होटल प्रभंदन, कैटरिंग एवं ...ihmpusa.net/wp-content/uploads/2019/05/Gandhi... · 2020. 3. 18. · A proponent of raw eating, Gandhi propagated

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Page 5 of 10

फर र र और छ र , और

र ॰

महात्मा के मुख्य आहार

चावल गााँधी ने गेहूं के बाद ही चावल के पोषण की सराहना की। गााँधी के ललए, गेहूं प्रमुख था। हालाूंलक, इसके उत्पादन और

उपलब्धता में लभन्नता को देखते हुए, चावल जो प्राकृलतक रूप से सस्ता है और आम तौर पर बाजारोूं में उपलब्ध ,

आहार में देश के कई लहस्ोूं में प्रधान का रूप ले ललया। गााँधी के ललए, र आदशश , यहाूं तक लक

चोकर भी लोगोूं के पोषण का एक समृद्ध स्रोत था। १०० ग्राम चोकर अन्य पोषक तत्ोूं के बीच १७ ग्राम प्रोटीन की

मात्रा हो सकती है। सामान्य हाथ की भूसी चावल अच्छा आहार बनाती ॰

गेहाँ

गााँधी ने लवसृ्तत पोषण मानकोूं को ध्यान में रखा, लेलकन इससे भी महत्पूणश बात यह ध्यान में रखा है लक भारतीय

जनसाूंख्यख्यकी के सूंदभश में व्यावहाररकता। को देखने के बाद, गााँधी ने भोजन की आलथशक

गवाही पर ध्यान कें लित लकया।

चोकर-कम गेहूं का आटा (मैदा), पूरे गेहूं के आटे (आटा) से , और इ इ

र ॰

गााँधी उस समय के लचलकत्सकोूं के आलोचक थे लजन्ोूंने अूंकुररत दाल के उपयोग की लनूंदा की थी।

उनका मानना था लक सूंसृ्कत लचलकत्सा सालहत्य अपने प्राचीन ज्ञान में प्रचुरता से आलीशान था और इस तरह के ज्ञान

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को जानने के ललए की आवश्यकता थी। वह समझ लक अूंकुररत दाल आहार में एक पौलिक घटक है और

इ र र ।

म ११ र १९३१ भ र

म , य अ न न

ब ब रय

गााँधी के बकरी के दूध के की शुरुआत १९१९ में हुई थी, जब वह र र बहुत ही कमजोर अवस्था में

थे। उनकी शारीररक अक्षमता ने उन्ें र र । ऐसी बीमारी की ख्यस्थलत में गााँधी ने अपने बेटे

हररलाल को ललखा, “मुझे लग रहा है लक मैं अब जा रहा हाँ। मेरे पास बहुत कम समय बचा है‟‟। जब जनवरी १९१९ में,

डॉ दलाल ने गााँधी का इलाज लकया, तो उन्ोूंने सुझाव लदया लक वह दूध के लबना महात्मा के शरीर का „ ‟

नही ूं कर सकते, गााँधी ने गाय के दूध के त्याग के बारे में घोषणा करके अपने सूंयम को मजबूत लकया। कमरे में

मौजूद, उनकी पत्नी, कसू्तरबा गााँधी ने हस्तके्षप लकया "लेलकन लनलित रूप से आपको बकरी के दूध कोई आपलि

नही ूं हो सकती है।" डॉक्टर ने जानबूझकर कहा,"यलद आप बकरी का दूध लेंगे, तो यह मेरे ललए पयाशप्त होगा।" इ

र र ; बकरी के दूध की प्रलतज्ञा के पीछे गााँधी की कहानी है।

र ( और )

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गााँधी को पसूंद की जाने वाली एकमात्र „लमठाई‟ शहद और गुड़ । गााँधी ने शहद को गमश पानी में लमलाकर सेवन

लकया और यह माना लक इसमें जीवन के गुण मौजूद हैं।

"गुड़ लकसी भी लदन खाद्य मूल्य में पररषृ्कत चीनी से बेहतर है"। गााँधी का मानना था लक यह गुड़ न केवल भारतीय

बच्ोूं की सहनशख्यि को बढाता है बख्यि गाूंवोूं में राजस्व उत्पन्न करने में भी मदद करता है।

फल और

उस समय लकसी भी भारतीय के पास गााँधी से ज्यादा फल नही ूं था। फल और पर पूरी तरह से छह साल तक

जीलवत रहने के बाद, लकसी भी आहार की एक उदार सूंरचना कचे् फलोूं की होनी चालहए।

गााँधी ने राज्य के दूसरे मामलोूं के प्रशासन के तहत पीड़ा व्यि की क्ोूंलक ताजी सख्यियोूं को देश में गरीबोूं के ललए

एक बनाया गया था। समान खेती और राशन को बढावा देने के ललए, गााँधी ने ग्रामीणोूं के ललए भूलम कानून

के मानदूंडोूं का मुकाबला लकया। , “ताजी में पिेदार, आलू, शकरकूं द, सूरन आलद की एक

उलचत मात्रा जो मुख्य रूप से के बीच स्टाचश की आपूलतश करती है उन्ें उसी शे्रणी में रखा जाना चालहए, लजसमें

अनाज की आपूलतश होती है। साधारण ताजी की कुछ लकस्ोूं जैसे ककड़ी, टमाटर,सरसोूं, र और अन्य

पलियोूं को पकाया नही ूं जाना चालहए। उन्ें अच्छी तरह से धोया जाना चालहए और उन्ें कम मात्रा में कच्ा

खाया जाना चालहए। कच्ी सख्यियाूं जैसे ककड़ी, कद्दू, लौकी, आलद की एक छोटी मात्रा पके हुए भोजन का एक

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बड़ा लहस्ा खाने से अलधक फायदेमूंद है‟‟। के पीछे गााँधी की मुख्य पररकल्पना गमी

के कारण पोषण सूंबूंधी नुकसान का कारण थी।

घी और तेल

गााँधी इस बात से सहमत थे लक र र वसा की एक लनलित मात्रा आवश्यक

लजसे घी और तेल के तकश सूंगत सेवन से र लकया जा सकता है। गााँधी का

मानना था लक राज्य की भूलमका इतनी व्यापक है लक लकसी भी स्तर पर बासी तेल

या लमलावटी घी पर रोक लगाना सरकार का दालयत् है।

"पू्यरीज एूं ड एक लवचारहीन असाधारण लवचार हैं", गााँधी ने ललखा। अपने

र का समथशन करने के ललए उन्ोूंने कहा लक इस तरह की रचनाओूं से

ग्रस्त अूंगे्रजी, ऐसे उत्पादोूं के सामने आने पर बीमार पड़ जाती है।

गााँधी दशशन एक जलटल सहानुभूलत और गहराई हैं। उनकी र र

र ॰ इसकी सरलता और स्पिता है। अपने तकश की भारी

मात्रा के साथ भी, महात्मा का एक सच्ा लशष्य आसानी से धालमशकता से प्रभालवत वास्तलवकता की वास्तलवक समझ

तक पहुूंचने के ललए अव्यवस्था के माध्यम से कटौती करने में सक्षम होगा।

भोजन की योजना के बारे में क्ा कहा गया था लक “एक भूखा आदमी रोटी

का एक सूखा टुकड़ा सबसे स्वाद के साथ खाएगा, जहाूं कोई भूखा

नही ूं होगा सब मीठा खाने से इ र कर ’’।

कानून और तकश का एक आदमी, इस लनष्कषश पर पहुूंचा था लक "सुख की भावना वास्तलवक भूख की सूंतुलि से आती

है। इसललए, हम कह सकते हैं लक स्वाद भूख पर लनभशर है इसके बाहर नही ूं”।

र :-

अ र फ म म र

य म s

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Page 9 of 10

९००

( , , र ) १७०

( र) ८५

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( ) २८

४५.५ ५७

४२.५

फ इ र

:-

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इ र र र , इ र इ इ ॰

र र ॰

इ १५० र ,

और ॰

र र , ' र ' र ॰

र र र , और र

र . . म. इ इ र र र ,

और र और

र र ॰

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Page 10 of 10

और इ , , और इ

॰ ,'' झ र , इ

र र '’॰

Institute of Hotel Management, Catering & Nutrition

Pusa, New Delhi – 110012

1

The Mahatma’s Trials with Food – Eating

with the World in Conscience Studying Gandhi‟s Philosophy of Dietetics, Nourishment and the Ethical Sustenance

Obligation of a Nation Towards its Citizens

The Mahatma having his last meal, a cup of lentils soup, before his 1939 Rajkot fast

“To a man with an empty stomach, Food is God”

Gandhi, a name imbued in strength, simplicity, ardent sacrifices

and a climb from being one of Gujarat‟s many sons to the Father of a

nation-hood. A man whose mettle consists of epic struggles over

decades to deliver the Idea of India, to dispense self-determination to

a country enslaved by „firangis‟ for more than a century and

perplexed under the weight of its own shortcomings. Gandhi strove

through life to redefine relations between the Hindu and Muslim

populations, to revive the culture of peaceful resistance and to



2

develop the country‟s ethical, social and economic self-reliance and

amidst this chaos to bring consensus in conflicting times, Gandhi

harmonized and integrated his life with the higher ideals of

spirituality and righteous livings as ordained by the Vedas and the

Bhagavad Gita. Gandhi‟s life justly stands as the epitome of one

man‟s experiments with Truth.

An examination into the Mahatma‟s food habits reinforces his image

as a man humbler than dust. Quintessentially trusting on the simplest

of ingredients processed with the simplest of methods, Gandhi

sustained on a minimum diet. His belief revolved around the rule of

„one grain at a time‟. Legend has it that for a good period of a year,

the Mahatma preached that the higher echelons of the society should

dispense with the use of pulses and oils so that such ingredients are

set free for the poor who get neither animal protein nor fat. As for

him, he preferred eating grains that weren‟t sloppy; this was

supported by his conviction that half the quantity of any grain suffices

when eaten dry and not soaked in gravy.

A proponent of raw eating, Gandhi propagated the use of salad in his

diet. His acceptance on raw food substance was set off when his

eldest son, Harilal Gandhi, took to major ailments and Gandhi

sceptical of vaidya or hakims, healed his son with the

use of raw to partially cooked vegetables, fruits and

natural Ayurvedic potions. The simplicity of his

dietetics is contained in the philosophy that a man eats

to live and not for enjoyment. At this point, it needs to

be asserted that Gandhi may have been

unsophisticated in his food choices but was a fervent

preacher of the right food at the right time.

Gandhi’s eldest son,

Harilal Gandhi

(1888-1948)



3

The prime characteristic of

Gandhi‟s

nourishment was

vegetarianism. Highly influenced by the writers on

vegetarianism and having subscribed to one too

many journals on the same while in London,

Gandhi‟s understanding was that norms of tradition

and religion exist for reasons beside merely making

life difficulti., and following them gives one true

perspective of their actuality. However, when

roaming the Farringdon Street Gandhi came across

a copy of Henry Salt‟s Plea for Vegetarianism, this

work was read from cover to cover (assuming it was

a slim book or not!). He went on to join the Vegetarian Society of

England and soon found himself in the Executive Committee.

Gandhi recorded such a progression to mark his transition as a

vegetarian by tradition to one by choiceii.

.

Thus, came to existence his vegetarian regime that was comprised

mainly of milk (later to be replaced mostly by Goat‟s milk), cereals,

leafy greens, vegetables (predominantly raw), ghee (clarified Indian

butter) and sugar as the only occasional condiment. Later, sugar had

to be replaced only with the use of natural honey or jaggeryiii.

Gandhi moved, historians would agree he really moved! Even when

stationed in a district for some time, England or South Africa, India

always felt the need to be addressed by the Mahatma. India, at the

time, was raising its revolutionary head, a head spearheaded in the

direction of independence and sovereignty, an inqalaab that was to

revive the national identity of the world‟s most ancient civilization.

Despite his rather frantic schedule of territorial campaigns, he

observed strict adherence to his chosen line of nourishment.



4

Food Choices, a manifestation of his political beliefs

Gandhi‟s choices of food were as complicated as his political

dimensions. India‟s polity prior to Independence was a manifestation

of Gandhi‟s beliefs and ideology; his food selection was, likewise,

deeply intertwined with his political beliefs. His body played out his

experiments with food. Enough stress

can‟t be laid on the correlation between

his political apparition and nourishment

choices, both invariably based on moral

absolutism. In a letter to his friend in

1911, Gandhi made a remark that was a

materialization of his ethical

absolutism: “I see death in

chocolatesiv.

”. An observer of history

would suggest that Gandhi‟s

indifference to chocolate was no

inkling to the health perils it posed but

a reaction against the exploitation of

slave labour on sugar plantations that

was notorious during early 20th

century.

Gandhi‟s life was dotted by fastsv. that had been undertaken to push

for a cause in the polity, with a total of seventeen fasts and the

lengthiest one being of as many as three weeks, Gandhi‟s food habits

were as „subtly extravagant‟ as his experiments with the ideals of

Ahimsa (non-violence) and Satya (truth). A book published by the

Mahatma clearly suggests his identification with the consequence of

effectual dietary nourishment for the body: “Whilst it is true that man

cannot live without air and water, the thing that nourishes the body is

food. Hence the saying, food is life.”



5

Gandhi, in his collection of letters „Hindu Dharma‟, highlights his

recognition with the Santan Dharma and his ordeals in making his

food habits synchronous with the ideals of the scriptures. This made

Gandhi pursue dietetic experiments not merely permeated with the

philosophy of vegetarianism but also from the brahmachari‟s (a

celibate novice on the path of priesthood) vantage. Gandhi writes:

“six years of the experiment have shown me that the

brahmachari‟s ideal food is fresh fruits and nuts. The immunity from

passion that I enjoyed when I lived on this food was unknown to me

after I changed that diet”. This clearly highlights Gandhi‟s

disassociation from food that incited digression from contemplation in

chastity. Gandhi‟s dietetics, consequently, was enshrined in the vow

that the palate must be controlled.

Vegetarianism in the Mahatma’s Understanding

No Flocks that range the valley free

To slaughter I condemn;

Taught by the Power that pities me

I learn to pity themvi.

Gandhi lived well through his life in staunch advocacy of a simple

diet devoid of “flesh-food” (as he liked to call it) against many

adversarial views that he, nonetheless, gave good thought. Flesh-

eating was outright out of question because to his conception, humans

were unsuited for consuming animals of the lower species. Gandhi

did well in pointing out that the craving to eat food consisting of flesh

comes from this misappropriated credo that humans are superior to

other species.

The Mahatma never advocated an ideal without not only running

them on himself but also the confrontational arguments lay against

them. If vegetarianism is what he preached, he never did so out of



6

Paramahansa Yogananda and Mahatma Gandhi at the latter‟s ashram in Wardha, c. 1935. The day

was Monday, a day the Mahatma kept to practice absolute silence

partisan interests, he gave a fair expanse of his mind to understanding

the average imagination that extolled the prime indispensability of

meat-eating. “Diet”, he said, “is a powerful factor not to be

neglected”. As far as the question of vegetarianism is concerned

Gandhi plainly stated that the primary need was to, “correct the error

that vegetarianism has made us weak in mind or body or passive or

inert in action. The greatest Hindu they have invariably been

vegetarians. Who could show greater activity than say Shankara or

Dayanand in their times?”

Gandhi, then again, proposed the choice of one‟s diet is not a thing to

be based on faith. It is a matter for everyone to reason out for himself.

It‟s the moral basis of consumption that strengthens one‟s adherence

to a choice of the palate.



7

The Mahatma’s Chief Diet

Rice

Gandhi commended the nutrition of rice only after that of wheat. For

Gandhi, wheat was major. However, given to variances in its

production and availability, rice which is naturally cheaper and

ordinarily available in the bazaars which have it assume the form of a

staple in many parts of the country. To Gandhi, rice that is whole and

unpolished was ideal as even the bran (miller‟s bran) was a rich

source of nutrition to the people. 100g of bran can amount to 17g of

proteins among other nutrients. However, because of its infeasibility

is procurement, normal hand husked rice makes a good diet.

Wheat

Gandhi kept in mind the elaborate nutritional standards, but more

importantly the practicality in the context of the Indian demography.

Having witnessed unkind famines that claimed lives in upsetting

numbers, Gandhi focused on the economic testimony of food.

Bran-less wheat flour (maida) was inferior to whole wheat flour

(aata) and it also kept the promise of price for it omitted the

“superfluous” cost of grinding.

Cereals

Gandhi was critical of the Ayurvedic physicians of the time who

denounced the use of sprouted pulses. He believed that Sanskrit

medical literature was abundantly plush in its antique wisdom and the

need of the day was to unearth such knowledge. He understood that

the sprouting pulse is a nutritious component in one‟s diet and the

same often solely composed his breakfasts. The water used to aid the

sprouting, however, should have to be excluded from consumption.



8

Milk

Mahatma Gandhi upon

arriving at Marseille, France

on September 11, 1931:

Breaking his journey to

England Gandhi brought with

him from India two goats to

provide his daily portion of

milk

Views on particularly this ingredient saw Gandhi‟s eccentricity

unabashed and consistent. This, again, saw a lot of critics who failed

to see Gandhi eye to eye on it. Gandhi‟s firm conviction rested in the

reality that milk is unnecessary beyond the mother‟s milk that one

takes as an infant! Nourishment can be otherwise drawn from

sunbaked fruits and nuts like almonds that nourish the tissues and the

nerves. The Indian proverb that as a man eats, so shall he become

finds materialization in Gandhi‟s diet regiments.

Gandhi‟s going for goat‟s milk started in 1919 when he languished in

a state of febrile weakness. His physical incapacitation made him feel

close to the Door to the Other Side. Gandhi, in such a state of illness,

wrote to his son Harilal, “I have a feeling that I am now going. I have

very little time left.” When in January 1919, Dr Dalal, who was

treating Gandhi, suggested that he cannot “rebuild” the Mahatma‟s

body without his taking milk, Gandhi fortified his abstention by

declaring his renunciation of cow‟s milk. Present in the room, his

wife, Kasturba Gandhi intervened “But surely you cannot have any

objection to goat‟s milk then.” The doctor deliberated in, “If you will

take goat‟s milk, it will be enough for mevii.

.” Thereafter, Gandhi

carried a goat to fulfil his dairy quota. This is the story behind his

much-debated vow to restrict himself to goat‟s milk.



9

Sweet (Honey and Gur)viii.

The only sweets Gandhi preferred were honey and gur. Gandhi

consumed honey mixed with warm water and believed it to have life-

extending properties.

“Gur is any day far superior to refined sugar in food value” In India,

gur, at that time, was mostly processed and prepared in the villages.

Gandhi believed that this gur not only augmented the stamina of

Indian children but also helped generate revenue in the villages.

Fruits and Vegetables

No Indian at the time had had more fruits than Gandhi, is a joke

among Gandhi-historians. Having survived six years entirely on fruits

and nuts, a liberal composition of any diet should be of raw fruits.

Gandhi anguished under the second-rate administration of state affairs

because fresh vegetables were made a luxury for the poor in the

country. Improper cultivation norms and no determination on the part

of the state to promote uniform carriage and rationing, Gandhi fought

land legislation norms for the villagers. “Among fresh vegetables, a

fair amount of leafy potatoes, sweet potatoes, suran (Elephant Yam, a

large vegetable of the tuber family) etc. which supply starch mainly,

among vegetables must be gone for. They should be put down in the

same category as starch supplying cereals. A fair helping of ordinary

fresh vegetables is advisable. Certain varieties such as cucumber,

tomatoes, mustard and cress and other tender leaves need not be

cooked. They should be washed properly and then eaten raw in small

quantities.”

The single-minded attention that Gandhi wanted to draw in the

processing method of fruits and vegetables was the absence of fire.

Experiments in unfired food piloted consumption of raw fruits and

vegetables keeping in mind one‟s inherent digestion capabilities. A

small quantity of raw vegetables like cucumber, vegetable marrow,



10

pumpkin, gourd, etc. is more beneficial than eating a large proportion

of cooked food. Gandhi‟s main hypothesis behind unfired cooking

was the curtailment of nutritional loss due to heat.

Ghee and Oil

Gandhi agreed that a certain amount of fat

was necessary which could be hauled out

from a rational consumption of ghee and

oil. Between them, ghee should be gone for

because of its nourishment and

digestibility. Here again, we see an

amalgamation of Gandhi‟s observation on

polity and dietetics: Gandhi believed that

the role of the State is so pervasive that

prevention of rancid oil or adulterated ghee

at any level is an obligation of the government

and not only the provision of four square

meals a day but also in its

purest form is an ethical responsibility

any administration bears towards the citizens.

Ghee and Oil should, however, be used thriftily. “Purees and Laddus

cooked with ghee are a thoughtless extravaganza”, Gandhi wrote. To

support his assertion he pointed out that the English, not prone to such

greasy compositions, fall sick when introduced to such products.

Gandhi‟s philosophies are an intricate mass of depth and empathy.

His diet quantities and schedules were just as elaborate and

concentrated. The thing with any Gandhian philosophy is its stark

simplicity and pronounced clarity. Even with the hefty quantum of his

reasoning, a true disciple of the Mahatma would easily be able to cut



11

through the clutter to reach a genuine understanding of reality infused

with righteousness. Inspired from the scriptures like the Vedas and

Puranas.

What sets the undertone of his meal plans was the belief that a hungry

man will eat a dry piece of bread with the greatest relish, where one

who is not hungry will refuse the best of sweetmeats.

A man of law and logic, he came to the conclusion that the

“pleasurable feeling comes from the satisfaction of real hunger.

Therefore, we can say that relish is dependent upon hunger and not

outside it ”ix.

Gandhi‟s recommended meal plan for one with sedentary habits:

Cow‟s Milk 900g

Cereals (Wheat, Rice, Bajra) 170g

Vegetable (leafy) 85g

Vegetables (others) 145g

Vegetables (raw) 28g

Ghee or Butter 42.5g or 57g

Gur or White Sugar 42.5g

Fresh Fruits According to one‟s taste and

purse



12

NB:

The different types of vegetables and fruits that Gandhi preferred and encouraged

have been described in various parts previously.

Necessary spices like tamarind considered of “immeasurable virtues” are to be

included in cooking. However, such spices are to be added as a matter of one‟s

discretion and are determined by the cooking process for which reason the same is

excluded from being separately mentioned.

As far as the question of how many meals is concerned, Gandhi

believed that two to three fair meals a day are bountiful for a person

of sedentary ways.

As the country celebrates 150 years of the Mahatma, generations

today find convenience is discarding his toil but the immensity of his

humanity is based on the broadminded stance of allowing reasoning

to take place before letting notions settle as convictions. The details of

Bapu‟s food habits abet an understanding of the human side of the

Great-Soul.

On this sesquicentennial anniversary of the Father, Institute of Hotel

Management, Catering and Nutrition, Pusa revives his traditions

of food and understands that his endeavour was in order for

generations after him to be able to eat. More so, posterity could

discover independent food habits and revel in the liberty to choose

their food; Gandhi writes: “Proof of the pudding is in the eating, let

everyone make the experiment for himself.”



13

Authored by: Sankhaneel Dutta; translated into Hindi by Md. Faiz

Index

i. Gandhi Before India – Guha, Ramachandra (Penguin India)

ii. Mahatma Gandhi, an Autobiography – Ch. Experiments in Dietetics

(Fingerprint Classics)

iii. Mahatma‟s Experiments with Eating – Guha, Ramachandra (Published

for LiveMint on August 9, 2019)

iv. Gandhi‟s Search for a Perfect Diet – Slate, Nico (University of

Washinton Press) – yet to release in India on the date of publishing

this article – data procured from the National Gandhi Museum, New

Delhi.

v. Priyanjana Roy Das for the Indian Express (Was Mahatma Gandhi

India‟s first Diet Guru and Nutritionist?), published October 3, 2018

vi. India‟s Case for Swaraj, Gandhi, M.K. (pp.402, Edition 1932)

vii. Kasturba Gandhi; Publisher: Thornbird (translation into English by

Manisha Chaudhry)

viii. Mahatma Gandhi, an Autobiography –Dietetics (Fingerprint Classics)

ix. Harijan – Gandhi, M.K.,1-2-1935

Misc.

Inside Mahatma Gandhi‟s Search for a Perfect Diet, Stephanie Vermillion

(for HuffPost on April 22, 2018)

Diet and Diet Reform, Gandhi, M.K. (Navjivan Publishing House,

Ahmedabad - Edn. July 1949)

The Moral Basis of Vegetarianism, Gandhi, M.K. (Navjivan Publishing

House, Ahmedabad – Edn. April 1959)

Gandhi‟s Body, Alter, Joseph (University of Pennsylvania Press – Edn.

April 2000)

A Taste of India, Jaffrey, Madhur – Ch. Food for Body and Soul (Pan

Books – Edn. 1987)

Pictures used in the document have been obtained from Wikimedia

Commons that were open in public domain

Documents

होटल प्रभंदन, कैटरिंग एवं ...ihmpusa.net/wp-content/uploads/2019/05/Gandhi... · 2020. 3. 18. · A proponent of raw eating, Gandhi propagated