AN AUTOBIOGRAPHY OR The story of my experiments with truth (49 page)

But I did not want to stop at providing for primary education. The villages were insanitary, the lanes full of filth, the wells surrounded by mud and stink and the courtyards unbearably untidy. The elder people badly needed education in cleanliness. They were all suffering from various skin diseases. They were all suffering from sanitary work as possible and to penetrate every department of their lives.

Doctors were needed for this work. I requested the Servants of India Society to lend us the services of the late Dr. Dev. We had been great friends, and he readily offered his services for six months. The teachers men and women had all to work under him.

All of them had express instructions not to concern themselves with grievances against planters or with politics. People who had any complaints to make were to be referred to me. No one was to venture out of his beat. The friends carried out these instructions with wonderful fidelity. I do not remember a single occasion of indiscipline.

Chapter 142 PENETRATING THE VILLAGES

As

ls far as was possible we placed each school in charge of one man and one woman. These

volunteers had to look after medical relief and sanitation. The womenfolk had to be approached through women.

Medical relief was a very simple affair. Castor oil, quinine and sulphur ointment were the only drugs provided to the volunteers. If the patient showed a furred tongue or complained of constipation, castor oil was administered, in case of fever quinine was given after an opening dose of castor oil, and the sulphur ointment was applied in case of boils and itch after thoroughly washing the affected parts. No patient was permitted to take home any medicine. Wherever there was some complication Dr. Dev used to visit each centre on certain fixed days in the week.

Quite a number of people availed themselves of this simple relief. This plan of work will not seem strange when it is remembered that the prevailing ailments were few and amenable to simple treatment, by no means requiring expert help. As for the people the arrangement answered excellently.

Sanitation was a difficult affair. The people were not prepared to do anything themselves. Even the field labourers were not ready to do their own scavenging. But Dr. Dev was not a man easily to lose heart. He and the volunteers concentrated their energies on making a village ideally clean. They swept the roads and the courtyards, cleaned out the wells, filled up the pools near by, and lovingly persuaded the villagers to raise volunteers from amongest themselves. In some villages they shamed people into taking up the work, and in others the people were so enthusiastic that they even prepared roads to enable my car to go from place to place. These sweet experiences were not unmixed with bitter ones of people's apathy. I remember some villagers frankly expressing their dislike for this work.

It may not be out of place here to narrate an experience that I have described before now at many meetings. Bhitiharva was a small village in which was one of our schools. I happened to visit a smaller village in its vicinity and found some of the women dressed very dirtly. So I told my wife to ask them why they did not wash their clothes. She spoke to them. One of the women took her into her hut and said: 'Look now, there is no box or cupboard here containing other clothes. The #sari# I am wearing is the only one I have. How am I to wash it? Tell Mahatmaji to get me another #sari#, and I shall then promise to bathe and put on clean clothes every day.'

This cottage was not an exception, but a type to be found in many Indian villages. In countless cottages in India people live without any furniture, and without a change of clothes, merely with a rag to cover their shame.

One more experience I will note. In Champaran there is no lack of bamboo and grass. The school hut they had put up at Bhitiharva was made of these materials. Someone possibly some of the neighbouring planters' men set fire to it one night. It was not thought advisable to build another hut of bamboo and grass. The school was in charge of Sjt. Soman and Kasturbai. Sjt. Soman decided to build a #pukka# house, and thanks to his infectious labour, many co-operated with him, and a brick house was soon made ready. There was no fear now of this building being burnt down.

Thus the volunteers with their schools, sanitation work and medical relief gained the confidence and respect of the village folk, and were able to bring good influence to bear upon them.

But I must confess with regret that my hope of putting this constructive work on a permanent footing was not fulfilled. The volunteers had come for temporary periods, I could not secure any more from outside, and permanent honorary workers from Bihar were not available. As soon as my work in Champaran was finished, work outside, which had been preparing in the meantime, drew me away. The few months' work in Champaran, however, took such deep root that its influence in one form or another is to be observed there even today.

Chapter 143 WHEN A GOVERNOR IS GOOD

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hilst on the one hand social service work of the kind I have described in the foregoing

chapters was being carried out, on the other the work of recording statements of the ryots' grievances was progressing apace. Thousands of such statements were taken, and they could not but have their effect. The ever growing number of ryots coming to make their statements increased the planters' wrath, and they moved heaven and earth to counteract my inquiry.

One day I received a letter from the Bihar Government to the following effect: 'Your inquiry had been sufficiently prolonged; should you not now bring it to an end and leave Bihar?' The letter was couched in polite language, but its meaning was obvious.

I wrote in reply that the inquiry was bound to be prolonged, and unless and until it resulted in bringing relief to the people, I had no intention of leaving Bihar, I pointed out that it was open to Government to terminate my inquiry by accepting the ryots' grievances as genuine and redressing them, or by recognizing that the ryots had made out a #prima facie# case for an offical inquiry which should be immediately instituted.

Sir Edward Gait, the Lieutenant Governor, asked me to see him, expressed his willingness to appoint an inquiry and invited me to be a member of the Committee. I ascertained the names of the other members, and after consultation with my co-workers agreed to serve on the Committee, on condition that I should be free to confer with my co- workers during the progress of the inquiry, that Government should recognize that, by being a member of the Committee, I did not cease to be the ryots' advocate, and that in case the result of the inquiry failed to give me satisfaction, I should be free to guide and advise the ryots as to what line of action they should take.

Sir Edward Gait accepted the condition as just and proper and announced the inquiry. The late Sir Frank Sly was appointed Chairman of the Commitee.

The Committee found in favour of the ryots, and recommended that the planters should refund a portion of the exactions made by them which the Committee had found to be unlawful, and that the #tinkathia# system should be abolished by law.

Sir Edward Gait had a large share in getting the Committee to make unanimous report and in getting the agrarain bill passed in accordance with the Committee's recommendations. Had he not adopted a firm attitude, and had he not brought all his tact to bear on the subject, the report would not have been unanimous, and the Agrarian Act would not have been passed. The planters wielded extraodinary power. They offered strenuous opposition to the bill in spite of the report, but Sir Edwin Gait remained firm up to the last and fully carried out the recommendations of the Committee.

The #tinkathia# system which had been in existence for about a century was thus abolished and with it the planters' #raj# came to an end. The ryots, who had all along remained crushed, now somewhat came to their own, and the superstition that the stain of indigo could never be washed out was exploded.

It was my desire to continue the constructive work for some years, to establish more schools and to penetrate the villages more effectively. The ground had been prepared, but it did not please God, as often before, to allow my plans to be fulfilled. Fate decided otherwise and drove me to take up work elsewhere.

Chapter 144 IN TOUCH WITH LABOUR

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hilst I was yet winding up my work on the Committee, I received a letter from Sjts. Mohanlal

Pandya and Shankarlal Parikh telling me of the failure of crops in the Kheda district, and asking me to guide the peasants, who were unable to pay the assessment. I had not the inclination, the ability or the courage to advise without an inquiry on the spot.

At the same time there came a letter from Shrimati Anasuyabai about the condition of labour in Ahmedabad, Wages were low, the labourers had long been agitating for an increment, and I had a desire to guide them if I could. But I had not the confidence to direct even this comparatively small affair from that long distance. So I seized the first opportunity to go to Ahmedabad. I had hoped that I should be able to finish both these matters quickly and get back to Champaran to supervise the constructive work that had been inaugurated there.

But things did not move as swiftly as I had wished, and I was unable to return to Champaran, with the result that the schools closed down one by one. My co-workers and I had built many castles in the air, but they all vanished for the time being.

One of these was cow protection work in Champaran, besides rural sanitation and education. I had seen, in the course of my travels, that cow protcation and Hindi propaganda had become the exclusive concern of the Marwadis. A Marwadi friend had sheltered me in his #dharmashala# whilst at Bettiah. Other Marwadis of the place had interested me in their #goshala# (dairy). My ideas about cow protection had been definitely formed then, and my conception of the work was the same as it is today. Cow protection, in my opinion, included cattle-breeding, improvement of the stock, humane treatment of bullocks, formation of model dairies, etc. The Marwadi friends had promised full co-operation in this work, but as I could not fix myself up in Champaran, the scheme could not be carried out.

The #goshala# in Bettiah is still there, but it was not become a model dairy, the Champaran gullock is still made to work beyond his capacity, and the so-called Hindu still cruelly belabours the poor animal and disgraces his religion.

That this work should have remained unrealized has been, to me, a continual regret, and whenever I go to Champaran and hear the gentle reproaches of the Marwadi and Bihari friends, I recall with a heavy sigh all those plans which I had to drop so abruptly.

The educational work in one way or another is going on in many places. But the cow protection work had not taken firm root, and has not, therefore, progressed in the direction intended.

Whilst the Kheda peasants' question was still being discussed, I had already taken up the question of the mill-hands in Ahmedabad.

I was in a most delicate situation. The mill-hands' case was strong. Shrimati Anasuyabai had to battle against her own brother, Sjt. Ambalal Sarabhai, who led the fray on behalf of the mill-owners. My relations with them were friendly, and that made fighting with them the more difficult. I held consultations with them, and requested them to refer the dispute to arbitration.

I had therefore to advise the labourers to go on strike. Before I did so, I came in very close contact with them and their leaders, and explained to them the conditions of a successful strike: 1. never o resort to violence, 2. never to molest blacklegs, 3. never to depend upon alms, and 4. to remain firm, no matter how long the strike continued, and to earn bread, during the strike, by any other honest labour.

The leaders of the strike understood and accepted the conditions, and the labourers pledged themselves at a general meeting not to resume work until either their terms were accepted or the mill-owners agreed to refer the dispute to arbitration.

It was during this strike that I came to know intimately Sjts. Vallabhbhai Patel and Shankarlal Banker. Shrimati Anasuyabai I knew well before this.

We had daily meetings of the strikers under the shade of a tree on the bank of the Sabarmati. They attended the meeting in their thousands, and I reminded them in my speeches of their pledge and of the duty to maintain peace and self-respect. They daily paraded the streets of the city in peaceful procession, carrying their banner bearing the inscription '#Ek Tek#' (keep the pledge).

The strike went on for twenty-one days. During the continuance of the strike I consulted the mill-owners from time to time and entreated them to do justice to the labourers. 'We have our pledge too,' they used to say. 'Our relations with the labourers are those of parents and children....How can we brook the interference of a third party? Where is the room for arbitration?'.

Chapter 145 A PEEP INTO THE ASHRAM

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► efore I proceed to describe the progress of the labour dispute it is essential to have a peep

into the Ashram. All the while I was in Champaran the Ashram was never out of my mind, and occasionally I paid it flying visits.

At that time the Ashram was in Kochrab, a small village near Ahmedabad. Plague broke out in this village, and I saw evident danger to the safety of the Ashram children. It was impossible to keep ourselves immune from the effects of the surrounding insanitation, however scrupulously we might observe the rules of cleanliness within the Ashram walls. We were not then equal either to getting the Kochrab people to observe these rules nor to serving the village otherwise.

Our ideal was to have the Ashram at a safe distance both from town and village, and yet at a manageable distance from either. And we were determined, some day, to settle on ground of our own.

The plague, I felt, was sufficient notice to quit Kochrab. Sjt. Punjabhai Hirachand, a merchant in Ahmedabad, had come in close contact with the Ashram, and used to serve us in a number of matters in a pure and selfless spirit. He had a wide experience of things in Ahmedabad, and he volunteered to procure us suitable land. I went about with him north and south of Kochrab in search of land, and then suggested to him to find out a piece of land three or four miles to the north. He hit upon the present site. Its vicinity to the Sabarmati Central Jail was for me a special attraction. As jail-going was understood to be the normal lot of Satyagrahis, I liked this position. And I knew that the sites selected for jails have generally clean surroundings.