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for all restraint, whatever prompts it, is wholesome for men. You will therefore leave me alone. It will be a test for me, and a moral support to you in carrying out your resolve.'
So she gave me up. 'You are too obstinate. You will listen to none,' she said, and sought relief in tears.
I would like to count this incident as an instance of Satyagraha, and it is one of the sweetest recollections of my life.
After this Kasturbai began to pick up quickly whether as a result of the saltless and pulseless diet or of the other consequent changes in her food, whether as a result of my strict vigilance in exacting observance of the other rules of life, or as an effect of the mental exhilaration produced by the incident, and if so to what extent, I cannot say. But she rallied quickly, haemorrhage completely stopped, and I added somewhat to my reputation as a quack.
As for me, I was all the better for the new denials. I never craved for the things I had left, the year sped away, and I found the senses to be more subdued than ever. The experiment stimulated the inclination for self-restraint, and I returned to India. Only once I happened to take both the articles whilst I was in London in 1914. But of that occasion, and as to how I resumed both, I shall speak in a later chapter.
I have tried the experiment of a saltles and pulseless diet on many of my co-workers, and with good results in South Africa. Medically there may be two opinions as to the value of this diet, but morally I have no doubt that all self-denial is good for the soul. The diet of a man of self-restraint must be different from that of a man of pleasure, just as their ways of life must be different. Aspirants after brahmacharya often defeat their own end by adopting courses suited to a life of pleasure.
Chapter 107
TOWARDS SELF-RESTRAINT
I have described in the last chapter how Kasturbai's illness was instrumental in bringing about some changes in my diet. At a later stage more changes were introduced for the sake of supporting brahmacharya.
The first of these was the giving up of milk. It was from Raychandbhai that I first learnt that milk stimulated animal passion. Books on vegetarianism strengthened the idea, but so long as I had not taken the brahmacharya vow I could not make up my mind to forego milk. I had long realized that milk was not necessary for supporting the body, but it was not easy to give it up. While the necessity for avoiding milk in the interests of self-restraint was growing upon me, I happened to come across some literature from Calcutta, describing the tortures to which cows and buffaloes were subjected by their keepers. This had a wonderful effect on me. I discussed it with Mr. Kallenbach.
Though I have introduced Mr. Kallenbach to the readers of the history of Satyagraha in South Africa, and referred to him in a previous chapter, I think it necessary to say something more about him here. We met quite by accident. He was a friend of Mr. Khan's, and as the latter had discovered deep down in him a vein of other worldliness he introduced him to me.
