my heart.
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  Speaker 1: I yield to no Christian in the strength of devotion
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  Speaker 1: with which I sing Lead Kindly Light and several other
• 23:47
  Speaker 1: inspired hymns of a similar nature. I have come under
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  Speaker 1: the influence of noted Christian missionaries belonging to different denominations,
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  Speaker 1: and enjoy to this day the privilege of friendship with
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  Speaker 1: some of them. Ye will perhaps therefore allow that I
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  Speaker 1: have offered the above suggestion not as a biased Hindoo,
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  Speaker 1: but as a humble and impartial student of religion with
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  Speaker 1: great leanings toward Christianity. May it not be that go
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  Speaker 1: ye unto all the world. Message has been somewhat narrowly interpreted,
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  Speaker 1: and the spirit of it mist it will not be denied.
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  Speaker 1: I speak from experience that many of the conversions are
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  Speaker 1: only so called. In some cases the appeal has gone
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  Speaker 1: not to the heart but to the stomach. And in
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  Speaker 1: every case a conversion leaves a sore behind it, which
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  Speaker 1: I venture to think is avoidable, quoting again from experience,
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  Speaker 1: a new birth, a change of heart is perfectly possible
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  Speaker 1: in every one of the great faiths. I know I
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  Speaker 1: am now treading upon thin ice, but I do not
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  Speaker 1: apologize in closing this part of my subject, for saying
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  Speaker 1: that the frightful outrage that is just going on in
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  Speaker 1: Europe perhaps shows that the message of Jesus of Nazareth,
• 25:18
  Speaker 1: the Son of Peace, has been little understood in Europe,
• 25:22
  Speaker 1: and that light upon it may have to be thrown
• 25:25
  Speaker 1: from the east. I have sought your help in religious matters,
• 25:32
  Speaker 1: which it is yours to give in a special sense,
• 25:36
  Speaker 1: but I make bold to seek it even in political matters.
• 25:40
  Speaker 1: I do not believe that religion has nothing to do
• 25:42
  Speaker 1: with politics. The latter, divorced from religion is like a corpse,
• 25:48
  Speaker 1: only fit to be buried. As a matter of fact,
• 25:52
  Speaker 1: in your own silent manner, you influence politics not a little.
• 25:58
  Speaker 1: And I feel that if the attempt to separate politics
• 26:01
  Speaker 1: from religion had not been made as it is even
• 26:04
  Speaker 1: now made, they would not have degenerated as they often
• 26:08
  Speaker 1: appear to have done. No one considers that the political
• 26:13
  Speaker 1: life of the country is in a happy state following
• 26:18
  Speaker 1: out the Swadeshi spirit. I have observed the indigenous institutions
• 26:23
  Speaker 1: and the village panchayats hold me India is really a
• 26:28
  Speaker 1: republican country, and it is because it is that that
• 26:32
  Speaker 1: it has survived every shock hitherto delivered. Princes and potentates,
• 26:40
  Speaker 1: whether they were Indian born or foreigners, have hardly touched
• 26:44
  Speaker 1: the vast masses except for collecting revenue. The latter, in
• 26:49
  Speaker 1: their turn, seemed to have rendered unto Caesar what was
• 26:52
  Speaker 1: Caesar's and for the rest have done much as they
• 26:56
  Speaker 1: have liked. The vast organizeration of caste answered not only
• 27:02
  Speaker 1: the religious wants of the community, but it answered to
• 27:05
  Speaker 1: its political needs. The villagers managed their internal affairs through
• 27:11
  Speaker 1: the caste system, and through it they dealt with any
• 27:14
  Speaker 1: oppression from the ruling power or powers. It is not
• 27:19
  Speaker 1: possible to deny of a nation that was capable of
• 27:22
  Speaker 1: producing the caste system its wonderful power of organization. One
• 27:28
  Speaker 1: had but to attend the great Kumba Mela at Hardwa
• 27:31
  Speaker 1: last year to know how skillful that organization must have been,
• 27:36
  Speaker 1: which without any seeming effort, was able effectively to cater
• 27:40
  Speaker 1: for more than a million pilgrims. Yet it is the
• 27:45
  Speaker 1: fashion to say that we lack organizing ability. This is true,
• 27:50
  Speaker 1: I fear, to a certain extent of those who have
• 27:54
  Speaker 1: been nurtured in the new traditions. We have labored under
• 27:58
  Speaker 1: a terrible handicap, owing to an almost fatal departure from
• 28:03
  Speaker 1: the Swadeshi spirit. We the educated classes, have received their
• 28:09
  Speaker 1: education through a foreign tongue. We have therefore not reacted
• 28:14
  Speaker 1: upon the masses. We want to represent the masses, but
• 28:18
  Speaker 1: we fail. They recognize us, not much more than they
• 28:23
  Speaker 1: recognize the English officers their hearts are an open book
• 28:28
  Speaker 1: to neither their aspirations are not ours. Hence there is
• 28:33
  Speaker 1: a break, and you witnessed not in reality fail you
• 28:38
  Speaker 1: to organize, but want of correspondence between the representatives and
• 28:43
  Speaker 1: the represented. If during the last fifty years we had
• 28:50
  Speaker 1: been educated through the vernaculars, our elders and our servants
• 28:55
  Speaker 1: and our neighbors would have partaken of our knowledge, the
• 29:00
  Speaker 1: discoveries of a Bose or a ray would have been
• 29:03
  Speaker 1: household treasures, as are the Ramayan and the Mahabat. As
• 29:11
  Speaker 1: it is, so far as the masses are concerned, these
• 29:15
  Speaker 1: great discoveries might as well have been made by foreigners.
• 29:19
  Speaker 1: Had instruction in all the branches of learning been given
• 29:22
  Speaker 1: through the vernaculars, I make bold to say that they
• 29:26
  Speaker 1: would have been enriched wonderfully. The question of villy sanitation,
• 29:32
  Speaker 1: et cetera would have been solved long ago. The village
• 29:38
  Speaker 1: panchayats would now be a living force in a special way,
• 29:42
  Speaker 1: and India would almost be enjoying self government suited to
• 29:46
  Speaker 1: its requirements, and would have been spared the humiliating spectacle
• 29:51
  Speaker 1: of organized assassination on its sacred soil. It is not
• 29:58
  Speaker 1: too late to mend and you can help if you will,
• 30:03
  Speaker 1: as no other body or bodies can. And now for
• 30:10
  Speaker 1: the last division of Swadeshi. Much of the deep poverty
• 30:15
  Speaker 1: of the masses is due to the ruinous departure from
• 30:17
  Speaker 1: Swadeshi in the economic and industrial life. If not an
• 30:23
  Speaker 1: article of commerce had been brought from outside India, she
• 30:27
  Speaker 1: would be to day a land flowing with milk and honey.
• 30:32
  Speaker 1: But that was not to be. We were greedy, and
• 30:38
  Speaker 1: so was England. The connection between England and India was
• 30:43
  Speaker 1: based clearly upon an error. But she does not remain
• 30:49
  Speaker 1: in India in error. It is her declared policy that
• 30:55
  Speaker 1: India is to be held in trust for her people.
• 31:00
  Speaker 1: If this be true, Lancashire must stand aside. And if
• 31:05
  Speaker 1: the Swedeshi doctrine is a sound doctrine, Lancashire can stand
• 31:11
  Speaker 1: aside without hurt, though it may sustain a shock for
• 31:16
  Speaker 1: the time being. I think of swedesh He not as
• 31:21
  Speaker 1: a boycott movement undertaken by way of revenge. I conceive
• 31:26
  Speaker 1: it as religious principle to be followed by all. I
• 31:33
  Speaker 1: am no economist, but I have read some treatises which
• 31:37
  Speaker 1: show that England could easily become a self sustained country,
• 31:41
  Speaker 1: growing all the produce she needs. This may be an
• 31:46
  Speaker 1: utterly ridiculous proposition, and perhaps the best proof that it
• 31:51
  Speaker 1: cannot be true is that England is one of the
• 31:54
  Speaker 1: largest importers in the world. But India cannot live for
• 32:00
  Speaker 1: Lancashire or any other country before she is able to
• 32:05
  Speaker 1: live for herself. And she can live for herself only
• 32:10
  Speaker 1: if she produces and is helped to produce everything for
• 32:14
  Speaker 1: her requirements within her own borders. She need not be,
• 32:21
  Speaker 1: she ought not to be drawn into the vertex of
• 32:25
  Speaker 1: mad and ruinous competition, which breeds fratricide, jealousy, and many
• 32:30
  Speaker 1: other evils. But who is to stop her great millionaires
• 32:35
  Speaker 1: from entering into the world competition. Certainly not legislation, force
• 32:43
  Speaker 1: of public opinion. Proper education, however, can do a great
• 32:48
  Speaker 1: deal in the desired direction. The hand loom industry is
• 32:54
  Speaker 1: in a dying condition. I took special care during my
• 32:59
  Speaker 1: wanderings last year to see as many weavers as possible,
• 33:03
  Speaker 1: and my heart ached to find how they had lost,
• 33:08
  Speaker 1: how families had retired from this once flourishing and honorable occupation.
• 33:17
  Speaker 1: If we follow the Swedeshi doctrine, it would be your
• 33:21
  Speaker 1: duty and mind to find out neighbors who can supply
• 33:24
  Speaker 1: our wants and teach them to supply them where they
• 33:28
  Speaker 1: do not know how to proceed. Assuming that there are
• 33:31
  Speaker 1: neighbors who are in want of healthy occupation, then every
• 33:38
  Speaker 1: village of India will almost be a self supporting and
• 33:41
  Speaker 1: self contained unit, exchanging only such necessary commodities with other
• 33:46
  Speaker 1: villages where they are not locally producible. This may all
• 33:53
  Speaker 1: sound nonsensical, well, India is a country of nonsense. It
• 34:00
  Speaker 1: is nonsensical to parch one's throat with thirst when a
• 34:04
  Speaker 1: kindly Mahommedan is ready to offer pure water to drink,
• 34:09
  Speaker 1: and yet thousands of Hindus would rather die of thirst
• 34:12
  Speaker 1: than drink water from Mahomedan household. These nonsensical men can also,
• 34:18
  Speaker 1: once they are convinced that their religion demands that they
• 34:21
  Speaker 1: should wear garments manufactured in India only and eat food
• 34:26
  Speaker 1: only grown in India, decline to wear any other clothing
• 34:30
  Speaker 1: or eat any other food. Lord Curzon set the fashion
• 34:35
  Speaker 1: for tea drinking. When that pernicious drug now bids fair
• 34:39
  Speaker 1: to overwhelm the nation, it has already undermined the digestive
• 34:43
  Speaker 1: apparatus of hundreds of thousands of men and women, and
• 34:47
  Speaker 1: constitutes an additional tax upon their slender purses. Lord Harding
• 34:53
  Speaker 1: can set the fashion for Swadeshi and almost the whole
• 34:57
  Speaker 1: of India for swear foreign goods. There is a verse
• 35:02
  Speaker 1: in the bag of a ghita, which freely rendered means
• 35:06
  Speaker 1: masses follow the classes. It is easy to undo the
• 35:12
  Speaker 1: evil if the thinking portion of the community were to
• 35:16
  Speaker 1: take the Swadeshi vow, even though it may for a
• 35:19
  Speaker 1: time cause considerable inconvenience. I hate legislative interference in any
• 35:27
  Speaker 1: department of life. At best, it is the lesser evil,
• 35:32
  Speaker 1: but I would tolerate welcome, indeed plead for a stiff
• 35:40
  Speaker 1: protective duty upon foreign goods. Natal a British colony protected
• 35:47
  Speaker 1: its sugar by tasking the sugar that came from another
• 35:49
  Speaker 1: British colony Mauritius. England has sinned against India by forcing
• 35:57
  Speaker 1: free trade upon her. It may have been food for her,
• 36:03
  Speaker 1: but it has been poisoned for this country. It has
• 36:10
  Speaker 1: often been urged that India cannot adopt Swadeshi in the
• 36:14
  Speaker 1: economic life at any rate. Those who advance the subjection
• 36:19
  Speaker 1: do not look upon Swadeshi as a rule of life.
• 36:23
  Speaker 1: With them, it is a mere patriotic effort, not to
• 36:26
  Speaker 1: be made effort involved any self denial. Swadeshi, as to
• 36:33
  Speaker 1: find here, is a religious discipline to be undergone in
• 36:37
  Speaker 1: utter disregard of the physical discomfort it may cause to
• 36:41
  Speaker 1: individuals under its spell. The deprivation of a pin or
• 36:47
  Speaker 1: a needle, because these are not manufactured in India, need
• 36:52
  Speaker 1: cause no terror. A swadesht will learn to do without
• 36:58
  Speaker 1: hundreds of things which to day he consider it is necessary. Moreover,
• 37:03
  Speaker 1: those who dismiss Swadeshi from their minds by arguing the impossible,
• 37:08
  Speaker 1: forget that Swadeshi, after all, is a goal to be
• 37:13
  Speaker 1: reached by study effort, and we would be making for
• 37:17
  Speaker 1: the goal even if we can find Swadeshi to a
• 37:21
  Speaker 1: given set of articles, allowing ourselves as a temporary measure
• 37:26
  Speaker 1: to use such things as might not be procurable in
• 37:29
  Speaker 1: the country. There now remains for me to consider one
• 37:36
  Speaker 1: more objection that has been raised against Swadeshi. The objectives
• 37:42
  Speaker 1: consider it to be a most selfish doctrine without any
• 37:46
  Speaker 1: warrant in the civilized code of morality. With them, to
• 37:52
  Speaker 1: practice Swadeshi is to revert to barbarism. I cannot enter
• 37:58
  Speaker 1: into a detailed ANALYSI the position, but I would urge
• 38:04
  Speaker 1: that Swedeshi is the only doctrine consistent with the law
• 38:09
  Speaker 1: of humility and love. It is arrogance to think of
• 38:14
  Speaker 1: launching out to serve the whole of India when I
• 38:18
  Speaker 1: am hardly able to serve even my own family. It
• 38:23
  Speaker 1: were better to concentrate my effort upon the family and
• 38:27
  Speaker 1: consider that through them I was serving the whole nation,
• 38:31
  Speaker 1: and if you will, the whole of humanity. This is
• 38:37
  Speaker 1: humility and it is love. The motive will determine the
• 38:44
  Speaker 1: quality of the act. I may serve my family, regardless
• 38:50
  Speaker 1: of the sufferings I may cause to others. As for instance,
• 38:54
  Speaker 1: I may accept an employment which enables me to extort
• 38:57
  Speaker 1: money from people I RICHI myself thereby and then satisfy
• 39:03
  Speaker 1: many unlawful demands of the family. Here I am neither
• 39:08
  Speaker 1: serving the family nor the state. Or I may recognize
• 39:13
  Speaker 1: that God has given me hands and feet only to
• 39:16
  Speaker 1: work with for my sustenance and for that of those
• 39:20
  Speaker 1: who may be dependent upon me. I would then at
• 39:24
  Speaker 1: once simplify my life and that of those whom I
• 39:27
  Speaker 1: can directly reach. In this instance, I would have served
• 39:32
  Speaker 1: the family without causing injury to any one else. Supposing
• 39:37
  Speaker 1: that every one followed this mode of life, we should
• 39:41
  Speaker 1: have at once an ideal state. All will not reach
• 39:45
  Speaker 1: that state at the same time. But those of us who,
• 39:49
  Speaker 1: realizing its truth, enforce it in practice, will clearly anticipate
• 39:55
  Speaker 1: and accelerate the coming of that happy day under this
• 40:00
  Speaker 1: plan of life. In seeming to serve India to the
• 40:04
  Speaker 1: exclusion of every other country, I do not harm any
• 40:10
  Speaker 1: other country. My patriotism is both exclusive and inclusive. It
• 40:17
  Speaker 1: is exclusive in the sense that, in all humility I
• 40:20
  Speaker 1: confine my attention to the land of my birth. But
• 40:25
  Speaker 1: it is inclusive in the sense that my service is
• 40:29
  Speaker 1: not of a competitive or antagonistic nature. Sikh utere tuu
• 40:37
  Speaker 1: ut alianum non lah is not merely a legal maxim
• 40:43
  Speaker 1: but it is a grand doctrine of life. It is
• 40:47
  Speaker 1: the key to a proper practice of ahimsa or love.
• 40:53
  Speaker 1: It is for you, the custodians of a great faith,
• 40:58
  Speaker 1: to set the fashion and show by your preaching sanctified
• 41:03
  Speaker 1: by practice, that patriotism based on hatred killeth, that patriotism
• 41:12
  Speaker 1: based on love giveth life. End of Swadesh.
• 41:25
  Speaker 2: This is a LibriVox recording. All LibriVox recordings are in
• 41:29
  Speaker 2: the public domain. For more information or to volunteer, please
• 41:33
  Speaker 2: visit LibriVox dot org. Recording by Catherine. Ahimsa by mo
• 41:39
  Speaker 2: Hondas K. Gandhi, originally published in The Modern Review October
• 41:45
  Speaker 2: nineteen sixteen. There seems to be no historical warrant for
• 41:50
  Speaker 2: the belief that an exaggerated practice of ahimsa synchronizes with
• 41:55
  Speaker 2: our becoming bereft of manly virtues. During the past fifteen
• 41:59
  Speaker 2: high hundred years, we have as a nation given ample
• 42:03
  Speaker 2: proof of physical courage, but we have been torn by
• 42:06
  Speaker 2: internal dissensions and have been dominated by love of self
• 42:11
  Speaker 2: instead of love of country. We have, that is to say,
• 42:15
  Speaker 2: been swayed by the spirit of irreligion rather than of religion.
• 42:21
  Speaker 2: I do not know how far the charge of unmanliness
• 42:24
  Speaker 2: can be made good against the Djains. I hold no
• 42:27
  Speaker 2: brief for them. By birth, I am a Vaishnavite and
• 42:31
  Speaker 2: was taught ahimsa in my childhood. I have derived much
• 42:35
  Speaker 2: religious benefit from Jain religious works, as I have from
• 42:39
  Speaker 2: scriptures of the other great faiths of the world. I
• 42:42
  Speaker 2: owe much to the living company of the deceased philosopher
• 42:46
  Speaker 2: rajashand Kavi, who was a Jain by birth. Thus, though
• 42:51
  Speaker 2: my views on Ahimsa are a result of my study
• 42:54
  Speaker 2: of most of the faiths of the world, they are
• 42:57
  Speaker 2: now no longer dependent upon the authority of these works.
• 43:02
  Speaker 2: They are a part of my life. And if I
• 43:05
  Speaker 2: suddenly discovered that the religious books read by me bore
• 43:09
  Speaker 2: a different interpretation from the one I had learnt to
• 43:12
  Speaker 2: give them, I should still hold to the view of Ahimsa.
• 43:16
  Speaker 2: As I am about to set forth here. Our shastras
• 43:21
  Speaker 2: seemed to teach that a man who really practices Ahimsa
• 43:25
  Speaker 2: in its fullness has the world at his feet. He
• 43:29
  Speaker 2: so affects his surroundings that even the snakes and other
• 43:32
  Speaker 2: venomous reptiles do him no harm. This is said to
• 43:36
  Speaker 2: have been the experience of Saint Francis of ASSISI. In
• 43:40
  Speaker 2: its negative form, it means not injuring any living being,
• 43:45
  Speaker 2: whether by body or mind. It may not therefore hurt
• 43:49
  Speaker 2: the person of any wrong doer, or bear any ill
• 43:52
  Speaker 2: will to him, and so cause him mental suffering. This
• 43:56
  Speaker 2: statement does not cover suffering caused to the wrong doer
• 44:00
  Speaker 2: by natural acts of mind, which do not proceed from
• 44:03
  Speaker 2: ill will. It therefore does not prevent me from withdrawing
• 44:07
  Speaker 2: from his presence a child whom he we shall imagine
• 44:11
  Speaker 2: is about to strike. Indeed, the proper practice of ahimsa
• 44:16
  Speaker 2: requires me to withdraw the intended victim from the wrong
• 44:20
  Speaker 2: doer if I am, in any way whatsoever the guardian
• 44:24
  Speaker 2: of such a child. It was therefore most proper for
• 44:28
  Speaker 2: the passive resisters of South Africa to have resisted the
• 44:32
  Speaker 2: evil that the Union government sought to do them. They
• 44:36
  Speaker 2: bore no ill will to it. They showed this by
• 44:39
  Speaker 2: helping the government whenever it needed their help. Their resistance
• 44:44
  Speaker 2: consisted of disobedience of the orders of the government, even
• 44:48
  Speaker 2: to the extent of suffering death at their hands. Ahimsa
• 44:53
  Speaker 2: requires deliberate self suffering, not a deliberate injuring of the
• 44:57
  Speaker 2: supposed wrong doer. In its positive form, Ahimsa means the
• 45:03
  Speaker 2: largest love, the greatest charity. If I am a follower
• 45:07
  Speaker 2: of Ahimsa, I must love my enemy. I must apply
• 45:12
  Speaker 2: the same rules to the wrong doer who is my
• 45:15
  Speaker 2: enemy or a stranger to me, as I would to
• 45:18
  Speaker 2: my wrong doing father or son. This active Ahimsa necessarily
• 45:23
  Speaker 2: includes truth and fearlessness. As a man cannot deceive the
• 45:28
  Speaker 2: loved one he does not fear or frighten him or her.
• 45:32
  Speaker 2: Gift of life is the greatest of all gifts. A
• 45:35
  Speaker 2: man who gives it, in reality, disarms all hostility. He
• 45:40
  Speaker 2: has paved the way for an honorable understanding. And none
• 45:44
  Speaker 2: who is himself subject to fear can bestow that gift.
• 45:49
  Speaker 2: He must therefore be himself fearless. A man cannot then
• 45:54
  Speaker 2: practice Ahimsa and be a coward at the same time.
• 45:58
  Speaker 2: The practice of Ahimsa calls forth the greatest courage. It
• 46:02
  Speaker 2: is the most soldierly of a soldier's virtues. General Gordon
• 46:06
  Speaker 2: has been represented in a famous statue as bearing only
• 46:10
  Speaker 2: a stick. This takes us far on the road to Ahimsa.
• 46:14
  Speaker 2: But a soldier who needs the protection of even a
• 46:17
  Speaker 2: stick is to that extent so much the less a soldier.
• 46:22
  Speaker 2: He is the true soldier who knows how to die
• 46:26
  Speaker 2: and stand his ground in the midst of a hail
• 46:29
  Speaker 2: of bullets. Such a one was Ambarisha, who stood his
• 46:33
  Speaker 2: ground without lifting a finger, Though Duriyasa did his worst.
• 46:39
  Speaker 2: The Moors who were being pounded by the French gunners,
• 46:42
  Speaker 2: and who rushed to the gun's mouths with Allah on
• 46:45
  Speaker 2: their lips showed much the same type of courage, only
• 46:49
  Speaker 2: theirs was the courage of desperation. Ambarisha's was due to love.
• 46:55
  Speaker 2: Yet the Moorish valor readiness to die conquered the gunners.
• 46:59
  Speaker 2: They frantically waved their hats, ceased firing, and greeted their
• 47:04
  Speaker 2: erstwhile enemies as comrades. And so the South African passive
• 47:08
  Speaker 2: resisters in their thousands, were ready to die rather than
• 47:13
  Speaker 2: sell their honor for a little personal ease. This was
• 47:17
  Speaker 2: Ahimsa in its active form. It never barters away honor.
• 47:22
  Speaker 2: A helpless girl in the hands of a follower of
• 47:24
  Speaker 2: Ahimsa finds better and surer protection than in the hands
• 47:29
  Speaker 2: of one who is prepared to defend her only to
• 47:32
  Speaker 2: the point to which his weapons would carry him. The
• 47:36
  Speaker 2: tyrant in the first instance will have to walk to
• 47:39
  Speaker 2: his victim over the dead body of her defender. In
• 47:42
  Speaker 2: the second, he has but to overpower the defender, for
• 47:46
  Speaker 2: it is assumed that the canon of propriety in the
• 47:48
  Speaker 2: second instance will be satisfied when the defender has fought
• 47:52
  Speaker 2: to the extent of his physical valor. In the first instance,
• 47:56
  Speaker 2: as the defender has matched his very soul again to
• 48:00
  Speaker 2: the mere body of the tyrant. The odds are that
• 48:03
  Speaker 2: the soul in the latter will be awakened, and the
• 48:06
  Speaker 2: girl would stand an infinitely greater chance of her honor
• 48:09
  Speaker 2: being protected than in any other conceivable circumstance, barring, of course,
• 48:15
  Speaker 2: that of her own personal courage. If we are unmanly
• 48:18
  Speaker 2: to day, we are so not because we do not
• 48:22
  Speaker 2: know how to strike, but because we fear to die.
• 48:26
  Speaker 2: He is no follower of Mahavira, the apostle of Jainism,
• 48:31
  Speaker 2: or of Buddha, or of the Vedas, who, being afraid
• 48:35
  Speaker 2: to die, takes flight before any danger, real or imaginary,
• 48:41
  Speaker 2: all the while wishing that somebody else would remove the
• 48:44
  Speaker 2: danger by destroying the person causing it. He is no
• 48:48
  Speaker 2: follower of Ahimsa who does not care a straw if
• 48:51
  Speaker 2: he kills a man by inches by deceiving him in trade,
• 48:55
  Speaker 2: Or who would protect by force of arms a few
• 48:58
  Speaker 2: cows and make away with the or who, in order
• 49:02
  Speaker 2: to do a supposed good to his country, does not
• 49:05
  Speaker 2: mind killing off a few officials. All these are actuated
• 49:09
  Speaker 2: by hatred, cowardice, and fear. Here the love of the
• 49:14
  Speaker 2: cow or the country is a vague thing intended to
• 49:17
  Speaker 2: satisfy one's vanity or soothe a stinging conscience. Ahimsa, truly understood, is,
• 49:26
  Speaker 2: in my humble opinion, a panacea for all evils, mundane
• 49:30
  Speaker 2: and extra mundane. We can never overdo it. Just at
• 49:35
  Speaker 2: present we are not doing it at all. Ahimsa does
• 49:39
  Speaker 2: not displace the practice of other virtues, but renders their
• 49:42
  Speaker 2: practice imperatively necessary before it can be practiced, even in
• 49:47
  Speaker 2: its rudiments. Mahavira and Buddha were soldiers, and so was Tolstoy.
• 49:53
  Speaker 2: Only they saw deeper and truer into their profession and
• 49:57
  Speaker 2: found the secret of a true, happy, honorable, and godly life.
• 50:03
  Speaker 2: Let us be joint sharers with these teachers, and this
• 50:07
  Speaker 2: land of ours will once more be the abode of Gods.
• 50:12
  Speaker 2: End of Ahimsa. Recording by Catherine Hong Kong, March two
• 50:17
  Speaker 2: thousand ten. The Moral Basis of co Operation. This is
• 50:34
  Speaker 2: a LibriVox recording. All LibriVox recordings are in the public domain.
• 50:39
  Speaker 2: For more information or to volunteer, please visit LibriVox dot org.
• 50:44
  Speaker 2: Recording by Catherine The Moral Basis of co Operation by
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  Speaker 2: Mohandas k Gandhi paper contributed to the Bombay Provincial co
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  Speaker 2: Operative Conference, September seventeenth, nineteen seventeen. The only claim I
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  Speaker 2: have on your indulgence is that some months ago I
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  Speaker 2: attended with mister Ewbank a meeting of mill hands, to
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  Speaker 2: whom he wanted to explain the principles of co operation.
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  Speaker 2: The chawl in which they were living was as filthy
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  Speaker 2: as it well could be. Recent rains had made matters worse,
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  Speaker 2: and I must frankly confess that had it not been
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  Speaker 2: for mister Ewbank's great zeal for the cause he has
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  Speaker 2: made his own, I should have shirked the task. But
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  Speaker 2: there we were, seated on a fairly worn out sharpis,
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  Speaker 2: surrounded by men, women and children. Mister Ewbank opened fire
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  Speaker 2: on a man who had put himself forward and who
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  Speaker 2: wore not a particularly innocent countenance. After he had engaged
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  Speaker 2: him and the other people about him in Gujrati conversation,
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  Speaker 2: he wanted me to speak to the people. Owing to
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  Speaker 2: the suspicious looks of the man who was first spoken to,
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  Speaker 2: I naturally pressed home the moies of co operation. I
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  Speaker 2: fancy that mister Ewbank rather liked the manner in which
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  Speaker 2: I handled the subject. Hence I believe his kind invitation
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  Speaker 2: to me to tax your patience for a few moments
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  Speaker 2: upon a consideration of co operation. From a moral standpoint,
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  Speaker 2: my knowledge of the technicality of co operation is next
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  Speaker 2: to nothing. My brother Devadhar has made the subject his own.
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  Speaker 2: Whatever he does naturally attracts me and predisposes me to
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  Speaker 2: think that there must be something good in it, and
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  Speaker 2: the handling of it must be fairly difficult. Mister Ewbank
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  Speaker 2: very kindly placed at my disposal some literature too on
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  Speaker 2: the subject, and I have had a unique opportunity of
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  Speaker 2: watching the effect of some co operative effort in Champaran.
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  Speaker 2: I have gone through mister Ewbank's ten main points, which
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  Speaker 2: are like the commandments, and I have gone through the
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  Speaker 2: twelve points of mister Collins of Behar, which which remind
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  Speaker 2: me of the law of the twelve Tables. There are
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  Speaker 2: so called agricultural banks in Champaran. They were to me
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  Speaker 2: disappointing efforts, if they were meant to be demonstrations of
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  Speaker 2: the success of co operation. On the other hand, there
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  Speaker 2: is quiet work in the same direction being done by
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  Speaker 2: mister Hodge, a missionary whose efforts are leaving their impress
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  Speaker 2: on those who come in contact with him. Mister Hodge
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  Speaker 2: is a co operative enthusiast and probably considers that the
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  Speaker 2: result which he sees flowing from his efforts are due
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  Speaker 2: to the working of co operation. I, who was able
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  Speaker 2: to watch the efforts, had no hesitation in inferring that
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  Speaker 2: the personal equation counted for success in the one and
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  Speaker 2: failure in the other instance. I am an enthusiast myself,
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  Speaker 2: but twenty five years of experimenting and experience have made
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  Speaker 2: me a very cautious and discriminating enthusiast. Workers in a
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  Speaker 2: cause necessarily, though quite unconsciously, exaggerate its merits and often
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  Speaker 2: succeed in turning its very defects into advantages. In spite
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  Speaker 2: of my caution, I consider the little institution I am
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  Speaker 2: conducting in Ahmedabad as the finest thing in the world.
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  Speaker 2: It alone gives me sufficient inspiration. Critics tell me that
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  Speaker 2: it represents a soulless soul force, and that its severe
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  Speaker 2: discipline has made it merely mechanical. I suppose both the
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  Speaker 2: critics and I are wrong. It is at best a
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  Speaker 2: humble attempt to place at the disposal of the nation
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  Speaker 2: a home where men and women may have scope for
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  Speaker 2: free and unfettered development of character in keeping with the
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  Speaker 2: national genius, and if its controllers do not take care
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  Speaker 2: the discipline that is the foundation of character, may frustrate
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  Speaker 2: the very end in view. I would venture therefore to
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  Speaker 2: warn enthusiasts in co operation against entertaining false hopes. With
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  Speaker 2: Sir Daniel Hamilton, it has become a religion. On the
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  Speaker 2: thirteenth January last he addressed the students of the Scottish
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  Speaker 2: Churches College, and in order to point a moral he
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  Speaker 2: instanced Scotland's poverty of two hundred years ago and showed
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  Speaker 2: how that great country was raised from a condition of
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  Speaker 2: poverty to plenty. There were two powers which raised her,
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  Speaker 2: the Scottish Church and the Scottish banks. The Church manufactured
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  Speaker 2: the men, and the banks manufactured the money to give
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  Speaker 2: the men a start in life. The Church disciplined the
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  Speaker 2: nation in the fear of God, which is the beginning
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  Speaker 2: of wisdom. And in the parish schools of the Church,
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  Speaker 2: the children learned that the chief end of man's life
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  Speaker 2: was to glorify God and to enjoy Him forever. Men
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  Speaker 2: were trained to believe in God and in themselves, and
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  Speaker 2: on the trustworthy characters so created the Scottish banking system
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  Speaker 2: was built. Daniel then shows that it was possible to
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  Speaker 2: build up the marvelous Scottish banking system only on the
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  Speaker 2: character so built. So far, there can only be perfect
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  Speaker 2: agreement with Sir Daniel, for that without character there is
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  Speaker 2: no co operation is a sound maxim but he would
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  Speaker 2: have us go much farther. He thus waxes eloquent on
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  Speaker 2: co operation. Whatever may be your day dreams of India's future,
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  Speaker 2: never forget this, that it is to weld India into
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  Speaker 2: one and so enable her to take her rightful place
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  Speaker 2: in the world. That the British government is here, and
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  Speaker 2: the welding hammer in the hand of the government is
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  Speaker 2: the co operative movement. In his opinion, it is the
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  Speaker 2: panacea of all the evils that afflict India at the
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  Speaker 2: present moment. In its extended sense, it can justify the
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  Speaker 2: claim on one condition which need not be mentioned here.
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  Speaker 2: In the limited sense in which Sir Daniel has used it,
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  Speaker 2: I venture to think it is an enthusiast's exaggeration mark
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  Speaker 2: his peroration. Credit, which is only trust and faith, is
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  Speaker 2: becoming more and more The money power of the world
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  Speaker 2: and in the parchment bullet into which is impressed the
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  Speaker 2: faith which removes mountains India will find victory and peace.
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  Speaker 2: Here there is evident confusion of thought. The credit, which
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  Speaker 2: is becoming the money power of the world, has little
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  Speaker 2: moral basis, and is not a synonym for trust or faith,
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  Speaker 2: which are purely moral qualities. After twenty years experience of
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  Speaker 2: hundreds of men who had dealings with banks in South Africa,
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  Speaker 2: the opinion I had so often heard expressed has become
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  Speaker 2: firmly rooted in me that the greater the rascal, the
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  Speaker 2: greater the credit he enjoys with his banks. The banks
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  Speaker 2: do not pry into his moral character. They are satisfied
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  Speaker 2: that he meets his overdrafts and promissory notes punctually. The
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  Speaker 2: credit system has encircled this beautiful globe of ours like
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  Speaker 2: a serpent's coil, and if we do not mind, it
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  Speaker 2: bids fair to crush us out of breath. I have
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  Speaker 2: witnessed the ruin of many a home through the system,
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  Speaker 2: and it has made no difference whether the credit was
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  Speaker 2: labeled co operative or otherwise. The deadly coil has made
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  Speaker 2: possible the devastating spectacle in Europe which we are helplessly
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  Speaker 2: looking on. It was perhaps never so true as it
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  Speaker 2: is to day that, as in law, so in war,
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  Speaker 2: the longest purse finally wins. I have ventured to give
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  Speaker 2: prominence to the current belief about the credit system in
• 58:42
  Speaker 2: order to emphasize the point that the co operative movement
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  Speaker 2: will be a blessing to India only to the extent
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  Speaker 2: that it is a moral movement strictly directed by men
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  Speaker 2: fired with religious fervor. It follows therefore, that co operation
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  Speaker 2: should be confined to men wishing to be morally right,
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  Speaker 2: but failing to do so because of grinding poverty or
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  Speaker 2: the grip of the Mahajan. Facility for obtaining loans at
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  Speaker 2: fair rates will not make immoral men moral, but the
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  Speaker 2: wisdom of the estate or philanthropists demands that they should
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  Speaker 2: help on the onward path men struggling to be good.
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  Speaker 2: Too often do we believe that material prosperity means moral growth.
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  Speaker 2: It is necessary that a movement which is fraught with
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  Speaker 2: so much good to India should not degenerate into one
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  Speaker 2: for merely advancing cheap loans. I was therefore delighted to
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  Speaker 2: read the recommendation in the report of the committee on
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  Speaker 2: co operation in India, that they wish clearly to express
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  Speaker 2: their opinion that it is to true co operation alone,
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  Speaker 2: that is, to a co operation which recognizes the moral
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  Speaker 2: aspect of the question, that government must look for the
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  Speaker 2: amelioration of the masses, and not to a pseudo co
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  Speaker 2: operative edifice, however imposing, which is built in ignorance of
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  Speaker 2: co operative principles. With this standard before us, we will
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  Speaker 2: not measure the success of the movement by the number
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  Speaker 2: of co operative societies formed, but by the moral condition
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  Speaker 2: of the co operators. The Registrar's will, in that event,
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  Speaker 2: ensure the moral growth of existing societies before multiplying them,
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  Speaker 2: and the government will make their promotion conditional not upon
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  Speaker 2: the number of societies they have registered, but the moral
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  Speaker 2: success of the existing institutions. This will mean tracing the
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  Speaker 2: course of every pie lent to the members. Those responsible
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  Speaker 2: for the proper conduct of co operative societies will see
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  Speaker 2: to it that the money advanced does not find its
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  Speaker 2: way into the toddy seller's bill or into the pockets
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  Speaker 2: of the keepers of the gambling dens. I would excuse
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  Speaker 2: the rapacity of the Mahajan if it has succeeded in
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  Speaker 2: keeping the gambling dye or toddy from the Ryot's home.
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  Speaker 2: A word perhaps about the Mahajan will not be out
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  Speaker 2: of place. Co Operation is not a new device. The
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  Speaker 2: ryots co operate to drum out monkeys or birds that
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  Speaker 2: destroy their crops. They co operate to use a common
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  Speaker 2: thrashing floor. I have found them co operate to protect
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  Speaker 2: their cattle to the extent of their devoting the best
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  Speaker 2: land for the grazing of their cattle. And they have
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  Speaker 2: been found co operating against a particular rapacious Mahajan. Doubts
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  Speaker 2: have been expressed as to the success of co operation
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  Speaker 2: because of the tightness of the Mahajan's hold on the Ryots.
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  Speaker 2: I do not share the fears the mightiest Mahajan must,
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  Speaker 2: if he represent an evil force, bend before co operation
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  Speaker 2: conceived as an essentially moral movement. But my limited experience
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  Speaker 2: of the Mahajan of Champaran has made me revise the
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  Speaker 2: accepted opinion about his blighting influence. I have found him
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  Speaker 2: to be not always relentless, not always exacting of the
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  Speaker 2: last pie. He sometimes serves his clients in many ways,
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  Speaker 2: and even comes to their rescue in the hour of
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  Speaker 2: their distress. My observation is so limited that I dare
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  Speaker 2: not draw any conclusions from it. But I respectfully inquire
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  Speaker 2: whether it is not possible to make a serious effort
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  Speaker 2: to draw out the good in the Mahajan and help
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  Speaker 2: him or induce him to throw out the evil in him?
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  Speaker 2: May he not be induced to join the army of
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  Speaker 2: co operation? Or has experience proved that he is past praying?
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  Speaker 2: For a note that the movement takes note of all
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  Speaker 2: indigenous industries. I beg publicly to express my gratitude to
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  Speaker 2: government for helping me in my humble effort to improve
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  Speaker 2: the lot of the weaver. The experiment I am conducting
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  Speaker 2: shows that there is a vast field for work in
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  Speaker 2: this direction. No well wisher of India, no patriot, dare
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  Speaker 2: look upon the impending destruction of the hand loom weaver
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  Speaker 2: with equanimity. As doctor Mann has stated, this industry used
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  Speaker 2: to supply the peasant with an additional source of livelihood
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  Speaker 2: and an insurance against famine. Every registrar who will nurse
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  Speaker 2: back to life this important and graceful industry will earn
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  Speaker 2: the gratitude of India. My humble effort consists firstly in
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  Speaker 2: making researches as to the possibilities of simple reforms in
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  Speaker 2: the Orthodox hand looms, secondly in weaning the educated youth
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  Speaker 2: from the craving for government or other services and the
• 1:03:49
  Speaker 2: feeling that education renders him unfit for independent occupation, in
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  Speaker 2: inducing him to take to weaving as a calling as
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  Speaker 2: honorable as that of a barest or a doctor. And
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  Speaker 2: thirdly by helping those weavers who have abandoned their occupation
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  Speaker 2: to revert to it. I will not weary the audience
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  Speaker 2: with any statement on the first two parts of the experiment.
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  Speaker 2: The third may be allowed a few sentences, as it
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  Speaker 2: has a direct bearing upon the subject before us I
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  Speaker 2: was able to enter upon it. Only six months ago.
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  Speaker 2: Five families that had left off the calling have reverted
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  Speaker 2: to it, and they are doing a prosperous business. The
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  Speaker 2: Ashram supplies them at their door with the yarn they need.
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  Speaker 2: Its volunteers take delivery of the cloth woven, paying them
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  Speaker 2: cash at the market rate. The Ashram merely loses interest
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  Speaker 2: on the loan advanced for the yarn. It has as
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  Speaker 2: yet suffered no loss, and is able to restrict its
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  Speaker 2: loss to a minimum by limiting the loan to a
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  Speaker 2: particular figure. All future transactions are strictly cash. We are
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  Speaker 2: able to command and a ready sale for the cloth received.
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  Speaker 2: The loss of interest therefore on the transaction is negligible.
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  Speaker 2: I would like the audience to note its purely moral
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  Speaker 2: character from start to finish. The ashram depends for its
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  Speaker 2: existence on such help as friends render it. We therefore
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  Speaker 2: can have no warrant for charging interest. The weavers could
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  Speaker 2: not be saddled with it. Whole families that were breaking
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  Speaker 2: to pieces are put together again. The use of the
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  Speaker 2: loan is predetermined, and we the middlemen, being volunteers, obtain
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  Speaker 2: the privilege of entering into the lives of these families.
• 1:05:38
  Speaker 2: I hope for there and our betterment. We cannot lift
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  Speaker 2: them without being lifted ourselves. This last relationship has not
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  Speaker 2: yet been developed, but we hope at an early date
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  Speaker 2: to take in hand the education too of these families,
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  Speaker 2: and not rest satisfied till we have touched them at
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  Speaker 2: every point. This is not too ambitious, an God willing
• 1:06:01
  Speaker 2: it will be a reality some day. I have ventured
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  Speaker 2: to dilate upon this small experiment to illustrate what I
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  Speaker 2: mean by co operation, to present it to others for imitation.
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  Speaker 2: Let us be sure of our ideal. We shall ever
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  Speaker 2: fail to realize it, but we should never cease to
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  Speaker 2: strive for it. Then there need be no fear of
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  Speaker 2: co operation of scoundrels that Ruskin so rightly dreaded, and
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  Speaker 2: of the moral basis of co operation. Recording by Catherine
• 1:06:33
  Speaker 2: March two thousand ten, Hong.
• 1:06:35
  Speaker 3: Kong National Dress. This is a LibriVox recording. All LibriVox
• 1:06:47
  Speaker 3: recordings are in the public domain. For more information or
• 1:06:51
  Speaker 3: to volunteer, please visit liprivox dot org. Recording by Abaye
• 1:06:57
  Speaker 3: in February two thousand and ten. National dress by Mohanda's
• 1:07:02
  Speaker 3: k Gandhi footnote reply to mister Irvan's criticism of his
• 1:07:07
  Speaker 3: dress in the Pioneer and footnote. I have hitherto successfully
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  Speaker 3: resisted to temptation of either answering your a mister Irvan's
• 1:07:17
  Speaker 3: criticism of the humble work I am doing in Champerin,
• 1:07:21
  Speaker 3: nor am I going to succumb now, except with regard
• 1:07:25
  Speaker 3: to a matter which mister Irvan has thought fit to
• 1:07:28
  Speaker 3: dwell upon, and about which he has not even taken
• 1:07:30
  Speaker 3: the trouble of being correctly informed. I refer to his
• 1:07:34
  Speaker 3: remarks on my manner of dressing. My quote, familiarity with
• 1:07:40
  Speaker 3: the minor amenities of Western civilization unquote, has taught me
• 1:07:45
  Speaker 3: to respect my national costume. And it may interest mister
• 1:07:49
  Speaker 3: Irvin to know that the dress I wear in Champaran
• 1:07:52
  Speaker 3: is the dress I have always worn in India, except
• 1:07:56
  Speaker 3: that for a very short period in India, I fell
• 1:07:58
  Speaker 3: an easy prey, in common with the rest of my countrymen,
• 1:08:01
  Speaker 3: to the wearing of semi European dress in the courts
• 1:08:04
  Speaker 3: and elsewhere outside Katyawar. I appeared before the Katyawa courts
• 1:08:10
  Speaker 3: now twenty one years ago in precisely the dress I
• 1:08:13
  Speaker 3: wear in Champerin. One change I have made, and it
• 1:08:17
  Speaker 3: is that, having taken to the occupation of weaving and agriculture,
• 1:08:22
  Speaker 3: and having taken the vow of Swadeshi, my clothing is
• 1:08:26
  Speaker 3: now entirely hand woven and hand sown and made by
• 1:08:29
  Speaker 3: me or my fellow workers. Mister Irwin's letter suggests that
• 1:08:34
  Speaker 3: I appear before the riots in a dress I have
• 1:08:36
  Speaker 3: temporarily and specially adopted in Champerin to produce an effect.
• 1:08:42
  Speaker 3: The fact is that I wear the national dress because
• 1:08:45
  Speaker 3: it is the most natural and the most becoming for
• 1:08:48
  Speaker 3: an Indian I believe that our copying of the European
• 1:08:52
  Speaker 3: dress is a sign of our degradation, humiliation, and our weakness,
• 1:08:56
  Speaker 3: and that we are committing a national sin in discarding
• 1:09:00
  Speaker 3: a dress which is best suited to the Indian climate,
• 1:09:03
  Speaker 3: and which, for its simplicity, art and cheapness, is not
• 1:09:07
  Speaker 3: to be beaten on the face of the earth, and
• 1:09:09
  Speaker 3: which answers hygienic requirements. Had it not been for a
• 1:09:14
  Speaker 3: false pride and equally false notions of prestige, englishmen here
• 1:09:18
  Speaker 3: would long ago have adopted the Indian costume. I may
• 1:09:22
  Speaker 3: mention incidentally that I do not go about tamper and
• 1:09:25
  Speaker 3: bear headed. I do avoid shoes for sacred reasons, but
• 1:09:29
  Speaker 3: I find too that it is more natural and healthier
• 1:09:32
  Speaker 3: to avoid them whenever possible. I am sorry to inform
• 1:09:36
  Speaker 3: mister Irwin and your readers that my esteemed friend Babu
• 1:09:40
  Speaker 3: Brijaki shor Prasad, the ex honorable Member of Council, still
• 1:09:45
  Speaker 3: remains unregenerate and retains the provincial cap and never walks
• 1:09:50
  Speaker 3: barefoot and kicks up a terrible noise even in the
• 1:09:53
  Speaker 3: house we are living in. By wearing wood and sandals.
• 1:09:57
  Speaker 3: He has still not the carriage, in spite of most
• 1:10:00
  Speaker 3: admirable contact with me, to discard his semi anglicized dress,
• 1:10:04
  Speaker 3: and whenever he goes to see officials, he puts his
• 1:10:07
  Speaker 3: legs into the bifurcated garment, and on his own admission,
• 1:10:11
  Speaker 3: tortures himself by cramping his feet in inelastic shoes. I
• 1:10:16
  Speaker 3: cannot induce him to believe that his clients won't desert
• 1:10:19
  Speaker 3: him and the courts won't punish him if he were
• 1:10:22
  Speaker 3: his more becoming and less expensive daughty. I invite you
• 1:10:27
  Speaker 3: and mister Irvin not to believe the stories that the
• 1:10:30
  Speaker 3: latter hears about me and my friends, but to join
• 1:10:33
  Speaker 3: me in the crusade against educated Indians abandoning their manners, habits,
• 1:10:38
  Speaker 3: and customs which are not proved to be bad or harmful. Finally,
• 1:10:43
  Speaker 3: I venture to warn you and mister Irvin that you
• 1:10:46
  Speaker 3: and he will ill serve the cause both of you
• 1:10:49
  Speaker 3: consider is in danger by reason of my presence in Champerin.
• 1:10:52
  Speaker 3: If you continue, as you have done to base your
• 1:10:56
  Speaker 3: strictures on unproved facts, I ask you to accept my
• 1:10:59
  Speaker 3: assurance that I should deem myself unworthy of the friendship
• 1:11:03
  Speaker 3: and confidence of hundreds of my English friends and associates,
• 1:11:07
  Speaker 3: not all of them fellow cranks, if in similar circumstances
• 1:11:12
  Speaker 3: I acted towards them differently from my own countrymen. End
• 1:11:16
  Speaker 3: of National dress, end of third class in Indian Railways
• 1:11:23
  Speaker 3: by Mohanda's K. Gandhi