ce with the aspirations and
recommendations of the Government and the people of India, the every
legitimate effort should be made to have the terms revised.

(3) To the bitter end, co-operate with a Government that co-operates
with us, and only when it refuses co-operation, go in for
non-co-operation.

So far I personally see no reason whatsoever for non-co-operation with
the Indian Government, and till it fails to voice the needs and demands
of India as a whole there can be no reason. The Indian Government does
some times make mistakes, but in the Khilafat matter it is sound and
therefore deserves or ought to have the sympathetic and whole-hearted
co-operation of every one in India. I hope that you will kindly consider
the above and perhaps you will be able to find time for a reply in
_Young India_."

I gladly make room for the above letter and respond to the suggestion
to give a public reply as no doubt the difficulty experienced by the
English friend is experienced by many. Causes are generally lost, not
owing to the determined opposition of men who will not see the truth as
they want to perpetuate an injustice but because they are able to enlist
in their favour the allegiance of those who are anxious to understand a
particular cause and take sides after mature judgment. It is only by
patient argument with such honest men that one is able to check oneself,
correct one's own errors of judgment and at times to wean them from
their error and bring them over to one's side. This Khilafat question is
specially difficult because there are so many side-issues. It is
therefore no wonder that many have more or less difficulty in making up
their minds. It is further complicated because the painful necessity for
some direct action has arisen in connection with it. But whatever the
difficulty, I am convinced that there is no question so important as
this one if we want harmony and peace in India.

My friend objects to my statement that non-co-operation is not
anti-Government, because he considers that refusal to serve it and pay
its taxes is actually anti-Government. I respectfully dissent from the
view. If a brother has fundamental differences with his brother, and
association with the latter involves his partaking of what in his
opinion is an injustice. I hold that it is brotherly duty to refrain
from serving his brother and sharing his earnings with him. This happens
in everyday life. Prahalad did not act against his fathe