Hyderabad: It was in November 1925, when Mahatma Gandhi announced a week-long fast to protest against the immoral activities of a few youngsters. “Don’t become the reason for my death!”, Gandhi said to the residents of his ashram. This led to pandemonium in the ashram, and the ones behind the mischief eventually walked up to the Mahatma, confessed to their wrongs and sought an apology.
That was the moral power of Gandhi!
During the course of his lifetime, Gandhi established four ashrams – two each in South Africa and India. The establishments in Phoenix, Durban, Sabarmati, and Wardha Sevagram were a lot more than just ashrams - they were social laboratories.
Many look upon Gandhi only as a freedom fighter, the 'Father of the Nation'. However, he worked tirelessly towards creating an alternative society, lifestyle, and principles. What truly sets Gandhi apart is that rather than just proposing the above, he implemented them.
History is witness to numerous people who preached but did not practice. However, Gandhi was different. Throughout his life, he was a firm advocate of the belief that the approach towards achieving one's goal should be as noble as the goal itself. Thus, his ashrams are laboratories for alternate lifestyle - workshops churning out noblemen.
During ancient times, sages used to opt for the ashram lifestyle as a path towards attaining moksha (salvation). Gandhi, however, was a different kind of rishi - a political one. His ashrams were breeding houses which shaped out a new set of men - those who worked towards building a new society through ahimsa (non-violence) and Satyagraha.
What made these Ashrams truly great was that all residents were equal. There was no division on the basis of caste, religion, gender, country, or language. All residents were expected to perform all kinds of work – from kitchen chores to cleaning toilets. They had to follow 11 principles:
- Satya (Truth)
- Ahimsa (Non-violence)
- Brahmacharya (Celibacy)
- Asteya (Non-stealing)
- Aparigraha or Asangraha (Non-possession)
- Sharira-shrama (Physical labour)
- Asvada (Control on the palate)
- Abhaya (Fearlessness)
- Sarva-Dharma-Samanatva (Equal respect for all religions)
- Swadeshi
- Asprishyatanivarana (Eradication of untouchability)
However, one could question - If we can attain independence through dharnas, hartals, strikes, civil disobedience, tax refusal, why lead an ashram lifestyle and follow such principles and vows?
Gandhi believed that getting India independence would not suffice. The citizens of free India should be able to live independently, have an outlook with a purpose, which is not detrimental to nature, but co-existent with it.
The social evils of caste discrimination, religious hatred, selfishness, excessive materialistic avarice, violent attitude, and gender bias were always prevalent, and continue to exist even today. That is why Gandhi attempted to elevate humans to higher planes and transform them into noble beings. In this process, Gandhi’s ashrams themselves were laboratories. They carried out their own experiments of non-cooperation and non-violence, eventually galvanizing men into greater beings.
The ashrams also rendered moral and financial support. However, the most important aspect of ashram life was that all residents had to mandatorily participate in constructive programmes which contributed to the rebuilding of the society.
The caste-based system of India had paved the way for a rung-based society with different social levels. It had isolated Dalits, marked them as untouchables for generations. Gandhi’s chief constructive programme was to eradicate untouchability. When a Dalit couple was taken into one of the ashrams, there was all-round resentment, including from his wife Kasturba. When the barbers refused to trim their hair, Gandhi himself learnt to do the job. Even the funds from Kasturba were withheld, but Gandhi refused to budge. He called them Harijans, a revolutionary step that brought communities closer.
There will always be elements in the society which create divides, fuelling enmity between classes. The British did exactly the same; divide and rule. Gandhi propagated and implemented co-existence with all religions as retaliation. Every day in the ashram, there would be interfaith prayers, followed by Bapu’s speech. Be it Tolstoy Farm in South Africa or Sabarmati Satyagraha Ashram in India, all residents were required to do physical work.
Vegetables and fruits required for the residents were grown in farms within the ashram itself. They used to take up cottage industries such as shoemaking, carpentry, and jaggery preparation. Intellectuals too undertook physical chores, driving home the principle that everyone was equal. Similarly, everyone was paid the same. Gandhi saw the Charaka as a tool for financial independence, urging people to weave. He even announced a competition and a prize of Rs 1 lakh, a huge amount those days, for the design of a simple Charaka which could be used by everyone.
A youngster from one of the ashrams in South Africa received a scholarship for pursuing his education in London. However, Bapu’s elder son, Harilal nurtured an ambition to study in London. But Gandhi refused to show unfair favouritism towards his son and gave the go-ahead to the other youngster. Though this led to Harilal resenting his father, Gandhi stuck to his principle and rejected nepotism.
Gandhi ashrams played a key role in satyagraha movements in South Africa and India, fostering people and providing them inspiration for the same. All ashram residents celebrated every festival together. Inspired by Gandhi, even Muslims joined in and became Satyagraha workers. One such man was Khan Abdul Gaffar Khan, who later gained prominence and came to be known as Frontier Gandhi.
Gandhi firmly opposed child marriages. He also inspired several purdah women to take part in national movements in large numbers. He implemented a new educational policy with a special focus on personality development and mother tongue. He encouraged co-education in ashrams.
There is propaganda against Gandhi, painting a wrong picture of him as a fanatic who preached principles of celibacy and modernity. However, this is not true. In fact, he invited families of teachers to impart education to the residents of the ashrams. They were exempted from the celibacy rule. Similarly, he has agreed to euthanasia for terminally ill animals. He invited steps which could provide physical work instead of turning humans into slaves or machines. He also welcomed the idea of a cooperative financial social order instead of capitalist exploitation. All of the above were considered revolutionary steps.
Ashrams were considered public property. Anyone could visit or even live there. A daughter of British military officer, Madeleine Slade, lived in the ashram as Gandhi's disciple and became popular as Meera Behan.
There were common kitchens in the ashram. Everyone got the same food. No ashram resident possessed any individual property. Inter-caste marriages were encouraged, and Gandhi personally attended them.
Gandhi listed seven sins – politics without principles, wealth without industry, pleasure without prudence, knowledge without character, business without moral values, scientific knowledge without humanity, and worship without sacrifice. He lived a sacrificial life, staying away from positions.
Today's society, however, is seeped with boundless selfishness, all-round violence, rampant utilitarianism, excessive competition between humans, positions, avarice for wealth, and atrocities on girls.
In our modern ego-centric society, Gandhi stays alive - standing tall as an example of simplicity, non-violence, selfless service, dedication to the country, sacrificial spirit, and the highest value for humanism.
Gandhi's spirit and his idea of ashram lifestyle will perpetually remain an inspiration.
Also read: Gram Swaraj, the centerpiece of Gandhi's vision of economic development
