is today. Cow-protection, in my opinion, included cattle-breeding, improvement of the stock, humane treatment of bullocks, formation of model dairies, etc. The Marwadi friends had promised full cooperation in this work, but as I could not fix myself up in Champaran, the scheme could not be carried out.
The gaushala in Bettiah is still there, but it has not become a model dairy, the Champaran bullock is still made to work beyond his capacity, and the so-called Hindu still cruelly belabours the poor animal and disgraces his religion.
That this work should have remained unrealized has been, to me, a continual regret, and whenever I go to Champaran and hear the gentle reproaches of the Marwadi and Bihari friends, I recall with a heavy sigh all those plans which I had to drop so abruptly.
The educational work in one way or another is going on in many places. But the cow-protection work had not taken firm root, and has not, therefore, progressed in the direction intended.
Whilst the Kheda peasants’ question was still being discussed, I had already taken up the question of the mill-hands in Ahmedabad.
I was in a most delicate situation. The mill-hands’ case was strong. Shrimati Anasuyabai had to battle against her own brother, Sjt. Ambalal Sarabhai, who led the fray on behalf of the mill-owners. My relations with them were friendly, and that made fighting with them the more difficult. I held consultations with them, and requested them to refer the dispute to arbitration, but they refused to recognize the principle of arbitration.
I had therefore to advise the labourers to go on strike. Before I did so, I came in very close contact with them and their leaders, and explained to them the conditions of a successful strike: