The Story of My Experiments with Truth

Gandhi’s sojourn in South Africa, beginning in 1893, opened his eyes to the racial and cultural prejudices deeply rooted in the country’s societal fabric. On his journey from Rajkot to Natal, he endured challenges such as securing a passage to South Africa, where his encounter with the captain at Zanzibar left him feeling “dumb with shame” (147), highlighting his personal journey of faith and resistance. Upon arrival, he immediately witnessed the racial prejudices of Natal. When asked to remove his turban in court, Gandhi refused, marking the start of his public stand against racial discrimination. The derogatory term “coolie,” used to reduce the Indian identity to mere labor, further revealed the prevailing societal mindset.

As he traveled from Durban to Pretoria, Gandhi’s confrontation with racism became more direct. Despite holding a valid ticket, he was forcibly removed from a first-class compartment in Maritzburg because of his color. Rather than retreating, Gandhi resolved to challenge this deeply entrenched racial prejudice. Subsequent travels reinforced the rampant discrimination: He was denied a seat next to white passengers in Charlestown, faced hostility in Johannesburg, and confronted rigid racial segregation during train travels across the Transvaal region. In each instance, Gandhi’s steadfast noncompliance laid the groundwork for his later passive resistance movements.

Upon reaching Pretoria, Gandhi braced for continued racial challenges. However, Mr. A. W. Baker, a local attorney, offered him assistance and lodgings. As the two engaged in profound discussions about religious beliefs, Baker’s Christian convictions juxtaposed Gandhi’s introspection on his Hindu roots. Gandhi believed that before embracing another faith, a deep understand his own was vital because it enabled him to embark on a dispassionate exploration of global religions, allowing experience and divinity to guide his spiritual journey.

In South Africa, Gandhi’s interactions exposed him to a melting pot of spiritual, social, and legal experiences that played a formative role in his philosophy. Through his Christian contacts, he attended prayer meetings with Mr. Baker and was introduced to various sects, like the Plymouth Brethren. The doctrine of redemption through Jesus’s atonement challenged his convictions, leading him to assert, “I do not seek redemption from the consequences of my sin. I seek to be redeemed from sin itself” (172). While he respected differing beliefs, his difficulties concerned some interpretations of the Bible.

Engaging with the local Indian community in Pretoria, Gandhi recognized their challenges and supported unity beyond religious or regional divides. He emphasized the significance of truthfulness in business and advocated English learning to enhance communication. By liaising with officials and deeply researching the sociopolitical conditions that Indian people faced, Gandhi equipped himself for later activist endeavors.

The discriminatory experiences of Indian individuals in the Transvaal, including laws that marginalized them, deeply affected Gandhi. An incident in which a police officer assaulted him for merely walking on a footpath intensified his resolve to advocate for Indian rights while still prioritizing his primary mission: addressing Dada Abdulla’s case.

In his legal endeavors, Gandhi’s involvement in Dada Abdulla’s complex case gave him profound insights. He observed that “facts mean truth” (183), realizing that court battles weren’t always the best solution. His proposal for arbitration, which leaned in Dada Abdulla’s favor, illustrated his belief in uniting opposing parties. He opined that a lawyer’s true role was to “unite parties riven asunder” and remarked, “I had learnt to find out the better side of human nature and to enter men’s hearts” (184).

Additionally, his spiritual journey introduced him to diverse religious beliefs. At the Wellington Convention, he admired Christian devotion but struggled with certain tenets, notably expressing, “It was impossible for me to believe that I could go to heaven or attain salvation only by becoming a Christian” (186). Reading texts from various faiths, Gandhi’s engagement with Tolstoy’s The Kingdom of God is Within You deeply influenced his philosophy. Nonetheless, he remained appreciative of the bonds formed during his religious explorations.

An unforeseen political challenge postponed Gandhi’s intended return to India. While at a farewell event, he learned of a bill aiming to strip Indian people in South Africa of voting rights. Highlighting its severity, Gandhi declared, “It is the first nail into our coffin. It strikes at the root of our self-respect” (190). The Indian community, grasping the situation’s gravity, pleaded with Gandhi to stay and guide them against this bill. He agreed, emphasizing collective action and stating that “work of the nature we contemplate cannot be done without some funds to start with” (191). Thus began Gandhi’s extended fight for Indian rights in South Africa.

Continuing in South Africa because of the pressing political climate, Gandhi became central in rallying the Indian community, insisting on collective understanding and unity. He refused a salary for public work, seeking only retainers for legal duties. When he applied to the Supreme Court of Natal, the Natal Law Society opposed his admission as a result of racial biases. Although the Supreme Court supported him, Gandhi faced cultural adjustments, including removing his turban to comply with court dress code. This incident illustrated Gandhi’s principle of adaptability and understanding local customs, highlighting his commitment to truth and the significance of compromise.

To unify the Indian community’s efforts, Gandhi conceptualized the Natal Indian Congress. This organization aimed for sustained agitation against the disfranchising bill and improved community communication. Gandhi underscored the importance of the name “Congress” and emphasized financial integrity and public participation. In addition, he launched propaganda campaigns to inform and rally support for addressing Indian challenges in South Africa.

Gandhi’s commitment to serving the downtrodden was evident in his intervention on behalf of Balasundaram, an indentured Tamil laborer abused by his European employer. Instead of seeking punishment, Gandhi negotiated Balasundaram’s release, securing his freedom with a new employer. This act solidified Gandhi’s role as an advocate for oppressed laborers and showcased his approach to addressing both immediate injustices and the deeper societal biases and humiliations facing the Indian community.

The Europeans’ discovery of Natal’s agricultural prospects led them to recruit Indian laborers under a five-year indenture system, guaranteeing them land rights post-indenture. As these laborers began competing with white traders, resentments arose. This culminated in a proposed £25 tax on indentured Indian individuals, later negotiated to £3. Although this still presented a burden, the Natal Indian Congress, after 20 years of persistence, succeeded in abolishing the tax, highlighting the power of perseverance in fight against injustice.

Gandhi’s spiritual quest, inspired by his interactions with Christian acquaintances in South Africa, drove him to explore multiple religious texts, ranging from Hindu scriptures to teachings of Christianity, Islam, and others. Tolstoy’s writings had a profound impact on him, introducing him to “the infinite possibilities of universal love” (214). An episode involving an unfavorable comparison of meat with fruit, however, ended his visits to a Christian family.

In Natal, Gandhi’s household reflected his prominence. A significant episode of betrayal involving a close companion hosting sex workers in his home without Gandhi’s knowledge taught him invaluable lessons about trust and judgment. Grateful to the cook, who he felt was like a “messenger sent from Heaven” (219), Gandhi learned the importance of the right means for noble ends.

After three years in South Africa, Gandhi returned to India, planning to take his family to South Africa later. During his journey back to India, he forged bonds and engaged in religious discussions, reinforcing his belief that “religion and morality were synonymous” (223). Upon reaching Calcutta (Kolkata), he was taken by the Hooghly River’s beauty.

In India, a chance meeting with the editor of the newspaper The Pioneer set the stage for future endeavors concerning Natal. Gandhi then created the “Green Pamphlet,” detailing the challenges that Indian individuals in South Africa faced. His innovative method involved using children to distribute the pamphlet, marking his “first experiment of having little children as volunteers” (227). Additionally, during a plague outbreak in Bombay (Mumbai), Gandhi stressed sanitation, expressing disappointment in the uncleanliness he found in religious places, contrasting it with the surprising cleanliness in “untouchables’ quarters.”

Gandhi, deeply loyal to the British Constitution, believed that British rule was beneficial and rooted his feelings in his “love of truth” (230). However, he clarified, “Never in my life did I exploit this loyalty” (230). Additionally, he developed a passion for nursing, asserting that joy-driven service was the only kind that benefited both the giver and recipient. In Bombay, he connected with significant figures, notably Sir Pherozeshah Mehta, whose insights guided Gandhi in a public address. While in the city, he championed the cause of Indian people in South Africa, receiving both support and skepticism from key personalities.

In his efforts to rally support for South African Indians, Gandhi visited Poona (Pune) and Madras, meeting influential leaders like Lokamanya Tilak and Gopal Krishna Gokhale, whom he revered and likened to the Ganges. In Madras, the “Green Pamphlet” received attention, and Gandhi found allies like Sjt. G. Parameshvaran Pillay. However, in Calcutta (Kolkata), support was more challenging to find. Despite a sometimes cold reception, he found backing from English newspaper editors, notably Mr. Saunders of The Englishman, who admired Gandhi’s dedication to truth. As Gandhi planned further actions, an urgent cable called him back to South Africa. Upon his departing from Bombay (Mumbai), the generosity of Dada Abdulla was evident as he arranged for Gandhi’s journey on the steamship Courland, illustrating the deep relationships Gandhi had cultivated.