XXXI
Fasting
Just about the time when I gave up milk and cereals, and started on the experiment of a fruit diet, I commenced fasting as a means of self-restraint. In this Mr. Kallenbach also joined me. I had been used to fasting now and again, but for purely health reasons. That fasting was necessary for self-restraint I learnt from a friend.
Having been born in a Vaishnava family and of a mother who was given to keeping all sorts of hard vows, I had observed, while in India, the Ekadashi and other fasts, but in doing so I had merely copied my mother and sought to please my parents.
At that time I did not understand, nor did I believe in, the efficacy of fasting. But seeing that the friend I have mentioned was observing it with benefit, and with the hope of supporting the brahmacharya vow, I followed his example and began keeping the Ekadashi fast. As a rule Hindus allow themselves milk and fruit on a fasting day, but such a fast I had been keeping daily. So now I began complete fasting, allowing myself only water.
When I started on this experiment, the Hindu month of Shravan and the Islamic month of Ramzan happened to coincide. The Gandhis used to observe not only the Vaishnava but also the Shaivite vows, and visited the Shaivite as also the Vaishnava temples. Some of the members of the family used to observe pradosha in the whole of the month of Shravan. I decided to do likewise.
These important experiments were undertaken while we were at Tolstoy Farm, where Mr. Kallenbach and I were staying with a few Satyagrahi families, including young people and children. For these last we had a school. Among them were four or five Mussalmans. I always helped and encouraged them in keeping all their religious observances. I took care to see that they offered their daily namaz. There were Christian and Parsi youngsters too, whom I considered it my duty to encourage to follow their respective religious observances.
During this month, there, I persuaded the Mussalman youngsters to observe the ramzan fast. I had of course decided to observe pradosha myself, but I now asked the Hindu, Parsi and Christian youngsters to join me. I explained to them that it was always a good thing to join with others in any matter of self-denial. Many of the Farm inmates welcomed my proposal. The Hindu and the Parsi youngsters did not copy the Mussalman ones in every detail; it was not necessary. The Mussalman youngsters had to wait for their breakfast until sunset, whereas the others did not do so, and were thus able to prepare delicacies for the Mussalman friends and serve them. Nor had the Hindu and other youngsters to keep the Mussalmans company when they had their last meal before sunrise next morning, and of course all except the Mussalmans allowed themselves water.
The result of these experiments was that all were convinced of the value of fasting, and a splendid esprit de corps grew up among them.
We were all vegetarians on Tolstoy Farm, thanks, I must gratefully confess, to the readiness of all to respect my feelings. The Mussalman youngsters must have missed their meat during ramzan, but none of them ever let me know that they did so. They delighted in and relished the vegetarian diet, and the Hindu youngsters often prepared vegetarian delicacies for them, in keeping with the simplicity of the Farm.
I have purposely digressed in the midst of this chapter on fasting, as I could not have given these pleasant reminiscences anywhere else, and I have indirectly described a characteristic of mine, namely that I have always loved to have my coworkers with me in anything that has appealed to me as being good. They were quite new to fasting, but thanks to the pradosha and ramzan fasts, it was easy for me to interest them in fasting as a means of self-restraint.
Thus an atmosphere of self-restraint naturally sprang up on the Farm. All the Farm inmates now began to join us in keeping partial and complete fasts, which, I am sure, was entirely to the good. I cannot definitely say how far this self-denial touched their hearts and helped them in their strivings to conquer the flesh. For my part, however, I am convinced that I greatly benefited by it both physically and morally. But I know that it does not necessarily follow that fasting and similar disciplines would have the same effect on all.
Fasting can help to curb animal passion, only if it is undertaken with a view to self-restraint. Some of my friends have actually found their animal passion and palate stimulated as an aftereffect of fasts. That is to say, fasting is futile unless it is accompanied by an incessant longing for self-restraint. The famous verse from the second chapter of the Bhagavad Gita is worth noting in this connection:
“For a man who is fasting his senses
Outwardly, the sense-objects disappear,
Leaving the yearning behind; but when
He has seen the Highest,
Even the yearning disappears.”
Fasting and similar discipline is, therefore, one of the means to the end of self-restraint, but it is not all, and if physical fasting is not accompanied by mental fasting, it is bound to end in hypocrisy and disaster.
XXXII
As Schoolmaster
The reader will, I hope, bear in mind the fact that I am, in these chapters, describing things not mentioned, or only cursorily mentioned, in the history of satyagraha in South Africa. If he does so, he will easily see the connection between the recent chapters.
As the Farm grew, it was found necessary to make some provision for the education of its boys and girls. There were, among these, Hindu, Mussalman, Parsi and Christian boys and some Hindu girls. It was not possible, and I did not think it necessary, to engage
