SECTION I : Selected Letters

[ from Selected Works of Mahatma Gandhi : Vol - 4 ]

Mahatma Gandhi

Selected Works of Mahatma Gandhi
Volume IV

Table of Contents

  • Foreword
  • Publisher's Note



  1. Faith in God
  2. Religions and Scriptures
  3. Value of Prayer
  4. Truth and Non-violence
  5. The Science of Satyagraha
  6. Fasting in Satyagraha
  7. Unto This Last
  8. Khadi and Village Industry
  9. East and West
  10. Hindu-Muslim Unity
  11. Upliftment of Women
  12. The Good of All
  13. India's Freedom
  14. Education
  15. Caste System and Untouchability
  16. Brahmacharya
  17. Fearlessness
  18. Health and Hygene
  19. Self-restraint
  20. Self-development
  21. Selfless Service
  22. Voluntary Poverty

About This Volumes

Selected Works of Mahatma Gandhi

Selected Works of Mahatma Gandhi comprises of Five volumes.

  • Vol-I: Autobiography
  • Vol-II: Satyagraha in South Africa
  • Vol-III: Basic Works
    1. Ethical Religion
    2. Unto This Last
    3. Hind Swaraj or Indian Home Rule
    4. From Yeravada Mandir
    5. Discourses on the Gita
    6. Constructive Programme
    7. Key to Health
  • Vol-IV: Selected Letters
  • Vol-V: Voice of Truth

This book, Selected Letters, is volume-4.

Written by : M. K. Gandhi
General Editor : Shriman Narayan
Volume Selected Works of Mahatma Gandhi : A set of five books
ISBN: 81-7229-278-3 (set)
Printed and Published by :
Jitendra T. Desai
Navajivan Mudranalaya,
© Navajivan Trust, 1968


Gandhi Letter 19 : To Kishorelal Mashruwala1

July 29, 1918

This letter is meant for you and Shri Narahari. To the extent that Shri Narayanarao's charge that distinctions are made between Maharashtrians and Gujaratis is justified, it is our duty to try to remove the causes. Here is a field for the exercise of non-violence. The first step to take is for you all to come together and examine how much of truth there is in the charge. The Gujarati ladies should try to mix freely with the Maharashtrian ladies. The most important thing is to see that the children make no such distinction. It is not necessary to give exaggerated importance to what I have said; just reflect over it for a moment and do all that may need to be done.
As for prayers, I place this before you for consideration. We should not take the plea of inability so far that, in the end, we find ourselves incapable of doing anything at all. We should do the teaching as well as we can and overcome our shortcomings by gradual effort. Do you think I would use the plea of inability if I was myself required to teach Sanskrit? I know that my Sanskrit is no Sanskrit. But I would certainly teach it if no other person was available and I would get over my deficiency day by day. It was in this way that Parnell topped them all in his knowledge of the rules of business in the House of Commons. You always think of your weakness and are afraid of doing anything. Would you not be happier if, using all your strength, you disposed of every task that fell to you?
In what manner should the children learn to use their strength? It is a difficult thing to teach them to defend themselves and yet not be overbearing. Till now, we used to teach them not to fight back if anyone beat them. Can we go on doing so now? What will be the effect of such teaching on a child? Will he, in his youth, be a forgiving or a timid man? My powers of thinking fail me. Use yours. This new aspect of non-violence which has revealed itself to me has enmeshed me in no end of problems. I have not found one master-key for all the riddles, but it must be found. Shall we teach our boys to return two blows for one, or tolerate a blow from anyone weaker than themselves but to fight back, should a stronger one attack them, and take the beating that might follow ? What should one do if assaulted by a Government official? Should the boy submit to the beating at the moment and then come to us for advice, or should he do what might seem best in the circum¬stances and take the consequences? These are the problems which face us if we give up the royal road of turning the other cheek. Is the first course the right one because easier to take? Or is it that we shall come upon the right path only by treading through a dangerous one? The foot-tracks which go up the Himalayas lead in all directions, sometimes even away from the destination and yet an experienced guide will take us in the end to the summit. One cannot climb the Himalayas in a straight line. Can it be that, in like fashion, the path of non-violence, too, is difficult? May God protect us, may He indeed.
Vandematram from

Collected Works of Mahatma Gandhi, Vol. XIV PP- 515-16

  1. Kishorelal G. Mashruwala (1890-1952)—Most authorita¬tive interpreter of Gandhian thought; Gandhiji's life-long associate: Editor Harijan (48-52); Author of Gandhi and Marx, Practical Non-violence, etc