A Glimpse Inside the Ashram

Before I proceed to describe the progress of the labour dispute it is essential to have a peep into the Ashram. All the while I was in Champaran the Ashram was never out of my mind, and sometimes I used to pay it flying visits.

Before I continue describing the labour dispute, it is important to take a look at the Ashram. Throughout my time in Champaran, the Ashram was never out of my mind. I sometimes paid it brief visits.

At that time the Ashram was in Kochrab, a small village near Ahmedabad. Plague broke out in this village, and I saw evident danger to the safety of the Ashram children. It was impossible to keep ourselves immune from the effects of the surrounding insanitation, however scrupulously we might observe the rules of cleanliness within the Ashram walls. We were not then equal either to getting the Kochrab people to observe these rules or to serving the village otherwise.

At that time, the Ashram was in Kochrab, a small village near Ahmedabad. Plague broke out in the village, and I saw that the Ashram children were clearly in danger. No matter how carefully we kept the Ashram clean, we could not escape the effects of the unsanitary conditions around us. At the time, we were unable to get the people of Kochrab to follow these rules of cleanliness. Nor were we able to serve the village in any other way.

Our ideal was to have the Ashram at a safe distance both from town and village, and yet at a manageable distance from either. And we were determined, some day, to settle on ground of our own.

We wanted the Ashram to be a safe distance from both town and village, but still within easy reach of either. And we were determined to settle on land of our own someday.

The plague, I felt, was sufficient notice to quit Kochrab. Sjt. Punjabhai Hirachand, a merchant in Ahmedabad, had come in close contact with the Ashram, and used to serve us in a number of matters with a pure and selfless spirit. He had a wide experience of things in Ahmedabad, and he volunteered to procure us suitable land. I went about with him north and south of Kochrab in search of land, and then suggested to him to find out a piece of land three or four miles to the north. He hit upon the present site. Its vicinity to the Sabarmati Central Jail was for me a special attraction. As jail-going was understood to be the normal lot of Satyagrahis, I liked this position. And I knew that the sites selected for jails have generally clean surroundings.

I felt that the plague was reason enough to leave Kochrab. Sjt. Punjabhai Hirachand, a merchant in Ahmedabad, had become closely involved with the Ashram. He helped us in many ways with a pure and selfless spirit. He knew Ahmedabad well and volunteered to find suitable land for us. I went with him to look for land north and south of Kochrab. Then I suggested that he look for a piece of land three or four miles to the north. He found the present site. Its closeness to the Sabarmati Central Jail was a special attraction for me. Satyagrahis were expected to go to jail as a normal part of their lives, so I liked the location. I also knew that sites chosen for jails generally have clean surroundings.

In about eight days the sale was executed. There was no building on the land and no tree. But its situation on the bank of the river and its solitude were great advantages.

The sale was completed in about eight days. There were no buildings or trees on the land. But its location on the riverbank and its solitude were great advantages.

We decided to start by living under canvas, and having a tin shed for a kitchen, till permanent houses were built.

We decided to live in tents and use a tin shed as a kitchen until permanent houses were built.

The Ashram had been slowly growing. We were now over forty souls, men, women and children, having our meals at a common kitchen. The whole conception about the removal was mine, the execution was as usual left to Maganlal.

The Ashram had been growing slowly. We now had over forty men, women, and children eating from a common kitchen. The whole idea of moving was mine. As usual, carrying it out was left to Maganlal.

Our difficulties, before we had permanent living accommodation, were great. The rains were impending, and the provisions had to be got from the city four miles away. The ground which had been a waste was infested with snakes, and it was no small risk to live with little children under such conditions. The general rule was not to kill the snakes, though I confess none of us had shed the fear of these reptiles, nor have we even now.

Before we had a permanent place to live, we faced great difficulties. The rains were coming, and we had to get supplies from the city four miles away. The land had been a wasteland and was infested with snakes. Living there with small children was a serious risk. The general rule was not to kill the snakes, though I admit that none of us had overcome our fear of them. Even now, we have not.

The rule of not killing venomous reptiles has been practised for the most part at Phœnix, Tolstoy Farm and Sabarmati. At each of these places we had to settle on waste lands. We have had however no loss of life occasioned by snakebite. I see, with the eye of faith, in this circumstance the hand of the God of Mercy. Let no one cavil at this, saying that God can never be partial, and that He has no time to meddle with the humdrum affairs of men. I have no other language to express the fact of the matter, to describe this uniform experience of mine. Human language can but imperfectly describe God’s ways. I am sensible of the fact that they are indescribable and inscrutable. But if mortal man will dare to describe them, he has no better medium than his own inarticulate speech. Even if it be a superstition to believe that complete immunity from harm for twenty five years, in spite of a fairly regular practice of non-killing, is not a fortuitous accident but a grace of God, I should still hug that superstition.

For the most part, we have followed the rule against killing venomous snakes at Phœnix, Tolstoy Farm and Sabarmati. At each of these places, we had to settle on wasteland. Yet we have lost no lives to snakebite. With the eye of faith, I see the hand of the God of Mercy in this. Let no one object that God can never be partial. Nor should anyone say that he has no time to interfere in the ordinary affairs of human beings. I have no other way to express the facts and describe my consistent experience. Human language can only imperfectly describe God’s ways. I know that they are indescribable and beyond understanding. But if mortal man dares to describe them, he has nothing better than his own inarticulate speech. We have been completely free from harm for twenty five years, despite following a fairly regular practice of not killing. I believe this is not a lucky accident but a grace of God. Even if that belief is a superstition, I would still cherish it.

During the strike of the mill-hands in Ahmedabad the foundation of the Ashram weaving shed was being laid. For the principal activity of the Ashram was then weaving. Spinning had not so far been possible for us.

During the mill workers' strike in Ahmedabad, the foundation for the Ashram's weaving shed was being laid. Weaving was the Ashram's main activity at the time. We had not yet been able to spin.