On January 9, 1915, the day of his arrival in Bombay

DRAFT CONSTITUTION FOR THE ASHRAM

[Before May 20, 1915]

The Ashram, as stated in the third edition, was established on May 20

VOW AGAINST UNTOUCHABILITY (This was revised and published as third edition on Nov 7, 1915 )

According to Hindu religion as traditionally practised,communities such as Dhed, Bhangi, etc., known by the names of Antyaj, Pancham, Achhut and so on, are looked upon as untouchable. Hindus belonging to other communities believe that they will be defiled it they touch a member of any of the said communities and, if anyonedoes so accidentally, he thinks that he has committed a sin. The founders of the Ashram believe that this practice is a blot on Hindu religion. Themselves staunch Hindus, they believe that the Hindu race will continue to add to its load of sin so long as it regards a single community as untouchable. Some of the consequences of this practice have been terrible. In order to be free from this sin, the Ashram inmates are under a vow to regard the untouchable communities as touchable; actually one Dhed family was staying in the Ashram, and it is still there, when the third edition of these rules was being drawn up. It lives exactly in the same condition as others in the Ashram do. This vow does not extend to association for purpose of eating. All that is desired is the eradication of the evil of untouchability.

Diary 1915

SEPTEMBER 11, SATURDAY

Dudabhai came from Bombay. There was quite a scene. Santok refused to eat, and I, too, therefore. Started a fast because Vrajlal had smoked.

SEPTEMBER 12, SUNDAY

Mr. Pratt and Advani paid a visit. Went to see Bhaichandji. Saw Nagji Swami. Also Sir Chinubhai . Feel the strain of the fast.

SEPTEMBER 15, WEDNESDAY

Dudabhai went to bring his wife. Harilal came. Attended party at Commissioner’s.

SEPTEMBER 20, MONDAY

Andrews & Pearson arrived. Meeting of Committee. I was asked to preside. All went to see Dheds’ houses. All three left for Ahmedabad.

SEPTEMBER 22, WEDNESDAY

Chunilal and Dayalji left.

SEPTEMBER 24, FRIDAY

Maganlal and Santok & the girls left for Bombay.

SEPTEMBER 26, SUNDAY

Dudabhai and his wife came.

SEPTEMBER 27, MONDAY

Kaka, Gunaji and a student came. Vrajlal left for Rajkot. Maneklal

came for two or three hours.

OCTOBER 8, FRIDAY

Dahyabhai gave Rs. 8/-. Got excited again and lost temper with Ba. I

must find a medicine for this grave defect.

OCTOBER 28, THURSDAY

Maganlal and others left for Madras. Speech in Empire

LETTER TO V. S. SRINIVASA SASTRI

AHMEDABAD ,

September 14, 1915

DEAR SHASTRIAR,

I think that the newspaper statement should be answered at once. I am prepared to relate the conversation I had with him in Cape Town and on other occasions. It is not possible to believe the signature story until we have seen the original application itself A mischievous attempt is being made to bolster up what am I to call it! I am in the midst of a momentous step (The reference is to the admission of an “untouchable”; vide “Letter to V. S. Srinivasa Sastri,” 23-9-1915) being taken in my life. I have no time today to write about it, some of that is about the Pariah question.

Yours sincerely,

M. K. GANDHI

LETTER TO HERMANN KALLENBACH

FROM M.K. GANDHI

AHMEDABAD ,

September 17, 1915

MY DEAR FRIEND,

Greater work than passive resistance has commenced. I have taken in the Ashram a Pariah (Dudabhai Malji Dafda) from these parts. This is an extreme step. It caused a breach between Mrs. Gandhi and myself. I lost my temper. She tried it too much. She is not now allowed to take part in the kitchen. Navin has left the Ashram on the account. Many further developments will take place and I may become a deserted man. This tries the resources of the Ashram to an enormous extent. In spite of it all I am happy but a man without any leisure. I shall ask the others to write to you.

Harilal has come with his wife to the Ashram for a few days’ stay. His wife will stay longer. Andrews is due here next week.

With much love,

Yours,

OLD FRIEND

LETTER TO V. S. SRINIVASA SASTRI

AHMEDABAD ,

September 23 [1915]

DEAR MR. SHASTRIAR,

When I took in Naiker, Mrs. Gandhi did not ‘kick’. Now I had to decide whether I was to take in a grown-up Gujarati Dhed (An untouchable) with his wife. (The reference is to Dudabhai, the first ‘untouchable’ who joined the Ashram with his family on September 26;vide “Diary for 1915”. Gandhiji accepted him at the suggestion of Amritlal Thakkar. The event caused a stir in the socio-religious life of Ahmedabad and people thought of even boycotting the Ashram.)

I decided to take him and she rebelled against it and so did another lady at the Ashram. There was quite a flutter in the Ashram. There is a flutter even in Ahmedabad. I have told Mrs. Gandhi she could leave me and we should part good friends. The step is momentous because it so links me with the suppressed classes mission that I might have at no distant time to carry out the idea of shifting to some Dhed quarters and sharing their life with the Dheds . It would mean much even for my staunchest co-workers. I have now given you the outline of the story. There is nothing grand about it. It is of importance to me because it enables me to demonstrate the efficacy of passive resistance in social questions and when I take the final step, it will embrace swaraj, etc.

Please share this with Dr. Deva and any other member you please.

Yours sincerely,

M. K. GANDHI

LETTER TO HERMANN KALLENBACH

FROM M. K. GANDHI

AHMEDABAD ,

September 24, 1915

MY DEAR FRIEND,

I have been regularly receiving your letters. I do not care to ask others to write to you as we are full up to the brim with work.I had seven patients last week, all more or less in a bad state. It was no ordinary illness. I am thankful to say they are all convalescent now. These included Ramdas and Devdas. They were all treated after our fashion partial or total starvation and hip-baths.

You know what a Pariah is. He is what is called an untouchable. The widow’s son whom I have taken is a Pariah but that did not shock Mrs. Gandhi so much. Now I have taken one from our own parts and Mrs.Gandhi as also Maganlal’s wife were up in arms against me. They made my life miserable so far as they could. I told them they were not bound to stay with me. This irritated them the more. The storm has not yet subsided. I am however unmoved and comparatively calm. The step I have taken means a great deal. It may alter my life a bit, i.e., I may have to completely take up Pariah work, i.e., I might have to become a Pariah myself. We shall see. Anyway let my troubles brace you up if they can.

Andrews and Pearson were with me for a day. I lent the latter some of your books. They are both on their way to Fiji in order to investigate the indenture question. Harilal was here for a few days. He is gone. His wife is here with her children. I am sending you a piece of cloth from what has been woven by us. It is Manilal’s work. Sewing is mine and Devdas’s. May it serve to wipe your hand and may the spirit that has prompted the gift serve to strengthen the inner man in you.

With love,

Yours,

OLD FRIEND

ETTER TO KHUSHALCHAND GANDHI

AHMEDABAD ,

Bhadarva Vad 1, September 24, 1915

RESPECTED KHUSHALBHAI,

I realized after meeting Narandas that you repent having given him the permission and the chief cause for remorse is that I have admitted a learned dhea (Dudhabhai Dafda) [to the ashram] . That would have hurt the feelings of Santok too. In fact, no one should feel bad about it because in Phoenix we shared food with everyone. But the same thing is viewed differently here.

There is no need for you to feel sorry. Narandas has taken a very good step. If I was not worried about the unhappiness of my sister-in-law, I would have boldly asked Narandas to come here. However, on considering everything, I thought it was better for Narandas to go to Madras with his wife. There Tamil.... Santok and the two girls are going. Maganlal is accompanying them to Bombay today. By doing so, Narandas, Jamna, Santok and the girls would not be caught in the storm (As a consequence of Gandhiji’s decision to admit an untouchable family to the Ashram. Also vide “Letter to Narandas Gandhi”, 16-9-1915) that threatens the Ashram. They would not be banished from the caste and so their sorrow will be a little less. Jamnadas is no doubt there. There is no need for him to come here. It is Chhaganlal’s duty to stay on in Phoenix. Now remain Maganlal and his children. Let him be caught in the storm along with me. Those who live with me, should never expect that they will never have external problems because those who live with me should learn to welcome problems and realize that purification lies in that. I have told Maganlal that he should go to Madras for a short period if he

wanted to. There is no objection if Maganlal goes to Madras and Narandas comes here. I have asked the two brothers to do what is convenient to them.

I am going to fulfil your desire once Narandas is relieved from his job.

I do not think that a more satisfactory arrangement can be worked out. It contains truth and dharma indeed is included in it. I wish that you should be at peace. I do want that Maganlal should go there.

Respectful prostration by

MOHANDAS

ETTER TO HERMANN KALLENBACH

FROM M. K. GANDHI

AHMEDABAD ,

October 3 [1915]

MY DEAR FRIEND,

No letter from you after your transference. Mr. Turner has however written to me. The admission of a Pariah family continues to occupy me. I have been deserted by most helpers and the burden is all falling on my shoulder assisted by two or three who are remaining staunch. Poor Maganlal is simply torn asunder. He is in Bombay fixing up with his wife and mother. How it is a question whether Narandas will come. I have told you that a time may come when I may irresistibly take a step which may result in my being left alone. Well, I must still follow the light as I find it.

Mr. Turner says you now better situated. I want your letter.

With love,

Yours

OLD FRIEND

LETTER TO HERMANN KALLENBACH

FROM M. K. GANDHI

AHMEDABAD ,

October 8[ 1915]

MY DEAR FRIEND,

I have to make this Herculean effort just now under extraordinary difficulties. It is now nearing 9 p.m. Mrs. Gandhi who has been making my life hell for me is just now at me. But I must not miss this weekly communion. I give you this news to show that peace is not to be found from without. I am not at war with myself in spite of the disturbance I have mentioned above. She however does succeed in making me angry at times and throwing me off my balance. I am making a desperate effort to overcome this weakness. The whole situation has... because I have admitted a man who is every whit as good as she is. She is still talking and I must close.

With love,

Yours ever,

OLD FRIEND

LETTER TO HERMANN KALLENBACH

FROM M. K. GANDHI

AHMEDABAD ,

October 16[ 1915]

MY DEAR FRIEND,

I hope you have received my letter the one that did not reach you in time. There was no omission [on] my side. We are all so short-handed that I do not like to ask anyone to write to you. Here there is no extensive piece of ground for cultivation hardly one acre. There are two roomy houses with little plots of ground attached. We are doing only a little vegetable gardening. Water is drawn from two wells. These are rustic wells, with primitive contrivances for drawing water. The dispute was paltry, out of cussedness. The man felt polluted because the boys fetched water from his side of the well. It was no water dispute. We are now weaving our own cloth, sewing things, too, ourselves.

The buildings were ready for our occupation. They are hired houses. We are not on our own ground yet. Manilal has completed his weaving lessons. He has now gone to a village to complete his course. Maganlal too has nearly picked it up. Devdas is becoming an expert tailor. He is turning out a fine student. But the life here owing to the untouchable problem has become most difficult for me. Mrs. Gandhi is the cause. And yet as I have told you I am internally at peace.

Now good-bye.

Yours,

OLD FRIEND

LETTER TO HERMANN KALLENBACH

FROM M. K. GANDHI

AHMEDABAD ,

October 30, 1915

MY DEAR FRIEND,

Not a week just now passes but has its surprises for me. Chhaganlal seems to be dangerously ill. He has been persistently coughing blood and says he is going down. He eats little. I had to telegraph saying he should be sent if still ill. Things at Phoenix are not moving well otherwise. Pragji has not much heart in the work. I do not know that I can spare anybody from here. Maganlal went on Thursday to Madras with his wife and the two daughters. Fakiri and another have joined him. Maganlal is to finish his Tamil course and handloom work. So he can be ill spared just now. Mrs. Gandhi continues to cause trouble. So you see my difficulties are fairly thick.

They give me food for thought but no anxiety. I know that I can but do little.

You are afraid of the increasing intensity of life here. But I feel sure you will like it when you come to it, especially after the experiences you are going through.

Yours sincerely,

OLD FRIEND

LETTER TO KHUSHALCHAND GANDHI

[A HMEDABAD ,

November 8, 1915]

WITH HUMBLE RESPECTS TO MY BROTHER,

There was no limit to the pain I gave you last year. Since I acted as I did in the sincere belief that that suffering was for the welfare of the country, the family and my own soul, I think I deserve pardon and so pray for your forgiveness. I crave your blessings for, if anyone among the elders of the family understands me, more or less, it is you.

I also offer my most humble respects to my sister-in-law and pray for her blessings and forgiveness. Most reverent regards from

MOHANDAS

FRAGMENT OF LETTER

(A part of Gandhiji’s letter received in Phoenix and reproduced in

Prajabandhu from Indian Opinion, 26-11-1915)

[Before November 26, 1915]

The Ashram activities are in full swing. It has at present 33 inmates in all, three of whom are Dheds . These latter have become a serious issue. Ahmedabad is considered to be a stronghold of sanatana dharma . Hence the issue of the Dheds has led to a storm.

At first we thought the entire Ashram would be outcast, and that may yet happen. The boys have made much progress in their study of Sanskrit, Hindi and Tamil. They are being taught carpentry and

hand-weaving. Two carpenters are engaged in the Ashram. In a few days, we shall send you some cloth woven on looms by our own hands. The boys have made tables, etc. They are now working at book-cases for holding books.

[From Gujarati]

Prajabandhu, 26-12-1915

LETTER TO HERMANN KALLENBACH

FROM M. K. GANDHI

AHMEDABAD ,

November 26 [1915]

MY DEAR FRIEND,

You have asked me to tell you more about Andrews and Pearson than I have done. I came in very close touch with both of them in Santiniketan. We came nearer one another than we ever were. They are both now in Fiji investigating the indenture question. Before going, they passed some time here. They were quite happy. They are to be back in two months’ time. Pearson is a full-fledged teacher at Santiniketan. Andrews is the Poet’s mentor. He takes no part in teaching. Andrews was at death’s door recently having had a severe attack of cholera. He was better when he left.

Maganlal was upon his trial when the Pariah was admitted. He stood it well. He remains as much attached to the Ashram as ever. But what I said in my letter holds good. My soul may take me anywhere any day and I may find myself without the staunchest of my co-workers at that time. It will certainly be no fault of theirs. I cannot expect them to understand or follow me in all my flights.

Mrs. Gandhi still remains disturbed. She does not want to live away from me. If she could overcome the strong desire to live with me, she would have left me long ago.

Jeki had a son born to her in Fiji. She is now in Rangoon. I have not met her. Dr. Mehta was here the other day. He told me she was well.

Indian Opinion has been reduced in size. The price too has been reduced. It is 1d. now. Ritch has returned to South Africa. This finishes the budget of news. You say you have not influenced your surroundings, if anything you have been influenced by them. I do not gather it from your letters. In any event one certainly cannot be too much on one’s guard. True worth of a man seems to me to consist in his capacity to resist his surroundings. It is the measure of his self-realization. If we control ourselves we cannot be controlled by others, not even by our surroundings, not fashion, nor food, nor spectacles, nor games, nor company, nor hobbies. There is no true happiness without this real self rule. You have a unique opportunity of acquiring it. May it be your lot to do so.

With love,

Yours,

OLD FRIEND

LETTER TO HERMANN KALLENBACH

FROM M.K. GANDHI

AHMEDABAD ,

December 18, 1915

MY DEAR FRIEND,

There is no letter from you this week. I have just returned from my tour. I am unable therefore to give you a long letter this week. Dr. Mehta is here for a few days. There is still sickness at the Ashram. Somehow or other I cannot get rid of it. I am endeavouring to find out the cause. This time it is Parthasarathy

Yours ever,

OLD FRIEND

LETTER TO HERMANN KALLENBACH

FROM M.K. GANDHI

BOMBAY,

December 25, 1915

MY DEAR FRIEND,

I have come to Bombay for the Congress week. There is no sincerity about anything. ‘Much cry and little work’ proverb applies most appropriately. What I should have done I do not know. The boys are with me as volunteers and they are not wanted. I made a great mistake in bringing the boys at all. Mrs. Gandhi is not here. She does not yet appreciate my action about the Pariah friend. Manilal too has remained behind. Dr. Mehta is here. He is likely to be here yet for a few days.

Imamsaheb and young Sorabji have arrived from Natal.

More next week.

Yours ever,OLD FRIEND

LETTER TO HERMANN KALLENBACH

FROM M.K. GANDHI

AHMEDABAD ,

April 1 [1916]

The Pariah member’s wife having proved untrustworthy has left the Ashram.

LETTER TO HERMANN KALLENBACH

FROM M.K. GANDHI

AHMEDABAD ,

September 10, 1916

……………….

There is again a storm in the Ashram. The Pariah family had temporarily gone. They returned yesterday. Mrs. Maganlal therefore suddenly decided to leave. I offered no opposition and she with her children has gone to Rajkot. Poor Maganlal! He is going through the most terrible times of his life. He feels most keenly this separation from those that [are] nearest him. He does not know what his duty is. He does not want to leave me and he can hardly bear the present blow. The Maganlal of olden days »robust, jovial, quickhanded and quick-witted is no more to be seen. He has aged. He is careworn. He is rarely healthy. He is absent-minded, without hope, without peace. I do not know what to do for him and how to help him. One can only trust that time will heal all the wounds and that he will yet be his old self again…………….

SPEECH AT CONFERENCE OF COMMUNITIES

AHMEDABAD

(At the Conference of Friendly Associations of Communities)

June 4, 1916

I am tired of conferences and speeches and now of hearing my own voice as well. When Lord Buddha decided to work for the emancipation of the world, he did not convene a conference and get it to pass resolutions. Nor did Jesus Christ do anything of the sort. But not being blessed with such greatness, we convene such conferences because, I think I am right in this, we lack the requisite strength for our work. This happens all over the country; and so I don’t say that yours is the only instance.

There is something novel about the origin of this conference and its procedure of work. I believe at the same time that it does serve a useful purpose. The work here is not done through long speeches. I am glad to see that everyone speaks to the point and keeps himself to the subject. We must have formed the habit of speaking briefly and to the point through the business atmosphere of Gujarat. In the changes taking place today in our communities, we have observed [their] rise and fall through their own actions and deserts. Champaneri Banias were once Vaniks (Members of a Hindu caste traditionally engaged in trade, commerce and banking ) ; then by vocation they became Ghanchis (Those who

make and sell seed-oils) . In the caste set-up of India, it is in no way impossible that through better education and economic advance they may again become Vaniks or attain even a higher status, or that they may be degraded to a level lower than that of Ghanchi. Our sin in despising the Antyajas (Lowest caste among Hindus traditionally charged with sanitary duties) degrades the entire Hindu society. Dudabhai , a Dhed, who stays with me and who has accompanied me here, once asked a woman for some water. On the woman inquiring about his caste, . Dudabhai replied that he was Dhed. The lady said: “I don’t believe it. You are quite well dressed and clean; you do not look like a Dhed. Here is water for you.” So saying she gave him water to drink. But . Dudabhai , after drinking the water, told her again that he was a Dhed and that he did not wish to deceive her. In bearing with the abuses she then showered on him, . Dudabhai showed courage and strength of mind. In just the same way, the entire Hindu society despises the Dhed people and, as long as this does not change, we shall not be able to convince the whites of South Africa and elsewhere of the utter injustice of the aversion they show for us.

Today I take a pledge that, if I am wrong in any belief of mine and if someone from amongst you proves it, I will accept the correction in all humility. But, at the same time, I also take another pledge that I will not rest till I make you change this wrong belief of yours in regard to the Antyajas.

[From Gujarati]

Gujarati, 11-6-1916

LETTER TO HERMANN KALLENBACH

FROM M. K. GANDHI

AHMEDABAD ,

November 14 [1916]

MY DEAR FRIEND,

I cannot get rid of illness from the Ashram. I am making experiments but they do not answer completely. The slightest indulgence tells upon the boys. Naicker, Purshottam (a new boy), Parthasarathy and Ramdas are down and so is Anna’s wife. Anna is the Tamil friend who has joined the Ashram. They are most of them down with fever. This is the fever season, but we ought to be immune.

This illness taxes me much. The introduction of the Pariah family had already put an undue strain on me and now comes the sickness. However we make merry and go on. Only I should like you to be with me on such occasions. But what are we when we consider the thousands who are just now separated! We must make the best of it and exercise the patience of a Job. The new bookcase is ready and is a complete success. It looks strong and decent. It is easily portable. Sivpujan and Coopoo have

been at it. Evidently you too will be learning cabinet-making there in a way you would not have done elsewhere. Your experiences will all be useful in later life.

With love,

Yours,

OLD FRIEND

LETTER TO KHUSHALCHAND GANDHI

Shravan Vad 10 [August 31, 1918]

(The letter was evidently written after an untouchable family, Dudhabhai, his wife and infant daughter Lakshmi, were admitted to the Kocharab Ashram on September 11, 1915 and the Ashram was shifted from Kocharab to the western bank of the Sabarmati in July 1917. Shravan Vad 10 in 1917 fell on August 12, when Gandhiji was in Bettiah in Bihar; in 1918 on August 31 when Gandhiji was in Ahmedabad; in 1919 and 1920, on August 20 and 9 respectively; on both of which days Gandhiji was in Bombay. The letter was, therefore, presumably written on August 31,1918.)

WITH HUMBLE RESPECTS TO MU. BHAISHRI,

Your letter arrived just a little while ago and I am replying immediately. You have a right to write to me even in bitter words. Who else would write to me in this manner if not you? I also understand your being shocked. But there seems to be some misunderstanding as to the fact of the case. I do not at all desire that kind of change in the society at large. In the Ashram, however, from the beginning, it has been our rule not to observe the Varnavyavastha(The traditional Indian social system based on birth and hereditary occupation) because the position of the Ashram is different from that of the society outside. When you were here on a visit, the same practice was followed. Dudhabhai, his wife and L[akshmi] all three lived with me at Kocharab and had their meals with me. Dudhabhai’s wife used to enter the kitchen, too. There was also another antyaj boy. What we are doing at present is not new.

I really believed that nobody had any objection to Lakshmi. It was only by chance that I discovered that such objections to her existed, and that too in a manner which was rather amusing. I have said all this to show to you that the present position is not new. That Chi. Kashi looks after that girl is a new position, but in itself, it is not a new practice. Now about the propriety or otherwise of the practice. If I had insisted that the inmates of the Ashram should observe the Varnadharma, I would have been guilty of the impropriety you have imputed to me. However, for those who have renounced Grihasthashram(The householder’s stage of life) , who have accepted a particular ideal and observe the rules of self-control, to behave towards the antyajas differently from the way they behave towards others would be adharma (The opposite of dharma) , not dharma, violence and not ahimsa, expression not of love but of hatred. In the Ashram kitchen, Luharas, Bhatiyas, Brahmins, Khatris, Rajputs, Mussalmans, Baniasall have been taking their meals together. You know of course that all these classes

of people inter-dine with one another; the whole of India knows it. Nobody has expressed disapproval of the practice. Why, then, should anybody be shocked by it now? If you have not considered the practice such as I have described above a radical one, what objection can there be against an innocent girl L[akshmi] having her meals in our kitchen? It is but proper to respect custo-mary practices as long as they are not contrary to universal princi-ples of morality. If, however, they are contrary to such principle, their violation is the real dharma. I, at any rate, have learnt this from our shastras themselves. Since, therefore, this practice is not new, I beg of you not to consider it as such and feel hurt, and if you consider it to be an old one, regard it as unavoidable and so not feel hurt. Please believe that I have not taken a single step out of self-will or thoughtlessly, but have done what I have done only after the most careful consideration of its moral propriety or otherwise and only because I believed it to be dharma. And, therefore, I wish you to have patience with me. If our caste-men are offended by my step, I will ask their forgiveness, and all of us will patiently suffer their boycott. From you, I ask for a blessing, and it is this:”My own brother is fearlessly doing what he believes to be dharma. O God, help him in that”. I do beg this much of you that you should not in the least feel hurt by this step and bear with what you cannot understand. Very often, we simply cannot understand what is dharma and what is adharma. Vyasji has with great skill presented numerous instances of such confusion in the Shantiparva(Of the Mahabharata) . When such is the position, what should one do? Only that one should fearlessly go on doing what one’s conscience bids one to do and bear the sufferings which follow as a result of doing so.

Respectful prostration by

MOHANDAS

But his own ashramites, and his wife Kasturba, were restive, for into his ashram Gandhi had admitted a young untouchable couple, Dudabhai Dafda and his wife, who belonged to the Gujarati-speaking community of Dheds or Dhedhs that worked with hides. Evidently, Gandhi told Kasturba that if she was unable to live with the Dhed couple ‘she could leave me and we should part good friends’. Kasturba yielded and stayed, but not Santok, Maganlal’s wife, though she had been a satyagrahi in South Africa. Breaking conventions amidst kinsfolk in Ahmedabad was harder.

‘There was a flutter in the ashram.’ Santok fasted in opposition to the admission of Dudabhai and his wife; Gandhi fasted back; Santok and Maganlal packed their bags, said good-bye, and left . Later, however, they returned, having, as Gandhi would say, ‘washed their hearts clean of untouchability’ .

But there was a flutter in the city as well, and in the ashram’s vicinity. Dudabhai and others in the ashram were roundly abused when they tried to take water from a neighbourhood well, and money ceased to flow to the ashram.

Gandhi was thinking of moving the ashram into a Dhed settlement when a young industrialist in his twenties, Ambalal Sarabhai, quietly drove up with a wad of currency, handed Rs 13,000 to Gandhi, and went away. He and Gandhi had met only once before, in the Sarabhai home, to discuss prospects of an ashram in Ahmedabad, but Sarabhai had been impressed by Gandhi’s readiness to address caste inequalities, which young Sarabhai had always found offensive.

The tide soon turned, and Dudabhai and his wife, both showing forbearance, found increasing acceptance from neighbours, visitors and other ashramites. To Gandhi the incident showed ‘the efficacy of passive resistance in social questions’, as he wrote on 23 September to Gokhale’s friend and colleague, V.S. Srinivasa Sastri. In this letter Gandhi also said that he expected his satyagraha enterprise to embrace Swaraj and social questions together

- from Rajmohan Gandhi's "Mohandas A True Story of the Man His People and an Empire"

BA : "I WANT TO DIE IN YOUR LAP, BAPU." When first Bapu announced that he would keep some Harijans in the Ashram, Ba, being still orthodox in such matters, did not quite approve of this. And Bapu pleaded with her in vain. So one day Bapu, seeing that Ba was feeling greatly troubled in her mind at his decision, said to her, "If you feel ill at ease here, you can go to my sister Raliyatba, and stay with her. I shall send you seven rupees for your upkeep every month." Whereupon Ba burst out, "Do you wish in this way to keep me away from you all my life? But I will never stay away from you. For, my one wish is to die in your lap." http://www.mkgandhi.org/baandbapu/baandbapu.htm