Between unending lauds and accolades, Mohandas Karamchand Gandhi — the Father of the Nation — has been accused of everything from hyper-sexuality to misogyny. We may never know all there is to know about the man known as the ‘Mahatma’, but perhaps that is where the beauty lies. While the possibility of truth in all the accusations may have precedence, there is one truth few historians or critics can take away from him and that is his position as the leader of India’s fight for freedom.

These four letters, penned by Gandhi during one of the country’s most intense struggles for independent reign, provide the kind of insight into his mind that chronologically-compiled history books just cannot convey. This was a complex, far-thinking man, without whom India’s current situation might have been very different and the manner in which he expressed himself is telling of a gentleness with which belies the term ‘freedom fighter’.

I. Letter to Adolf Hitler (1940)

Note: As tensions rose in Europe after Germany’s occupation of Czechoslovakia, Mahatma Gandhi made a clear and concise plea for Hitler to avoid war, but it never reached its destination because of intervention by the British government. Just over a month later, the world watched in horror as Germany invaded Poland.

As at Wardha,
C.P.
INDIA.
23.7.'39

DEAR FRIEND,

Friends have been urging me to write to you for the sake of humanity. But I have resisted their request, because of the feeling that any letter from me would be an impertinence. Something tells me that I must not calculate and that I must make my appeal for whatever it may be worth. It is quite clear that you are today the one person in the world who can prevent a war which may reduce humanity to the savage state. Must you pay that price for an object however worthy it may appear to you to be? Will you listen to the appeal of one who has deliberately shunned the method of war not without considerable success? Anyway I anticipate your forgiveness, if I have erred in writing to you.

I remain,
Your sincere friend
M.K.Gandhi

Herr Hitler

Berlin

Germany.

Letter to Winston Churchill (1944)

Dilkusha,
Panchagani

17th July 1944

DEAR PRIME MINISTER,

You are reported to have the desire to crush the ‘naked fakir’, as you are said to have described me. I have been long trying to be a fakir and that, naked — a more difficult task. I therefore regard the expression as a compliment though unintended. I approach you then as such and ask you to trust and use me for the sake of your people and mine and through them those of the world.

Your sincere friend,

M. K. Gandhi

Letter to Lorn Irwin (1930)

Note: Written in 1930, just before Mahatma Gandhi’s historic salt march, this letter explains his desire to end British rule in India. It invites the British governor of India at the time, Lord Irwin, to grant India independence. Naturally, the British governor refused. his can be seen as his declaration of independence, demonstrating his belief that the British have mistreated India.

WHY I REGARD THE BRITISH RULE AS A CURSE!

Dear Friend,

Before embarking on Civil Disobedience and taking the risk I have dreaded to take all these years, I would fain approach you and find a way out. My personal faith is absolutely dear. I cannot intentionally hurt any thing that lives, much less fellow-human beings even though they may do the greatest wrong to me and mine. Whilst therefore I hold British rule to be a curse, I do not intend to harm a single Englishman or any legitimate interest he may have in India.

I must not be misunderstood. Though I hold the British rule in India to be a curse, I do not therefore consider Englishmen in general to be worse than any other people on earth. I have the privilege of claiming many Englishmen as dearest friends. Indeed much that I have learnt of the evil of British rule is due to the writings of frank and courageous Englishmen who have not hesitated to tell the unpalatable truth about that rule.

And why do I regard the British rule as a curse?

It has impoverished the dumb millions by a system of progressive exploitation and by a ruinously expensive military and civil administration which the country can never afford.

It has reduced us politically to serfdom. It has sapped the foundations of our culture, and, by the policy of disarmament, it has degraded us spiritually. Lacking inward strength, we have been reduced by all but universal disarmament to a state bordering on cowardly helplessness.

In common with many of my countrymen, I had hugged the fond hope that the proposed Round Table Conference might furnish a solution. But when you said plainly that you could not give any assurance that you or the British Cabinet would pledge yourselves to support a scheme of full Dominion Status, the Round Table Conference could not possibly furnish the solution for which vocal India is consciously, and the dumb millions unconsciously, thirsting. Needless to say there never was any question of Parliament's verdict being anticipated. Instances are not wanting of the British Cabinet, in anticipation of Parliamentary verdict, having pledged itself to a particular policy.

The Delhi interview having miscarried, there was no option for Pandit Motilal Nehru and me but to take steps to carry out the solemn resolution of the Congress arrived at in Calcutta at its Session of 1928.

But the resolution of Independence should cause no alarm if the word “Dominion Status”, mentioned in your announcement, has been used in its accepted sense. For, has it not been admitted by responsible British statesmen that Dominion Status is virtual Independence? What however, I fear, is that there never has been any intention of granting such Dominion Status to India in the immediate future.

But this is all past history. Since the announcement many events have happened which show unmistakably the trend of British policy.

It seems as clear as day light that responsible British statesmen do not contemplate any alteration in British policy that might adversely affect Britain's commerce with India or require impartial and close scrutiny of Britain's transactions with India. If nothing is done to end the process of exploitation, India must be bled with an ever increasing speed. The Finance Member regards as a settled fact the 1s. 6d. ratio which, by a stroke of the pen, drains India of a few crores. And when a serious attempt is being made through a civil form of direct action to unsettle this fact among many others, even you cannot help appealing to the wealthy landed classes to help you to crush that attempt in the name of an order that grinds India to atoms. Unless those who work in the name of the nation understand and keep before all concerned the motive that lies behind the craving for Independence, there is every danger of independence itself coming to us so charged as to be of no value to those toiling voiceless millions for whom it is sought and for whom it is worth taking. It is for that reason that I have been recently telling the public what independence should really mean.

Let me put before you some of the salient points. The terrific pressure of land revenue which furnishes a large part of the total revenue, must undergo considerable modification in Independent India. Even the much vaunted permanent settlement benefits a few rich Zamindars not the ryots. The ryot has remained as helpless as ever. He is a mere tenant at will. Not only then has land revenue to be considerably reduced, but the whole revenue system has to be so revised as to make the ryot's good its primary concern. But the British system seems to be designed to crush the very life out of him. Even the salt he must use to live is so taxed as to make the burden fall heaviest on him if only because of the heartless impartiality of its incidence. The tax shows itself still more burdensome on the poor man when it is remembered that salt is the one thing he must eat more than the rich man both individually and collectively. The drink and drug revenue too is derived from the poor. It saps the foundations both of their health and morals. It is defended under the false pleas of individual freedom, but in reality it is maintained for its own sake. The ingenuity of the authors of the Reforms of 1919 transferred this revenue to the so-called responsible part of dyarchy so as to throw the burden of prohibition on it, thus from the beginning rendering it powerless for good. If the unhappy Minister wipes out this revenue, he must starve education, since in the existing circumstances he has no new source of replacing that revenue. If the weight of taxation has crushed the poor from above, the destruction of the central supplementary industry, i.e., hand-spinning, has undermined their capacity for producing wealth.

The tale of India's ruination is not complete without a reference to the liabilities incurred in her name. Sufficient has been recently said about these in the public Press. It must be the duty of a free India to subject all liabilities to the strictest investigation and repudiate those that may be adjudged by an impartial tribunal to be unjust and unfair. The iniquities sampled above are maintained in order to carry on a foreign administration, demonstrably the most expensive in the world. Take your own salary. It is over Rs. 21,000 per month besides many other indirect additions. The British Prime Minister gets 5,000 per year, i.e., over Rs. 5,400 per month at the present rate of exchange. You are getting over Rs. 700 per day against India's average income of less than annas 2 per day. The Prime Minister gets Rs. 180 per day against Great Britain's average income of nearly Rs. 2 per day. Thus you are getting much over 5,000 times India's average income. The British Prime Minister is getting only 90 times Britain's average income. On bended knee I ask you to ponder over this phenomenon. I have taken a personal illustration to drive home a painful truth. I have too great a regard for you as a man to wish to hurt your feelings. I know that you do not need the salary you get. Probably the whole of your salary goes for charity. But a system that provides for such an arrangement deserves to be summarily scrapped. What is true of the Viceregal salary is true generally of the whole administration.

A radical cutting down of the revenue, therefore, depends upon an equally radical reduction in expenses of administration. This means a transformation of the scheme of Government. This transformation is impossible without independence. Hence, in my opinion, the spontaneous demonstration of 26th January, in which hundreds of thousands of villagers instinctively participated. To them Independence means deliverance from the killing weight. Not one of the great British political parties, it seems to me, is prepared to give up the Indian spoils to which Great Britain helps herself from day to day, often in spite of the unanimous opposition of Indian opinion.

Nevertheless if India is to live as a nation, if the slow death by starvation of her people is to stop, some remedy must be found for immediate relief. The proposed conference is certainly not the remedy. It is not a matter of carrying conviction by argument. The matter resolves itself into one of matching forces. Conviction or no conviction Great Britain would defend her Indian commerce and interest by all the forces at her command. India must consequently evolve force enough to free herself from that embrace of death. It is common cause that, however disorganised and for the time being insignificant it may be, the party of violence is gaining ground and making itself felt. Its end is the same as mine. But I am convinced that it cannot bring the desired relief to the dumb millions. And the conviction is growing deeper and deeper in me that nothing but unadulterated non-violence can check the organised violence of the British Government. Many think that non-violence is not an active force. It is my purpose to set in motion that force as well against the organised violence force of the British rule as the unorganised violence force of the growing party of violence. To sit still would be to give rein to both the forces above mentioned. Having unquestioning and immovable faith in the efficacy of non-violence as I know it, it would be sinful on my part to wait any longer. This non-violence will be expressed through civil disobedience for the moment confined to the inmates of the Satyagraha Ashram, but ultimately designed to cover all those who choose to join the movement with its obvious limitations.

I know that in embarking on non-violence, I shall be running what might fairly be termed a mad risk, but the victories of truth have never been won without risks, often of the gravest character. Conversion of a nation that has consciously or unconciously, preyed upon another far more numerous, far more ancient and no less cultured than itself is worth any amount of risk.

I have deliberately used the word conversion, for my ambition is no less than to convert the British people through non-violence and thus make them see the wrong they have done to India. I do not seek to harm your people. I want to serve them even as I want to serve my own. I believe that I have always served them. I served them up to 1919 blindly. But when my eyes were opened, and I concieved non-co-operation the object still was to serve them. I employed the same weapon that I have in all humility successfully used against the dearest members of my family. If I have equal love for your people with mine, it will not long remain hidden. It will be acknowledged by them even as members of my family acknowledged it after they had tried me for several years. If people join me as I expect they will, the sufferings they will undergo, unless the British nation sooner retraces its steps, will be enough to melt the stoniest hearts.

The plan through civil disobedience will be to combat such evils as I have sampled out.

If we want to sever the British connection, it is because of such evils. When they are removed the path becomes easy. Then the way to friendly negotiation will be open. If the British commerce with India is purified of greed, you will have no difficulty in recognising our independence. I respectfully invite you then to pave the way for an immediate removal of those evils and thus open a way for a real conference between equals, interested only in promoting the common good of mankind through voluntary fellowship and in arranging terms of mutual help and commerce suited to both. You have unnecessarily laid stress upon the communal problems that unhappily affect this land. Important though they undoubtedly are for the consideration of any scheme of government, they have little bearing on the greater problems which are above communities and which affect them all equally. But if you cannot see your way to deal with these evils and my letter makes no appeal to your heart, on the 11th day of this month I shall proceed with such co-workers of the Ashram as I can take to disregard the provisions of Salt laws. I regard this tax to be the most iniquitous of all from the poor man's standpoint. As the Independence Movement is essentially for the poorest in the land, the beginning will be made with this evil. The wonder is, that we have submitted to the cruel monopoly for so long. It is, I know, open to you to frustrate my design by arresting me. I hope there will be tens of thousands ready in a disciplined manner to take up the work after me, and in the act of disobeying the Salt Act lay themselves open to the penalties of a law that should never have disfigured the Statute-book.

I have no desire to cause you unnecessary embarrassment or any at all so far as I can help. If you think that there is any substance in my letter, and if you will care to discuss matters with me, and if to that end you would like me to postpone publication of this letter, I shall gladly refrain on receipt of a telegram to that effect soon after this reaches you. You will however do me the favour not to deflect me from my course unless you can see your way to conform to the substance of this letter.

This letter is not in any way intended as a threat, but is a simple and sacred duty peremptory on a civil resister. Therefore I am having it specially delivered by a young English friend, who believes in the Indian cause and is a full believer in non-violence and whom Providence seems to have sent to me as it were for the very purpose.

I remain,
Your Sincere friend,
M. K. GANDHI

Source: Famous Letters of Mahatma Gandhi, Indian Printing Works, Lahore (1947)

Letter to Every Englishman (1920)

DEAR FRIEND,

I wish that every Englishman will see this appeal and give thoughtful attention to it.

Let me introduce myself to you. In my humble opinion, no Indian has co-operated with the British Government more than I have for an unbroken period of twenty-nine years of public life in the face of circumstances that might well have turned any other man into a rebel. I ask you to believe me when I tell you that my co-operation was not based on the fear of the punishments provided by your laws or any other selfish motives. It was free and voluntary co-operation based on the belief that the sum total of the activity of the British Government was for the benefit of India. I put my life in peril four times for the sake of the Empire,—at the time of the Boer war when I was in charge of the Ambulance corps whose work was mentioned in General Buller's dispatches, at the time of the Zulu revolt in Natal when I was in charge of a similar corps, at the time of the commencement of the late War when I raised an Ambulance corps and as a result of strenuous training had a severe attack of pleurisy, and lastly, in fulfillment of my promise to Lord Chelmsford at the War Conference in Delhi, I threw myself in such an active recruiting campaign in Kaira District involving long and trying marches, that I had an attack of dysentery, which proved almost fatal. I did all this in the full belief that acts such as mine must gain for my country an equal status in the Empire. So late as last December I pleaded hard for a trustful co¬operation. I fully believed that Mr Lloyd George would redeem his promise to the Mussalmans and that the revelations of the official atrocities in the Punjab would secure full reparation for the Punjabis. But the treachery of Mr Lloyd George and its appreciation by you, and the condonation of the Punjab atrocities have completely shattered my faith in the good intentions of the Government and the nation which is supporting it.

But though my faith in your good intentions is gone, I recognize your bravery, and I know that what you will not yield to justice and reason, you will gladly yield to bravery.

See What This Empire Means to India:

Exploitation of India's resources for the benefits of Great Britain, an ever-increasing military expenditure, and a civil service the most expensive in the world, extravagant working of every department in utter disregard of India's poverty, disarmament and consequent emasculation of a whole nation lest an armed nation might imperil the lives of a handful of you in our midst, traffic in intoxicating liquors and drugs for ' the purpose of sustaining a top-heavy administration, progressively repressive legislation in order to suppress an ever-growing agitation seeking to give expression to a nation's agony, degrading treatment of Indians residing in your dominions and you have shown total disregard of our feelings by glorifying the Punjab administration and flouting the Mussalman sentiment.

I know you would not mind if we could fight and wrest the sceptre from your hands. You know that we are powerless to do that, for you have ensured our incapacity to fight in open and honourable battle. Bravery on the battlefield is thus impossible for us. Bravery of the soul still remains open to us. I know you will respond to that also. I am engaged in evoking that bravery. Non-co-operation means nothing less than training in self-sacrifice. Why should we co-operate with you when we know that by your administration of this great country we are being daily enslaved in an increasing degree? This response of the people to my appeal is not due to my personality. I would like you to dismiss me, and for that matter the Ali Brothers too, from your consideration. My personality will fail to evoke any response to anti-Muslim cry if I were foolish enough to raise it, as the magic name of the Ali Brothers would fail to inspire the Mussalmans with enthusiasm if they were madly to raise an anti-Hindu cry. People flock in their thousands to listen to us because we today represent the voice of a nation groaning under your iron heels. The Ali Brothers were your friends as I was, and still am. My religion forbids me to bear any ill will towards you. I would not raise my hand against you even if I had the power. I expect to conquer you only by my suffering. The Ali Brothers will certainly draw the sword, if they could, in defence of their religion and their country. But they and I have made common cause with the people of India in their attempt to voice their feelings and to find a remedy for their distress.

You are in search of a remedy to suppress this rising ebullition of national feeling. I venture to suggest to you that the only way to suppress it is to remove the causes. You have yet the power. You can repent of the wrongs done to Indians. You can compel Mr Lloyd George to redeem his promises. I assure you he has kept many escape-doors. You can compel the Viceroy to retire in favour of a better one, you can revise your ideas about Sir Michael O'Dwyer and General Dyer. You can compel the Government to summon a conference of the recognized leaders of the people, duly elected by them and representing all shades of opinion so as to revise means for granting Swaraj in accordance with the wishes of the people of India.

But this you cannot do unless you consider every Indian to be in reality your equal and brother. I ask for no patronage, I merely point out to you, as a friend, an honourable solution of a grave problem. The other solution, namely repression, is open to you. I prophesy that it will fail. It has begun already. The Government has already imprisoned two brave men of Panipat for holding and expressing their opinions freely. Another is on his trial in Lahore for having expressed similar opinions. One in the Oudh District is already impris-oned. Another awaits judgment. You should know what is going on in your midst. Our propaganda is being carried on in anticipation of repression. I invite you respectfully to choose the better way and make common cause with the people of India whose salt you are eating. To seek to thwart their aspirations is disloyalty to the country.

I am,
Your faithful friend,
M.K. GANDHI

Source: Young India, 27-10-1920

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