Mridula Sarabhai: The struggle within- Part-1

Many of the popular books on Indian history do not have in-depth information on the significant role women have played during India’s struggle for freedom and/or soon after. One has to proactively seek out information even on eminent women to get a fair idea of their work and contribution. For example while one does get some idea of the role Mridula Sarabhai has played in India’s struggle from freedom from books noted below; it is only on reading Aparna Basu’s – ‘Mridula Sarabhai: Rebel with a cause’, that one gets to know the many struggles Mridula Sarabhai had to wage to make room for herself and her work within the organisations she was working/associated with. 

Mridula Sarabhai with Mahatma Gandhi. Photo credit: Old Indian Photos website.

References to Mridula Sarabhai in some of the books on Indian History: 

1. Historian Bipan Chandra in his book ‘India’s Struggle for Independence’ refers to Mridula Sarabhai as follows: “...15^th August 1947, dawned revealing the dual reality of Independence and Partition. As always, between the two of them, Gandhiji and Nehru mirrored the feelings of the Indian people. Gandhiji prayed in Calcutta for an end to the carnage taking place. His close follower, Mridula Sarabhai, sat consoling a homeless, abducted 15-year-old girl in a room somewhere in Bomabay...”

2.  In the book ‘India after Independence’, by Bipan Chandra, Mridula Mukherjee and Aditya Mukherjee, the reference to Mridula Sarabhai is as follows: “...Besides, the freedom struggle since the twenties and especially since the thirties, had partaken amply of the creative energies of Indian women. Gandhiji’s statement in the mid thirties to Mridula Sarabhai, a valiant fighter for his causes of women and freedom, ‘I have brought the Indian women out of the kitchen, it is up to you (the women activists) to see that they don’t go back,’ was no empty boast and no thoughtless exhortation...”
 
3.  Ramchandra Guha in his book ‘India after Gandhi’ makes the following references to Mridula Sarabhai: “...On the Indian side, the operation to recover abducted women [after partition] was led by Mridula Sarabhai and Rameshwari Nehru. Both came from aristocratic homes and both had sturdily nationalist credentials. Their work was encouraged and aided by Nehru, who took deep personal interest in the process. In a radio broadcast to the refugees, the prime minister spoke ...” and then again as follows: “...Like the integration of princely states, the rehabilitation of refugees was political problem unprecedented in nature and scope...The refugees who came to India after independence numbered close to eight million. This was greater than the population of small European countries...Yet both tasks were, in the end, accomplished. Notably, the actors in this complicated and tortuous process were all Indian...Thus it came to be that the heroes remembered in these pages were all Indians- whether politicians like Nehru and Patel, bureaucrats like Tarlok Singh and V.P. Menon, or social workers like Kamladevi Chattopadhyaya and Mridula Sarabhai...” 

4. Achyut Yagnik and Suchitra Sheth in their book ‘The Shaping of Modern Gujarat’, make the following references to Mridula Sarabhai: “...Women In Gujarat were greatly empowered by the Salt Satyagraha and leaders like Mridula Sarabhai, niece of Anasuya Sarabhai, were concerned that ‘women who have been energised and awakened’ should not ‘relapse into apathy and go back to be confined to their homes’. Gandhi wrote to her: “Our women joined the salt satyagraha they came out of their homes. It is now your duty to see that they should not be imprisoned within the four walls of their homes.” 

Later in the book “...More women began to enter public domain and this was reflected in the large participation of women in the Quit India movement in 1942. Later Mridula Sarabhai and her associate Kamlaben Patel worked to rescue and support women abducted during Partition...” and later “...To restore communal harmony Gandhi suggested the formation of Shanti Sevak Sangh...in Ahmedabad...two women members of the newly founded Sangh, Mridula Sarabhai and Indumati Chimanlal went to the affected areas and spread the message of peace and harmony...”

  5. Arun Gandhi in his book ‘Kasturba a life’, makes the following references to Mridula Sarabhai: “In 1938, spontaneous uprisings against arbitrary rule by local princes began erupting across India...But not until protests broke out in Rajkot did the crises reach its climax...and one of the first woman demonstrators to be hauled off to the Rajkot jail was Vallabhbhai Patel’s daughter Maniben...Kasturba was especially disturbed, for Maniben was one of her favourites among younger women in the independence movement...Kasturba, in fact, had left for Rajkot- having hurriedly arranged for another dedicated woman, Mridula Sarabhai...to accompany her... on February 3, 1939, she [Kasturba] was summarily arrested and...was taken to Tramba to be confined... [later] Ba [Kasturba] was not only released from solitary confinement, but her companions Maniben Patel and Mridula Sarabhai, detained separately in Rajkot jails, were brought to Tramba to share her captivity in the royal bungalow...”

"  "...On March 5, the Thakore’s deputies...freed Kasturba Gandhi from her imprisonment...and escorted her to her husband’s bedside in Rajkot...Ba returned to Tramba that evening at her own request. The guards obliged by taking her in for the night, but next morning Kasturba, Maniben and Mridula were all released...”

From the various books, it is clear that the role Mridula Sarabhai played during the freedom struggle and thereafter was significant. However, in spite of her important contribution, it seems that it was not always easy for Mridula Sarabhai to hold on to positions in the institutions she was associated with. Not just Mridula Sarabhai, but it also seems that women in general who otherwise played important role in public life did not easily get positions of significance in the committees/ institutions/organisations they were associated with as can be understood from Aparna Basu’s book as follows (the book is not easily available in print now and I reproduce some excerpts here):

“ In 1936 Jawaharlal Nehru, as president of the Congress, included in his new Working Committee three Congress Socialists...He did not, however, include any woman. Sarojini Naidu who had been previously a member of the Working Committee was dropped. Mridula was deeply disappointed that, of all persons, Jawaharlal should have done this and she wrote: You have not been able to select even one woman member for your Cabinet. None of us had imagined that such a situation will arise under your Presidentship. Not only was I surprised at such an omission but I was also pained...I have always hoped that we women who are struggling for our development would get blessings from at least Bapu and yourself.’ She [Mridula Sarabhai] made women members of the Gujarat Congress write to Jawaharlal, protesting against the exclusion of women from the Working Committee and the Parliamentary Committee...”.

“...Kasturba Gandhi passed away as a prisoner of the British Government in the Aga Khan Palace Jail, Poona on 22^nd February 1944. A plan to raise fund in her name was thought of by Shri Narandas Gandhi...In all, about 100 persons of all shades of public opinion put their signatures to this appeal...A target of collecting seventy-five lakhs of rupees was envisaged by 2^nd Oct, 1944...In fact a crore of rupees was collected before that date...On his release from jail on 6^th May 1944, Gandhiji was requested and prevailed upon to accept the chairmanship of the Kasturba Gandhi National Memorial Trust (KGNMT) ... Among the persons he [Gandhiji] nominated as trustees was Mridula. For better administration and smooth running, the Board of Trustees resolved to have an executive committee with Mahatma Gandhi as chairman, Sir Purshottamdas Thakurdas as vice-chairman, A.V. Thakkar, popularly known as Thakkar Bapa, as secretary. Mridula was a member of this committee also. At the meeting of the Board of Trustees held in November 1944, Mridula was appointed organising secretary by Gandhiji...Differences developed between Mridula and Thakkar Bapa regarding their method of working, their attitude towards women, the location of the office and generally about the aims of the organisation. According to Mridula, while Thakkar Bapa emphasised relief work, KGNMT’s aim was to create a ‘new’ woman. This ideal he did not share. He was old fashioned, traditional and could not appreciate strong, independent, self-willed women. She wrote to Gandhiji that as long as Bapa was the general secretary, women were not going to be allowed to be in command or take policy decisions...the first clash occurred regarding the appointment of the office secretary. Thakkar Bapa wanted to appoint Shyam Lal, who was serving as secretary of the Harijan Sevak Sangh at Delhi, as he felt that only a man could handle this work. Mridula did not agree and wanted Pupul Jayakar for the post. Thakkar Bapa however was not prepared to appoint Pupul Jayakar. He wrote to the vice-chairman of the Trust, Purshottamdas Thakurdas that Gandhiji wanted Shyam Lal appointed as full-time secretary in the central office of the Trust. The trustees thereupon decided to appoint Shyam Lal. In order not to offend Mridula’s feelings, Gandhiji suggested that Pupul Jayakar could be requested to work in an honorary capacity, and she agreed to do so...”

“...Differences between Thakkar Bapa and Mridula however continued and so she submitted a letter of resignation to Gandhiji in July 1945...He [Gandhiji] held that it was wise for her to resign since she and Thakkar Bapa could not pull along as they were temperamentally so different and he felt that Thakkar Bapa was necessary for the organisation...Mridula continued to take interest in the work of KGNMT. In October 1949, she invited Madam Aung San, the widow of the first prime minister of Independent Burma, to Sevagram to attend the tenth KGNMT meeting...her continuing interest in the work of the Trust despite the fact that she was removed as its organising secretary, reflects her lack of pettiness and her genuine concern for the work which the Trust had undertaken...”

End

Mahatma Gandhi and Fasts, Part-2

This is second in the series of how some of the close aides of Gandhiji opposed the many fasts that Gandhiji undertook. Relevant excerpts from Mahadevbhai Desai’s diaries, translated from Gujarati by me.

Volume-2, [Year 1932]: [Views of Vallabhbhai Patel and Mahadevbhai Desai on Gandhiji’s proposed fast while in jail concerning a conference.]

‘... Bapu [Gandhiji] said: “Though it is a fleeting thought, I feel now – that if these people cannot establish unity till Tuesday then a notice of fast should be given!”

‘Vallabhbhai remained silent. When he went for some work, I [Mahadevbhai] discussed: “To fast only to convey best inspiration while the conference is on, is what I like.”

‘Bapu: “...What I was talking was to undertake a fast until the conference comes to a positive end.”

‘I [Mahadevbhai]: “Then that is a gun [force].”

‘Bapu: “Yes.”

‘I [Mahadevbhai]: “That [kind of fast] is not palatable to me. The earlier one is palatable. No one can object to it ... there is no stress [force] on getting a result, it [fast] is a symbol of self cleansing and good wishes [for the conference] only.” ...

... ‘Bapu: “Vallabhbhai, what do you have to say?”

‘Vallabhbhai: (Angrily) “You now please let the people rest in peace!  They have all gathered there [for the conference], they will do what they seem is right. Why do you irritate people by showing a gun [use of force]? Others will also feel that this man is without any work, he undertakes fast every now and then. Moreover it is a different thing that it will be believed that this is an excuse to get out [of jail].”

‘Bapu: “But what about the kind of a fast that Mahadevbhai suggests?”

‘Vallabhbhai: “Not any type of fast at all!”

‘Bapu: “So there is absolutely no permission from the chief?” 

‘Vallabhbhai: “Yes.”

‘Bapu: “... But can it be undertaken even if you say no?”

Vallabhbhai: “You are saying that to test us. You are of a type who will say yes if we say no and no if we say yes.”

‘Bapu: “Great, in that case I should undertake fast isn’t it?”... 

Volume-3, [Date: 6-1- 1933]: [A conversation between Gandhiji and Kakasaheb {possibly Kakasaheb Kalelkar} concerning fasts]

... ‘Kaka asked: “You [Gandhiji] took up Appa’s fast, you also took up that of Kellapan. So is it your intention that no one except you should undertake fast? Many people will have to undertake fasts.”

‘Bapu: “I have already said that many people will have to undertake fast. But not today. There are reasons for this. The first reason is that special competence is required for that [fast]. Secondly, I am a witness to the call in the Yerwada pact given by the upper caste Hindus; and who else is a representative of the upper caste Hindus like me to fulfill this call? Third thing is that others have to do a lot of other work. By coming to jail, I have done all that needs to be done; now this is the work [of fasting]. Not all can do this, but I have the strength, and I can show the strength sitting from here and so I feel it is appropriate that I alone should undertake a fast.” ...

Volume-3, [Date: 30-4-1933]: [Views o f Devdas [Gandhiji’s son] and Mahadevbhai Desai on one of the fasts declared by Mahatma Gandhi due to several reasons including problems at his ashram]

 [Mahadevbhai]: ...‘while talking of the ashram, Vallabhbhai said: “...ashram has become very big. Remove all those who have come in unnecessarily...”

 [Mahadevbhai]... ‘In the morning [I] heard him [Gandhiji] speak with Chaganlal about the decision taken by him [Gandhiji]: “I was awake since 11... A lot of conflict was going on [in the mind]. Thoughts of Neela came; thoughts of that German girl came. Should I send both of them to the ashram or not? If Margret does not behave properly she can be sent back to Germany, Neela also can be given leave.  But this was the upper dispute. However a voice kept coming from within that undertake fast, undertake fast. This has been going on for three days now... I had undertaken 21 days’ fast for the unity of Hindus and the Muslims, forty should be done for this. But no, answer [from within] came to do only 21 days [fast]...The last cause can be said to be Neela...I desire to get work done through the ashram, but problems go on day and night there, it [the ashram] is filled with dirt...so at last the inner voice said to undertake fast...”

[Mahadevbhai]: ‘...Then [I] wrote a note to telephone Devdas and sat down to make a copy of the statement/appeal [possibly concerning fast]... When Devdas came we went to the mango orchard... poor fellow [Devdas] must have thought that Bapu must have fallen ill suddenly. Just then Bapu said: “See, Vallabhbhai and Mahadev have not discussed at all, similarly [Devdas] you also read it [possibly the statement/appeal] peacefully and understand that there is no scope for any discussion.”

[Mahadevbhai]: ‘Devdas read it [appeal/statement] once, read it the second time. [Devdas] Was shocked... [Devdas] cried as he spoke... there was anger, sadness, deep pain in his talk...’

‘Bapu said: “The conflict of whether to undertake [fast] for 21 days or 40 days is going on since a month now. Should a person convey all his thoughts to others? ... It has been three days and I have not slept for hours on end... as if for three days a person is preparing to die...”

‘Devdas: “Therefore the ashram and Neela became the final cause right?”

‘Gandhiji: “Yes, it can be said so, but in a different way. Want to use Neela for the service of the Harijans. But how much purity is required for that? The use of the ashram is mainly for such work. But the ashram has formed cracks at so many places, in that case how can any work be undertaken through it [ashram]? Fast was not to be done for the ashram at all. I had thought about it once but then had given up the idea clearly. Even this time, I fret a lot to not undertake the fast, but as I decide not to fast, newer circumstances keep developing. The report of Allahabad came and I was furious. It was described as the abode of plague; it was suggested to demolish it [possibly the ashram]...I can collect crores of rupees but what would be the outcome? Few organizations may come up but under the shadow of my fast, layers and layers will be uprooted and the film/blind on the eyes of the people will be removed.”

‘Devdas: “You may explain all that. But I find this a breach of a promise. You have been told several times to let the Poona pact be implemented. It is not yet six months...But the fact is that your mind has become weak, nothing else strikes you; you finally end up on fasts. You cannot work for the Harijans in any other way so you have taken this path! I want to tell you that reading your statement/appeal has had a very bad impact on me. You believe there will be an awakening of the people, but I say hypocrisy will be cultivated. Your mistakes will not lead to the spiritual advancement of anyone. You are doing injustice to us and excessively punishing us unnecessarily. Two children committed some mistake in the ashram, this was normal, what is so surprising in it? Don’t make those helpless people the cause [of fast]. Instead of now saying clearly that I [Gandhiji] am helpless, you are saying that the fast is being done for self purification by you. I find the whole thing rotten. I see no good result coming out of this.”

[Mahadevbhai]: ‘Bapu was laughing away.’

‘Devdas: “Why are you laughing it away? If you cannot convince me then who else will be able to understand? ...”

‘Bapu: “Fast is an inseparable part of religion. In Islam and in other religions several have died like this...this time I am fasting for the mute - poor and the helpless so it needs to be declared...I have this ordinary strength which I am using...there is a possibility that there is hypocrisy in this, in that case my end should certainly come...”

‘Devdas: “You talk such things and try to defend that which cannot be defended. This is full of stupidity...”

‘I [Mahadevbhai] said: “You [Gandhiji] call this fast definite/unalterable then how will anyone discuss the matter with you? To tell you the truth would anyone discuss with you to waste time? You consider all others stupid and take a decision and say “ Take it, this is unchangeable.”

‘Bapu: “Mahadev..., why do you not understand that this is not the meaning of unalterable/unchangeable? ...If anyone can show that this fast is not appropriate then I will give up its thought.”

‘I [Mahadevbhai]: “Why are you lying? You have already sent the telegram to the Government in the morning [regarding fast].”

‘Bapu: “Haven’t I changed such decisions?”

‘I [Mahadevbhai]: “Have you ever changed the decision of fasting?”

‘Bapu: “No. But that is because no one has been able to show that the fast is not correct!”...

‘I [Mahadevbhai]: “You [Gandhiji] say that you should be shown your mistake. You yourself by inflicting such sufferings want to make the world aware of its mistakes and alert the world, how do we inflict such suffering on you and make you understand that you are making a mistake?”

‘Bapu: “That you should know. You have to discover it in some way...”

‘Devdas: “You come to the same conclusion. You have decided to undertake a fast so you find reasons...for the same.”...

‘I [Mahadevbhai]: “...So can it be said that the issue of the ashram is contributing to this or not?”

‘Bapu: “It can be said.”

‘Devdas: “And yet you say that you have not involved the ashram in this. The ashram is as pure now as never before. Why are you blaming the ashram? You have mixed up so many things and have spoiled this. I had liked your previous fast...but you have mixed up so many things in this that it is not clear to anyone. What is the decisive reason for this fast?”

‘Bapu: “Not one [single reason]. But I may be able to say that the Tofan [I have not been able to find the exact translation for this word. Those that have been suggested in the dictionary are - mischief or tumult] that Ambedkar is indulging in is one. Can I undertake [a fast] against Ambedkar? How do I explain to the poor Harijans? I have not considered the ashram impure...but to consider the ashram safe is one thing and to get the work of Harijans done through the ashram altogether another...”

‘Devdas: “You want to sacrifice the ashram in the struggle, and also sacrifice it in the work of Harijans, why are you talking such dual things...today when people are shouting that the Yerwada pact has been done through the use of force, at such a time what is the meaning of showing yet another fast to the people?” ...

‘Bapu: “...Yesterday Sarda had come. Poor soul talked with kindness that our people do not understand that the Hindu religion will be protected by the untouchables. When there were riots in Ajmer, they were the ones who saved the Hindus. So not because removal of untouchability is our duty but because they are of use to us at such times ... though it is in my plan to tell thousands to fast, I am not saying so because I am arrogant and believe that no one is as worthy as I...”

... ‘Devdas: “You have unknowingly been guided towards a wrong path and are guiding others too [on a wrong path]. Do you want to take the world along with you or want to sit in the heaven all alone? ...You are impatient. You say often that what is one generation before the infinity? And yet you want to do everything at one go...”

End