The Story of My Experiments with Truth

After Gokhale’s passing, Gandhi contemplated joining the Servants of India Society. Despite a desire to honor Gokhale, the Society was split over Gandhi’s membership due to differing principles. Gandhi chose not to join based on majority favor, seeing this withdrawal as true “loyalty to the Society and Gokhale” (498). This strengthened their relationship, and Gandhi later reflected on the value of spiritual over physical ties, asserting “Spiritual relationship is far more precious than physical” (498).

Traveling from Calcutta (Kolkata) to Hardvar, Gandhi witnessed the commercialization of spirituality, notably the exploitation of a “five-footed cow” (502) for money. Nevertheless, he recognized the genuine spiritual aspirations of many pilgrims. Observing such extravagances and excesses, Gandhi pledged dietary discipline, vowing to limit his intake and abstain from eating after dark, a commitment he upheld for 13 years.

In Lakshmanjhula, Gandhi had a revelatory conversation with a Swami about Hindu traditional symbols. He acknowledged their worth but criticized their misuse as divisive tools. Gandhi’s observations about the Lakshman Jhula bridge and its surroundings highlighted modern disruptions in the sacred landscape and traditional values.

In 1915, Gandhi founded the Satyagraha Ashram in Ahmedabad. He chose this location because of his attachment to the Gujarati language, Ahmedabad’s handloom history, and its economic potential. Emphasizing truth and nondiscrimination, Gandhi proclaimed that he’d admit any “untouchable” meeting the ashram’s standards. He intended the name Satyagraha Ashram to denote both the objective and the method as well as represent dedication to truth. A code of conduct was drafted, emphasizing the importance of humility not as a vow but as a natural manifestation.

However, the ashram faced challenges when admitting an untouchable family, leading to financial threats and social boycotts. Even internal members became hesitant. Nevertheless, unexpected monetary support ensured the ashram’s continuation, and the family’s inclusion stood as a testament against the deep-seated caste bias. Gandhi noted the challenges in documenting such experiences, particularly regarding untouchability, and aimed to continue recording up to the period of non-cooperation.

The indentured labor system, termed “semi-slavery,” came under scrutiny as a result of Gandhi’s relentless efforts. Already known for opposing the £3 tax on South African indentured emigrants, Gandhi was spurred to action when the Imperial Legislative Council ambiguously promised to abolish the system “in due course” (516). Embarking on an all-India campaign from Bombay, Gandhi’s grassroots movement surged with “unbounded enthusiasm.” This nationwide agitation eventually pressured the British into ending the system ahead of the expected date of July 31, 1917. Gandhi credits satyagraha for this success, having first protested the system in 1894.

In the Champaran region, the “tinkathis” system oppressed indigo farmers. Gandhi’s involvement commenced when Rajkumar Shukla, a tenacious farmer, sought his intervention during a 1918 congress proceeding in Lucknow. Despite societal prejudices encountered in Patna, Gandhi underlined the significance of firsthand insights into issues. While in Patna, Shukla introduced Gandhi to influential leaders like Principal Kripalani and Babu Brajkishore Prasad. Emphasizing the need for fearlessness, Gandhi proposed directly challenging the system without court intervention, driven by genuine service and love.

Gandhi’s visit to Champaran required comprehensive insights. He sought to understand both the farmers’ grievances and the perspectives of the reluctant indigo planters and Commissioner. An official order attempted to bar Gandhi from Champaran, but his defiance led to a trial. This act galvanized the community, presenting Gandhi as a symbol of hope. He equated this spiritual journey with standing “face to face with God, Ahimsa and Truth” (531).

During his trial for disobeying the order, Gandhi professed his guilt but justified his actions as humanitarian service heeding the “voice of conscience” (533). Astonishingly, the case was dropped, and the government began backing his inquiry. The episode revealed the influence of civil disobedience. Although planters persisted in opposition, spreading misinformation, Gandhi’s unwavering commitment to truth and selfless service emphasized that “disinterested service of the people” (535) could evoke monumental political changes.

In Champaran, Gandhi prioritized frugality, setting up base in a rented house in Motihari. Rejecting outside monetary help, he leaned on local Bihari support to curtail expenses, even merging kitchens and agreeing on vegetarian meals for efficiency. As peasants poured in with grievances, every statement underwent thorough vetting before Criminal Investigation Department (CID) officers, which Gandhi felt boosted the morale and authenticity of the ryots (Indian tenant farmers). Direct engagements with planters also took place, receiving mixed responses ranging from hostility to courtesy.

Local leaders like Brajkishorebabu and Rajendrababu, alongside others such as Maulana Mazharul Haq, were pivotal in Gandhi’s Champaran initiative. Noting the poor state of education, Gandhi kickstarted primary schools in six villages, prioritizing character in teachers, even bringing in volunteers like social crusader Avantikabai Gokhale, who, despite language barriers, demonstrated her commitment. A sanitation issue led to Dr. Dev’s recruitment, who educated villagers on hygiene. Through these reforms, the unwavering discipline of Gandhi’s companions shone: Gandhi remarked, “I do not remember a single occasion of indiscipline” (541).

Gandhi’s ventures in the villages aimed at improving education, medical aid, and sanitation. With male and female oversight, schools emphasized healthcare and cleanliness. Basic medical care addressed common ailments using “castor oil, quinine, and sulphur ointment” (542). Sanitation efforts faced initial resistance, but through determination some villages achieved notable cleanliness. However, poverty was pervasive, as reflected in circumstances like women owning only one piece of clothing. Although Gandhi built trust and earned respect, he lamented the transitory nature of these efforts due to temporary commitments.

As the collected grievances of the Bihar peasants multiplied, resentment from planters heightened. When subtly advised by the Bihar Government to conclude his investigation, Gandhi remained resolute, insisting on relief for the ryots. The lieutenant governor, Sir Edward Gait, then suggested an official inquiry, inviting Gandhi as a committee member. In accepting, Gandhi clarified that he would represent the ryots. The findings favored the peasants and recommending an end to the oppressive “tinkathia” system and reimbursement of wrongly extracted funds. Sir Edward’s staunch support was instrumental in implementing the unanimous recommendations, ending a century-old unjust regime. Despite Gandhi’s desire to continue his reforms in Bihar, however, fate steered him in another direction.

When a plague struck Kochrab, Gandhi emphasized the children’s safety, relocating the ashram with Sjt. Punjabhai Hirachand’s assistance to an isolated piece of land near Sabarmati Central Jail. Although initially inhabiting tents and facing challenges such as procuring provisions and dealing with the presence of snakes, they adhered to nonviolence and grew the ashram, focusing on weaving.

Involving himself in the Ahmedabad mill dispute, Gandhi saw the workers’ fading determination and decided to fast until the strike resolved. This wasn’t just to strengthen the workers’ spirit but also stemmed from Gandhi’s sense of responsibility for urging them to strike. His fast fostered goodwill, and after three days, an arbitrator was appointed, ending a 21-day strike. Nevertheless, the sight of people scrambling for sweets underscored India’s poverty.

The Kheda crisis involved a near-famine due to crop failure. The Patidars, local cultivators, called for a revenue assessment suspension for the year, which officials rebuffed. Hence, Gandhi suggested satyagraha. Notable leaders like Vallabhbhai Patel and Shankarlal Banker rallied the Patidars to prefer land confiscation over paying revenue and forfeiting their honor. The struggle intensified, with farmers, taught by Gandhi about civil fearlessness, navigating increased government pressure. When authorities seized onion crops, Gandhi deemed it morally wrong and asked locals to harvest, leading to Sjt. Mohanlal Pandya’s arrest and the subsequent nickname “Onion Thief” (“dungli Chor”).

As the Kheda satyagraha ended, Gandhi felt that the resolution lacked the ideal grace accompanying a satyagraha campaign’s conclusion. The provided relief didn’t pan out as anticipated, benefiting few. Nonetheless, this movement ignited “an awakening among the peasants of Gujarat” (566), bridging divides, ushering in leaders like Vallabhbhai, and instilling satyagraha in Gujarat. Peasants understood that “salvation […] depends upon themselves, upon their capacity for suffering and sacrifice” (566). However, Gandhi felt they hadn’t wholly grasped the true essence of satyagraha.

The viceroy of Delhi invited Gandhi to a war conference there. Gandhi was initially reluctant due to the imprisonment of the Ali Brothers and concerns regarding the Khilafat movement (a campaign by Muslim people in India opposing certain British policies concerning Eastern Europe). However, Gandhi realized that “it would be on the question of Hindu-Muslim unity that my Ahimsa would be put to its severest test” (569). Determined to advocate for the Muslim cause, Gandhi sought “a just settlement of the Khilafat question” (569). In Delhi, doubts surfaced again about Britain’s intentions, but a conversation with the viceroy convinced Gandhi to attend the conference. The conference aimed to bolster recruitment in India for World War I. Challenges included the language barrier, and Gandhi lamented, “What a tragedy that the language of the country should be taboo in a meeting held in the country” (572). Despite the challenges, he worked tirelessly to rally support, emphasizing India’s aspirations: “In the most scrupulous regard for the rights of those States […] lies the safety of the Empire” (579).

However, Gandhi’s health declined after consuming too much groundnut butter, leading to severe dysentery. Rejecting medical remedies and recommendations of meat broth, Gandhi’s commitment to his principles remained steadfast: “For me the question of diet was not one to be determined on the authority of the Shastras […] guided by principles no longer depending upon outside authority” (582). Later, Gandhi was persuaded to drink goat’s milk, which led him to reflect, “The will to live proved stronger than the devotion to truth” (586).

Amid these personal struggles, Gandhi reflected on India’s political challenges, notably the British government’s oppressive Rowlatt Bills, leading him to form the Satyagraha Sabha to promote civil resistance. The injustices of the Rowlatt Act, which allowed officials to treat dissidents as criminals, fueled Gandhi’s passion for justice. Conversations with figures like Rajagopalachari culminated in the conception of a national hartal (a day of fasting and prayer) as civil disobedience. Set for April 6, 1919, this hartal garnered massive participation among Indian citizens. Gandhi acknowledged, “The whole of India from one end to the other […] observed a complete hartal on that day. It was a most wonderful spectacle” (592).

In April, Gandhi returned to Bombay (Mumbai) amid growing unrest against the British, marked by Delhi’s hartal on March 30. As civil disobedience movements grew, violent actions from authorities ensued. Gandhi was officially barred from entering Punjab, testing his commitment to civil resistance, but he defiantly disobeyed. Upon his arrest and subsequent release in Bombay, widespread demonstrations led to violent confrontations between the police and the people. Amid this tumultuous environment, Gandhi lodged a complaint against police brutality.

The situation intensified when, after his release, Gandhi encountered a chaotic scene in Bombay due to a police charge on a large procession. Discussions with Commissioner Griffith accused Gandhi of inciting disturbances. However, Gandhi maintained that nonviolence was central to his teachings. Disturbing reports from Ahmedabad, including violence and the rumored arrest of Anasuyabehn Sarabhai (pioneer of the women’s labor movement in India), spurred Gandhi to promote peace through a public meeting and a penitential fast.

However, Gandhi later recognized a major oversight: He had not ensured that the populace genuinely respected and obeyed state laws before engaging in civil disobedience. He labeled this premature call to action a “Himalayan miscalculation.” In an effort to rectify this, he established a corps of satyagrahi volunteers in Bombay to elucidate the deeper meanings of satyagraha.

As the atmosphere grew more repressive, with actions like the deportation of Mr. Horniman of The Bombay Chronicle, Gandhi assumed editorial responsibility for Young India. Concurrently, he contributed to Navajivan, a Gujarati publication. Both were relocated to Ahmedabad for operational and editorial freedom, eschewing advertisements to maintain independence. Through these journals, Gandhi aspired to “put heart into the people” (610) during tumultuous times.

The Jallianwala Bagh massacre and the subsequent imposition of martial law in Punjab spurred Gandhi to visit the region. Welcomed by prominent figures such as Pandit Malaviyaji and Pandit Motilalji, he confronted the brutal realities of British retaliation against those who were their staunchest supporters during the war. Rather than endorsing the official Hunter Committee’s inquiry into Punjab’s events, Gandhi and others established an independent Inquiry Committee. The revelations of grave British injustices against locals deeply shocked Gandhi, emphasizing the inherent contradictions in colonial relationships.

During a phase in India’s freedom struggle, Gandhi attended a joint Hindu-Muslim conference in Delhi that primarily discussed the Khilafat movement. However, the discussion also touched on cow protection, which is highly significant to Hindus. Gandhi was adamant about treating the two subjects separately, emphasizing the need to address each on its own merit. The major discussion point was the community’s participation in post-World War I peace celebrations in light of perceived betrayals by the British. The concept of non-cooperation against the government materialized, though its acceptance among the masses took time.

Within the Indian National Congress, disagreements arose concerning the British government’s proposed reforms. While Gandhi found the reforms somewhat acceptable, prominent leaders like Deshabandhu Chittaranjan Das disagreed. A compromise eased the tensions, further highlighting Gandhi’s central role in the freedom movement. He previously played a minor part in congress, but his new contributions, including his involvement in the Punjab inquiry, elevated his status. He was given the responsibility of drafting a new constitution, which he believed would pave the way to swaraj (self-rule).

Khadi, or hand-spun cloth, became Gandhi’s symbol of self-reliance and a tool against British economic dominance. Although initially unfamiliar with the handloom or spinning wheel, Gandhi promoted its virtues in “Hind Swaraj” in 1908. In establishing the Satyagraha Ashram, he had faced challenges because none of the members were artisans, and most of the fine cloth they procured was woven from foreign yarn, making them “voluntary agents of the Indian spinning mills” (629). Gandhi’s determined quest led him to Gangabehn Majmundar, who promised to help him locate a spinning wheel, representing a significant stride toward his vision of swaraj.

To support Gandhi’s determination to revitalize traditional hand-spinning, Gangabehn found a working spinning wheel in Vijapur. Despite challenges, Gandhi’s journey in promoting khadi was not just about cloth but had spiritual and economic dimensions: “The wheel began merrily to hum in my room, and I may say without exaggeration that its hum had no small share in restoring me to my health” (632). Gandhi’s dedication culminated in his decision to wear only khadi, symbolizing his undivided commitment to the cause.

The khadi movement, advocating for Swadeshi or domestic goods to counter British economic influence, faced scrutiny from a mill owner, who argued that previous swadeshi endeavors (boycotting of foreign goods) heightened demand and led to price surges. Suggesting a focus on production rather than propaganda, Gandhi introduced him to the idea of the spinning wheel as a symbol and a beacon of hope for traditional practices and empowerment of India’s impoverished women: “My idea is to get these women to spin yarn, and to clothe the people of India with Khadi woven out of it” (637). His stance underscored the movement’s aims of empowerment, self-reliance, and cultural rebirth.

The khadi movement experienced a significant push when the Khilafat Conference endorsed it. This evolution, influenced by dialogues with leaders like Umar Sobani and Maulana Abdul Bari, highlighted the challenging dynamics of grassroots activism and political mobilization. Gandhi notes, “I had long discussions on the subject with the late Maulana Abdul Bari and the other Ulema, especially, with regard to the extent to which a Musalman could observe the rule of non-violence” (638). The passing of teacher and independence activist Lokamanya Tilak created an immense void, prompting Gandhi to contemplate his monumental guidance and contributions.

In the Nagpur session of the congress, discussions deepened on resolutions from the Calcutta (Kolkata) session, particularly the non-cooperation movement. Central figures like Lala Lajpat Rai and Deshabandhu shaped its trajectory and resulted in notable amendments, especially concerning school boycotts. The debate centered on the congress’s objectives and strategies. Gandhi proposal to attain swaraj “within the British Empire if possible and without if necessary” (643) faced resistance from some members. Nevertheless, the congress ultimately embraced Gandhi’s perspective emphasizing nonviolence and legitimacy. In addition, the congress endorsed Hindu-Muslim unity, khadi promotion, and the eradication of untouchability, symbolizing its alignment with India’s marginalized sections.

Gandhi’s autobiography concludes with his remarks on the public nature of his subsequent life and its entanglement with the congress and its leaders post-1921. Emphasizing the sanctity of his satya (truth) and ahimsa (nonviolence) experiments, he declares, “My uniform experience has convinced me that there is no other God than Truth” (646). Gandhi was dedicated to exploring the fusion of religion and politics, asserting that genuine purification permeates all facets of life and emphasizing humility, nonviolence, and a persistent quest for self-purification.