Showing posts with label Aswada. Show all posts
Showing posts with label Aswada. Show all posts

An Ascent To Spirituality

 


This publication can be considered as an effort of linking up different schools of Religion to exhibit the relevance of the growth of Spirituality in all segments of human activity. It also aspires to link up different units of human efforts deviated towards exploring all possible initiatives of the growth of Spirituality at different segments of society.

Linking people to their immediate context, making them confident about their sincere alignment towards the Divine almighty for which they are meditating, making them aware of the globally active creator and destroyer elements in the universal context and to pave a path of human unity are some of the p...

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Simplicity Counts

It has already been seen that, though household expenses were heavy, the tendency towards simplicity began in Durban. But the Johannesburg house came in for much severer overhauling in the light of Ruskin's teaching.


I introduced as much simplicity as was possible in a barrister's house. It was impossible to do without a certain amount of furniture. The change was more internal than external. The liking for doing personally all the physical labour increased. I therefore began to bring my children also under that discipline.


Instead of buying baker's bread, we began to prepare unleavened wholemeal bread at home according to Kuhne's recipe. Common mill flour was no good for this, and the use of hand-ground flour, it was thought, would ensure more simplicity, health and economy. So I purchased a hand-mill for £7. The iron wheel was too heavy to be tacked by one man, but easy for two. Polak and I and the children usually worked it. My wife also occasionally lent a hand, though the grinding hour was her usual time for commencing kitchen work. Mrs. Polak now joined us on her arrival. The grinding proved a very beneficial exercise for the children. Neither this nor any other work was ever imposed on them, but it was a pastime to them to come and lend a hand, and they were at liberty to break off whenever tired. But the children, including those whom I shall have occasion to introduce later, as a rule never failed me. Not that I had no laggards at all, but most did their work cheerfully enough. I can recall few youngsters in those days fighting shy of work or pleading fatigue.


We had engaged a servant to look after the house. He lived with us as a member of the family, and the children used to help him in his work. The municipal sweeper removed the night-soil, but we personally attended to the cleaning of the closet instead of asking or expecting the servant to do it. This proved a good training for the children. The result was that none of my sons developed any aversion for scavenger's work, and they naturally got a good grounding in general sanitation. There was hardly any illness in the home at Johannesburg, but whenever there was any, the nursing was willingly done by the children. I will not say that I was indifferent to their literary education, but I certainly did not hesitate to sacrifice it. My sons have therefore some reason for a grievance against me. Indeed they have occasionally given expression to it, and I must plead guilty to a certain extent. The desire to give them a literary education was there. I even endeavoured to give it to them myself, but every now and then there was some hitch or other. As I had made no other arrangement for their private tuition, I used to get them to walk with me daily to the office and back home - a distance of about five miles in all. This gave them and me a fair amount of exercise. I tried to instruct them by conversation during these walks, if there was no one else claiming my attention. All my children, excepting the eldest, Harilal, who had stayed away in India, were brought up in Johannesburg in this manner. Had I been able to devote at least an hour to their literary education with strict regularity, I should have given them, in my opinion, an ideal education. But it was been their, as also my, regret that I failed to ensure them enough literary training. The eldest son has often given vent to his distress privately before me and publicly in the press; the other sons have generously forgiven the failure as unavoidable. I am not heart-broken over it and the regret, if any, is that I did not prove an ideal father. But I hold that I sacrificed their literary training to what I genuinely, though may be wrongly, believed to be service to the community. I am quite clear that I have not been negligent in doing whatever was needful for building up their character. I believe it is the bounden duty of every parent to provide for this properly. Whenever, in spite of my endeavour, my sons have been found wanting, it is my certain conviction that they have reflected, not want of care on my part, but the defects of both their parents.


Children inherit the qualities of the parents, no less than their physical features. Environment does play an important part, but the original capital on which a child starts in life is inherited from its ancestors. I have also seen children successfully surmounting the effects of an evil inheritance. That is due to purity being an inherent attribute of the soul.


Polak and I had often very heated discussions about the desirability or otherwise of giving the children an English education. It has always been my conviction that Indian parents who train their children to think and talk in English from their infancy betray their children and their country. They deprive them of the spiritual and social heritage of the nation, and render them to that extent unfit for the service of the country. Having these convictions, I made a point of always talking to my children in Gujarati. Polak never liked this. He thought I was spoiling their future. He contended, with all the vigour and love at his command, that, if children were to learn a universal language like English from their infancy, they would easily gain considerable advantage over others in the race of life. He failed to convince me. I do not now remember whether I convinced him of the correctness of my attitude, or whether he gave me up as too obstinate. This happened about twenty years ago, and my convictions have only deepened with experience. Though my sons have suffered for want of full literary education, the knowledge of the mother tongue that they naturally acquired has been all to their and the country's good, inasmuch as they do not appear the foreigners they would otherwise have appeared. They naturally become bilingual, speaking and writing English with fair ease, because of daily contact with a large circle of English friends, and because of their stay in a country where English was the chief language spoken.


Aswada




Control of the palate is very closely connected with the observance of brahmacharya. I have found from experience that the observance of celibacy becomes comparatively easy, if one acquires mastery over the palate. This does not figure among the observances of time-honoured recognition. Could it be because even great sages found it difficult to achieve ? In the Satyagraha Ashram we have elevated it to the rank of an independent observance, and must therefore consider it by itself.


Food has to be taken as we take medicine, that is, without thinking whether it is palatable or otherwise, and only in quantities limited to the needs of the body. Just as medicine taken in too small a dose does not take effect or the full effect, and as too large a does injures the system, so it is with food. It is therefore a breach of this observance to take anything just for its pleasant taste. It is equally a breach to take too much of what one finds to one's taste. From this it follows, that to put salt in one's food, in order to increase or modify its flavour or in order to cure its insipidity, is a breach of the observance. But the addition is not a breach, if it is considered necessary for health to have a certain proportion of salt with food. Of course it would be sheer hypocrisy to add salt or any other thing to our food, deluding ourselves that it is necessary for the system if as a matter of fact it is not.


Developing along these lines we find we have to give up many things that we have been enjoying, as they are not needed for nutrition. And one who thus gives up a multitude of eatables will acquire self-control in the natural course of things. This subject has received such scant attention, that choice of food with this observance in view is a very difficult matter.


Parents, out of false affection, give their children a variety of foods, ruin their constitution, and create in them artificial tastes. When they grow up, they have diseased bodies and perverted tastes. The evil consequences of this early indulgence dog us at every step; we waste much money and fall an easy prey to the medicine man. Most of us, instead of keeping the organs of sense under control, become their slaves. An experienced physician once observed that he had never seen a healthy man. The body is injured every time that one over-eats, and the injury can be partially repaired only by fasting.


No one need take fright at my observations, or give up the effort in despair. The taking of a vow does not mean, that we are able to observe it completely from the very beginning; it does mean constant and honest effort in thought, word and deed with a view to its fulfilment. We must not practise self-deception by resorting to some makebelieve. To degrade or cheapen an ideal for our convenience is to practise untruth and to lower ourselves. To understand an ideal and then to make a herculean effort to reach it, no matter how difficult it is, this is purushartha, manly endeavour. One who at all times fulfils the key observances in their perfection has nothing else left for him to do in this world; he is bhagavan, perfect man, he is a yogi. We humble seekers can but put forth a slow but steady effort, which is sure to win divine grace for us in God's good time, and all artificial tastes will then disappear with the realization of the Highest.


We must not be thinking of food all the twenty-four hours of the day. The only thing needful is perpetual vigilance, which will help us to find out very soon when we eat for self-indulgence, and when in order only to sustain the body. This being discovered, we must resolutely set our faces against mere indulgence. A common kitchen where this principle is observed is very helpful, as it relieves us from the necessity of thinking out the menu for each day, and provides us with acceptable food of which we may take only a limited quantity with contented and thankful mind. The authorities of a common kitchen lighten our burden and serve as watchdogs of our observance. They will not pamper us, they will cook only such food as helps us to keep the body a fit instrument for service. In an ideal state the sun should be our only cook. But I know that we are far, far away from that happy state.