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Third class in Indian railways
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48 pages, Kindle Edition
First published December 1, 1917
About the author
Mahatma Gandhi
706 books6,332 followersMohandas Karamchand Gandhi, commonly known as Mahatma Gandhi, was the preeminent leader of Indian nationalism in British-ruled India. Employing non-violent civil disobedience, Gandhi led India to independence and inspired movements for non-violence, civil rights and freedom across the world.
The son of a senior government official, Gandhi was born and raised in a Hindu Bania community in coastal Gujarat, and trained in law in London. Gandhi became famous by fighting for the civil rights of Muslim and Hindu Indians in South Africa, using new techniques of non-violent civil disobedience that he developed. Returning to India in 1915, he set about organizing peasants to protest excessive land-taxes. A lifelong opponent of "communalism" (i.e. basing politics on religion) he reached out widely to all religious groups. He became a leader of Muslims protesting the declining status of the Caliphate. Assuming leadership of the Indian National Congress in 1921, Gandhi led nationwide campaigns for easing poverty, expanding women's rights, building religious and ethnic amity, ending untouchability, increasing economic self-reliance, and above all for achieving Swaraj—the independence of India from British domination. His spiritual teacher was the Jain philosopher/poet Shrimad Rajchandra.
The son of a senior government official, Gandhi was born and raised in a Hindu Bania community in coastal Gujarat, and trained in law in London. Gandhi became famous by fighting for the civil rights of Muslim and Hindu Indians in South Africa, using new techniques of non-violent civil disobedience that he developed. Returning to India in 1915, he set about organizing peasants to protest excessive land-taxes. A lifelong opponent of "communalism" (i.e. basing politics on religion) he reached out widely to all religious groups. He became a leader of Muslims protesting the declining status of the Caliphate. Assuming leadership of the Indian National Congress in 1921, Gandhi led nationwide campaigns for easing poverty, expanding women's rights, building religious and ethnic amity, ending untouchability, increasing economic self-reliance, and above all for achieving Swaraj—the independence of India from British domination. His spiritual teacher was the Jain philosopher/poet Shrimad Rajchandra.
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Displaying 1 - 30 of 82 reviews
September 19, 2019
I'm glad I read it, especially for "Ahimsa."
December 6, 2016
A collection of essays in which Gandhi shares his views on different subjects. He appears to be much more human than he is made out when you read him directly - a down-to-earth in search of truth with al intellectual honesty. But his idealism seems to be abstract, too far away from reality; than he is defending some opressive systems like caste system and I, personally, never like politicians who ask sacrifices from innocent masses.
Available on Livrivox.
Available on Livrivox.
October 15, 2015
How relevant are these writings of Mahatma even today. The cramped and unclean existence in a third class apartment is true of the railways even today even though some improvements have indeed come around. However, what is more remarkable is the conviction with which these articles have been written. This conviction emanates from what he personally experienced. He shares these experiences in an extremely simple manner so that anyone can understand and relate to what he wrote.
Gandhi makes a strong case for "swadeshi" as he defines this concept as "that spirit in us which restricts us to the use of our immediate surroundings to the exclusion of the more remote".
His inimitable sense of humour is also evident in his writings as he has no qualms in admitting that "India is a country of nonsense."
Gandhi makes a strong case for "swadeshi" as he defines this concept as "that spirit in us which restricts us to the use of our immediate surroundings to the exclusion of the more remote".
His inimitable sense of humour is also evident in his writings as he has no qualms in admitting that "India is a country of nonsense."
May 8, 2011
Gandhi was forty five when he returned to India - the land he had left as a teenager, the land that was now completely alien to him. As the hero of the South Africa he was extended several invitations by the Congress to join the nascent ‘national freedom struggle’. He politely refused them; instead he chose to travel. He travelled extensively throughout the subcontinent, mostly on trains. The main purpose of such a venture, as he had said himself was ‘to get a grasp of the life’ in India.
During these jaunts, it is believed he made very elaborate entries on his ‘first’ impressions of India. When I picked up this book (free ebook lying in some corner of the net) I was hoping to find his journal entries during these travels. But as it turned out this book is a compilation of six essays/ media articles/ speeches between 1915 – 1918, after the major chunk of his travels were done.
Enriched by his travels, and the success at Champaran, he started giving shape to his ideas - on a social, cultural and a political level. These essays were his initial arguments, where he is still somewhat ambivalent, where he still comes across considering their pros and cons than being conclusive about them. These ideas would later gather momentum, evolve much more powerfully to eventually enter the national consciousness as the core 'Gandhian' values.
The first essay is actually about the travel in third class in Indian trains. He describes the hopeless conditions of the third class in India and as always with Gandhi, makes a case for their improvement. These passages are perhaps one of the earliest documentation of reverse culture shock by an Indian. Consider this one, and imagine the comment section if the following passage for published in an Indian web portal:
Not during the whole of the journey was the compartment once swept or cleaned. The result was that every time you walked on the floor or rather cut your way through the passengers seated on the floor, you waded through dirt.
The closet was also not cleaned during the journey and there was no water in the water tank.
Refreshments sold to the passengers were dirty-looking, handed by dirtier hands, coming out of filthy receptacles and weighed in equally unattractive scales. These were previously sampled by millions of flies. I asked some of the passengers who went in for these dainties to give their opinion. Many of them used choice expressions as to the quality but were satisfied to state that they were helpless in the matter; they had to take things as they came.
Subsequent essays are values one usually associates with Gandhi. Ideas like 'vernaculars' and 'The Moral Basis of Co-operation' are just of historical relevance now. Few others, like the chapter on 'Ahimsa' are perhaps still valid? The one titled 'Swadeshi' is penetrative where he espouses how religion and politics in India are inseparable. ( which is true, contrary to liberal opinion even to this day). Gandhi’s arguments are times warped, at times too vague but it does reflect something unique for that time – one man observing the world, preparing a ground report, and suggesting solutions.
The writing is typically colonial replete with waxing and waning of humility and excessive consideration. Personally, as far as the ideas are concerned, nothing written was new to me; I was looking to find a personal voice, something more direct that would reflect on the writer himself. But Gandhi writes in a very impersonal tone. Even in the article 'National Dress' where he defends against personal attacks (Irwin who had criticized Gandhi for choice of desi clothes against European attire) he remains rather circumspect.
What the book reaffirms to me is what Naipaul had written long back about Gandhi –
No one, no one had understood India like Gandhi had.
As an aside here’s Gandhi writing about Banks and credit system in 1917. See if it rings any bells?
The credit which is becoming the money power of the world has little moral basis and is not a synonym for Trust or Faith, which are purely moral qualities. After twenty years' experience of hundreds of men, who had dealings with banks in South Africa, the opinion I had so often heard expressed has become firmly rooted in me, that the greater the rascal the greater the credit he enjoys with his banks. The banks do not pry into his moral character: they are satisfied that he meets his overdrafts and promissory notes punctually. The credit system has encircled this beautiful globe of ours like a serpent's coil, and if we do not mind, it bids fair to crush us out of breath. I have witnessed the ruin of many a home through the system, and it has made no difference whether the credit was labelled cooperative or otherwise. The deadly coil has made possible the devastating spectacle in Europe, which we are helplessly looking on.
The entire book, first published in an Indian Lahore, is now available for free online. Suggested for light reading may be as a break in between heavy books. Obviously for readers interested in Pre-independent India and Gandhi.
During these jaunts, it is believed he made very elaborate entries on his ‘first’ impressions of India. When I picked up this book (free ebook lying in some corner of the net) I was hoping to find his journal entries during these travels. But as it turned out this book is a compilation of six essays/ media articles/ speeches between 1915 – 1918, after the major chunk of his travels were done.
Enriched by his travels, and the success at Champaran, he started giving shape to his ideas - on a social, cultural and a political level. These essays were his initial arguments, where he is still somewhat ambivalent, where he still comes across considering their pros and cons than being conclusive about them. These ideas would later gather momentum, evolve much more powerfully to eventually enter the national consciousness as the core 'Gandhian' values.
The first essay is actually about the travel in third class in Indian trains. He describes the hopeless conditions of the third class in India and as always with Gandhi, makes a case for their improvement. These passages are perhaps one of the earliest documentation of reverse culture shock by an Indian. Consider this one, and imagine the comment section if the following passage for published in an Indian web portal:
Not during the whole of the journey was the compartment once swept or cleaned. The result was that every time you walked on the floor or rather cut your way through the passengers seated on the floor, you waded through dirt.
The closet was also not cleaned during the journey and there was no water in the water tank.
Refreshments sold to the passengers were dirty-looking, handed by dirtier hands, coming out of filthy receptacles and weighed in equally unattractive scales. These were previously sampled by millions of flies. I asked some of the passengers who went in for these dainties to give their opinion. Many of them used choice expressions as to the quality but were satisfied to state that they were helpless in the matter; they had to take things as they came.
Subsequent essays are values one usually associates with Gandhi. Ideas like 'vernaculars' and 'The Moral Basis of Co-operation' are just of historical relevance now. Few others, like the chapter on 'Ahimsa' are perhaps still valid? The one titled 'Swadeshi' is penetrative where he espouses how religion and politics in India are inseparable. ( which is true, contrary to liberal opinion even to this day). Gandhi’s arguments are times warped, at times too vague but it does reflect something unique for that time – one man observing the world, preparing a ground report, and suggesting solutions.
The writing is typically colonial replete with waxing and waning of humility and excessive consideration. Personally, as far as the ideas are concerned, nothing written was new to me; I was looking to find a personal voice, something more direct that would reflect on the writer himself. But Gandhi writes in a very impersonal tone. Even in the article 'National Dress' where he defends against personal attacks (Irwin who had criticized Gandhi for choice of desi clothes against European attire) he remains rather circumspect.
What the book reaffirms to me is what Naipaul had written long back about Gandhi –
No one, no one had understood India like Gandhi had.
As an aside here’s Gandhi writing about Banks and credit system in 1917. See if it rings any bells?
The credit which is becoming the money power of the world has little moral basis and is not a synonym for Trust or Faith, which are purely moral qualities. After twenty years' experience of hundreds of men, who had dealings with banks in South Africa, the opinion I had so often heard expressed has become firmly rooted in me, that the greater the rascal the greater the credit he enjoys with his banks. The banks do not pry into his moral character: they are satisfied that he meets his overdrafts and promissory notes punctually. The credit system has encircled this beautiful globe of ours like a serpent's coil, and if we do not mind, it bids fair to crush us out of breath. I have witnessed the ruin of many a home through the system, and it has made no difference whether the credit was labelled cooperative or otherwise. The deadly coil has made possible the devastating spectacle in Europe, which we are helplessly looking on.
The entire book, first published in an Indian Lahore, is now available for free online. Suggested for light reading may be as a break in between heavy books. Obviously for readers interested in Pre-independent India and Gandhi.
December 30, 2016
Six essays, the first of which is ... FUNNY ! Yep, never thought I'd read anything by Gandhi so witty and sarcastic, but there I was, laughing aloud in my seat. (The remaining five are ok)
Quotes :
————
“On the way, passengers got tea tannin water with filthy sugar… I can vouch for the appearance, but I cite the testimony of the passengers as to the taste.”
“Refreshments sold to the passengers were dirty-looking, handed by dirtier hands, coming out of filthy receptacles, and weighed in equally unattractive scales.”
“The compartment itself was evil-looking. Dirt was lying thick upon the wood work, and I do not know if it had ever seen soap or water.”
“The closets attached to these places defy description. I have not the power adequately to describe them without committing a breach of laws of decent speech.”
“At Sonepur, flies having failed, wasps came forth to warn the public and the authorities, but yet to no purpose.”
“At the Imperial Capitol, a certain third class booking office is a Black Hole fit only to be destroyed.”
“Is it any wonder that plague has become endemic in India? Any other result is impossible where passengers always leave some dirt where they go and take more on leaving.”
Quotes :
————
“On the way, passengers got tea tannin water with filthy sugar… I can vouch for the appearance, but I cite the testimony of the passengers as to the taste.”
“Refreshments sold to the passengers were dirty-looking, handed by dirtier hands, coming out of filthy receptacles, and weighed in equally unattractive scales.”
“The compartment itself was evil-looking. Dirt was lying thick upon the wood work, and I do not know if it had ever seen soap or water.”
“The closets attached to these places defy description. I have not the power adequately to describe them without committing a breach of laws of decent speech.”
“At Sonepur, flies having failed, wasps came forth to warn the public and the authorities, but yet to no purpose.”
“At the Imperial Capitol, a certain third class booking office is a Black Hole fit only to be destroyed.”
“Is it any wonder that plague has become endemic in India? Any other result is impossible where passengers always leave some dirt where they go and take more on leaving.”
July 19, 2017
Collection of 6 essays by Gandhi, reflecting condition of Indians in the colonial India & his ideology. Essays are filled with Gandhi's wit, also most of them were written when he wasn't famous.
The essay on Indian railways reflects his concern for the fellow Indians & "Ahinsa" essay clears the doubts raised by others on his ideology.
Glad that I read this book.
The essay on Indian railways reflects his concern for the fellow Indians & "Ahinsa" essay clears the doubts raised by others on his ideology.
Glad that I read this book.
August 8, 2017
Third Class in Indian Railways is the essays and letters written by Mahatma Gandhi in the year 1917. The six essays are :
1. Third class in Indian Railways
2. Vernaculars as Media of Instruction
3. Swadeshi
4. Ahimsa
5. The Moral basis of Co-operation
6. National Dress
Not much have changed about the hygienic condition in the railways. Gandhi mentions about bribes given by the passengers and their behaviour. He finally asks that the fares paid by third class passengers were not offered even 1/10th of what the first class passengers enjoy.
Apart from other essays I liked Ahimsa, Swadeshi, the moral basis of Co-opreation and the National Dress (his dress been mocked by Irwin) the fitting reply he had given.
I like to quote from his book:
I do not believe that religion has nothing to do with politics. The latter divorced from religion is like a corpse only fit to be buried. (Swadeshi)
We, the educated classes, have received our education through a foreign tongue. We have therefore not reacted upon the masses. We want to represent the masses, but we fail. (Swadeshi)
Well, India is a country of nonsense. It is nonsensical to parch one's throat with thirst when a kindly Mahomedan is ready to offer pure water to drink. And yet thousands of Hindus would rather die of thirst than drink water from a Mahomedan household. (Swadeshi)
There is a verse in the Bhagavad Gita, which, freely rendered, means, masses follow the classes. (Swadeshi)
Our Shastras seem to teach that a man who really practises Ahimsa in its fulness has the world at his feet; he so affects his surroundings that even the snakes and other venomous reptiles do him no harm. This is said to have been the experience of St. Francis of Assisi. (Ahimsa)
Ahimsa requires deliberate self-suffering, not a deliberate injuring of the supposed wrong-doer. (Ahimsa)
I believe that our copying of the European dress is a sign of our degradation, humiliation and our weakness..( Reply to Mr. Irwin's criticism of his dress in the Pioneer)
1. Third class in Indian Railways
2. Vernaculars as Media of Instruction
3. Swadeshi
4. Ahimsa
5. The Moral basis of Co-operation
6. National Dress
Not much have changed about the hygienic condition in the railways. Gandhi mentions about bribes given by the passengers and their behaviour. He finally asks that the fares paid by third class passengers were not offered even 1/10th of what the first class passengers enjoy.
Apart from other essays I liked Ahimsa, Swadeshi, the moral basis of Co-opreation and the National Dress (his dress been mocked by Irwin) the fitting reply he had given.
I like to quote from his book:
I do not believe that religion has nothing to do with politics. The latter divorced from religion is like a corpse only fit to be buried. (Swadeshi)
We, the educated classes, have received our education through a foreign tongue. We have therefore not reacted upon the masses. We want to represent the masses, but we fail. (Swadeshi)
Well, India is a country of nonsense. It is nonsensical to parch one's throat with thirst when a kindly Mahomedan is ready to offer pure water to drink. And yet thousands of Hindus would rather die of thirst than drink water from a Mahomedan household. (Swadeshi)
There is a verse in the Bhagavad Gita, which, freely rendered, means, masses follow the classes. (Swadeshi)
Our Shastras seem to teach that a man who really practises Ahimsa in its fulness has the world at his feet; he so affects his surroundings that even the snakes and other venomous reptiles do him no harm. This is said to have been the experience of St. Francis of Assisi. (Ahimsa)
Ahimsa requires deliberate self-suffering, not a deliberate injuring of the supposed wrong-doer. (Ahimsa)
I believe that our copying of the European dress is a sign of our degradation, humiliation and our weakness..( Reply to Mr. Irwin's criticism of his dress in the Pioneer)
July 26, 2018
I knew he wrote, but I had only heard about 'Experiments with Truth'. This one, I just found on Amazon, and liked it instantly.
The first of the six essays, after which the book is named is most hilarious one. Almost entire essay was worth highlighting, I would share only two.
Is it any wonder that plague has become endemic in India? Any other result is impossible where passengers always leave some dirt where they go and take more on leaving.
the Viceroy, the Commander-in-Chief, the Rajas, Maharajas, the Imperial Councillors and others, who generally travel in superior classes, without previous warning, go through the experiences now and then of third class travelling. We would then soon see a remarkable change in the conditions of third class travelling and the uncomplaining millions will get some return for the fares they pay under the expectation of being carried from place to place with ordinary creature comforts.
Other essays were okay too, but not as good as first one. I particularly like the tone of the narrative, cuz I like to write the same sarcastic and cynic way. These essays give a glimpse of the man himself, a side of him that I was unaware of.
It is a short-read. I would say it is a must-read, the first essay at least.
The first of the six essays, after which the book is named is most hilarious one. Almost entire essay was worth highlighting, I would share only two.
Is it any wonder that plague has become endemic in India? Any other result is impossible where passengers always leave some dirt where they go and take more on leaving.
the Viceroy, the Commander-in-Chief, the Rajas, Maharajas, the Imperial Councillors and others, who generally travel in superior classes, without previous warning, go through the experiences now and then of third class travelling. We would then soon see a remarkable change in the conditions of third class travelling and the uncomplaining millions will get some return for the fares they pay under the expectation of being carried from place to place with ordinary creature comforts.
Other essays were okay too, but not as good as first one. I particularly like the tone of the narrative, cuz I like to write the same sarcastic and cynic way. These essays give a glimpse of the man himself, a side of him that I was unaware of.
It is a short-read. I would say it is a must-read, the first essay at least.
May 5, 2016
This book is a collection of six essays by Gandhi. They are
1. THIRD CLASS IN INDIAN RAILWAYS
2. VERNACULARS AS MEDIA OF INSTRUCTION
3. SWADESHI
4. AHIMSA
5. THE MORAL BASIS OF CO-OPERATION
6. NATIONAL DRESS
The first essay is about poverty in India, especially when Gandhi traveled in trains across India. The second essay is about the importance of Indian vernacular languages. The next three essays are about Swadeshi, Ahimsa and Co-operation. In the essay national essay he response to an author about his dressing style.
1. THIRD CLASS IN INDIAN RAILWAYS
2. VERNACULARS AS MEDIA OF INSTRUCTION
3. SWADESHI
4. AHIMSA
5. THE MORAL BASIS OF CO-OPERATION
6. NATIONAL DRESS
The first essay is about poverty in India, especially when Gandhi traveled in trains across India. The second essay is about the importance of Indian vernacular languages. The next three essays are about Swadeshi, Ahimsa and Co-operation. In the essay national essay he response to an author about his dressing style.
October 3, 2015
Gandhi writes well, and with good sense and humor.
Excerpts -
"In neglecting the third class passengers, opportunity of giving a splendid education to millions in orderliness, sanitation, decent composite life and cultivation of simple and clean tastes is being lost. Instead of receiving an object lesson in these matters third class passengers have their sense of decency and cleanliness blunted during their travelling experience."
"Too often do we believe that material prosperity means moral growth."
"I believe that our copying of the European dress is a sign of our degradation, humiliation and our weakness, and that we are committing a national sin in discarding a dress which is best suited to the Indian climate and which, for its simplicity, art and cheapness, is not to be beaten on the face of the earth and which answers hygienic requirements. Had it not been for a false pride and equally false notions of prestige, Englishmen here would long ago have adopted the Indian costume."
"I am sorry to inform Mr. Irwin and your readers that my esteemed friend Babu Brijakishore Prasad, the "ex-Hon. Member of Council," still remains unregenerate and retains the provincial cap and never walks barefoot and "kicks up" a terrible noise even in the house we are living in by wearing wooden sandals. He has still not the courage, in spite of most admirable contact with me, to discard his semi-anglicised dress and whenever he goes to see officials he puts his legs into the bifurcated garment and on his own admission tortures himself by cramping his feet in inelastic shoes. I cannot induce him to believe that his clients won't desert him and the courts won't punish him if he wore his more becoming and less expensive dhoti."
Excerpts -
"In neglecting the third class passengers, opportunity of giving a splendid education to millions in orderliness, sanitation, decent composite life and cultivation of simple and clean tastes is being lost. Instead of receiving an object lesson in these matters third class passengers have their sense of decency and cleanliness blunted during their travelling experience."
"Too often do we believe that material prosperity means moral growth."
"I believe that our copying of the European dress is a sign of our degradation, humiliation and our weakness, and that we are committing a national sin in discarding a dress which is best suited to the Indian climate and which, for its simplicity, art and cheapness, is not to be beaten on the face of the earth and which answers hygienic requirements. Had it not been for a false pride and equally false notions of prestige, Englishmen here would long ago have adopted the Indian costume."
"I am sorry to inform Mr. Irwin and your readers that my esteemed friend Babu Brijakishore Prasad, the "ex-Hon. Member of Council," still remains unregenerate and retains the provincial cap and never walks barefoot and "kicks up" a terrible noise even in the house we are living in by wearing wooden sandals. He has still not the courage, in spite of most admirable contact with me, to discard his semi-anglicised dress and whenever he goes to see officials he puts his legs into the bifurcated garment and on his own admission tortures himself by cramping his feet in inelastic shoes. I cannot induce him to believe that his clients won't desert him and the courts won't punish him if he wore his more becoming and less expensive dhoti."
February 21, 2014
Some great philosophical essays--except for the second-to-last one, in which I had no idea most of the time what Gandhi was even talking about. I especially liked his take on the Indian railway system. Having recently experienced it for myself, I can say with confidence that not much has changed over the last hundred years.
January 11, 2016
A collection of six essays of Mohandas Karamchand Gandhi. The book gives Gandhiji’s point of view on the essays. The essay ‘Third Class in Indian Railways’ essay is a realistic one. It seems the conditions of Railways are no different in today’s time too; this is the hard reality of travel. The other topics include Swadeshi, National dress, the moral basis of co – operation, Ahimsa and Vernaculars as media of instruction. The book is a light and a quick read.
February 13, 2019
An apt comparison of India in the early 20th century to the then third class compartments of Indian Railways. This book is about the similarities in the plight of people travelling in the railways to the plight of people in British Ruled India, and how can they use Gandhi's ideology to move above it and also create sustenance and growth for the nation. This book stands true for today's times too.
February 29, 2016
Well, reading a book about what was the situation in India almost a hundred years prior to today was a fascinating, but it's more of a collection of papers written about various topics than anything else.
Read once for sure to have a picture of what pre-modern India looked like. You won't regret even if you skip this.
Read once for sure to have a picture of what pre-modern India looked like. You won't regret even if you skip this.
July 14, 2016
Pretty short volume. I dont know how these were selected. I don't think they give a particularly broad view of Gandhi's thought, but if you are just seeking to build up some familiarity with him this isn't a bad addition to your database.
June 11, 2016
An interesting collection of short essays written by Gandhi covering the railways, religion, culture and beliefs. The title essay is about poverty and class. The other pieces are all insights into the mind of a great thinker, activist and human being.
September 7, 2017
Quotes from the book
In neglecting the third class passengers, opportunity of giving a splendid education to millions in orderliness, sanitation, decent composite life and cultivation of simple and clean tastes is being lost. Instead of receiving an object lesson in these matters third class passengers have their sense of decency and cleanliness blunted during their travelling experience. Among the many suggestions that can be made for dealing with the evil here described, I would respectfully include this: let the people in high places, the Viceroy, the Commander-in-Chief, the Rajas, Maharajas, the Imperial Councillors and others, who generally travel in superior classes, without previous warning, go through the experiences now and then of third class travelling. We would then soon see a remarkable change in the conditions of third class travelling and the uncomplaining millions will get some return for the fares they pay under the expectation of being carried from place to place with ordinary creature comforts.
The question of vernaculars as media of instruction is of national importance; neglect of the vernaculars means national suicide.
If we have lost faith in our vernaculars, it is a sign of want of faith in ourselves; it is the surest sign of decay. And no scheme of self-government, however benevolently or generously it may be bestowed upon us, will ever make us a self-governing nation, if we have no respect for the languages our mothers speak.
After much thinking I have arrived at a definition of Swadeshi that, perhaps, best illustrates my meaning. Swadeshi is that spirit in us which restricts us to the use and service of our immediate surroundings to the exclusion of the more remote. Thus, as for religion, in order to satisfy the requirements of the definition, I must restrict myself to my ancestral religion. That is the use of my immediate religious surrounding. If I find it defective, I should serve it by purging it of its defects. In the domain of politics I should make use of the indigenous institutions and serve them by curing them of their proved defects. In that of economics I should use only things that are produced by my immediate neighbours and serve those industries by making them efficient and complete where they might be found wanting. It is suggested that such Swadeshi, if reduced to practice, will lead to the millennium. And, as we do not abandon our pursuit after the millennium, because we do not expect quite to reach it within our times, so may we not abandon Swadeshi even though it may not be fully attained for generations to come.
I have endeavoured to study the Bible. I consider it as part of my scriptures. The spirit of the Sermon on the Mount competes almost on equal terms with the Bhagavad Gita for the domination of my heart.
I do not believe that religion has nothing to do with politics. The latter divorced from religion is like a corpse only fit to be buried.
It is arrogance to think of launching out to serve the whole of India when I am hardly able to serve even my own family. It were better to concentrate my effort upon the family and consider that through them I was serving the whole nation and, if you will, the whole of humanity. This is humility and it is love. The motive will determine the quality of the act.
My patriotism is both exclusive and inclusive. It is exclusive in the sense that in all humility I confine my attention to the land of my birth, but it is inclusive in the sense that my service is not of a competitive or antagonistic nature.
In its negative form it means not injuring any living being whether by body or mind. It may not, therefore, hurt the person of any wrong-doer, or bear any ill-will to him and so cause him mental suffering. This statement does not cover suffering caused to the wrong-doer by natural acts of mine which do not proceed from ill-will. It, therefore, does not prevent me from withdrawing from his presence a child whom he, we shall imagine, is about to strike.
Ahimsa requires deliberate self-suffering, not a deliberate injuring of the supposed wrong-doer.
In its positive form, Ahimsa means the largest love, the greatest charity. If I am a follower of Ahimsa, I must love my enemy. I must apply the same rules to the wrong-doer who is my enemy or a stranger to me, as I would to my wrong-doing father or son. This active Ahimsa necessarily includes truth and fearlessness. As man cannot deceive the loved one, he does not fear or frighten him or her. Gift of life is the greatest of all gifts; a man who gives it in reality, disarms all hostility. He has paved the way for an honourable understanding. And none who is himself subject to fear can bestow that gift. He must, therefore, be himself fearless. A man cannot then practice Ahimsa and be a coward at the same time. The practice of Ahimsa calls forth the greatest courage. It is the most soldierly of a soldier's virtues.
Mahavira and Buddha were soldiers, and so was Tolstoy. Only they saw deeper and truer into their profession, and found the secret of a true, happy, honourable and godly life.
The fact is that I wear the national dress because it is the most natural and the most becoming for an Indian. I believe that our copying of the European dress is a sign of our degradation, humiliation and our weakness, and that we are committing a national sin in discarding a dress which is best suited to the Indian climate and which, for its simplicity, art and cheapness, is not to be beaten on the face of the earth and which answers hygienic requirements.
In neglecting the third class passengers, opportunity of giving a splendid education to millions in orderliness, sanitation, decent composite life and cultivation of simple and clean tastes is being lost. Instead of receiving an object lesson in these matters third class passengers have their sense of decency and cleanliness blunted during their travelling experience. Among the many suggestions that can be made for dealing with the evil here described, I would respectfully include this: let the people in high places, the Viceroy, the Commander-in-Chief, the Rajas, Maharajas, the Imperial Councillors and others, who generally travel in superior classes, without previous warning, go through the experiences now and then of third class travelling. We would then soon see a remarkable change in the conditions of third class travelling and the uncomplaining millions will get some return for the fares they pay under the expectation of being carried from place to place with ordinary creature comforts.
The question of vernaculars as media of instruction is of national importance; neglect of the vernaculars means national suicide.
If we have lost faith in our vernaculars, it is a sign of want of faith in ourselves; it is the surest sign of decay. And no scheme of self-government, however benevolently or generously it may be bestowed upon us, will ever make us a self-governing nation, if we have no respect for the languages our mothers speak.
After much thinking I have arrived at a definition of Swadeshi that, perhaps, best illustrates my meaning. Swadeshi is that spirit in us which restricts us to the use and service of our immediate surroundings to the exclusion of the more remote. Thus, as for religion, in order to satisfy the requirements of the definition, I must restrict myself to my ancestral religion. That is the use of my immediate religious surrounding. If I find it defective, I should serve it by purging it of its defects. In the domain of politics I should make use of the indigenous institutions and serve them by curing them of their proved defects. In that of economics I should use only things that are produced by my immediate neighbours and serve those industries by making them efficient and complete where they might be found wanting. It is suggested that such Swadeshi, if reduced to practice, will lead to the millennium. And, as we do not abandon our pursuit after the millennium, because we do not expect quite to reach it within our times, so may we not abandon Swadeshi even though it may not be fully attained for generations to come.
I have endeavoured to study the Bible. I consider it as part of my scriptures. The spirit of the Sermon on the Mount competes almost on equal terms with the Bhagavad Gita for the domination of my heart.
I do not believe that religion has nothing to do with politics. The latter divorced from religion is like a corpse only fit to be buried.
It is arrogance to think of launching out to serve the whole of India when I am hardly able to serve even my own family. It were better to concentrate my effort upon the family and consider that through them I was serving the whole nation and, if you will, the whole of humanity. This is humility and it is love. The motive will determine the quality of the act.
My patriotism is both exclusive and inclusive. It is exclusive in the sense that in all humility I confine my attention to the land of my birth, but it is inclusive in the sense that my service is not of a competitive or antagonistic nature.
In its negative form it means not injuring any living being whether by body or mind. It may not, therefore, hurt the person of any wrong-doer, or bear any ill-will to him and so cause him mental suffering. This statement does not cover suffering caused to the wrong-doer by natural acts of mine which do not proceed from ill-will. It, therefore, does not prevent me from withdrawing from his presence a child whom he, we shall imagine, is about to strike.
Ahimsa requires deliberate self-suffering, not a deliberate injuring of the supposed wrong-doer.
In its positive form, Ahimsa means the largest love, the greatest charity. If I am a follower of Ahimsa, I must love my enemy. I must apply the same rules to the wrong-doer who is my enemy or a stranger to me, as I would to my wrong-doing father or son. This active Ahimsa necessarily includes truth and fearlessness. As man cannot deceive the loved one, he does not fear or frighten him or her. Gift of life is the greatest of all gifts; a man who gives it in reality, disarms all hostility. He has paved the way for an honourable understanding. And none who is himself subject to fear can bestow that gift. He must, therefore, be himself fearless. A man cannot then practice Ahimsa and be a coward at the same time. The practice of Ahimsa calls forth the greatest courage. It is the most soldierly of a soldier's virtues.
Mahavira and Buddha were soldiers, and so was Tolstoy. Only they saw deeper and truer into their profession, and found the secret of a true, happy, honourable and godly life.
The fact is that I wear the national dress because it is the most natural and the most becoming for an Indian. I believe that our copying of the European dress is a sign of our degradation, humiliation and our weakness, and that we are committing a national sin in discarding a dress which is best suited to the Indian climate and which, for its simplicity, art and cheapness, is not to be beaten on the face of the earth and which answers hygienic requirements.
July 2, 2013
This is a collection of 6 essays from by Gandhi pre-1917. The title of the book is from the first essay on the prevailing conditions of third class compartments in Indian railways. I used to regularly travel in third class (now days called general class during my undergrad days (2003-2008)) and I can vouch that whatever Gandhi describes in the first essay has not changed a bit. The washrooms are equally horrible (“I say without fear of challenge that it was pestilentially dirty”) , the compartments overcrowded, even more so, Gandhi said he had 12 in a compartment meant for 9 today we’d easily have 20 people there. Gandhi raises a question that if the price of first class ticket is 5 times the third class, the amenities in third class should also be 1/5th of the first class.
Rests of the essays are on ideas which have remained close to Gandhi’s heart – his faith in vernaculars (“If we have lost faith in our vernaculars, it is a sign of want of faith in ourselves; it is a surest sign of decay”). His preaching about Swadesh (“Swadeshi is that spirit in us which restricts us to the use and service of our immediate surroundings to the exclusion of the more remote” and how open trade policy of Britain has destroyed India). His religio-politico connection (“I do not believe that religion has nothing to do with politics. The latter divorced from religion is like a corpse only fit to be buried.”)
It is a nice little introduction to Gandhian economics and politics, but by no means complete.
Rests of the essays are on ideas which have remained close to Gandhi’s heart – his faith in vernaculars (“If we have lost faith in our vernaculars, it is a sign of want of faith in ourselves; it is a surest sign of decay”). His preaching about Swadesh (“Swadeshi is that spirit in us which restricts us to the use and service of our immediate surroundings to the exclusion of the more remote” and how open trade policy of Britain has destroyed India). His religio-politico connection (“I do not believe that religion has nothing to do with politics. The latter divorced from religion is like a corpse only fit to be buried.”)
It is a nice little introduction to Gandhian economics and politics, but by no means complete.
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January 10, 2016Nice little book on the views of Mahatma Gandhi on the following topics:
Indian Railways: Plight of the peasants travelling in the third class compartments, which were always overcrowded and dirty too. He stresses on the fact that the rich folks should take some time off and sometimes travel in these classes to understand the pain felt by the poor people.
Mother-tongue as a medium of Instruction: He has stressed on usage of respective mother tongues to be used for educating the masses, so that there is equality throughout the country and also the learning is fast, when one learns in their mother tongue.
Swadeshi: Usage of products made in India, how it will make India to be self-sufficient.
Ahimsa: His thoughts & views on why & what of Ahimsa, how it is more powerful than War. This will hold good forever. As he was the greatest example in the history of this planet to understand and implement it & also find success
National Dressing: Again he reiterates on the importance of dressing as per the locale, not to ape the western culture.
It is amazing to see the vision this man had about transforming India, about how the cooperative societies could be formed to improve the plight of the farmers.
And he was constantly experimenting and implementing all these reforms from his Ashram, even arranging loans for them.
Unfortunately most of the issues that he has identified are still there in India, even after half a century!!!
Indian Railways: Plight of the peasants travelling in the third class compartments, which were always overcrowded and dirty too. He stresses on the fact that the rich folks should take some time off and sometimes travel in these classes to understand the pain felt by the poor people.
Mother-tongue as a medium of Instruction: He has stressed on usage of respective mother tongues to be used for educating the masses, so that there is equality throughout the country and also the learning is fast, when one learns in their mother tongue.
Swadeshi: Usage of products made in India, how it will make India to be self-sufficient.
Ahimsa: His thoughts & views on why & what of Ahimsa, how it is more powerful than War. This will hold good forever. As he was the greatest example in the history of this planet to understand and implement it & also find success
National Dressing: Again he reiterates on the importance of dressing as per the locale, not to ape the western culture.
It is amazing to see the vision this man had about transforming India, about how the cooperative societies could be formed to improve the plight of the farmers.
And he was constantly experimenting and implementing all these reforms from his Ashram, even arranging loans for them.
Unfortunately most of the issues that he has identified are still there in India, even after half a century!!!
November 14, 2013
A classic collection of six published papers of Mohandas Karamchand Gandhi in 1916 and 1917, over a variety of subjects like 1) His personal experience during his travel in 3rd Class compartment of the then Indian Railways, 2)Importance of Vernacularism and mother tongue in medium of instruction with classic world examples of any country with a rich cultural heritage, 3) His own ideology of Swadeshi movement and its impact on self sustenance of local skill sets and its protection from foreign economic invasion, 4)Ahimsa, as mode of highly evolved mental state of courage and virtue wherein one learns to overcome the fear of death, 5) Co-Operation and its importance in creating a sustained growth model and wealth in the nation and its immunity from the venomous tentacles of the unscrupulous credit system nurtured by the upper echelons of the society which engulf the lower strata of the same to be bound to them forever, 6) National Dress which M K Gandhi is well-known for across the world, its importance and a soft warning to Mr Irwin who criticized his attire publicly in a national newspaper, the Pioneer.
These are some of the very important historical evidences of M K Gandhi’s famous and world renowned ideologies which every citizen of the world should be abreast with for a better life and which are also a part and parcel of his anti-British and Indian Independence movement during his times.
These are some of the very important historical evidences of M K Gandhi’s famous and world renowned ideologies which every citizen of the world should be abreast with for a better life and which are also a part and parcel of his anti-British and Indian Independence movement during his times.
April 15, 2012
Historically interesting. Good texture and context of the history behind I've actually read very little by Gandhi, and it's interesting to experience his thoughts in his own words. Like The Communist Manifesto, one wonders what the author would make of the world of today... which is somewhat evolved from the inequities of their time, but also very much the same in many regards.
Gandhi says, for example, that the officials of the Raj (Brit colonial govt) should be required to ride Third Class, with the rest of the masses, so that conditions of travel would improved. The Mahatma really doesn't like 'free trade' in any form. (I wonder what he would make of the call centers and tech explosion of India today.)
Gandhi says, for example, that the officials of the Raj (Brit colonial govt) should be required to ride Third Class, with the rest of the masses, so that conditions of travel would improved. The Mahatma really doesn't like 'free trade' in any form. (I wonder what he would make of the call centers and tech explosion of India today.)
December 18, 2019
A Poignant Insight into the Mind of M.K.Gandhi.
Having read the other criticizing biographies and treatise regarding his less than Ideal Lifestyle; His controversial views on Race and Caste; Not to mention his questionable Lifestyle Practices the reader may become biased and can't help but read into some of the references that Sri Gandhi Makes in terms of his life in S.Africa, religion and Governance.
But at the end of the day we can reconcile with the notion, that no Mahatma Gandhi was not the saint most try to frame him to be. Merely a Man, Flawed in his own personal ways, sometimes pigheaded in his beliefs and trying to do the Right thing. What ever may be our thoughts on him, for a live spent as a example on how to be civil and peaceful, at the least he deserves our respect.
Having read the other criticizing biographies and treatise regarding his less than Ideal Lifestyle; His controversial views on Race and Caste; Not to mention his questionable Lifestyle Practices the reader may become biased and can't help but read into some of the references that Sri Gandhi Makes in terms of his life in S.Africa, religion and Governance.
But at the end of the day we can reconcile with the notion, that no Mahatma Gandhi was not the saint most try to frame him to be. Merely a Man, Flawed in his own personal ways, sometimes pigheaded in his beliefs and trying to do the Right thing. What ever may be our thoughts on him, for a live spent as a example on how to be civil and peaceful, at the least he deserves our respect.
November 17, 2015
This book is basically collection of essays, each of which contains views of Gandhiji on different issues and ideas:
1. Condition of Third Class coaches in Indian Rails
2. Vernacular as media of education
3. Swadeshi
4. Ahimsa
5. Co-operation
6. National Dress
From this list, I found reading of # 3 and 5 very tiresome in a sense that they are either not translated properly or lack proper context. They seem like collection of just abstract sentences. I've previously read Gandhi's view on those two topics during school days and hence I found chapters in this book not doing proper justice to the cause.
1. Condition of Third Class coaches in Indian Rails
2. Vernacular as media of education
3. Swadeshi
4. Ahimsa
5. Co-operation
6. National Dress
From this list, I found reading of # 3 and 5 very tiresome in a sense that they are either not translated properly or lack proper context. They seem like collection of just abstract sentences. I've previously read Gandhi's view on those two topics during school days and hence I found chapters in this book not doing proper justice to the cause.
December 23, 2017
Most of the conditions look the same even now. Be it the Third class in Railways, being a Swadeshi, Banking system.
But certain things look superficial. Like - Was education available for all the Indians 50 years before 1914? Was there an equal opportunity? Isn't India an union of states and did not exist prior to Independence? Also his take on religion wasn't okay with me. Certain things seem glorified than due.
But the period and the audience are both different, nevertheless it was nice reading this small collection of essays.
But certain things look superficial. Like - Was education available for all the Indians 50 years before 1914? Was there an equal opportunity? Isn't India an union of states and did not exist prior to Independence? Also his take on religion wasn't okay with me. Certain things seem glorified than due.
But the period and the audience are both different, nevertheless it was nice reading this small collection of essays.
September 18, 2018
Everything except the chapter on Ahimsa seems to be just. But, the chapter on ahimsa is one of the biggest bullshit piece of words mankind would ever come across. He asks you to love your enemy, love your foes. For god's sake this very proposition is against the very nature of mankind. For example, getting angry is one of the human emotions, part of the human nature. An enemy is someone who is by definition the very cause of distress to you, Distress brings anger. Now would one not get naturally angry and then in turn would avenge such emotions. Ahimsa is pure bullshit.
March 17, 2015
The manner of writing is eloquent in this tiny book. Gandhi shares his views on six different topics, including the conditions of traveling 3rd class on India's railways. A short read at 48 pages, each of the topics discussed in the book nonetheless carry with them greater context with which more experienced readers of Gandhi would understand keenly, but also inspire those less familiar with the views and philosophy of Gandhi to reach out to other books written by him.
March 20, 2016
The collection of essays gives an insight into the method to Gandhi's madness. His ideology despite the context in these books is hard to grasp, but the essays provide a glimpse into the basis for some of his convictions. His views on Swarajya, caste, religion, ahimsa, and language are interesting, yet not convincing. These essays do inspire enough interest to study the basis for the complex legacy and ideology of Gandhi.
January 3, 2019
The book is a collection of article/excerpt/dialogue of Mahatma Gandhi on some fundamental topics which relate to our everyday life. It is a smooth flow of thoughts, rather than the careful finesse associated with formal writing. This rawness of expression makes it all the more an attractive read. The vision and thoughts of Mahatma hold good, even a century later on account of being so grounded and practical.
April 17, 2019
This book connects the dots.
How did India, with one of the oldest civilizations (Indus valley civilization) and sophisticated sanitary system ended being an unsanitary country (as it is known now)?
Gandhi, in this book, narrates through his experiences and observations, how the British colonial rule affected this facet of Indian society. It's a must read for anyone interested in Indian history.
How did India, with one of the oldest civilizations (Indus valley civilization) and sophisticated sanitary system ended being an unsanitary country (as it is known now)?
Gandhi, in this book, narrates through his experiences and observations, how the British colonial rule affected this facet of Indian society. It's a must read for anyone interested in Indian history.
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