I
feel honoured to be able to write ‘a few words’ in this publication on the life
of the late Shri Ramjibhai Kamani, and I welcome this memorable book.
After
the mid-nineteenth century, there was an agitation in the lives of the Indian
people. Indians developed self-awareness. In the beginning of the twentieth
century this movement took a concrete form and became widespread and as self-respecting
people, the nation took its fate in its hands and started to move towards an (independent)
India. We are now in the middle of the twentieth century. India is trying to
find a way out from disappointments, threats, difficulties, callousness, irresponsibility,
ventures and poverty.
Recently,
Shri Dharmapal wrote a book on science and technology in eighteenth century
India. He has written this book using original reports and literature, written
by Englishmen, and taken from the British Library and the Indian Library in
London, from the time the English made inroads into India. It is worth teaching
an abridged version of it in Indian colleges in the second half of the
twentieth century.
There
is a wealth of common sense based on the truths and sacrifices of a society
that is thousands of years old. We have a lot to learn from the West. But if we
want to rebuild keeping in mind our own character and self pride, then there is
no denying the solutions offered through these truths and sacrifices. Amongst
those whose common sense bloomed, based on the strengths of these truths and
sacrifices, was Shri Ramjibhai.
Industrialists
and businessmen are interested in earning wealth, but Ramjibhai himself always
remained firm on two or three main issues, namely, that he would be adventurous
in business ventures and look into new industries. It is possible to earn a
lakh (of Rupees) one day and lose a lakh (of Rupees) the next, but he would not
get disturbed. ‘I ahavm very creditable.’ Shri Chunibhai Saraiya is the king of
silver in Mumbai. It is very difficult for such a person to survive if he is
not given importance by others. This also applies to Shri Narottam Morarji. One
will find a number of examples of such businessmen. After one’s own creditability people want to
make donations to show other people. Selfishness is not the trait of a
businessman. Money doesn’t remain in one place. Today you have it and tomorrow
you don’t. ‘On every morsel of food, God has written the name of the person who
will consume it.’ If you receive – you should give! When you give, you should
give with grace. After ‘creditability’ and ‘charity’ the third point is that
because of his own liabilities he is not ready to enter into any confrontation,
and when the safety of his sisters and daughters is affected, he will feel ‘this
is not the place for us,’ and will move away to another place like Mumbai,
Calcutta, Rangoon or Africa. If the morals of the place do not fit it with the
essence of his code of behaviour he will be ready to leave. Because of these
three virtues, a businessman, whether he is a broker, a grocer, a big
businessman or an industrialist is known as a ‘Mahajan – a reputed man.’
Jamnalalji,
Ramjibhai, Jivanlalbhai, Nanalalbhai, Nanjibhai and many such reputed
businessmen, were associates of Gandhiji and supported him in all his works. If
anybody sees only selfish tendencies in the lineage of these great people, rather
than their greatness and culture it is like judging the character of
Ramchandraji in Valmiki’s Ramayan based only on the episode of Vali. Many
businessmen were, and are, selfish. But the majority of the descendents of
these ‘reputed businessmen,’ fulfilled and are still fulfilling their duties.
In this
book reference has been made to an exhibition arranged at a farmers’ meet
during a session of the Saurashtra Seva Samiti in the year 1936. It was my good
fortune that I saw Ramjibhai for the first time in Amreli, albeit from afar,
during this exhibition. His face was radiant, he didn’t speak much but
patiently listened and explained things. He had no desire for publicity or
recognition. I believe Shri V.T. Krishnamachari was also present. In the
premises of the exhibition a small lump of salt was hung near the wooden dowels
to which the cows were tethered, for the cows to lick. Ramjibhai was explaining
the scientific reason behind this. He was also explaining the history of the
‘Madhubindu’ papayas that grew in his garden and how much and in what way the
buyers should help the farmers. I also
saw Shri Punamchandbhai there along with his younger brother, who was still a
youth, but his father’s radiance was conspicuous on his face and in his eyes. I
saw Jadhavlaxmiben at that time too. A disciplined life, was reflected on her
face and in her manner.
Luckily,
from the book, we come to know a lot about Ramjibhai’s association with
Gandhiji. Without any exaggeration I can say that neither Bapu nor Panditji had
any negative feelings regarding private ventures. People’s thoughts and
lifestyles might be different, so they might lay emphasis on different things,
but Pujya Bapu never believed that everybody would become a saint and live on
Rs. 500. Panditji also believed that India could not exist without a mixed
economy. That is why, even as followers of Bapu, Jivanlalbhai could work for
farmers and Harijans and take an interest in industry, the late Ramjibhai could
work for farmers, Harijans and others and also work in industry, Nanalalbhai
Jasani could work in the khadi industry and work for Harijans as well as
engaging in the jewellery business – Pujya Bapu had no objections. Jamnalalji
used to help in the work with cows and also deal in cotton. Whatever work a
person was engaged in, Pujya Bapu only looked to whether his intentions were
right and whether he used his strengths so that the nation and the nation’s
work acquired the maximum benefit. Just as Pandit Jawaharlalji gave the nation
the word, ‘non-alignment,’ so he also gave it the word, ‘mixed economy.’ He was
also more concerned about the intentions of the businessmen. This leadership only
expected their middle class followers to be feel secure in their thoughts and
move forward according to their ability. As a result the nation progressed
steadily. In his efforts to expand his industries, Shri Ramjibhai had Bapu’s
blessings Pandit Jawaharlal Nehru had openly given his good wishes to the ‘Kamani
Group.’
I
have written about this generation of reputed men before and after India gained
independence, so that when the new generation reads about the ‘life of
Ramjibhai,’ this history is there for them.
I
will now describe two or three incidents in which I was personally involved. The
Congress Party was ready to accept Nanalalbhai Jasani, Mohanlal Motichand,
Jivanlalbhai, Ramjibhai Kamani, and some others as social reformers, but not as
revolutionaries. From this book one will come to know, how many times Ramjibhai
and others like him, left their thriving businesses and jumped at the chance to
work for Harijans, for khadhi and in agriculture. They not only gave all these
activities a standing because of their status, but gave them direct support
too. There was a lot of common sense (and practicality) in their way of working,
which cannot be described theoretically.
Once
Shri Ramjibhai was sitting in (his office in) Kamani Bhavan. He was swinging
gently on a swing and talking about the progress of people. I was the chief
minister of Saurashtra. Practical Ramjibhai was asking: “Bapu talks about one way of development, Jawaharlalji another way and
society’s aims are different. All these are not compatible. Nanabhai Bhatt is
making efforts, but how much impact is he making on people?” And then he
spoke a sentence combining all the qualities – a businessman’s foresight, the compassion
of a reputed man and righteousness of a virtuous person, and said, “Oh! It is the king who shapes destiny. What
is the point in discussing it? If the government changes its viewpoint, things
will change tomorrow. A businessman only knows how to do business. If he does
not realize his limits he will be nowhere!” Mostly, Mohanbhai Gaddhawala
was also present at that time. I don’t remember the whole episode, I can just convey
the main points. His focus was on the problem, its solution and his limitations;
not on analyzing the problem or the philosophy behind it.
On
another occasion: There was a problem between Ramjibhai and his partners. I
came to know of this through Prabhakar who had come on a visit to Delhi. Then
when I came to Mumbai, as per my nature, I briefly mentioned to Ramjibhai, “Is it not possible that the loss is for the
benefit of the Kamani family?” Punamchandbhai remembers this incident. The
next minute Ramjibhai’s anxiety vanished. He forgot about that money. After
that incident I have been seeing, from afar, the increase in the prosperity of
the Kamani Group.
The
third occasion: Once I had gone to meet him. I am a Brahmin. A lot of my time
goes in asking for donations for various institutions. The late Ramjibhai was
in his office. He said, “Dhebarbhai, now
I am retired.” Such a person’s idea of retirement was his total
creditability, and a belief in donating to charity and living a satisfied life.
These three essential, traditional virtues – good qualities – have also come
down to Ramjibhai’s followers, who absorbed them like a flowing river absorbs
drops of water, this gave Ramjibhai a lot of satisfaction. Such a great person does
not don a sadhu’s clothes. His external life did not change, he was satisfied. He
instilled culture and traditional values in his children and left behind a
large, happy family and a stimulating atmosphere – this was the real wealth of
his life. From this point of view, his biography is truly welcome.
U.N. Dhebar
No comments:
Post a Comment