AN AUTOBIOGRAPHY OR The story of my experiments with truth (40 page)

I felt that Indians residing in England ought to do their bit in the war. English students had volunteered to serve in the army, and Indians might do no less. A number of objections were taken to this line of argument. There was, it was contended, a world of difference between the Indians and the English. We were salves and they were masters. How could a slave co-operate with the master in the hour of the latter's need? Was it not the duty of the slave, seeking to be free, to make the master's need his opportunity? This argument failed to appeal to me then. I knew the difference of status between an Indian and an Englishman, but I did not believe that we had been quite reduced to slavery. I felt then that it was more the fault of individual British officials than of the British system, and that we could convert them by love. If we would improve our status through the help and co-operation of the British, it was our duty to win their help by standing by them in their hour of need. Though the system was faulty, it did not seem to me to be intolerable, as it does today. But if, having lost my faith in the system, I refuse to co-operate with the British Government today, how could those friends then do so, having lost their faith not only in the system but in the officials as well?

The opposing friends felt that was the hour for making a bold declaration of Indian demands and for improving the status of Indians.

I thought that England's need should not be turned into our opportunity, and that it was more becoming and far-sighted not to press our demands while the war lasted. I therefore adhered to my advice and invited those who would to enlist as volunteers. There was a good response, practically all the provinces and all the religions being represented among the volunteers.

I wrote a letter to Lord Crewe, acquainting him with these facts, and expressing our readiness to be trained for ambulance work, if that should be considered a condition precedent to the acceptance of our offer.

Lord Crewe accepted the offer after some hesitation, and thanked us for having tendered our services to the Empire at that critical hour.

The volunteers began their preliminary training in first aid to the wounded under the well-known Dr.Cantlie. It was a short course of six weeks, but it covered the whole course of first aid.

We were a class of about 80. In six weeks we were examined, and all except one passed. For these the Government now provided military drill and other training. Colonel Baker was placed in charge of this work.

London in these days was a sight worth seeing. There was no panic, but all were busy helping to the best of their ability. Able-bodied adults began training as combatants, but what were the old, the infirm and the women to do? There was enough work for them, if they wanted. So they employed themselves in cutting and making clothes and dressings for the wounded.

The Lyceum, a ladies' club, undertook to make as many clothes for the soldiers as they could. Shrimati Sarojini Naidu was a member of this club, and threw herself whole-heartedly into the work. This was my first acquaintance with her. She placed before me a heap of clothes which had been cut to pattern, and asked me to get them all sewn up and return them to her. I welcomed her demand and with the assistance of friends got as many clothes made as I could manage during my training for first aid.

Chapter 116 A SPIRITUAL DILEMMA

As

ls soon as the news reached South Africa that I along with other Indians had offered my

services in the war, I received two cables. One of these was from Mr. Polak who questioned the consistency of my action with my profession of ahimsa .

I had to a certain extent anticipated this objection, for I had discussed the question in my Hind Swaraj or Indian Home Rule , and used to discuss it day in and day out with friends in South Africa. All of us recognized the immorality of war.lf I was not prepared to prosecute my assailant, much less should I be willing to participate in a war, especially when I knew nothing of the justice or otherwise of the cause of the combatants. Friends of course knew that I had previously served in the Boer War, but they assumed that my views had since undergone a change.

As a matter of fact the very same line of argument that persuaded me to take part in the Boer War had weighed with me on this occasion. It was quite clear to me that participation in war could never be consistent with ahimsa . But it is not always given to one to be equally clear about one's duty. A votary of truth is often obliged to grope in the dark.

Ahimsa is a comprehensive principle. We are helpless mortals caught in the conflagration of himsa . The saying that life lives on life has a deep meaning in it. Man cannot for a moment live without consciously or unconsciously committing outward himsa . The very fact of his living eating, drinking and moving about necessarily involves some himsa , destruction of life, be it ever so minute. A votary of ahimsa therefore remains true to his faith if the spring of all his actions is compassion, if he shuns to the best of his ability the destruction of the tiniest creature, tries to save it, and thus incessantly strives to be free from the deadly coil of himsa . He will be constantly growing in self-restraint and compassion, but he can never become entirely free from outward himsa .

Then again, because underlying ahimsa is the unity of all life, the error of one cannot but affect all, and hence man cannot be wholly free from himsa . So long as he continues to be a social being, he cannot but participate in the himsa that the very existence of society involves. When two nations are fighting, the duty of a votary of ahimsa is to stop the war. He who is not equal to that duty, he who has no power of resisting war, he who is not qualified to resist war, may take part in war, and yet whole-heartedly try to free himself, his nation and the world from war.

I had hoped to improve status and that of my people through the British Empire. Whilst in England I was enjoying the protection of the British Fleet, and taking shelter as I did under its armed might, I was directly participating in its potential violence. Therefore if I desired to retain my connection with the Empire and to live under its banner, one of three courses was open to me: I could declare open resistance to the war and, in accordance with the law of Satyagraha, boycott the Empire until it changed its military policy; or I could seek imprisonment by civil disobedience of such of its laws as were fit to be disobeyed; or I could participate in the war on the side of the Empire and thereby acquire the capacity and fitness for resisting the violence of war. I lacked this capacity and fitness, as I thought there was nothing for it but to serve in the war.

I make no distinction, from the point of view of ahimsa , between combatants and non-combatants. He who volunteers to serve a band of dacoits, by working as their carrier, or their watchman while they are about their business, or their nurse when they are wounded, is as much guilty of dacoity as the dacoits themselves. In the same way those who confine themselves to attending to the wounded in battle cannot be absolved from the guilt of war.

I had argued the whole thing out to myself in this manner, before I received Polak's cable, and soon after its receipt, I discussed these views with several friends and concluded that it was my duty to offer to serve in the war. Even today I see no flaw in that line of argument, nor am I sorry for my action, holding, as I then did, views favourable to the British connection.

I know that even then I could not carry conviction with all my friends about the correctness of my position. The question is subtle. It admits of differences of opinion, and therefore I have submitted my argument as clearly as possible to those who believe in ahimsa and who are making serious efforts to practise it in every walk of life. A devotee of Truth may not do anything in deference to convention. He must always hold himself open to correction, and whenever he discovers himself to be wrong he must confess it at all costs and atone for it.

Chapter 117 MINIATURE SATYAGRAHA

Tr

hough I thus took part in the war as a matter of duty, it chanced that I was not only unable

directly to participate in it, but actually compelled to offer what may be called miniature Satyagraha even at that critical juncture.

I have already said that an officer was appointed in charge of our training, as soon as our names were approved and enlisted. We were all under the impression that this Commanding Officer was to be our chief only so far as technical matters were concerned, and that in all other matters I was the head of our Corps, which was directly responsible to me in matters of internal discipline; that is to say, the Commanding Officer had to deal with the Corps through me. But from the first the Officer left us under no much delusion.

Mr. Sorabji Adajania was a shrewd man. He warned me. 'Beware of this man,' he said. 'He seems inclined to lord it over us. We will have none of his orders. We are prepared to look upon him as our instructor. But the youngsters he has appointed to instruct us also feel as though they had come as our masters.'

These youngsters were Oxford students who had come to instruct us and whom the Commanding Officer had appointed to be our section leaders.

I also had not failed to notice the high-handedness of the Commanding Officer, but I asked Sorabji not to be anxious and tried to pacify him. But he was not the man to be easily convinced.

'You are too trusting. Those people will deceive you with wretched words, and when at last you see through them, you will ask us to resort to Satyagraha, and so come to grief, and bring us all to grief along with you,' said he with a smile.

'What else but grief can you hope to come to after having cast in your lot with me?' said I. 'A Satyagrahi is born to be deceived. Let the Commanding Officer deceive us. Have I not told you times without number that ultimately a deceiver only deceives himself?'

Sorabji gave a loud laugh. 'Well, then,' said he, 'continue to be deceived. You will some day meet your death in Satyagraha and drag poor mortals like me behind you.'

These words put me in mind of what the late Miss Emily Hobhouse wrote to me with regard to non-co-operation: 'I should not be surprised if one of these days you have to go to the gallows for the sake of truth. May God show you the right path and protect you.'

The talk with Sorabji took place just after the appointment of the Commanding Officer. In a very few days our relations with him reached the breaking point. I had hardly regained my strength after the fourteen days' fast, when I began to take part in the drill, often walking to the appointed place about two miles from home. This gave me pleurisy and laid me low. In this condition I had to go week-end camping. Whilst the others stayed there, I returned home. It was here that an occasion arose for Satyagraha.

The Commanding Officer began to exercise his authority somewhat freely. He gave us clearly to understand that he was our head in all matters, military and non-military, giving us at the same time a taste of his authority. Sorabji hurried to me. He was not at all prepared to put up with this high-handedness. He said: 'We must have all orders through you. We are still in the training camp and all sorts of absurd orders are being issued. Invidious distinctions are made between ourselves and those youths who have been appointed to instruct us. We must have it out with the Commanding Officer, otherwise we shall not be able to go on any longer. The Indian students and others who have joined our Corps are not going to abide by any absurd orders. In a cause which has been taken up for the sake of self-respect, it is unthinkable to put up with loss of it.'

I approached the Commanding Officer and drew his attention to the complaints I had received. He wrote asking me to set out the complaints in writing, at the same time asking me 'to impress upon those who complain that the proper direction in which to make complaints is to me through their section commanders, now appointed, who will inform me through the instructors.'

To this I replied saying that I claimed no authority, that in the military sense I was no more than any other private, but that I had believed that as Chairman of the Volunteer Corps, I should be allowed unofficially to act as their representative. I also set out the grievances and requests that had been brought to my notice, namely, that grievous dissatisfaction had been caused by the appointment of section leaders without reference to the feeling of the members of the Corps; that they be recalled, and the Corps be invited to elect section leaders, subject to the Commander's approval.

This did not appeal to the Commanding Officer, who said it was repugnant to all military discipline that the section leaders should be elected by the Corps, and that the recall of appointments already made would be subversive of all discipline.

So we held a meeting and decided upon withdrawal. I brought home to the members the serious consequences of Satyagraha. But a very large majority voted for the resolution, which was to the effect that, unless the appointments of Corporals already made were recalled and the members of the Corps given an opportunity of electing their own Corporals, the members would be obliged to abstain from further drilling and week-end camping.

I then addressed a letter to the Commanding Officer telling him what a severe disappointment his letter rejecting my suggestion had been. I assured him that I was most anxious to serve. I also drew his attention to a precedent. I pointed out that, although I occupied no official rank in the South African Indian Ambulance Corps at the time of the Boer War, there was never a hitch between Colonel Gallwey and the Corps, and the Colonel never took a step without reference to me with a view to ascertain the wishes of the Corps. I also enclosed a copy of the resolution we had passed the previous evening.

This had no good effect on the Officer, who felt that the meeting and the resolution were a grave breach of discipline.

Hereupon I addressed a letter to the Secretary of State for India, acquainting him with all the facts and enclosing a copy of the resolution. He replied explaining that conditions in South Africa were different, and drawing my attentions to the fact that under the rules the section commanders were appointed by the Commanding Officer, but assuring me that in future, when appointing section commanders, the Commanding Officer would consider my recommendations.