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The writings are placed under the date of publica- tion, except where they carry a date-line or where the date of writing has special significance and is ascertainable. stands for documents available in the Sabarmati Sangrahalaya, Ahmedabad; G. refers to those available in the Gandhi Smarak Nidhi and Sangrahzdaya, New Delhi; G. denotes documents secured by the Collected Works of Mahatma Gandhi.

Gandhiji, realizing the practical limits on the pace of growth in the Ashram, decided to lighten his control and let the inmates themselves shape it in the manner they thought best (p. The Ashram was a medium for conducting “an experiment in absolute ‘democracy’ ” (p. He told Ghhaganlal Joshi, Secretary of the Ashram, that he would not mind any of the activities of the Ashram, or the Ashram itself, being wound up. i lelter td CSbhaganlal Joifoi in connection with the Ashram [ix] affairs, Gandhiji said: “Truth is never ashamed of itself anywhere in the world. And I have already said in these pages that if India attains (what will be to me so-called) freedom by violent means she will cease to be a country of my pride; that time would be a time for me of civil death” (p. The effort should never be to undermine another’s faith but to make hhn a better follower of his own faith. 245-6) addressed to young people struggling for self-mastery, Gandhiji recommends repeated reading of the Gita and the Ramayana as a means of strengthening the heart and purifying the mind. Matter in square brackets has been supplied by the Editors.

“I have made it my profession, in life to break up homes and have felt no wrench in the heart at any time while doing so. I shall, then, feel no wrench in my heart in breaking up this Ashram and building a new one” (pp. All that he (raved for was sincerity on the part of co-workers. Youshotild not shrink from appearing to be cruel to me. When truth feels ashamed of itself, you may be sure that it is not truth but falsehood’’ (p. Recognizing that he was up against a solid wall of Christian opinion, he still declared that the prophets spoke “not through the tongue but through their lives” (p. A review article on an Antyaja Directory concludes thus: “True art is never useless. Quoted passages, where these are in English, have been set up in small type and printed with an indent.

Indirect reports of speeches and interviews, as also passages which are not by Gandhiji, have been set up in small type.

In reports of speeches and interviews slight changes and omissions, where necessary, have been made in passages not attributed to Gandhiji.

THAKKAR (1-4-1929) 196 177 LETTER TO MIRABEHN (1-4-1929) 196 178 TELEGRAM TO MADHAVJI V. THAKKAR (2-4-1929) 197 180 LETTER TO MIRABEHN (3-4-1929) 198 181 LETTER TO JAWAHARLAL NEHRU (3-4-1929) 199 182 THAT TEST CASE (4-4-1929) 200 183 NOTES (4-4-1929) 201 184 PROHIBiri ON CAMPAIGN (4^4-1929) 204 185 TELEGRAM TO MADHAVJI V. THAKKAR (5-4-1929) 205 187 LETTER TO OHHAGANLAL JOSHI (5-4-1929) 205 188 SPEECH AT PUBUG MEETING, BOMBAY (5-4^.1929) 206 189 SPEECH AT PUBLIC MEETING, HYDERABAD (DECGAN) (6-4-1929) 207 190 LETTER TO GHHAGANLAL JOSHI (Before 7-4-1929) 208 191 MY SHAME AND SORROW (7-4-1929) 209 192 “jodanikosh” (7-4-1929) 213 193 LETTER TO MIRABEHN (7-4-1929) 214 194 LETTER TO CHHAGANLAL JOSHI (7-4-1929) 215 195 LETTER TO MIRABEHN (8-4-1929) 215 196 LETTER TO ASHRAM WOMEN (8-4-1929) 217 197 LETTER TO CHHAGANLAL JOSHI (8-4-1929) 217 198 TELEGRAM TO MIRABEHN (9-4-1929) 218 199 TELEGRAM TO MADHAVJI V.

THAKKAR (9-4-1929) 218 200 LETTER TO MIRABEHN (9-4-1929) 219 201 LETTER TO GHHAGANLAL JOSHI (9-4-1929) 219 [xviii] 202 LETTER TO MADHAVJI V.

THE COLLECTED WORKS OF MAHATMA GANDHI XL (February-May 1929) THE PUBLICATIONS DIVISION Ministry of Information and Broadgastino Government of India September 1970 Gandhiji uti- lized the opportunity to advise the Indian residents to maintain correct relations with the Burmese and to sympathize with theijr aspirations (pp. On the demand for the separation of Burma, he advised the Indians “not to take sides and to let the Burmans decide the question for themselves” (p. On non- political nmtters, Gandhiji gently drew the attention of his hosts to the evils that he noticed in their midst. He wanted the Burmans to “become path of a weary world towards the goal of [vii] ahimsa and to adopt the path of self-purification and penance for that purpose (pp. Returning firom the Burma tour Gandhiji presided over the Kathiawar Political Conference. 433), but he would repeat it “a hundred times under ... descends upon Hindu society so long as it keeps the widow under an un- forgivable bondage” (p. The volume provides ample illustration of Gandhiji’s personal tapascharya in pursuit of the goal of moksha through service of huma- nity to which he had dedicated his life. , EKs death therefore only brings me closer to Grod, makes me realize my responsibility more fully than before” (p. Writing to Mirabehn towards the dose of his Burma tour, he said: “I shall feel the parting with Dr. Since the [viii] death of Maganlal a year earlier Gandhiji had been taking keener interest in introducing greater ethical and community discipline in the Ashram.

“There are things in your jnnctice which I have not been able to reconcile with the teaching of tl» Buddha. He counselled the local workers moderation in dealing with the Princes, arguing that it was pos- sible to bring about reforms in the Indian States and that, there- fore, he did not seek their destruction as he did that of the British Government (pp. “Indian Princes are like us,*’ he said later in an article in J^avajivan, “they are the products of this land, they have the faults which we have and we should cultivate the charity to grant that they may have even the good qualities which we ourselves have” (p. The Andhra tour, from April 6 to May 21, was the longest he had undertaken in any province and fetched the highest collec- tion fi:xm any single province: about Rs. a superintendent like Deshabhakta and amid a people Kke the Andhras” (p. In his speeches Gandhiji reminded the people of “the four pillars of swaraj: wear only khaddar, eradicate the drink and drug evils, remove un- touchability, and work for Hindu-Muslim unity and inter-com- muna.1 unity” (p. The most memorable incident of the tour, for him, was his visit to a girl-widow named Satyavatidevi who wished to gift all her ornaments and jewellery to the Khadi Fund. Writing on the death of Rasik, his grandson whom he had brought up himself since Hari- lal’s estrangement and whom he had been training for national service, he said: “With the views I hold on death Rasik’s death has caused me no grief, or such grief as I have felt is purely based on selfish considerations. But this seems to have proved beyond the imme- diate capacity of most inmates. Birla he confessed “the sweet joy of publicly confessing one’s own guilt” (p. Gandhiji took the responsibility for these lapses upon him- self.

THAKKAR ( 12 - 4 - 1929 ) 235 219 LETTER TO MIRABEHN ( 12 - 4 - 1929 ) 235 220 LETTER TO GHHAGANLAL JOSHI ( 12 - 4 - 1929 ) 235 221 LETTER TO MADHAVJI V. He is going there in order to leam the constructive science of khadi. I have decided to postpone the Andhra tour and to proceed, instead, to Rangoon.

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