was to get our cloth supply from handloom weavers. But ready- made cloth from Indian mill-yarn was not easily obtainable either from the cloth-dealers or from the weavers themselves. All the fine cloth woven by the weavers was from foreign yarn, since Indian mills did not spin fine counts. Even today the outturn of higher counts by Indian mills is very limited, whilst highest counts they cannot spin at all. It was after the greatest effort that we were at last able to find some weavers who condescended to weave Swadeshi yarn for us, and only on condition that the Ashram would take up all the cloth that they might produce. By thus adopting cloth woven from mill-yarn as our wear, and propagating it among our friends, we made ourselves voluntary agents of the Indian spinning mills. This in its turn brought us into contact with the mills, and enabled us to know something about their management and their handicaps. We saw that the aim of the mills was more and more to weave the yarn spun by them; their co-operation with the handloom weaver was not willing, but unavoidable and temporary. We became impatient to be able to spin our own yarn. It was clear that, until we could do this ourselves, dependence on the mills would remain. We did not feel that we could render any service to the country by continuing as agents of Indian spinning mills.
No end of difficulties again faced us. We could get neither spinning wheel nor a spinner to teach us how to spin. We were employing some wheels for filling pearns and bobbins for weaving in the Ashram. But we had no idea that these could be used as spinning wheels. Once Kalidas Jhaveri discovered a woman who, he said, would demonstrate to us how spinning was done. We sent to her a member of the Ashram who was known for his great versatility in learning new things. But even he returned without wresting the secret of the art.
So the time passed on, and my impatience grew with the time. I plied every chance visitor to the Ashram who was likely to possess some information about handspinning with questions about the art. But the art being confined to women and having been all but ex- terminated, if there was some stray spinner still surviving in sorne obscure corner, only a member of that sex was likely to find out her whereabouts. P whereabouts. P In the year 1917 I was taken by my Gujarati friends to preside at the Broach Educational Conference. It was here that I discovered that remarkable lady Gangabehn Majmundar. She was a widow, but her enterprising spirit knew no bounds. Her education, in the ac- cepted sense of the term, was not much. But in courage and common- sense she easily surpassed the general run of our educated women. She had already got rid of the curse of untouchability, and fearlessly and served the suppressed classes. She had means of r needs were few. She had a well seasoned constitu- t everywhere without an escort. She felt quite at moved among her own, and he: tion, and went abou 362 MY EXPERIMENTS WITH TRUTH home on horseback. I came to know her more intimately at the Godhra Conference. To her I poured out my grief about the charkha, and she lightened my burden by a promise to prosecute an earnest and incessant search for the spinning wheel.
XL FOUND AT LAST!
At last, after no end of wandering in Gujarat, Gangabehn found the spinning wheel in Vijapur in the Baroda State. Quite a number of people there had spinning wheels in their homes, but had long since consigned them to the lofts as useless lumber. They expressed to Gangabehn their readiness to resume spinning, if someone pro- mised to provide them with a regular supply of slivers, and to buy the yarn spun by them. Gangabehn communicated the joyful news to me. The providing of slivers was found to be a difficult task. On my mentioning the thing to the late Umar Sobani, he solved the difficulty by immediately undertaking to send a sufficient supply of slivers from his mill. I sent to Gangahehn the slivers received from Umar Sobani, and soon yarn began to pour in at such a rate that it became quite a problem how to cope with it.
Mr. Umar Sobani’s generosity was great, but still one could not go on taking advantage of it for ever. I felt ill at ease, continuously receiving slivers from him. Moreover, it seemed to me to be fundamentally wrong to use mill-slivers. If one could use mill-slivers, why not use mill-yarn as we ll? Surely no mills supplied slivers to the ancients? How did they make their slivers then? With these thoughts in my mind I suggested to Gangabehn to find carders who could supply slivers. She confidently undertook the task. She engaged a carder who was prepared to card cotton. He demanded thirty-five rupees, if not much more, per month. I considered no price too high at the time. She trained a few youngsters to make slivers out of the carded cotton. I begged for cotton in Bombay. Sjt. Yashvantprasad was spun in Vijapur, and \ soon Vijapur Khadi gained a name for itself.
_ While these developments were taking place in Vijapur, the spin- ning wheel gained FOUND AT LAST! ° 363 They charged one rupee for a seer of yarn, i.e. 28 tolas or nearly three quarters of a pound. I was then ignorant of the economics of - Khadi. I considered no price too high for securing handspun yarn. On comparing the rates paid by me with those paid in Vijapur I found that I was being cheated. The spinners refused to agree to any reduction in their rates. So I had to dispense with their services. But they served their purpose. They taught spinning to Shrimatis Avantikabai, Ramibai Kamdar, the widowed mother of Sjt. Shankar- lal Banker and Shrimati Vasumatibehn. 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 health. I am prepared to admit that its effect was more psychological than physical. But then it only shows how powerfully the physical in man reacts to the psycho- logical. I too set my hand to the wheel, but did not do much with it at the time.
In Bombay, again, the same old problem of obtaining a supply of hand-made slivers presented itself. A carder twanging his bow used to pass daily by Sit. Revashankar’s residence. I sent for him and learnt that he carded cotton for stuffing mattresses. He agreed to card cotton for slivers, but demanded a stiff price for it, which, however, I paid. The yarn thus prepared I disposed of to some Vaishnava friends for making from it the garlands for the pavitra ekadashi. Sjt. Shivji started a spinning class in Bombay. All these experiments involved considerable expenditure. But it was willingly defrayed by patriotic friends, lovers of the motherland, who had faith in Khadi. The money thus spent, in my humble opinion, was not wasted. It brought us a rich store of experience, and revealed to us the possibi- lities of the spinning wheel.
I now grew impatient for the exclusive adoption of Khadi for my dress. My dhoti was still of Indian mill cloth. The coarse Khadi manufactured in the Ashram and at Vijapur was only 30 inches in width. I gave notice to Gangabehn that, unless she provided me with a Khadi dhoti of 45 inches width within a month, I would do with coarse, short Khadi dhoti. The ultimatum came upon her as a shock. But she proved equal to the demand made upon her. Well within the month she sent me a pair of Khadi dhotis of 45 inches width, and thus relieved me from what would then have been a difficult Situation for me.
Situation for me.
At about the same time Sjt. Lakshmidas brought Sjt. Ramji, the weaver, with his wife Gangabehn from Lathi to the Ashram and got Khadi dhotis woven at the Ashram. The part played by this couple in the spread of Khadi was by no means insignificant. They initiated a host of persons in Gujarat and also outside into the art of weaving handspun yarn. To see Gangabehn at her loom is a stirring sight. When this unlettered but self-possessed sister plies at her loom, she becomes so lost in it that it is difficult to distract her attention, and much more difficult to draw her eyes off her beloved loom.
XLI AN INSTRUCTIVE DIALOGUE From its very inception the Khadi movement, Swadeshi movement as it was then called, evoked much criticism from the mill-owners. The late Umar Sobani, a capable mill-owner himself, not only gave i dge and experience, but kept me in touch with the opinion of the other mill-owners as well. The argu- ressed him. He pressed me Sed the interview. The mill- “You know that there has been S g about it, and it has grieved me,’ ‘I can understand your grief, but I can see no ground for it, We are not conducting our business out of Philanthropy. We do it for profit, we have got to satisfy the sharehi is governed by the demand for it. Who and supply? The Bengalis should hav at their agitation was bound to send up the price of Swadeshi cloth by stimulating the demand for it, unpatriotic as to betray their need, and even to go the length, as they did, of fraudulently passin i i nature,’ he rejoined; ‘that is why I put t warn you against as these simple-hearteq Bengalis.’
ll-owner beckoned to his clerk who was t mples of the stu: his mill, Pointing to it he said: t variety turned out by our mi ments. The question of Swades into one of p AN INSTRUCTIVE DIALOGUE 365 sufficiently, and improve its quality to the necessary extent, the im- port of foreign cloth will automatically cease. My advice to you, therefore, is not to carry on your agitation on its present lines, but .to turn your attention to the erection of fresh mills. What we need is not propaganda to inflate demand for our goods, but greater production.’
“Then, surely, you will bless my effort, if I am already engaged in that very thing,’ I asked.
“How can that be?’ he exclaimed, a bit puzzled, ‘ but may be, you are thinking of promoting the establishment of new mills, in which case you certainly deserve to be congratulated.’
‘I am not doing exactly that,’ I explained, ‘but I am engaged in the revival of the spinning wheel.’
‘What is that?’ he asked, feeling still more at sea. I told him all about the’ spinning wheel, and the story of my long quest after it, and added, ‘I am entirely of your opinion; it is no use my becoming Virtually an agent for the mills. That would do more harm than good to the country. Our mills will not be in want of custom for a long time to come. My work should be, and therefore is, to organize the Production of handspun cloth, and to find means for the disposal of the Khadi thus produced. I am, therefore, concentrating my atten- tion on the production of Khadi. I swear by this form of Swadeshi, because through it I can provide work to the semi-starved, semi- employed women of India. My idea is to get these women to spin yarn, and to clothe the people of India with Khadi woven out of it. I do not know how far this movement is going to succeed, at present it is only in the incipient stage. But I have full faith in it. At any rate it can do no harm. On the contrary to the extent that it can add to the cloth production of the country, be it ever so small, it will represent so much solid gain. You will thus perceive that my move- ment is free from the evils mentioned by you.’
i é u have additional production in view in orga- Site nert I have nothing to say against it. Whether the spinning wheel can make headway in this age of power machinery is another question. But I for one wish you every success.
XLII ITS: RISING TIDE I must not devote any rnore cha further progress of Khadi. chapters to give a history o pters here to a description of the It would be outside the scope of these f my various activities after they came before the public eye, and I must not attempt it, if only because to do so would require a treatise on the subject. My object in writing these chapters is simply to describe how certain things, as it were spontaneously, presented themselves to me in the course of my experiments with truth.
To resume, then, the story of the non-co- Whilst the powerful Khilafat agitation set up by the Ali Brothers was in full progress, I had long the other Ulema, especially, with Musalman could observe the rule of non-violence. In the end they al § non-violence as a while they were pledged to that policy, to carry it out. At last the non-co-oper.
resolution.
The All-India Congress Committee resolved t sion of the Congress in September 1920 at Cale o hold a special ses- utta to deliberate on ITS RISING TIDE 367 this question. Preparations were made for it on a large scale. Lala Lajpatrai was elected President. Congress and Khilafat specials were run to Calcutta from Bombay. At Calcutta there was a mammoth gathering of delegates and visitors.
At the request of Maulana Shaukat Ali I prepared a draft of the non-co-operation resolution in the train. Up to this time I had more or less avoided the use of the word non-violent in my drafts. I in- variably made use of this word in my speeches. My vocabulary on the subject was still in process of formation. I found that I could not bring home my meaning to purely Moslem audiences with the help of the Samskrit equivalent for non-violent. I therefore asked Maulana Abul Kalam Azad to give me some other equivalent for it. He suggested the word ba-aman; similarly for non-co-operation he suggested the phrase tark-i-mavalat.
Thus, while I was still busy devising suitable Hindi, Gujarati and Urdu phraseology for non-co-operation, I was called upon to frame the non-co-operation resolution for that eventful Congress. In the original draft the word ‘ non-violent’ had been left out by me. I had handed over the draft to Maulana Shaukat Ali who was travelling in the same compartment, without noticing the omission. During the night I discovered the error. In the morning I sent Mahadev with the message that the omission should be made good before the draft was sent to the press. But I have an impression that the draft was | printed before the insertion could be made. The Subjects Committee was to have met the same evening. I had therefore to make the necessary correction in the printed copies of the draft. I afterwards saw that there would have been great difficulty, had I not been ready with my draft.
None the less my plight was pitiable indeed. I was absolutely at sea as to who would support the resolution and who would oppose it. Nor had I any idea as to the attitude that Lalaji would adopt. I only saw an imposing phalanx of veteran warriors assembled for the fray at Calcutta, Dr. Besant, Pandit Malaviyaji, Sjt. Vijayaraghavachari, Pandit Motilalji and the Deshabandhu being some of them.
In my resolution non-co-operation was postulated only with a view to obtaining redress of the Punjab and the Khilafat wrongs. That however, did not appeal to Sit. Vijayaraghavachari. ‘If non-co- operation was to be declared, why should it be with reference to particular wrongs? The absence of Swaraj was the biggest wrong that the country was labouring under; it should be against that that non-co-operation should be directed,’ he argued. Pandit Motilal also wanted the demand for Swaraj to be included in the resolution. I readily accepted the suggestion and incorporated the demand for Swaraj in my resolution, which was passed after an exhaustive, serious and somewhat stormy discussion.
Motilalji was the first to join the movement. I still remember the sweet discussion that I had with him on the resolution. He suggested 368 MY EXPERIMENTS WITH TRUTH hanges in its phraseology which I adopted. He undertook to artic Deskdbandin for the movement. The Deshabandhu’s heart was inclined towards it, but he felt sceptical as to the capacity of the people to carry out the programme. It was only at the Nagpur Congress that he and Lalaji accepted it wholeheartedly.
I felt the loss of the late Lokamanya very deeply at the special session. It has been my firm faith to this day that, had the Loka- manya been then alive, he would have given his benedictions to me on that occasion. But even if it had been otherwise, and he had oppo- sed the movement, I should still have esteemed his opposition as a privilege and an education for myself. We had our differences of opinion always, but they never led to bitterness. He always allowed me to believe that the ties between us were of the closest. Even as I write these lines, the circumstances of his death stand forth vividly before my mind’s eye. It was about the hour of midnight, when Patwardhan, who was then working with me, conveyed over the telephone the news of his death. I was at that time surrounded by my companions. Spontaneously the exclamation escaped my lips, ‘My strongest bulwark is gone” The non-co-operation movement was then in full swing, and I was eagerly looking forward to en- couragement and inspiration from him. What his attitude would have been with regard to the final phase of non-coupon everybody present counsels in that hour of crisis in the nation’s history.
XLIII AT NAGPUR The resolutions adopted at the Calcutta Congress were to be confirmed at its annu.
l operation resolution was passed unanimously.
The resolution regarding the revision of the Congress constitution too was to be taken up at this session of th committee’s draft was. presented at the Calcut p for final disposal, Sjt. C- . The Subjects Committee AT NAGPUR 369 Passed the draft with only one important change. In my draft the number of delegates had been fixed, I think, at 1,500; the Subjects Committee substituted in its place the figure 6,000. In my opinion this increase was the result of hasty judgment, and experience of all these years has only confirmed me in my view. I hold it to be an utter delusion to believe that a large number of delegates is in any way a help to the better conduct of the business, or that it Safeguards the principle of democracy. Fifteen hundred delegates, jealous of the interests of the people, broad-minded and truthful, would any day be a better safeguard for democracy than six thousand irresponsible men chosen anyhow. To safeguard democracy the people must have a keen sense of independence, self-respect and their oneness, and should insist upon choosing as their representa- tives only such persons as are good and true. But obsessed with the idea of numbers as the Subjects Committee was, it would have liked to go even beyond the figure of six thousand. The limit of six thousand was therefore in the nature of a compromise.
The question of the goal of the Congress formed a subject for keen discussion. In the constitution that I had presented, the goal of the Congress was the attainment of Swaraj within the British Empire if possible and without if necessary. A party in the Congress wanted to limit the goal to Swaraj within the British Empire only. Its view- Point was put forth by Pandit Malaviyaji and Mr. Jinnah. But they were not able to get many votes. Again the draft constitution pro- vided that the means for the attainment were to be peaceful and legitimate. This condition too came in for opposition, it being con- tended that there should be no restriction upon the means to be adopted. But the Congress adopted the original draft after an in- structive and frank discussion. I am of opinion that, if this consti- tution had been worked out by the people honestly, intelligently and zealously, it would have become a potent instrument of mass edu- cation, and the very process of working it out would have brought us Swaraj. But a discussion of the theme would be irrelevant here.
Resolutions about Hindu-Muslim unity, the ‘removal of untouch- ability and Khadi too were passed in this Congress, and since then the Hindu members of the Congress have taken upon themselves the responsibility of ridding Hinduism of the curse of untouchability, and the Congress has established a living bond of relationship with the ‘skeletons’ of India through Khadi. The adoption of non-co- operation for the sake of the Khilafat was itself a great practical attempt made by the Congress to bring about Hindu-Muslim unity.
FAREWELL The time has now come to bring these chapters to a close.
My life from this point onward has been so public that there is hardly anything about it that people do not know. Moreover, since 1921 I have worked in such close association with the Congress leaders that I can hardly describe any episode in my life since then without referring to my relations with them. For though Shraddha- nandji, the Deshabandhu, Hakim Saheb and Lalaji are'no more with us today, we have the good luck to have a host of other veteran Con- gress leaders still living and working in our midst. The history of the Congress, since the great changes in it that I have described above, is still in the making. And my principal experiments during the past seven years have all been made through the Congress. A reference to my relations with the leaders would therefore be un- avoidable, if I set about describing my experiments further. And this I may not do, at any rate for the present, if only from a sense of propriety. Lastly, my conclusions from my current experiments can hardly as yet be regarded as decisive. It therefore seems to me to be my plain duty to close this narrative here. In fact my pen in- stinctively refuses to proceed further.
It is not without a wrench that I have to take leave of the reader- I set a high value on my experiments. I do not know whether I have been able to do justice to them. I can only say that I have spared no pains to give a faithful narrative. To describe truth, as it has appeared to me, and in the exact manner in which I have arrived at it, has been my ceaseless effort. The exercise has given me ineffable mental peace, because, it has been my fond hope that it might bring faith in Truth and Ahimsa to waverers.
My uniform experience has convinced me that there is no other God than Truth. And if every page of these chapters does not pro- claim to the reader that the only means for the realization of Truth is Ahimsa, I shall deem all my labour in writing these chapters to have been in vain. And, even though my efforts in this behalf may prove fruitless, let the readers know that the vehicle, not the great principle, is at fault. After all, however sincere my strivings after Ahimsa may have been, they have still been imperfect and inade- quate. The little fleeting glimpses, therefore, that I have been able to have of Truth can hardly n | “y convey an idea of the indescribable lustre of Truth, a million times more intense than that of the sun we daily see with our eyes.
e í In fact what I have caught is only the faintest glimmer of that mighty effulgence. But this much I can say with assurance, as a result of all my experiments, that a perfect vision of Truth can only foll A Ow a complete realization of Ahimsa. To see the universal and allpervading Spirit of Truth face to face one must be able to love the meanest of creation as oneself, And FAREWELL 371 a man who aspires after that cannot afford to keep out of any field of life. That is why my devotion to Truth has drawn me into the field of politics; and I can say without the slightest hesitation, and yet in all humility, that those who say that religion has nothing to do with politics do not know what religion means.
Identification with everything that lives is impossible without self- purification; without self-purification the observance of the law of Ahimsa must remain an empty dream; God can never be realized by one who is not pure of heart. Self-purification therefore must mean purification in all the walks of life. And purification being highly infectious, purification of oneself necessarily leads to. the purification of one’s surroundings.
But the path of self-purification is hard and steep. To attain to perfect purity one has to become absolutely passion-free in thought, speech and action; to rise above the opposing currents of love and hatred, attachment and repulsion. I know that I have not in me as yet that triple purity, in spite of constant ceaseless striving for it. That is why the world’s praise fails to move me, indeed it very often stings me. To conquer the subtle passions seems to me ‘to be harder far than the physical conquest of the world by the force of arms. Ever since my return to India I have had experiences of the dormant passions lying hidden within me. The knowledge of them has made me feel humiliated though not defeated. The experiences and experiments have sustained me and given me great joy. But I know that I have still before me a difficult path to traverse. I must reduce myself to zero. So long as a man does not of his own free will put himself last among his fellow creatures, there is no salvation for him. Ahimsa is the farthest limit of humility.
In bidding farewell to the reader, for the time being at any rate, I ask him to join with me in prayer to the God of Truth that He may grant me the boon of Ahimsa in mind, word and deed.
INDEX ABDUL Bari Saheb, Maulana, 353, Abdul Karim Haji Adam, Sheth, Abdul Karim Jhaveri, Sheth, 73 character, 76; disapproves the author’s idea of wearing a hat, 78; induces the author to study Islam, 99; his farewell party to the author, 100-01; does not like the author’s taking off his tur- ban in the Supreme Court, 107 Abdur Rahman, Dr., 325 Abdur Rahman Street, 343 Abubakar Amod, Sheth, the pio- neer Indian trader in Natal, 112 Abul Kalam Azad, Maulana, 367 Adamji Miyakhan, 79, 103; enroll- ed as a volunteer, 102; his good work as Secretary, Natal Indian Congress, 119, 143 Addison, 44 Adenwallas, 266 Agra, 175 Agrarian Act, 313 graha Ashram, 317 Ajmalkhan, Hakim Saheb, 325, 340, Akho, a Gujarati poet, 271 Alexander, Mr., Police tendent, Durban, sends police escort for the author, 140; humours and keeps the mob under control, and contrives the author’s escape in disguise, 140- 41; helps the author to get per- mit to enter the Transvaal, 188 Superin- Alexander, Mrs., wife of the Police Superintendent, Durban, shields the author against the fury of the mob, 140 Aligarh College, 326 Ambalal Sarabhai, Sjt., 315, 319, Animal sacrifice, the author’s reflections on, 172 Ansari, Dr., 325 Anthem, National, the author’s objection to a passage in the English, 124 Anugraha Babu, 309 Aparigraha, 204 Arbitration, the author gets Dada Abdulla’s case settled by, 96-97; the author regards — as the true practice of law, 97 Arms Act, 329 Arnold, Sir Edwin, vice-president of the author’s vegetarian club in London, 42; his translation of the Gita, 42-43; the author reads his Light of Asia, 42-43, 115 Arthur, Mr., 103 Asaf Ali, Mr., 352 Asansol station, 283 Asiatic Department, 193; created 188; loots Indians who applied to it for passes, 188; excludes the author from the Indian deputa- tion, 191; its Officers tried for corruption but acquitted, 202 INDEX 373 Badruddin Tyabji, Justice, 59, 67, Bagasara, 280 Baker, Colonel, 256 Baker, Mr. A. W., Dada Abdulla’s attorney in Pretoria, 86, 87; as- certains the author’s religious views, 87; invites him to pra- yers, 87; introduces him to Mr. Coates and others, 88; takes the author to the Wellington Convention, 98 Balasundaram, an indentured labourer in Durban, 111-12, 129; assaulted by his master, 110; the author procures his transfer to another employer, 111 Bandra, the slaughter house in, prevents the author from choos- ing it for residence, 182 Banerji, Babu Kalicharan, 177 Banerji, Sir Gurudas, 171, 292 Banerji, Surendranath, 130, 165 Banker, Sjt. Shankarlal, 315, 321, Bar, the, in South Africa, the author’s reminiscences of, 266-68 Bardoli, 324 Baroda State, 280, 362 Basu, Babu Bhupendranath, 164, Bayswater, 42 Bearer, the author serves as, 165 Becharji Swami, administers vows to the author, 28 Bell’s Standard Elocutionist, awakes the author to a sense of the rea- lities, 37 Belur Math, 173 Bengali, 14, 52 Bentham, 34 Bhagavat, the author hears — read, Bhandarkar, Dr., 128; the author meets, 129; presides over the Poona meeting, 129 Bhavnagar, the author joins college at, 26 Bible, the, 87; the author reads, 49; dislikes the Old Testament, 49; but is impressed by the Ser- mon on the Mount, 49 Binns, Sir Henry, 113 Blavatsky, Madame, 48, 49 author leads an Indian ambu- lance corps in, 156-57 Bombay Chronicle, The, 348, 349 Booth, Dr., 232; endorses the au- thor’s objections to a passage in the English National Anthem, 125; hospital opened under his charge, 147; supports the author’s proposal of an Indian ambulance corps, 156 Bowring, Mr., Inspector of Police, Bradlaugh, the author attends funeral of, 49, 50 Brahmacharya, 204, 205, 228; the author’s thoughts turned to, 149; his strivings after, 150-51; he takes the vow of, 151; the 45 Brajkishore Prasad, Babu, 298, 300, Brelvi, Mr., 349 Brighton, 46, 47 374 MY EXPERIMENTS WITH TRUTH British Indian Association, 130 Broach, the author presides at the Educational Conference, 361 Broom, 57 Bruce, Sir Charles, 162 Buddha, Gautama, 172, 242; the author compares Jesus with, 115 Buller, General, 157 Burdwan, 282 Burns, John, 53 Butler, 88 Cama, Mr, 125 Cambridge, 39 Cantlie, Dr., 256 Cape Comorin, 187 Capetown, 187 Cardinal Manning, 53, 54 Carlyle, 49, 115 Cassimbazaar, Maharaja of, 297 Caste, troubles with, 29-30, 65-66 Cawnpore, 298 Chamberlain, Mr., 141, 142, 183, 189, 191, 192; visits South Africa, 184, 187; gives cold shoulder to the Indian deputa- tion, 187 redress for the grievances of the peasants in, 298-313 Chandrayana vow, 4 Charaka, 201 Chelmsford, Lora, Viceroy, 279, Chesney, Jr., Mr., 121 Chhaya, 174 Chhotalal, 310 Chicken broth, the author refuses to give—to his son in his dangerous illness, 180-81 Chievely Camp, 157 Children, the author’s, 23, 74; he teaches, 66; the author gets — to work as volunteers, 122; their education, 145-47; nursed by the author, 148; he sees through the safe delivery of the last of them, 148; gets them to plead with their mother to agree to return gifts of ornaments, 160-61 Choithram, Dr., 300 Chowdhari, Pandit Rambhaj Dutt, Christ, Jesus, 35; the author com- pares — with Buddha, 115 Christianity, xv, 78, 100, 171; the author prejudiced against, 24-25, 49; his difficulties in accepting, Christians, the author comes in contact with, 88-90; attends a convention of, 97-98 Churchgate, 182 Civil Procedure Code, the, 67 thor discusses religion with, 88; gives the author religious books, &8; tries to break the author’s necklace of Tulasi-beads, 89; wit- nesses the assault on the author, 94 Colonial-born Indian Eucational Association, the author founds, Common Law, 57 Congress, at Amritsar, 356-58; constitution for—framed, 359- 60; at Calcutta, 367-68; at Nagpur, 368-69 Congress inquiry into Punjab Dyerism, 352, 358 ‘ Coolies’, Indians named as — in South Africa, 212 Corporal punishment, the author INDEX 375 . Courland, S. S., the author sails on board, 131; passes through a storm on sea, 136; its passen- gers’ landing opposed by Durban whites, 137-39 Cow protection, 314 Cow with five feet, 287 Crewe, Lord, 256 Critic, The, 219, 225 Current Thought, 235 Curzon, Lord, his darbar, 167-68; the author’s talk with a Raja about it, 168 102, 105, 106; the author accepts their offer to go to South Africa to help in their suit, 73; the author gets their case settled out of court, 96-97; purchases S. S. Courland, 131; threatened by Durban whites to send back their steamers, 137-39 Dadabhai Naoroji, 32; the author attends addresses by, 58; and presents the note of introduc- tion to, 58 Dadibarjor, Dr., the ship's doctor, dresses the author’s injuries when he was lynched in Durban, Daily News, The, 35 Daily Telegraph, The, 35 Dancing, the author’s lessons in, 37 Danibehn, 292 Darbhanga, 301 Dave, Kevalram, 26; helps the author in his legal practice, 178, Dave, Mavji, advises the author to become a barrister, 26-27 Dawud Muhammad, Sheth, 102, Dayanand, Swami, 174 Deck passengers, 285 Desai, Mrs. Durga, 310 Desai, Sjt. Gunvantrai, nurses plague patients, 215 Desai, Sjt. Jivanlal, 291 Desai, Sjt. Pragji, 246 Desai, Sjt. Valji Govindji, 235 Desai, Sjt. Yashvantprasad, 362 Deshpande, Sjt. Gangadharrao, 310 Deshpande, Sjt. Keshavrao, 127, Devadas, 310 Dharanidhar Prasad, Babu, 303, 309 Dhoraji, 27 Dhruva, Sjt. ‘Anandshankar, 319 Dick, Miss, 208, 210 Dietetics, the author’s experiments be avoided, 200; difficulty of avoiding it, 200-01; further experiments in, 236-37; fasting 236-37, 243-45; the author gives up tea and resolves to finish last meal before sunset, 240; gives up salt and pulses, 240; gives up milk, 242; the author takes goat’s milk, 335-36 Dilshad Begam, 296 Disraeli, 53 Doke, Rev. Joseph, 217 Dudabhai, 292 EDUCATION, author's experi- ments in and views on, 245-53 Edward VII, King, 124 Eggs, the author's lapse into taking, 41; he refuses to give — to his son in his dangerous ill- ness, 180 376 MY EXPERIMENTS WITH TRUTH Eiffel Tower, 55; the author’s reflections on, 55-56 Ekadashi, 236, 243 Elgin, Lord, 113 Ellerthorpe, Mr., 130 [87 Elocution, the author’s lessons in, Equity, 57, 59 Escombe, Mr., the attorney of Dada Abdulla in Durban, 101, 102, 142; gets the Indians to register as voters, 101; presents the author’s application for admission as advocate, 105, 106; advises the author to land at Durban at dusk, 139; regrets the author’s injuries, 141-42; supports the author’s proposal of an Indian ambulance corps, Ethics of Diet, 35, 44 Euclid, 13 Europeanization, by the author, of his family, 66, 135 Evidence Act, 67 Exhibition at Paris in 1890, the author Visits, 55-56 FAMINE relief jn India, the author gets South African Indians to contribute to, 159 Fasting, from a religious stand- Point, 236-37, 243-45; as Penance, 252-53, 255; in connection with the Ahmedabad mill-hands’ Strike, 317-20; in connection Fergusson College, 128 Footpaths, in the Transvaal Indians forbidden to use, 93; the author Kicked for using, 94 Fort, Bombay, 344 Fulchand, 332 GABB, Miss, 88 Gait, Sir Edward, the Lieutenant Governor of Bihar, 312-13 Gallwey, Colonel, 261 Gandhi, Karamchand, the author’s father, Diwan in Porbandar, Raj- kot and Vankaner, 3; his charac- ter, 3-4; comes into conflict with the Political Agent, 3; reading the Gita, 3; sustains an accident, 7-8; nursed by the author, 12; his illness and death, 21-22