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WELLESLEY COLLEGE

PRESENTED BY
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INDIAN

HOME RULE

BY

M. K.

GANDH

FIFTH EDITION
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INDIAN

HOME RULE
BY

M.

K.

GANDHI

Reprinted with a

Dew foreword by

the author

FIFTH EDITION

GANESH

<3?

Co.,

MADRAS

1922

226017

MADRA8:

THE MODERN PRINTING WORKS, MO0NT ROAD.

(if"

NOTE
The
doctrine of violence
is

is

more widely

believ-

ed in than
a small

generally realised.
divided into

The

votaries of

violence can be

two

classes.
it

and dwindling

class, believe in

Some, and are

prepared to act according to their faith

Others, a

very large class always, and now, after bitter experiences of the failure of constitutional agitation,
larger than ever, believe in violence, but that belief

does not

le.id

them

to

action.

It

disables

them

from work
other kinds
the evil
is

on any
of

basis

other than force.

belief in violence serves to dissuade

The them from all

work

or^sacrifice.

In both cases

great.
for

There can be no reconstruction or hope

this land of ours, unless

we

eradicate the worship of

force in

all its

forms, and establish work on a basis

other than violence.

of

A
the

refutation of the doctrine

violence

is,

in

present

situation

of

the
ever.

affairs of

our country,

more necessary than

To
than

this end,

the

nothing better can be conceived publication and wide distribution of

Mr. Gandhi's famous book. It was extremely patriotic of Messrs. Ganesh and Company to have readily agreed to undertake the work when they were approached with the
request.

Satyagrah Sabha,] Madias,

C.

Rajagopalachar.

6-619.

FOREWOBD
I

have

re-read

this

booklet

more
I

thai*
lies,

once.

The value
it
it,

at the present

moment
if

in re-printing

as
is

revise

there

had to only one word I would

is.

it

But

accordance an English friend.

alter in

my

with a. promise made to She took exception to

'

of the

use of the word ^prostitute in speaking Parliament. Her fine taste recoiled

from the indelicacy of the expression. I remind the reader that the booklet purports
to be a free translation of the original
is

which

in

Gujarati.

endeavour to put into practice the views expressed in the following pages, I feel that the way shown therein is the only true way to Swaraj. Satyagrah the law of love is the Law of life. Deparof

After

years

ture from it leads to disintegration. A firm adherence to it leads to regeneration.

BOMBAY,
88th May, 1919.

M. K.

GANDHI

HIND SWARAJ
OR

THE

INDIAN
Beply

HOME RULE
to

Critics

It is certainly
this booklet of
tion.

my good fortune that

is

mine

receiving wide attenin

The

original

is

Gujarati.
first

It

had a

chequered career.
the

It

was
'

published in
'

of Opinion It was written in 1908 during my return voyage from London to South Africa in answer to the Indian school of vioI lence, and its prototype iu South Africa, came in contact with every known Indian

columns South Africa.

of

the

Indian

anarchist in London.

me, but I
ills,

feel

Their bravery impressed that their zeal was misguided.

I felt that violence

was no remedy

for

India's

and that her civilization required the use of a different and higher weapon for selfThe Satyagrah of South Africa protection. was still an infant hardly two years old- But
it

had developed sufficiently to permit me to It write of it with some degree of confidence.

INDIAN
so

HOME EULE
it

was

much

appreciated that

was published

as a booklet.
India.
its

It attracted some attention in The Bombay Government prohibited

I replied by publishing its thought that it was due to my English friends that they should know its contents. In my opinion it is a book which can be put into the hands of a child. It teaches che gospei of love in the place of that of

circulation.
I

translation.

hate.

It replaces violence

with

self-sacrifice.

It pits soul force

against

brute force.

It

has

gong through several editions and I commend it to those who would care to read it. I withdraw nothing except one word of it, and that
deference to a lady friend. I have given the reason for the alteration in the preface^to the Indian edition.
in

The

booklet

is

a severe
It

'modem

civilization.'
is

condemnation of was written in 1908.

I
'

My

conviction

deeper to-day than ever.

feel that if

India would discard

modern

civili-

zation' she. can only gain by doing so.

would warn the reader against thinking that lam to-day aiming at the Swaraj
I

But

described
ripe for
it.

therein.
It

I know that India is not may seem an impertinence to

KEPLY TO CRITICS
say
so.

7
I

But such

is

my

conviction.

am

pictured individually working for the self-rule But to-day my corporate activity is therein.
of undoubtedly devoted to the attainment the Parliamentary Swaraj in accordance with aiming wishes of the people of India. I am not though I destroying railways or hospitals,

at

would

certainly

welcome

their

natural
hospitals

Neither railways nor At civilization. are a test of a high and pure adds Neither best they are a necessary evil. nation. Nor a of one inch to the moral stature
destruction.

am

aiming

at

a permanent

destruction
'

of

law courts, much as I regard it as a consummation devoutly to be wished for.' Still less am I trying to destroy all machinery and mills.
It requires a higher

simplicity and

renuucia-

for. tion than the people &re to-day prepared

The only now being

non-violence.

part of the

programme which
have

is

carried out in its entirety is that of

But

I regret to

to confess

in the that even that is not being carried out If it were, India would spirit of the book. If India adopted establish Swaraj in a day. of her the doctrine of love as an active part Swaraj politics, religion and introduced it in her
.

INDIAN

HOME EULE

am

would descend upon India from heaven. But I painfully aware that that event is far off
I offer these

as yet.
I observe being quoted from the booklet to discredit the present movement. I have even seen writings suggesting that I am' playing a

comments because

that

much

is

deep game, that I

to foist

am

using the present turmoil

India,

my

fads on

and

am making

cau only answer that Satyagrah is made of sterner stuff. There is nothing reserved and nothing

religious experiments at India's expense. I

whole theory is undoubtedly being carried into practice. There is no danger attendant upon the whole of it being
it.

Secret in

portion

of the

of life described in

'Hind Swaraj'

practised.

But

it is

not

right to scare

away

people

from my writings passages that are irrelevant to the issue before the country.
reproducing

by

M. K.

GANDHI,

Young India, 26th January, 1921.

INDIAN HOME RULE

CHAPTER
The Congress and
Reader
:

Its Officials
is a Home Rule countrymen ap-

Just at present there

India.
All our

wave passing over

pear to be pining for National Independence.

similar spirit pervades

A
-a,

them even

in

South Afri

Indians seem to be eager after acquiring rights. Will

you explain your views in this matter ? Editor You have well puj; the question, but the answer is not easy. One of the objects of a newspaper is to understand the popular feeling and
:

to give, expression to

it

another

is

to

arouse
;

among

the people certain

third
is

desirable

sentiments

and the

fearlessly to
all

expose popular defects.

is

The
trie

exercise of

these three functions

involved in
senti-

answering your question.

people's will

To

a certain extent
;

has

to

be expressed

certain

ments will need to be fostered, and defects will have to be brought to light. But, as you have asked the question, it is my duty to answer it. Reader Do you then consider that a desire for Home Rule has been created among us ?
:

12

INDIAN
Editor
:

HOME RULE
of the

That

desire gave rise to the National

Congress
implies
it.

The

choice

word "National"

Reader
India
Rale.

That, surely,

is

not the case.

Young

seems

to ignore the

Congress.

It is consi-

dered to be an instrument for perpetuating British

not the

Editor That opinion is not justified. Had Grand Old Man of India prepared the soil,
:

our young

men

could not have even spoken about

Home

Rule.

How

can we forget what Mr.

Hume

has written,

how he

has lashed us into action, and

with what effort he has awakened us, in order to achieve the objects of the Congress? Sir William

Wedderburn has given his body, mind and money to the fame cause. His writings are worthy of
perusal to this day.
to prepare the Nation,

Professor Gokhale, in order

embraced poverty and gave Even now, he is living in poverty. The late Justice Buddrudin Tyebji was also one of those who, through the Congress, sowed the beed of Home Rule. Similarly in Bengal, Madras, the Punjab and other places, there have been lovers of India and members of the Congress, both Indian and English.
twenty years of his
life.

you are going too far, you are straying away from my question, I have asked you about Home or Self-Rule; you are discussing
:

Reader

Stay, stay,

THE CONGRESS AND

foreign rule.

ITS OFFICIALS

13

English names, such names. In these circumstances, I do not think we can ever meet. I shall be pleased if you will confine yourself to

I do not desire to hear

and you are giving

me

Home

Rule.
:

All other wise talk will not satisfy me.

Editor You
be likewise.
I think
If

are impatient.
will bear

cannot afford

to

you

with

me

for a while,

you

will find tnat

you

will obtain

what you
does

want.

Remember
in

the old

proverb that

the* tree

one day. The fact that you have not grow checked me, and that you do not want to hear about the well-wishers of India, shows that, for you at any rate, Home Rule is yet far away. If we had many like you, we would never make any advance. This thought is worthy of your attention. Reader It seems to me that you simply want to put me off by talking round and round. Those whom you consider to be well-wishers of India are not such in my estimation. Why, then, should I listen to your discourse on such people ? What has he whom you consider to be the father of the nation done for it ? He says that the English Governors will do justice, and that we should co-operate with
:

them.
that

Editor I must tell you with all gentleness it must be a matter of shame for us that you
:

should speak about that great man, in terms of disrespect. Just look at his work. He has dedicated
his
life to

the service of

India.

We

have learned

14

INDIAN

HOME RULE
It

what we know from hirn. Dadabhai who taught us

sucked our
day,
Is
life-blood.
is

that the

was the respected Eoglish had

it

What
in

does
the

matter that, to-

his

trust

still

English nation?

Dadabhai less to be honoured because, in the exuberance of youth, we ate prepared to go a step further ? Are we, on that account, wiser than he ?
It is a

step

wisdom not to kick against the very from which we have risen higher. The removal
of

mark

of a step
it.

from a staircase brings down the whole

out of

of

When,

infancy

we grow

into

youth,

we do
after

not despise infancy, but, on the contrary,

we
If,

recall with affection the days of our childhood.

many

years

of

study,

a
if

teacher
I

were
to

to

teach
a

me

something,

and

were

build

more on the foundation laid by that would not, on that account, be considered He would always comwiser than the teacher. mand my respect. Such is the case with the Gran<} Old Man of India. We must admit that he is the
little

teacher, 'I

author of Nationalism.

understand that

Reader You have spoken well. I can now we must look upon Mr. Dadabhai him and men like him, we Without with respect.
:

would probably not have the spirit that fires usV. How can the same be said of Professor Gokhale ?

He

has constituted himself a great friend of the English he says that we have to learn a great deal from
;

them,

that

we

have

to

learn

their

political

THE CONGRESS AND

tired of reading his speeches.

ITS OFFICIALS 15

wisdom, before we can talk of

Home

Rule. I

am

Editor
impatience,

If

you are
believe

tired,

it

only betrays your

We

that those

who

are

dis-

contented with the slowness of their parents,

are angry because the parents
their children, are considered

and would not run with

place of

disrespectful to their

parents.
a parent.

Professor Gokhale occupies the

with us

What does it matter if he A nation that is desirous

cannot run
of

securing

Rule cannot afford to despise its ancestors. We shall become useless if we lack respect for outsiders. Only men with mature thoughts are capable of ruling themselves and not the hasty-tempered. Moreover, how many Indians were there like Professor Gokhale, when he gave himself to Indian education? I verily believe that whatever Professor Gokhale does he does with pure motives and with a view to His devotion to the Motherland is serving India. great, that he would give his life for it if necesso sary. Whatever he says is said not to flatter anyone but because he believes it to be true. We are bound,
therefore, to entertain the highest regard for

Home

him.

Reader Are
:

we, then, to follow him in every

respect ?

Editor

never said any such thing.

differed

If

we

conscientiously

from

him,

the

learned

Professor himself would advise us to follow the dictates of our conscience rather

than him.

Our

chief

16
purpose
that
is
is

INDIAN
not to cry
infinitely

HOME RULE
down
his work, but to believe

greater than we, and to feel assured that compared with his work for India, ours is infinitesimal. Several newspapers write
disrespectfully of him.
It is

he

against such
like

writings.

We

duty to protest should consider men

our

man's thoughts are bad and ours only are good, and that those holding different views from ours are the enemies of the country.

Professor G-okhile to be the pillars of Rule. It is a bad habit to say that another

Home

Reader:
what
matter

now

begin
I

to

your meaning.

shall

understand somehave to think the

and
sion.

Sir

over, but what you say about Mr. Hume William Wedderburn is beyond comprehen-

Editor
English as
to

The same
that

rule
I

holds good

for

the

for the Indians.

all

can never

subscribe
are bad.
for India.

the

statement

Englishmen

Many Englishmen

desire

Home

Rule

That the English people are somewhat more selfish than others is true, but that does not prove that every Englishman is bad. We who seek justice will have to do justice to others. Sir William does not
wish
ill

to India

that should be enough

if

for us.

As

we

proceed, you will see that,

we

act justly, India

that,
if

will be sooner free.

You
if

will see, too,

we

shun every Englishman will be delayed. But

as

an enemy,

Home

Rule

we

are just to them,

we

THE CONGRESS AND

shall receive their support

ITS OFFICIALS
in

17

our progress towards

to

the goal.

Reader
simply
things.

All this

seems

me

at present to

be

nonsensical.
of

English

support

and

the

obtaining

Home

How
Rule
for

Home
over

Rule are two contradictory can the English people tolerate us? But I do not want you to

decide this question for

it is

me

just yet.

useless.

When

you have

To pass time shown how we

understand

can have

Home

Rule,

perhaps I shall

your views. You have prejudiced would, I help. you by discoursing on English subject. this continue to therefore, beseech you not you Editor I have no desire to do so. That
:

me

against

a matter for rrruch are prejudiced against me is not unpleasant It is well that I should say anxiety.

things at the commencement,

it is

my

duty patiently
It

to try to remove your prejudice. Reader I like that last statement.

:

emstill

boldens
laid the

me

to say

what

like.

One

thing

puzzles me.

I do not

understand

how

the Congress

foundation of
:

Home
see.

Rule.

Editor Let us

The Congress brought

together Indians from different parts of India, and enthused us with the idea of Nationality. The

Government used

to look

upon

it

with

disfavour.

The

Congress has always insisted that the

Nation
It

has should control revenue and expenditure. always desired self-government after the Canadian
2

18
model.
desire
it

INDIAN
or not,

HOME RULE
get
it

Whether we can
and

or not,
is

whetner there

whether we not someAll I

fore-

thing more desirable, are different questions. have to show is that the Congress gave us a
taste of
is

Home

Rule.

To

deprive

it

of the

honour

not proper, and for us to do so would not only be

ungrateful, but retard the fulfilment of our object. To treat the Congress as an institution inimical to

our growth as a Nation would disable us from using that body.

CHAPTER
:

II

The Partition op Bengal Reader Considering the matter as you

it,

put

seems proper to say that the foundation of Home Rule was laid by the Congress. But you will admit that it cannot be considered a real awakening. When and how did the awakening
it

take place ?

Editor
tree

The

seed

is is

never seen.
itself

It

works

underneath the ground,

destroyed, and the

which rises above the ground is alone seen, Such is the case with the Congress. Yet, what you call the real awakening took place after the Partition of Bengal. For this we have to be thankful to Lord Curzon. At the time of the Partition, the people of Bengal reasoned with Lord Curzon, but, in the pride of power, he

THE PABTITION OF BENGAL

disregarded
all

19
grant-

their prayers

he took

it

for

ed that

Indians

could

only

prattle,

that

they

He used incould never take any effective steps. opposition, all. teeth of the in sulting language, and, partitioned Bengal. That day may be considered to
British Empire. power received through the Partition has never been equalled by any other

be the day of the partition of the

The shock
act.

that the British

This does not mean that the other injustices done to India are less glaring than that done by the Partition. The salt-tax is not a small in-

justice.

We

shall see

many such
ran

things liter on.

the Partition.

But the people were ready to

At that time, the feeling
their

resist

high.
all.

Many

leading

Bengalis were ready to lose their

Thee knew
It is

power
it

hence the conflagration

;

now

well

nigh unquenchable
either.
rift

it

is

not

necessary to

quench
remain

Partition will go, Bengal will be

in

re-united, but the

:

the

English barque

will
is

it

must
fall

daily
asleep.

widen, India awakened

not likely to
Partition
is

Demand

for abrogation of

tantamount to demand for Home Rule. Leaders in Bengal know this, British officials realise it. That is why Partition still remains. As time passes, the Nation is being forged. Nations are not formed in a day the formation requires years.
;

Reader
Editor
:

What,
Hitherto

in your opinion,

are the re-

sults of Partition ?

we have

considered that for

20

INDIAN

HOME RULE

redress of grievances,

and,
that

we must approach the Throne we get no redress, we must sit still, except we may still petition. After the Partition,
if

people saw that petitions must be backed up by force, and that they must be capable of suffering.

must be considered to be the chief That spirit was seen in in the writings press. That which outspoken the and in secret began the people said tremblingly to be said and to be written publicly. The Swadeshi movement was inaugurated. People, young and old, used to run away at the sight of an English They did not face it now no longer awed them.
This new
of
spirit

result

Partition.

fear even a row, or being

imprisoned.
present
in

Some

of the

best sons of India are

at

banishment.

from mere petitioning. Thus are the people moved. The spirit generated in Bengal has spread in the North to the Puujab, and
This
is

something

different

in the

Cape Comorin. Reader: Do you suggest any other striking

South
to

result ?

Editor
rift

The

Partition has

not

only made a
it

in the English ship, but has

made

in

ours

also.

Great events always produce great

leaders

results.
:

two parties the Moderates and the Extremists. These may be considered as the slow party and the impatient

Our

are

divided

into

party.

Some

call the

Moderates the timid Party,

All interpret

and the Extremists the bold party.

DISCONTENT AND UNREST

21

the two words according to their pre-conceptions. This much is certain that there has arisen an enmity between the two. The one distrusts the At the time of the other, and imputes motives.

Surat Congress, there was almost a fight. that this division is not a good thing
country, bat
I

I think
for the

think also that

It all

not

last long.

such divisions will depends upon the leaders how

long they will

last.

CHAPTER
Reader
:

III

Discontent and Unrest

cause of the

Then you consider Partition to be a awakening ? Do you welcome the unrest which has resulted from it ?
Editor
before he
is
:

When
and

a
is

man

rises

from

twists his limbs

restless.

It takes

sleep, he some time

entirely awakened.

Similarly, although

the Partition has caused an awakening, the comatose

has not yet disappeared.

limbs and
still

We

are

still

twisting our

and just as the state between sleep and awakening must be considered to be
restless,

necessary, so

may

the

present unrest in India be

and,
therefore,
is

considered a
state.
is

necessary

proper
will,
it

The knowledge
sleep,

that there

unrest
it.

highly probable, enable us to outgrow

Rising

from

we do

not continue in a comatose state,

but* according to our ability,

sooner

or

later,

we

22

INDIAN

HOME RULE

are completely restored to our senses. So shall we be free from the present unrest which no one likes.

Reader
Editor
latter
is
:

What
Unrest

is

the other form of

unrest ?

is,

in reality, discontent.

The
;

only

now

described
it

as unrest.

the Congress-period

was

labelled discontent

During Mr.
in

Hume

alwajfnfiaid that the spread of discontent

i

India was

ry.
.

This discontent
as a
is
it.

is

very

useful thing.,
his present
lot,

ong

man
it

is

contented with
to
it

so long

difficult

p<^r^
is

uade
that

him

to

come

out

of

Therefore

every reform

must be
them.

preceded

by
only

discontent.

We

throw. away things

to
like

we have

when we

Such discontent has been produced among us after reading the great works of Indians Englishmen. Discontent and has led to unrest, and the latter has brought about
cease

many
ments.
It

deaths,

many imprisonments, many

a state of things will
All these
still

banish-

Such
so.

continue.

must be

may

be considered

good

signs, but they

may

also lead to

bad

results.

CHAPTER
What
Reader
:

is

IV Swaraj ?
learnt

have

now

what the Congress

has done to make India one nation,

tion has caused an awakening, and

how how

the Partidiscontent
I

and unrest have spread through the

land.

would

WHAT
now
like to

IS

SWARAJ
Swaraj.

23
I fear that

know your views on

is
:

our interpretation

not the same.

attach the

Editor It is quite possible that same meaning to the term.

what
a
t+

we do not You and I

it
is.

and

all

Indians are impatient to obtain Swaraj, but

we

are certainly not decided as to

is

To

drive the English out of India

ght

heard

1 that many from many mouths, but it does nr I be so. have properly considered why it l is it that must'"ak you a question. Do you think necessary to drive away the English, if we get all we want ? Reader I should ask of them only one thing
:

that

is

" Please leave our country." If

after

they

have complied with this request, their withdrawal from India means that they are still in India, I Then we would undershould have no objection.
stand that, in our language, the
equivalent to

word

"

gone "
that
?

is

"remained."
.

Editor

Well then,
retired.
:

let

us suppose

the

English have

What

will you do then

Reader
at this
stage.

depend largely assume, they retire,

keep
their

That question cannot be answered The state after withdrawal will upon the manner of it. If, as you
it

seems

to

me we
shall

shall

still

constitution,

and

carry on the
asking,

government. If they simply retire we should have an army, etc. ready

for the
at

hand.

We

24

INDIAN

HOME RULE
on

should, therefore, have no difficulty in carrying

the government.
so: I do not. Bat not discuss the matter just now. I have to answer your question, and that I can do well by asking you several questions. Why do you want
I will

Editor: You may think

away the English ? Reader: Because India has become impoverished by their government. They take away our money from year to year. The most important
to drive

posts are reserved for themselves.

a state of slavery.
us,

We

are kept in

They behave
feelings.

insolently towards

and disregard our

:

Editor If tbey do not take our money away, become gentle, and give us responsible posts, would
you
still

consider their presence to be harmful

:

Reader

That

question

is

useless.
is

It

is

similar to the question whether there

in associating with a tiger,
if

any harm

he changes his nature.

time.

Such
tiger

a question

is

sheer waste of

When

changes his nature, Englishmen will change theirs. This is not possible, and to believe it to be
possible
is

contrary to
:

human

experience.

Editor Supposing we get self-government similar to what the Canadians and the South Africans have, will it be good enough ?

Reader That question also is useless. We get it when we have the same powers we shall then hoist our own flag. As is Japan, so
:

may

WHAT
must India
be.

IS

SWARAJ

25

must own our navy, our army, and tben and we must have our own splendour,

We

will India's voice ring

:

through the world. well drawn the picture. have Editor You rule In effect it means this that we want English tiger's fche want without the Englishman. You would not the tiger; that is to say, you
:

nature, but

becomes English, Englistan. This it will be called not Hindustan but is not the Swaraj that I want. Reader I have placed before you my idea of

make India English, and when

it

Swaraj

as I think

it

should be.

If
if

the education

we have

the works of importance any Spencer, Mill and others be of mother the and if the Eagiish Parliament be

received

be of

any

use,

of

Parliaments,

I certainly think that

we

should

copy the
exten*
to

English
just

people and
as

this

to

such an
otheia
so

that,

they
in

do
their

not

allow

obtain

footing

country,

we

it should not allow them or others to obtain has country own their in What they have done

in ours.

It is, therenot been done in any other country. institutions fore, proper for us to import their But now I want to know your views.

need for patience. My is in the course of this themselves views will develop of understand the discourse. It is as difficult for me to to be easy. you true nature of Swaraj as it seems to content therefore, for the time being,

Editor: There

shall,

26

INDIAN

HOME KULE

myself with endeavouring to show that what you call Swaraj is not truly Swaraj.

CHAPTEK V
The Condition of England Eeader Then from your statement,
:

deduce

the Government of England not worth copying by us.

is

not desirable and

is
is

Your deduction condition of England at present

:

Editor

justified.

The
I

pitiable.

pray

to

God

that India

may never

That which you consider

Parliaments
is

be in that plight. to be the Mother of

a prostitute.
fit

like a sterile

woman and

Both these

are harsh terms, but exactly

toe case.

That Parliament has not yet of its own accord done a single good thing, hence I have compared
it

to a sterile
is

woman. The

natural condition of that

Parliament
it

such that, without outside pressure,

It is like a prostitute because it under the control of ministers who change from time to time. To-day it is under Mr. Asquith, tomorrow it may be under Mr. Balfour.
is

can do nothing.

is not applicable. The Parliament, being elected by the people, must work under public pressure. This is its quality.

Eeader: You have The term " sterile woman "

said

this sarcastically.

little

Editor You are mistaken. Let us examine it more closely. The best men are supposed
:

THE CONDITION OF ENGLAND

to be elected

27
serve

by the people.
weal.

The members
it

without pay and, therefore,

only for the public
sidered to be educated

must be assumed
electors

The

are

con-

and, therefore,

we should

assume that they would not generally make mistakes need in their choice. Such a Parliament should not work Its the spur of petitions or any other pressure. should be so smooth that its effect would be more
apparent day by day.
generally

But, as a matter of
that

fact, it is

acknowledged hyprocritical and selfish.

little interest..

the

members

are

Each

thinks of his

own
It

It is fear that is the

guiding motive.

What
is

is

done to-day

may

be undone to-morrow.

not possible to recall a single instance in which the

finality

can be predicted for its work. When the greatest questions are debated its members have been
seen to stretch themselves and to dose. Sometimes the members talk away until the listeners are disgusted.

Carlyle has called

it

the

" talking shop of

the world."

Members

vote for their party without a

thought.
it.

If

Their so-called discipline binds them to any member, by way of exception, gives an

independent vote, he is considered a renegade. If Parliament the money and the time wasted by the naEnglish were entrusted to a few good men, the higher would be occupying to-day a much
tion

platform.

The Parliament

is

simply a
are,

costly

toy

no means, These views of the nation. have thinkers Some great English peculiar to me.
by

28

INDIAN

HOME EULE

expressed them. One of the members of the Parliament recently said that a true Christian could not

become a member
baby. And,
if it

of

it.

Another said that

it

was a

has remained a baby after an exis-

tence of seven hundred years,

its

when

will

it

outgrow

babyhood

?
:

Header You have set me thinking you do me to accept at once all you say. You give me entirely novel views. I shall have to digest them, Will you now explain the epithet
;

not expect

"prostitute"?

Editor
once
is

on

this

That you cannot accept my views at only right. If you will read the literature subject, you will have some idea of it. The
:

Parliament
is

is

without a
its

real

master.
is

Under the
bat
it

Prime Minister,
buffeted

movement

not steady,

about like a

prostitute.

The Prime

Minister is more concerned about his power than about the welfare of the Parliament. His energy is concentrated upon securing the success of his
party.
shall

His care

is

not always that the Parliament

are

do right.

Prime Ministers
do things

known

to

have

made

advantage.

merely for party worth thinking over. Reader Then you are really attacking the very men whom we have hitherto considered to be patriotic and honest ?
All this is
:

the Parliament

against

Editor Yes, that is true I can have nothing Prime Ministers, but what I have seen leads
:

THE CONDITION OF ENGLAND

me
to

92

think that they cannot be considered really If they are to be considered honest bepatriotic.

cause they do not take what is generally known as bribery, let them be so considered, but they ace

open

to subtler influences.

ends, they certainly bribe people

In order to gain their with honours. I

do not hesitate to say that they have neither real honesty nor a living conscience. As you express these views about Header
:

the Parliament, I would like

to

hear

you on the
of

English people, so that I

their

may have your views

Government.

Editor
paper
is

To

the English voters their

newstheir

their

Bible.

They take cue from

interpreted

newspapers, which

latter are often dishonest.

The

same
ests

fact is

differently

by

different

newspapers, according to the party in whose inter-

One newspaper would conEnglishman to be a paragon of honesty, What must another would consider him dishonest. newspapers whose people be the condition of the
they are edited.
sider a great

are of this type ?

Reader
Editor
quently.
It
:

You

shall describe

it.

seven years.
of a clock

These people change their views frethat they change them every said is These views swing like the pendulum
are never
steadfast.

and

would follow

a powerful orator or a

The people man who gives

them

parties, receptions, etc,

As are the people, sc

30
is

INDIAN

HOME BULK

their Parliament.

very strongly

They have certainly one quality developed. They will never allow
they

their country to be lost. If

an

evil

eye on

it,

any person were to cast would pluck out his eyes.

that
it

Bui

that does not

mean

the nation

possesses
If

every other virtue or that

India copies England,
it is

should be imitated.
firm

my

conviction that

she will be ruined.

Eeader
England ? Editor
:

To what do you
It is

ascribe this state of

not due to any peculiar fault of

is

the English people, but the condition

due to mo-

dern civilization.

It is a civilization

only in name.

Under

it

the nations of

Europe are

becoming de-

graded and ruined day by day.

CHAPTER
Header
you mean by
:

VI
have
to

Civilization

Now
It is

you

will

explain

what
mean.

civilization.
:

Editor

not a question of what

Several English writers refuse to call that, civilization which passes under that name. Many books

have been written upon that

been formed
zation.
to

subject.

Societies have

cure the nation of the evils of civiligreat English writer has written a work
:

called ''Civilization

Its

Cause and Cure." Therein

he has called

it

a disease,

CIVILIZATION
Reader
Editor
:
:

31

Why

do

we

not
is

know this generally ?

The answer

very simple.

We rarely
find out
this they

find people arguing against themselves. Those who are intoxicated by modern civilisation are not likely
to write against
facts
it.

Their care will be to

in support

and arguments

of

it,

and

do unconsciously, believing it to be true. A man, whilst he is dreaming, believes in his dream he is undeceived only when he is awakened from his
;

sleep.

A man
like a

tion

is

labouring under the bane of civilizadreaming man. What we usually read

work of defenders of modern civilization, which undoubtedly claims among its votaries very Tiieir brilliant and even some very good men. are by one, hypnotise us. one we And so, writings
are the

drawn

into the vortex.

Readek: This seems to be very plausible. Now will you tell me something of what you have
read and thought of this civilization.

Editor
things
is

Let us

first

consider what

described by the

word
life.

state of " civilization. " Its

it

true test lies in the fact that people living in

bodily welfare the object of

We

will take

make some

examples.

The people

of

Europe to-day

live in

better-built houses than they did a

hundred years

ago.

This is considered an embhm of civilizaand this is also a matter to promote bodily Formerly, happiness. they wore skins, and their weapons spears. Now, they wear used as
tion,

32

INDIAN
and

HOME RULE
embellishing
their bodies

long trousers,

for

they wear a variety of clothing, and, insteai of

spears, they carry with
five

or

them revolvers containing If people of a certain more chambers

country,
of

wearing

who have much

hitherto not
clothing,

been in the habit

boots,
etc.,

adopt

European clothing, they are supposed to have become civilised out of savagery. Formerly, in
Europe, people ploughed their lands mainly by manual labour. Now, one man can plough* a vast
tract

by means of steam-engines, and amass great wealth. This is called a sign

can"

thus

of civili-

zation. Formerly, the fewest

men wrote

books, that

and were most valuable. prints anything he likes and poisons people's minds. Formerly, men travelled in waggons now they fly through the air, in trains at the rate of four hundred and more miles per day. This is considered the height of civilization. It has been stated that, as
writes
;

Now, anybody

men
and

progress, they shall be able to travel in airships reach any part of the world in a few hours. Men

need the use of their hands and feet. They and they will have their clothwill press a button, will press another button, They side. ing by their newspaper. A third, and and they will have their They will in waiting for them. a motor-car will be up food. Everyhave a variety of delicately dished Formerly, when machinery. by done thing will be another, they one with people wanted to fight
will not

CIVILIZATION
;

33

measured between them their bodily strength now of lives by it is possible to take away thousands one man working behind a gun from a hill. This Formerly, men worked in the open is civilization.
air only so
of

much as they liked. Now, thousands workmen meet together and for the sake of

maintenance work in factories or mines. Their They are condition is worse than that of beasts. work, at the risk of their lives, at most
obliged^ to
millionaires. dangerous occupations, for the sake of pnysical under Formerly, men were made slaves temptation by co mpulsion, now they are enslaved can buy. money that luxuries and of the

of

money

There are now diseases of which people is doctors dreamt before, and an army of hosand so engaged in finding out their cures, of civilizatest a is This have increased. pitals required were messengers Formerly, special
tion.

never

send and much expense was incurred in order to fellow by letters;: to-day, anyone can abuse his the same at True, penny. one means of a letter for

one can seud one's thanks also. Formerly, people had two or three meals consisting of homemade bread and vegetables; now, they require
cost,

something to eat every two hours, so that they have hardly leisure for anything else. What more need I say ? All this you can ascertain from several These are all true tests of authoritative books. civilization. And, if auy one speaks to the contrary,
3

34

INDIAN
that he
is

HOME EULE
This civilization takes-

know

ignorant.

note neither of morality nor of religion. Its votaries calmly state that their business is not to teach religion.

Some even

consider

it

to be a superstitious

growth.

Others put on the cloak of religion, and prate about morality. But, after twenty years'
experience,
I
is

have

come

to the

conclusion that
of morality.
all

immorality

often taught in the

name

Even

a child

can understand
there can seeks

described above
morality.

have be no inducement to
that in
I

Civilization
it

to

increase

bodily
so.

comforts, and

fails

miserably even in doing

is irreligion,

This civilization such a hold on the people in Europe that those who They lack real are in it appear to be half mad. keep up their They courage. physical strength or
it

and

has taken

energy by intoxication.
in
solitude.

They can hardly

be

happy

Women, who

should be the queens

streets, or they slave of households, wander in the of a pittance, half sake the away in factories. For alone are labouring a million women in England

under trying circumstances in factories or similar This awful fact is one of the causes institutions.

growing suffragette movement. This civilization is such that one has only to be patient and it will be self-destroyed. According to the teaching cf Mahomed this would be considerof the daily

ed a Satanic civilization. Hinduism calls it the Black Age. I cannot give you an adequats concep-

WHY WAS INDIA LOST

tion
of
it.

35
the

It

is

eating

into

the

vitals of

English nation.
are really

must be shunned. you will sufficiently think over this, you will entertain the same They opinion, and cease to blame the English. shrewd a are They rather deserve our sympathy.
It

Parliament

emblems

of slavery. If

nation and
off

therefore

believe

that

they will cast

industrious

the

evil.

and

their

They are enterprising and mode of thought is not

Neither
are

inherently
heart.
is

immoral.
therefore,

they
-

bad

at

I,

Civilization respect them. incurable disease, but it should never be forgotten that the English people are at present afflicted

not

an

by

it.

CHAPTER VII Why was India Lost ?

You have said much about civiliza^ on enough to make me ponder over it. I do not now know what 1 should adopt and what I should
Reader
:

avoid from the nations of Europe, but one question comes to my lips immediately. If civilization is England why has disease, and if it has attacked
a

she been abie

retain it?

to take India,

and why

is

she able to
difficult

Editor
to answer,

Your question is not very and we shall presently be

:

able

to

examine the true nature

that I have
still

of

Swaraj

for I

am
I

aware
m\\,

to

answer that question.

36

INDIAN

HOME RULE
;

however, take up your previous question. TheEnglish have not taken India we have given it to them. They are not in India because of their
strength, hut because

we keep them.
can be

Let us now
sustained.
of

see whether these

propositions

They came
trade.
it

to our

country originally for purposes

Recall the
?

Company :Bahadur.
the slightest

Who made
intention
assist-

Bahadur

They had not

officers ?
r

at the

time of establishing a kingdom.

Who

ed the Company's

Who
all

the sight of their silver?

W ho
did

was tempted at bought their goods ?

this.

History

testifies

that

we

In order to

become rich all at once, we welcomed the Company's officers with open arms. We assisted
them.
If
I

am

in

the habit
sells it

of drinking

Bhang
blame
be

and

a seller thereof

to

me,
if

am

I to

him
is

or myself ?

By blaming
?

the seller shall I

able to avoid the habit

And,

a particular retailer

driven away, will not another

take his

place

true servant of India will have to go to the

If

root

of the matter.

indigestion, I will certainly not avoid

an excess of food has caused me it by blaming

true physician
if

water.

He

is

who

probes

the

cause of disease and,

true cause.

the disease of India, you

you pose as will have

a physician for
to find out
its

Reader
will not

You

are right.

Now,

think

have

to

argue

conclusions home.

much with me I am impatient

to
to

you drive your know your

WHY WAS
further views,
topic*
I shall,

INDIA LOST
a

37

We
am

are

now on
I

most interesting
in doubt. in
spite of

therefore, endeavour to follow your

thought, and stop you

when

am

Editor:
enthusiasm,

afraid

that,

your

as

we proceed

further

we

shall

have

only

Nevertheless, I shall argue differences of opinion. have already you will stop me.

when

We

seen that the English merchants were able to get a

footing in India

we encouraged them. When our princes fought among themselves, they That sought the assistance of Company Bahadur. war. corporation was versed alike in commerce and
because
It

was unhampered by questions of morality. Its and to make object was to increase its commerce, increased money. It accepted our assistance, and
of its

the number
it

warehouses.

To

protect the latter

by us also. employed an army which was Is it not then useless to blame the English for what we did at that time ? The Hindus and the Mahomedans were at daggers drawn. This, too, gave
utilised

the

Company

its

opportunity

and thus we created

the circumstances that gave the

trol

Company

its

con-

over India.

Hence

it is

truer to say

that

we
lost,

gave India to the English than that India was

Keader
:

Will you

now

tell

me how

they

are

able to retain India?

Editor The causes that gave them India Some Englishmen state enable them to retain it.
that they took, and they hold, India by the

sword.

38

INDIAN

HOME EULE
The sword
Ss>

Both these statements are wrong,

entirely useless for holding India.

We
have

alone keep

them.

Napoleon

is

said

to

described
It
is

the English as
a fitting

a nation of

shop-keepers.
of

description.

They hold whatever domitheir

nions they have for the sake

commerce.

Their army and their navy are intended to protectit. When the Transvaal offered no such attractions, the late Mr. Gladstone discovered that it was not right for the English to hold it. When it became a paying proposition, resistance led to war. Mr. Chamberlain soon discovered that
enjoyed
related
a

suzerainty over

the

Transvaal.

England \t is

that some one asked the late President Kruger whether there was gold in the moon. He replied that it was highly unlikely, because, if there

were, the English would have annexed it. Many problems can be solved by remembering that money is their God. Then it follows that we keep the English in India for our base self-interest.

We

like their

We

commerce, they please us by their subtle methods, and get what they want from us. To blame them for this is to perpetuate their power.
further strengthen

amongst
ments,

ourselves

it is

by quarrelling ycu accept the above stateproved that the English entered India
If

their hold

for the purposes of trade.

the same purpose, and

arms and ammunition are perfectly

They remain we help them to do

,

in so

it

for
In,

Their

useless.

CONDITION OF INDIA
this connection, I

39

remind you that it is the British Japaflag which is waving in Japan, and not the for Japan nese. The English have a treaty with that, the sake of their commerce, and you will see
if

they can

manage

it,

their

expand in that country. whole world into a vast market

commerce will greatly They wish to convert the

for

their

goods.

That they cannot do

not be
theirs.

so

is

They

will

blame will unturned stone no leave

true, but the

to reach the goal.

CHAPTER
The
Reader
hold India.
I
:

VIII

Condition of India

should like

now understand why the English to know your views about

In thinking of
get

the condition of our country.

Editor
it,

It is a sad condition.

my

eyes water and

my

throat

parched.

have grave doubts whether

to explain

I shall be able sufficiently

It is

what

is

in
is

my

heart.

my

deliberate

opinion that India

being ground

down not under

modern
it,

the English heel but under that

zation.
It is

of

civili-

groaning under the monster's

is

terrible

weight. There

yet time to escape

but every day

makes

to me,

more and more difficult. Religion is dear and my first complaint is that India is becoming irreligious- Here I am not thinking of the
it

Hindu and Mahomedan

or the Zoroastrian religion,

40

INDIAN
are turning

HOME EULE
all

but of the religion

which underlies
so?
is

religions.

We
we

away from God.

a charge laid against us that

Header:
Editor
:

How
There

and that the Europeans are industrious and enterprising. have accepted the charge and we, therefore, wish to change our condition. Hinduism, Islamism, Zoroastrianism, Christianity and all other religions teach that we

are a lazy people,

We

should remain passive about worldly pursuits and active about godly pursuits, that we should set a limit to our worldly ambition, and that our religious

ambition should be

illimitable.
latter

Our

activity should

be directed into the

channel.

Header
charlatanism.

You seem

to be

encouraging religious

talking in a similar strain led the people astray. Editor You are bringing an unlawful charge
:

Many

a cheat has by

against religion.

Humbug
Where

there

undoubtedly
is light,

is
is

about
also

all

religions.
I

there

there

shadow.

am

prepared

to

maintain

that

humbugs humbugs
that
I

in worldly matters are far

in religion.
to

worse than the

civilization
to be

endeavour

The humbug of show to you is not

found

in religion.

How can you say that? In the narns Hindus and Mahomedans fought ag'ainst one another. For the same cause Christians fought Christians. Thousands of innocent men have been
Header
:

of religion

CONDITION OF INDIA

41

murdered, thousands have been burned and tortured Surely, this is much worse than any in its name.
civilization.

Editor
hardships
cruelties
civilization.

I certainly far

submit that the above

are

more bearable than those of Everybody understands that the

:

you have named are not part of religion, although they have been practised in its name therefore there is no aftermath to these cruelties.

happen so long as there are But to be found ignorant and credulous people. there is no end to the victims destroyed in the fire of civilization. Its deadly effect is that people came under its scorching flames believing it to be all utterly good. They become irreligious and, in

They

will

always

reality,

derive
is

little

advantage from the

world.
it

Civilization

like a

mouse gnawing, while

full

is

soothing
will

us.

When its
religious

effect

is

realised,,
is

we
not

see

that

superstition

harmless

compared

to rhat of

modern

civilization. I

am
but

pleading for a continuance of religious superstitions.

We

will certainly fight

them tooth and

nail,

we

can never do so by disregarding religion. We can only do so by appreciating and conserving the
latter.

Reader
Britannica
none.
is

Then you

will

contend that the Pax

?
if

a useless
:

encumbrance
see peace

Editob

You may

you

like

see

42

INDIAN
Eeader
Editor
: :

HOME EULE
light of

You make
If

the

terror

that

Thugs, the Pindaris, the Bhils were

to the country.

you

will

give the matter

thought, you will see that

the terror
If it

some was by no

means such

mighty thing.

substantial thing, the other people

had been a very would have died

Moreover, the by it we. have

away before the English advent.

present peace
is

only

nominal,

for

become emasculated and cowardly. We are not to assume that the English have changed the nature of the Pindaris and the Bhils, It is, therefore, better to suffer the Pindari peril than that some one else should protect us from it, and thus render us
effeminate. I should
prefer
to

be

killed

by the
full of

arrow

of a Bhil

than to

seek

unmanly

protection.

India without such protection was an

valour.

India

Macaulay betrayed gross ignorance when

Indians
as

he

libelled

being

practically cowards.

They never merited

the charge.

Cowards

living in

a country inhabited by hardy mountaineers, infested

by wolves and tigers must surely find an early Have'you ever visited our fields ? I assure grave. you that our agriculturists sleep fearlessly on their farms even to-day, and the English, you and I would hesitate to sleep where they sleep. Strength
lies in

absence of

fear,

not in the quantity^of

:

flesli
5

and muscle we may h~ave"^n~our"~ bod1esrTSroreover I must rem inTyb1T~wo~~Hesire Home Bule that, after all, the Bhiis, the Pindaris, the Assamese and

CONDITION OF INDIA RAILWAYS

43

To conquer the Thugs are our own countrymen. them is your and my work. So long as we fear
our

own

brethren,

we

are unfit to reach the goal.

CHAPTER IX
The Condition
:

op India {Continued)
deprived

Railways

Reader You have

tion I used to

me

of the consola-

Editor
views as

have regarding peace in India. have merely given you my opinion

but

on the religious aspect,

to the

when

I give
will

you

my

poverty of India you

perhaps

begin to dislike me, because

appears to

what you and I have hitherto considered beneficial for India no longer

me
: :

to be so.

Reader What may

Editor

that

be

Railways, lawyers and doctors

have

impoverished the country, so

not wake up in time,

much

so that,

if

we dc
are

Reader

I do

we now
all.

shall

be ruined.
fear that

indeed

we

not likely to agree at

to be good.

You

are

attacking

the

very institutions which

we have

hitherto considered

Editor

It is

necessary to

exercise

patience.

The
will

true inwardness of the evils of civilization you

understand with
to die.

difficulty.

D octors

assure us
is

that a consumptive clings to

life

even when he

about

Consumption does not produce ap-

44
>

INDIAN

POME KULE
produces a
seductive colour

parent hurt

it

even

about a patient's
all is well.

face, so as to
is

induce the belief that

a
disease,

Civilization

such

and we

have

to be very
:

wary.
well, then, I shall hear

Readek Very
the railways.

you on

Editor

It

must be manifest

to

for the railways, the English could not

you that, but have such a

hold on India as they have.

The

railways, too, have

spread the bubonic plague. Without them, masses could not move from place to place. They are the carriers of plague germs. Formerly we had natural
segregation. Railways have also increased the frequency of famines, because, owing to facility of

means of locomotion, people sell out their grain, and it is sent to the dearest markets, People become
careless,

and so the pressure

evil

of

famine

increases.

They accentuate the

fulfil

their evil

nature of man. Bad designs with greater rapidity.

men
Toe

holy places of India have become unholy. Formerly people went to these places with very great difficulty. Generally, therefore, only the real devotees
visited

such places.
order

Now-a-days, rogues

visit

them

in

to practise their roguery.

:

Reader You have given an one-sided account. Good men can visit these places as well as bad
do they not take the of the railways?

men.

Why

fullest

advantage

CONDITION OF INDIA RAILWAYS

Editor
:

45
can,

Good
to

travels at a snail's pace

to

it

therefore, have

little

do

with
are

the

railways.

Those who want

do good

not

selfish,

they

are not in a hurry, they know that to impregnate people with good requires a long time. But evil

has wings.

To

build

house

takes

time.

Its

So the railways can bedestruction takes none. come a distributing agency for the evil one only. whether railways It may be a debatable matter
spread famines, but
it is

beyond dispute
it

that

they

propagate

evil.
:

Reader
the fact that
the

Be

that as

may,

all

the

disadvan-

tages of railways are

it is

due

more than counter-balanced by India to them that we see in

mistake.

new

spirit of nationalism.

Editor:

hold this to be a

The
one

English have taught us that

nation before, and that
before
it

we were
require

not

will

centuries

we become one

nation.

This

is

without

We were one nation before they came foundation. One thought inspired us. Our mode of to India. we were one It was because, life was the same. nation that they were able to establish one kingdom.
Subsequently they divided us. Reader This requires an explanation. Editor I do not wish to suggest that because
:
:

we were one

nation

we had no

differences,

but

it is

submitted that our leading

men

travelled

through-

out India, either on foot or in bullock-carts.

They

46
learned one

INDIAN
another's

HOME EULE
languages, and
there

was
think

no aloofness between them.

ancestors of

do you could have been the intention of those far-seeing

ours who established ShethubinduKaroeshwar in the South, Juggernaut in the South-East and Hardwar in the North as places of pilgrimage ? You will admit they were no fools. They knew that worship of God could have been performed just as well at home. They taught us that those whose hearts were aglow with righteousness had the Ganges in their own homes.

What

But they saw that India was one undivided land made by nature. They, therefore, argued that
must
be one nation.
holy places in

so
it

Arguing thus, they established various parts of India, and fired the
of nationality
in

people with an idea

manner

unknown

in other parts of

the

world.

Any two
are.

Indians are one as no two Englishmen

Only

you and I and others who consider ourselves civilised and superior person imagine that we are many It was after the advent of railways that nations. we began to believe in distinctions, and you are at liberty now to say that it is through the railways
that

we

are beginning to abolish those distinctions.

An
the

opium-eater
evil of the

may

eatmg from the fact that he began

argue the advantage of opiumto understand

habit after having eaten
it.

opium

would ask you

the railways.

to consider well

what

have said on

HINDUS AND THE MAHOMEDANS

:

47

Reader I will gladly do so, but one question occurs to me even now. You have described to me the India of the pre-Mahomedan period, but now we have Mahomedans, Parsees and Christians.

How
it.

can they be one nation? Hindus and Mahoare old enemies.

Our very proverbs prove the West for worship The former look whilst Hindus turn to the East. The Hindus idolators. Hindus as the on down kill her. The the Mahomedans worship the cow, Hindus believe in the doctrine o'i non-killing, the medans

Mahomedans

turn

to

Mahomedans do

not.

We

thus meet with

India,

differ-

ences at every step.

How

can

be one nation

CHAPTER X
The Condition of India (Continued) The Hindus and the Mahomedans
Editor
and
yet,
:

Your

last

question

is
it

a serious one
will be

on careful consideration,

to be easy of solution.

The question

arises

found because

of the presence of the railways, of the lawyers

of the doctors.

and
last

We

shall presently

examine the

two.

have already considered the railways. I should, however, iike to add that man is so made by

We

nature as to require
as far as his

him

to

restrict his

movements
If

hands and

feet will take

him.

we

did

not rush about from place to place by means of

railways and such other maddening .conveniences,

much

of the confusion that arises

would be obviated.

48

INDIAN
difficulties are of

HOME KULE
our

Our
limit

own

creation.

God
in

set a

to

man's

locomotive
body.

ambition

the

construction of his

Man

immediately pro-

ceeded to discover means of overriding the limit. G-od gifted man with intellect that he might know
his Maker.

Man

abused
I

it,

so that he

might
I

for-

get his Maker.

am

so constructed that

can

only serve

my
body
In
in

conceit, I pretend to

immediate neighbours, but in my have discovered that I must

serve

with

my

every

individual

in

the

Universe.

thus

attempting

the

impossible,
natures,

man comes
different

contact

with
is
it

different

religions

and

utterly

confounded.
to

According

to this reasoning,

must be apparent

you that railways are a most dangerous Man has there through gone further away from
Maker.

institution.
his

Reader: But
answer

am

impatient to hear your

of

Has the introduction to my question. Mahomedanism not unmade the nation ?

Editor
:

India cannot cease to be one nation

because people belonging to different religions live The introduction of foreigners does not in it.
necessarily destroy the nation, they

merge

in

it.

one nation only when such a condition That country must have a faculty for it in obtains India has ever been such a country. assimilation.
country
is

In

reality, thare are as

individuals, but those

many who

religions as there are

are conscious of

the

HINDUS AND THE MAHOMEDANS

spirit

49
one
fit

of

nationality

do
If

not

interfere

with

another's religion.

they do, they are not

If

to

be considered a nation. India should be peopled only by Hindus, they are living in dreamland. The Hindus, the Mahomedans,
the Parsees and the
Christians

the

Hindus

believe that

who have made

India their country are fellow-countrymen, and they will have to live in unity if only for their own interest.

and one

In no part of the ^orld are one nationality religion synonymous terms nor has it ever
;

been so in India.

But what about the inborn enmity between Hindus and Mahomedans ? Editor That phrase has been invented by our mutual enemy. When the Hindus and Mahomedans
:
:

Reader

fought against one another, they certainly spoke in They have long since ceased to fight. that strain.

How,

then, can there be any inborn enmity ?

this too, that

Pray

remember

we

did not cease to fight

only after British occupation.

The Hindus flourished

under Moslem sovereigns and Moslems under the Hindu. Each party recognised that mutual fighting was suicidal, and that neither party would

abandon

its

religion

by force

of arms.

Both

parties,

therefore, decided to live in peace.

With

the English

advent the quarrels re-commenced. The proverbs you have quoted were coined

when

both were fightmg

4

to

quote them

now

is

obviously harmful,

Should we not remember that

50

INDIAN

HOME EULE

the same same blood runs through their veins ? Do people become enemies because they change their religion ? Is the God of the Mahoniedan different from the G-od of the Hindu ? Religions are
ancestors, and the
different roads

many Hindus and Mahomedans own

converging

to

the-same point.

What

does
as

it

we

take different roads, so long the same goal ? Wherein is the cause reach

matter that

we

for quarrelling ?

the followers of

Moreover, there are deadly proverbs as between Shiva and those of Vishnu, yet

nobody suggests that these two do not belong to the same nation. It is said that the Vedic religion is different from Jainism, but the followers of the
respective faiths are not different nations.
is

The

fact

that

we have become

enslaved, and, therefore,

quarrel and like to have our quarrels decided by a

third party.

are

Mahomedan.
at

There are Hindu iconoclasts as there The more we advance in true

knowledge, the better

we

shall

understand that we
religion

need not be

war with those whose

would

we

may

not follow.

Reader Now
:

like to

know your views

about

cow

protection.
:

look

Editor I myself respect the cow, that is I upon her with affectionate reverence. The cow because, it being an is the protector of India, agricultural country, is dependant on the cow's

HINDUS AND THE MAHOMEDANS

progeny.
of ways.

51

She is a most useful animal in hundreds Our Mahomedan brethren will admit this. But, just as I respect the cow so do I respect

my

fellow-men.

A man

is

just as useful as

a cow,

no matter whether he be a

Am

T,

then, to fight with.,

Mahomedan or a Hindu. or kill a Mahomedan in

so, I

order to save a
Therefore, the

cow

In

doing

would become

an enemy as well
the cow
join
is

cow only method

of the

as of the
I

Mahomedan.
protecting

know

of

that I should approach

my Mahomedan
listen

brother and urge

him

for the sake of the country to

If

me

in

protecting her.

he would not
ability.

to me, I should let the

cow go

for the simple reason

If I

that the matter

is

beyond
not,

my
I

were

oyer

full of pity for

the cow,
take

should sacrifice
brother's.

my

lrfejio^sj^jier^but

my

This, I

hold, js_the_awpf our religion.

When men become

thing.
pull
If I pull

obstinate,

it is

a difficult

one way,

my Moslem
bow
to

brother will
air,

another.

If I

put on a superior
If I

he

will

return the compliment.

will
}M>t

him

gently, he

do
be

it

much more

so,

considered

to

and if he does not, I shall have done wrong in having

insistent, the

bowed.
killing

Whm the
of

Hindus became
In
us

cows
It is a

increased.

my

opinion,

cow

protection societies
societies.

may

be considered cow-killing
that we should forgot how to
souiaties.

disgrace to

need

such

societies.

When we

protect cows, I suppose

we needed such

52

INDIAN
What am
I to

HOME RULE

do

the point of killing a

fall

down
to

at his feet

when a blood-brother is on cow ? Am I to kill biro, or to and implore him? If you admit*
must do the

that I should adopt the latter course, I

same

my Moslem
protects

brother.

Who
^laiasons

the

cow from

destruction by

Hindus when they

with the

cruelly ill-treat her ?

Whoever

Hindus when they mercilessly belabour the progeny of the cow with their sticks ? But this has not prevented us from remaining one
be true that the Hindus believe in

nation.'

Lastly,

if it

the doctrine of

non-killing
I

and the
is

Mabomedans
duty
of

do

not,
?

what,
It is

pray,

the

tbe

former
religion

not

written that a follower of the

of Ahimsa (non-killing) may kill a fellowman. For him the way is straight. In order to save one being, he may not kill another. He can only

plead

therein

lies his sole

duty.

But does every Hindu believe in Ahimsa? Going to the root of the matter, not one man really.
practises such a religion, because

we do

destroy life-

We
life.

are said to follow that religion because

to obtain

freedom from
of

liability to kill

we want any kind of

that

Generally speaking,

we may observe

many

Hindus partake
followers

terous

to

meat and 'are not, therefore, Ahimsa. It is, therefore, preposof two cannot live suggest that the

HINDUS AND THE MAHOMEDANS

together amicably

53

because the Hindus

not.

believe in

Ahimsa and the'Mahomedans do

selfish

These thoughts are put into our minds by and false religious teachers. The English put
touch.

the finishing
history
;

They have
to

a habit of writing

manners and customs of all peoples. God has given us a limited mental tapacity, but they usurp the function of the God-head and indulge in novel experiments. They
write about their own researches in most laudatory terms and hypnotise us into believing them. We in our ignorance, then fall at their feet.

they pretend

study the

Those who do no; wish to misunderstand things may read up the Koran, and will find therein hundreds of passages acceptable to the Hindus and the Bhagavad-Gifca contains passages to which not a Mahoraedan can take exception. Am I to
;

dislik- a

Mahomedan because
I

there are passages in

? It

the Koran

do not understand or like

takes

two

to

with a

make a quarrel. If I do not want to quarrel Mahomedan, the latter will be powerless to
on me, and, similarly,
I should be
if

foist a quarrel

powerless

quarrel with

Mahomedan refuses his assistance to me. An arm striking the air will
one
will try to

become
and

disjointed. If every

underto
it,

stand the core of his

will not allow

own

religion

and adhere
to dictate to

false teachers
left for

him,

there will be no room

quarrelling.

54

INDIAN
Reader
:

HOME RULE
English aver allow the
arises
?

But
This
to

will the

two bodies
timidity.

to join
:

hands

Editor
It

question

out

of
If

your

betrays

our

shallowness.
is it

two
for a

brothers want
third

live in

peace

possible

party

,to

separate

them

If

they

were to

listen to evil to be foolish.

counsels,

them we would we Hindus and MahoSimilarly,

consider
to

metans would have

than the English,
asunder.
if
if

blame

our

folly to

rather

we allowed them

put us

claypot would break through impact

not with one stone, then with another.

the pot
is

to save

not to

keep
it

it

danger point, but to bake break it, We have then

perfectly

so that

The way away from the no stone would

hearts of

baked
danger.

clay.

make our Then we shall

to

be steeled

against

all

Hindus.
pret-nd

They
that

This can be easily done by the are superior in numbers, they

educated, they are,
able to
shield themselves

they are more

therefore, better

from

attack on their amicable relations with the Maho-

medans. There

is

mutual

distrust

between the

two

Mahomedans, therefore, ask from Lord Morley. Why concessions certain for should the Hindus oppose this ? If the Hindus
communities.
desisted,

The

the

English

would

notice

it,

the

Mahomedans would

gradually begin

to trust the

Hindus, and brotherliness would be the outcome-

CONDITION OF INDIA LAWYERS

55

We

should be ashamed to take our quarrels to the

English.

Everyone can

find out for himself that

the Hindus can lose nothing by desisting.

That

man who
never
I
lost

has inspired confidence in another has

anything in

this world.

do not

suggest that

the

Hindus and the

brothers living

Mahomedans
together

will

never
so.

fight.

Two
shall

sometimes have Such a thing ought not to be our heads broken. necessary, but all men are not equiminded. When
often do

We

people are in a rage, they do

many

foolish things.

These we have
quarrel,

to

put up with.

But,

when we

do

and to
fight
;

want to enagage counsel resort to English or any law-courts. Two men both have their heads broken, or one only.
certainly do not
distribute justice

we

How
them

shall a third party

?

amongst

Those who

fight

may

expect to be injured.

CHAPTER

XI

The Condition op India {Continued) Lawyers Reader You tell me that, when two men
:

quarrel, they
is

should

not go to a law-court.

This

astonishing.

Editor
not,
it is

Whether you

call

it

astonishing., or

the truth.

And your

question introduces

us to the lawyers and the doctors.

is

My

firm opinion

that the lawyers have enslaved India and they

INDIAN

HOME RULE

have accentuated the Hindu-Mahomedan dissensions, and have confirmed English authority.

Reader
charges, hut

It is

easy

enough

to

hring these

he difficult for you to prove them. But for the Lawyers, who would have shown us the road to independence? Who would have orotected the poor ? Who would have secured justice ?
it

will

For

instance, the late Mr.

Manomohan
free* of

Grhose de-

fended
dent for

many
its

poor

man

charge.
is

The
depen-

Congress, which you have praised so much,

existence and activity

upon the work of the lawyers. To denounce such an estimahle class of men is to spell justice injustice, and you are abusing the liberty of the press by decrying lawyers.

Editor: At one time I used to think exacffly like you. I have no desire to convince you that they have never done a single good thing. I honour Mr. Ghose's memory. It is quite true that he helped the poor. That the Congress.^ owes the Lawyers are also lawyers something is believable. men, and there is something good in every man. Whenever instances of lawyers having done go.^d
can be brought forward, it will be found that the good is due to them as men rather than as lawyers.
All I

am

concerned
teaches

with

is

to

show you
it

that the
to

profession

immorality;
the

is

exposed

temptations from which few are saved.

The Hindus and

relled.

Mahomedans have quarwill ask

An

ordinary

man

them

to

forget

CONDITION OF INDIA LAWYERS

all

57

about

it,

he

will tell

more
is to

or less at fault

them that both must be and will advise them no Lor.

to lawyers.

to quarrei

They go
in

The
to

latter's

duty

side with their

clients,

and

find out
to

w
which

and arguments

favour

of the clients

they do not they (the clients) are often strangers. If their degraded nave do so, they will be considered to
profession. Trie lawyers,
therefore,
of
will, as a
-

advance
to

quarrels,

instead
ttaJ;

repressing

them.
bat

Moreover, men take up

help

profession, not in order

miseries,
of

others

out
It

of
is

enrich themselves.

thou one
their
is

the

avenues
exists

becoming

wealthy

and

interest

in

multiplying

disputes,

it

within

my
.:

ko

ledge that they are grid

when

mm

have

Petty pleaders actually manufacture fchem,

touts, like so

ma
Lawyers
ple,i
i

lvjl
ace

pooi
take up

men who have

to

ttder

indulge in luxui

Any

other argument

is

Thisisal mete pretension.

>vered that
I

honourable profession.

frame their own

praises.

They frame laws They de

:

they will charge, "and they put

i a

heaven- borp. poor people almost consider them to be ciji than fees more want
lo
:

labourers?
:n

Why
:-e

requirements great they more profitable to the co"

are their

58

INDIAN

HOME RULE

than the laboure-s?

tied to greater

Are those who do good enti* ? And, if they have done anything for the country for the sake of money, how shall it be counted as good ?

payment

Those who know anything

of

the

Hindu-

Mahomedan
often due
families

quarrels

know

that they have been

of

to the

intervention

lawyers,"

Some
;

they have made brothers enemies. Principalities, having come under lawyer's power, have become loaded with debt. Many have been robbed of their
all.

have been

ruined

through

them

Such instances can be

multiplied.

But the
country
is

greatest injury they have done to the

that they have tightened the English grip.

it

Do you

think that

English to carry on
law-courts? It
is

would be possible for the their government without

to consider that courts are

wrong

established for the

benefit of

the

people.
so

Those
through

who want
the

to perpetuate their
If

power do
settle

courts.

people were to

their

own

quarrels, a third party

cise
less

would not be able to exerany authority over them. Truly, men were
settled their disputes either

unmanly when they

by fighting or by asking their relatives to decide upon them. They became more unmanly and cowardly when they resorted to the courts of law. It was certainly a sign of savagery when they
settled their disputes
less

by fighting.

so

if

ask a third party to

any the decide between

Is
it

CONDITION OF INDIA LAWYERS

59

of -a third party vou aud uie ? Surely, the decision The parties alone know who is is not always right. and ignorance, imagine right. We, in our simplicity money, gives us stranger, by taking our

that a

justice.

The
is

chief thing,

however, to be remembered
courts could

that,

without

lawyers,

not

have
the

been established or conducted, Supposing that rule. latter the English could not Judges, English Pleaders there were only English

and

without

and English Police, they do without Indian English The English could not How the pleaders were Judges and Indian pleaders. how they were made in the first instance and Then you well. favoured you should understand profession the for abhorrence will have the same their abandon pleaders were to If that I have. as degrading as it just profession, and consider would break up in a day. prostitution, English rule in having the charge They huve been instrumental and courts, as us that we love quarrels
laid against
fish love water.

could

only rule over the

What

have

said with reference

to the pleaders

necessarily

applies to

the judges

they are

first

cousins, and the one gives strength

to

the other.

60

INDIAN

HOME RULE
XII
op India {Continued)

CHAPTER
The Condition
Reader
the good they

Doctors
:

I now understand the lawyers may have done is accidental. I feel

;

that

profession is certainly hateful. You, ever, drag in these doctors also, how is that ?
:

r,he

how-

Editor The views I submit to you are those have adopted. They are not original. Western writers have used stronger terms regarding both lawyers and doctors. One writer has likened the whole modern system to the Upas tree. Its branI

ches

are

represented

by

parasitical

professions,

including those of law and

medicine, and over

the

trunk has been raise \ the axe of true religion. Immorality is the root of the tree. So you will see that the views do not come right oat of my mind, bat they represent the combined experiences of

many. I was afc one time a great lover of the medical profession. It- was my intention to become a doctor* for the sake of the country. I no longer hold' that opinion, I now understand why the medicine men (the vaids) among us have not occupied
a.

very honourable status.

certainly effectively used the
for
to

The Eoglish have

medical
profession

holding

us.

English
profession
gain.

physicians are

known

have used the

with several

Asiatic potentates

for political

CONDITION OF INDIA DOCTORS

Doctors
times
I

61

have almost unhiEged

are
better
:

us.

Somehighly
business

think that quacks

than
the
or,

qualified doctors.
of a doctor
is

Let us consider

to take care of the body,

properly
is

speaking, not even that.

to rid the

Their business

really

body

of diseases that

may

afflict it.

How

do these diseases arise ? Surely by our negligence I overeat, I have indigestion, I go or indulgence.
to
a,

doctor, he gives
I

me

medicine.
his
first

am

cured,

I I

overeat again, and

take the

pills

again.
I

Had

not taken the

would me, by deserved and punishment the suffered have The again. doctor overeaten I would not have My intervened and helped me to indulge myself.
pills in

instance,

mind became

body thereby certainly felt more at ease, but my weakened. A continuance of a

course of a medicine must, therefore, result in of control over the mind.
I
loss

have indulged in vice, I contract a disease, a doctor cures me, the odds are that I shall repeat

Had- the doctor not intervened, nature would have done its work, and I would have
the vice.

acquired mastery over myself, would have been freed from vice, and would have become happy.
Hospitals are insiitutions for

propagating

sin.

Men take less care of their bodies, and immorality European doctors are the worst of all. increases.
For the sake
they
kill

of a

mistaken care
thousands

of the
of

human

body,

annually

animals.

They

82
practise

INDIAN
vivisection.
it is

HOME RULE
No
religign
to

sanctions

this.

All say that

not necessary

take

so

many
instinct.

lives for the sake of

our bodies.
violate

These doctors

our

religious

Most

of their medical

preparations
;

contain
of

either

animal

fat or spirituous liquors

both

these are

tabooed by
.superstition

Hindus and

Mahomedans.

We may
a

pretend to be civilised,

call religious

prohibitions

and wantonly indulge in what we like. The fact remains that the doctors induce us to indulge, and the result is that we have become deprived of self-control and have become effeminate. In these circumstance?, we are unfit to serve the

country.

To study European medicine

worth considering
It
is

is

to

deepen
the

four slavery.
It
is

why we

take up

profession of medicine.
for the

certainly not taken up

of serving humanity. We become we may obtain honours and riches. I have endeavoured to show that there is no real service of humanity in the profession, and that it is injurious to mankind. Doctors make a show of their

purpose

doctors so that

knowledge,
preparati
pennies,
>ns,

and

charge exorbitant
intrinsically

fees.

Their
a
in

which are
in the

worth
itself

few
its

cost

shillings.

The

populace

credulity and

nope of ridding

of

some

disease, allow.-' itself to be cheated.

Are not quacks

then,

whom we

know, better thau the doctors who

?

v put on an air o humaneness

WHAT

IS

TRUE CIVILIZATION
XIII
?

63

CHAPTER
What
Reader
all
:

is

True
I

Civilization

You

lawyers and doctors.

have denounced can see that you

railways,
will discard

machinery.

Editor
difficult.

What, then, is civilization? The answer to that question

is

not

I believe that the

is

civilization India

has

evolved

not to be beaten in the world.

Nothing

can equal the seeds sown by our ancestors.

went, Greece shared the same
ed, of
fate,

Rome

the mighc of the

Pharaohs was broken, Japan has become westernisChina nothing can be said, but India is still, somehow or other, sound at the foundation. The people of Europe learn their lessons from the writings of the men of Greece or Rome, which exist no longer in their former glory. In trying to learn from them, the Europeans imagine that they will avoid the mistakes of Greece and Rome. Such is
their pitiable condition.

In the midst of
is

all

this

India remains immovable, and that

is,

her glory. It
not possible
is

a charge against

India

that her people are so that

it is

uncivilised, ignorant

and

stolid,

to induce them to adopt any changes. It really against our merit.

What we

a charge have tested and

found true on the anvil

change.

of experience,

we dare not
;

Many

thrust their advice upon India, and

she remains steady.

This

is

her beauty

it is

the

sheet-anchor of

our hope.

64

INDIAN
Civilization
is

HOME RULE
mode
of

that

of

conduct

points out
of duty

to.

man

the path of duty.

which Performance

and observance

morality are convertible

attain mastery

To observe morality is to over our mind and our passions. know ourselves. The G-ajarati
terms.
civilization

So doing, we
equivalent
for

means

" good conduct."

If

this

definition

be

correct,

then India,

as

learn so many writers have shown, has nothing to from anvbody else, and this is as it should be.

We
fied.

notice that

mind
it

is

a restless bird
still

the

more

it

gets the

more

wants, and

remains unsatis-

The more we indulge our passions, the more Our ancestors, therefore, unbridled they become. They saw that indulgences. our to set a limit
happiness was largely a mental condition. A man he is rich, or unis not necessarily h^ppy because

happy because he is poor. The rich are often seem Millions will to be unhappy, the poor to be happy. this, all our Observing always remain poor. ancestors dissuaded U3 from luxuries and pleasures. We have managed witn the same kind of plough as ago. We have retainit existed thousands of years ed the same kind of cottages that we had in formerand our indigenous education remains the same as before. We have had no system of lifetimes
corroding
competition.

Each

followed

his

own

occupation or trade, and charged a regulation wage.

WHAT
It

IS

TRUE CIVILIZATION
did not

65
invent

was not that we

know how

to
if

machinery, but our forefathers knew that, our hearts after such things, we would
slaves and lose our
after

we

set

become

moral

fibre.

They, therefore,

due deliberation, decided that we should only do what- we could with our hands and feet. They

saw that our

real happiness

in a proper use of

and health consisted our hands and feet. They further

cities were a snare aod a useless encumbrance, and that people would not be happy in them, that there would be gangs of thieves and robbers, prostitution and vice flourishing in them, and that poor men would be robbed by rich men. They were, therefore, satisfied with small villages. They saw. that kings and their swords were inferior to the sword of ethics, and they,

reasoned that large

therefore, held the sovereigns of

inferior to the Rishis

the earth to

be

and the Fakirs.

is fitter

nation with
others than

a constitution like this

to learn

to teach

from

others. This nation

had

courts, lawyers

and doctors, but they were all within bounds. Everybody knew that these professions were not moreover, these vakils and particularly superior vaids did not rob people they were considered
; ;

people's

dependents,

not

their

masters.

Justice

was tolerably fair. The ordinary rule was to avoid courts. There were no touts to lure people into them. This evil, too, was noticeable only in and
around
capitals.
5

The common

people lived independ-

66
ently,

INDIAN
and followed
true

HOME RULE
occupation.
Rule.

their agricultural

They enjoyed

Home

And where

this cursed

modern
it

civilization has

not reached, India remains as

was before.

The

inhabitants of that part of India will very properly

The English laugh at your newfangled notions. do not rule over them nor will you ever rule over
them.

name we speak we do not know, nor do they know us. I would certainly advise you and those like you who love the motherThose whose
land to go into the interior that has yet not been
polluted by the railways, and to live there for
six
of

months; you might then be

patriotic

and speak

see what I consider to be real civiliwho want to change conditions such Those zation. as I have described are enemies of the country and

Home Rule. Now you

are sinners.

Reader

It

would be

all

right
it
;

if

India were
also India

exactly as you have described

but

it is

where there are hundreds

old girls are

of child-widows,

where

two-year-old babies are married, where twelve-year-

practise

polyandry,

mothers and housewives, where women where the practice of Niyog

obtains, where, in the

name

of religion, girls dedicate

themselves to prostitution, and where, in the

of religion,

sheep

and goats are

?

killed.

name Do you

consider these also symbols of the civilization that

you have described

HOW

CAN INDIA BECOME FEEE

:

67

Editor You make a mistake. The defects that Nobody mistakes you have shown are defects. They remain in them for ancient civilization. Attempts have always been made, and spite of it. We may utilise will be made, to remove them.
the

new

spirit

that

is

born

in us

for

purging

But what 1 have describmodern civilization are of emblems ed to you as The Indian civiliaccepted as such by its votariesourselves of these evils.
zation, as descfibed

by

its

votaries.

by me, has been so described In no part of the world, and

under

no

civilization,

have

all

men

attained
t

The tendency of Indian civilization is perfection. western the moral being, that of the
to elevate civilization
is

So

propagate immorality. The latter belief in God. godless, the former is based on a behoves every it understanding and so believing,
is

to

civilization lover of India to cling to the old Indian breast. mother's its to clings even as a child

CHAPTER XIV
How
Reader
zation.
:

Can India Become Free?

I appreciate your views

about
1

cvili-

I will

nave to think over them.

cannot

take in all at once.

What, then, holding the views

to

you do, would you suggest for freeing India ? Editor: I do not expect my views
accepted
all of

be

a sudden.

My

duty

is

to place

them

68

INDIAN

HOME KULE

before readers like yourself. Time can be trustedto do the rest. have already examined the conditions for freeing India, but we have done so

We

indirectly;

we

will

now do

so

directly.

It is

world-known maxim that the removal of the cause of a disease results in the removal of the disease
itself

Similarly,

if

the cause of India's slavery be

as you say,

removed, India can become free. Reader If Indian civilization

:

is,

the best of

all,

how do you

account for

India's

slavery ?

Editor
the best; but

This civilization
it is

is

unquestionably

to be observed that all civilizations

have been on their trial. That civilization which ispermanent outlives it. Because the sons of India were found wanting, its civilization has been
placed in jeopardy
.

But
is

its

strength
shock.

is

to

be

seen

in its ability to survive the

Moreover,
western

the

whole
tion

of

India

not touched.

Those alone
civiliza-

who have been

affected

by

have become enslaved. verse by our own miserable

We

measure the uni-

foot-rule,

When we

are slaves,
enslaved,

we think that Because we are

the
in

whole universe is an abject condition,

is

we

think that the whole of India

in

that

condi-

As a matter of fact, it is not so, but it is a& well to impute our slavery to the whole of India. But if we bear in mind the above fact we can see that, if we become tree, India is free*. And in thie
tion.

HOW
thought;

CAN INDIA BECOME FREE

have a
definition
of

6J
It is

you

Swaraj.

we learn to rale ourselves. It is palm of our hands. Do not consider this Swaraj to be like a dream. Hence there is no idea of sitting still. The Swaraj that I wish to picture before you and me is such that, after we have once reatised it, we will endeavour to the end
Swaraj
therefore in ihe
of our lifetime to

when

persuade others to
has
to

do

likewise.

Bat

such

Swaraj

be

experienced

by
will

each one for himself.

never save another.
a

One drowning
it

man

Slaves ourselves,

would be

mere pretension to think of freeing others. Now you will have seen that it is not necessary for us to have as our goal the expulsion of the English. If the English become Indianised, we can accommodate them. If they wish to remain in India
along with their civilization, there
is

no room

for

them.

It lies

with us to bring about such a state

It

of things,

Reader

is

impossible

that

Englishmen

should ever become Indianised.

Editor: To say that

it

is

equivalent to saying

that the English have no humanity in them.

is

And

really beside the point

If

or not.

whether they become so we keep our own house in order, only

fit

those

who

are

to live in

it

will

remain.

Others

will leave of

their

own
it

accord.

Such things occur

!

within the experience

of all of us.

Reader

But

has not occurred in history

70

INDIAN
Editor
:

HOME RULE
wfot has not occurred
ail,

To

believe that,

in history

will

not

occur

at

is

to argae disit

belief in the dignity of

man. At any

rate,

behoves
of

us to try what appeals to our reason. All

are not
similarly

countries

conditioned.
is

The

condition

India

is

unique. Its strength

immeasurable.
to

We
fact

need not, therefore, refer to the

countries.
that,
th~!

history of other

have
other

drawn

attention

the

when

civilizations

have succumbed,

Indians has survived

many

a shock.
this.

Reader:
little

cannot follow

There seems
English by
country,
slaves

doubt that

we shall have
So long

to expel the

force of arms.

as they

are in the

we cannot

rest.

One

of

our poets says that

cannot even dream of happiness.

day, becoming weakened

We

are,

day by

owing

to

the presence of

the English.

look like terrified

country like
every means.

Our greatness is gone; our people men. The English are in the a blight which we must remove by

Editor In your excitement, you have forall we have been considering. We brought the English, and we keep them. Why do you forget that our adoption of their civilization makes their presence in India at all possible? Your hatred against them ought to be transferred to their civilizaBut let us assume that we have to drive away tion.
;

gotten

the English by fighting

how

is

that to be done ?

ITALY AND INDIA

Reader
:

71
Italy

In the same
for

way

as

did

it.

What
do,
is

it

was possible

Mazzini and Garibaldi

that

to

possible for us.

You cannot deny

they

were very great men.

CHAPTER XV
Italy and India

Editor
Italy.

It is

well
a

that

Mazzini
lives

was

you have instanced great and good man;

Garibaldi was a great warrior.

from their
the
first

we can

learn much.

Both are adorable; But the con-

dition of Italy

was

instance

and Garibaldi is was not, and has not yet been realised, regarding Mazzini has shown in his writings on the Italy. duty of man that every man must learn how to rule himself. This has not happened in Italy. Garibaldi
did

from that of India. In between Mazzini worth noting. Mazzini's ambition

different

the difference

not

hold

this

vi^w

of

Mazzini's. Garibaldi

gave, and every Italian took arms. Italy and Austria

had

in this

they were cousins was a matter of tit for tat. Garibaldi simply wanted Italy to be free from the
the
civilization
It
:

same

respect.

Austrian

yoke.

The

machinations

of

Minister
of Italy.

Cavour disgrace that portion of the history And what h^s been the result ? If you
that,

believe
Italian

because
is

Italians

rule

Italy,

the
in

nation

happy,

you

are

gtoping

darkness,

72

INDIAN

HOME KULE
that
Italy

Mazzini has
not

shown conclusively

did

become free. Victor Emanuel gave one meaning to the expression; Mazzini gave another. According to Emanuel, Cavour, and even Garibaldi, Italy meant the King of Italy and his henchmen. According to Mazzini. it meant the whole of the
Italian people, that
is,

its

agriculturists.

Emanuel

was only
still

its

servant.

The

Italy

of

remains

in

a. state of slavery.

Mazzini At the time

war, it was a game of with the people of kings, rival two between chess in that land working classes Italy as pawns. The
of the so-called

national

are

still

unhappy.

They

therefore

indulge

in

assassination, rise in revoU, and rebellion on their

part

is

always expected.

What

substantial gain did

Italy

obtain after the withdrawal of the

Austrian

troops? The

gain was only nominal.

The

reforms, for

the sake of which the war was supposed to have been undertaken, have not yet been granted. The cond ition of the people, in general,
I
still

remains the same.

such a
the

am

sure

you

do not wish to reproduce

I

condition in India.
millions of India to

Relieve

that you

want

be happy, not

that you

want
be

the reins of Government in your hands. to consider only one thing so, we have
the millions obtain self-rule? people under several Indian

If that
:

how can
being

You

will

admit that

princes are

ground down. Their tyranny

The
is

latter

mercilessly crush

them.

greater than that of the

English,

ITALY AND INDIA

and,
if

73

you want such tyranny

in

India, that

we

shail never agree.

My

patriotism does not teach

me that I am to allow people to be crushed under English the beel of Indian princes, if only the the resist have the power, I should
retire.

If

tyranny

of

Indian princes just as

much

as that of

the English.

By

patriotism I
if

the whole people, and,

the welfare of could secure it at the

mean

head hands of the English, I should bow down my k> life his If any Englishman dedicated to them. tyranny securing the freedom of India, resisting that Engand serving the land, I should welcome

lishman

as an Indian. when she Again, India can fight like Italy only problem at has arms. You have not considered this not English are splendidy armed; that does
all.

The

frighten me,

but

it

is

clear

that,

to

fit

ourselves

against

them
If

in arms, thousands of Indians

must be

armed.
will
is
it

such a thing be possible, how many years take. Moreover, to arm India on a large scale
it.

to

Europeanise

Then her

condition will

be

just as pitiable as

that of

Europe.

This means, in

short, that India

and

if

that

is

must accept European civil izition, what we want, the best thing is that
us those

we have among
that civilization.
will get

who

are so well trained in

We

will

then fight for a few rights,

so pass our days.
will

what we can and

well that
it

But the

fact is ttfat the

Indian nation
does not.

not adopt arms,

and

it is

74

INDIAN
:

HOME RULE

Reader You are overassuming facts. All need not be armed. At first, we will assassinate a few Englishmen and strike terror; then a few men who will have been armed will fight openly. We may have to lose a quarter of a million
or
less,

men, more
will

but

we

will regain

our land.

We

under-

take guerilla warfare, and defeat the English.

Editor

That

is

to say,

holy land of India unholy. think of freeing India by

need to do

make the not tremble to assassination? What we

to

you want

Do you

is

to kill

ourselves.

It

is

a cowardly

thought, that of killing others pose to free by assassination ?

Whom
The

do you sup-

millions of India

oo not desire it. Those who are intoxicated bv the wretched modern civilization think of these things.

Those who
tainly

will rise to

power by murder
happy.

will cer-

Tnose who believe that India has gained by Dhingra's act and

not

make

the

nation

such other acts in India

make
;

serious

mistake-

Dhingra was a patriot, but his love was blind. He gave his body in a wrong way its ultimate result
can only be mischievous.

Reader But you will admit that the English have been frightened by these murders, and that
:

the use of gunpowder. It is possible that Morley has granted the reforms through fear

Lord Morley's reforms are due to fear. Editor The English are both a timid and brave nation. She is, I believe, easilv influenced
:

bv

Lord
but

BRUTE-FORCE
what
is

75
only so

granted under fear can be regained

lasts.

long as the fear

CHAPTER XVI
Brute-Forge

Reader
gained
lasts.

This

is

new

doctrine

that

what

is

through fear
Surely,
:

is

retained only while the fear

what is given will not be withdrawn ? Editor Not so. The Proclamation of 1857 was given at ihe end of a revolt, and for the purWhen peace was secured pose of preserving peace. and pepole became simple-minded, its full effect was toned down. If I ceased stealing for fear of punishment, I would re-commence the operation so soon This is almost a as the fear is withdrawn from me. universal experience. We have assumed that we
can get

men

to

do

things by force

and, therefore,

we

use force.

Reader: Will you

arguing against yourself?

not

admit

that

you are

You know that what the their own country they have in English obtained I know you have obtained by using brute-force,
argued that what they have obtained
that
is

useless,

but

does not affect

things,

my

argument.

They wanted
point
it

useless

tbat their desire

and they got them. My was fulfilled. What does

adopted
?

is

matter

what means
obtain

they
goal

Why
good,

should we not

our

which

is

by

any meaus-

?6

INDIAN

HOME EULE

whatsoever even by using violence? Shall I think means when I have to deal with a thief in the house ? My duty is to drive bim out anyhow.
of the

You seem

to

admit that
shall

and that we

Why,

then,

may

received nothing, nothing by petitioning. we not do so by using brute-force?

receive
shall

we have

And, to retain what we may receive, we up the fear by using the same force
that

keep

to the extent

it may be necessary. You will not find fault with a continuance of force to prevent a child from thrusting its foot into fire? Somehow

or other,

we

have

to gain our end.

Editor: Year reasoning is plausible. It has deluded many. I have used similar arguments before now. But I think I know better now, and I shall endeavou/ to undeceive you. Let us first take. the argument that we are justified in gaining our end by using brute-force, because the English gained
theirs

by

using similar

means.
likewise

It

is

perfectly
it

true

that they
for

used
to

brute-force,

and that
:

is

possible

us

do

but

by

using

means, we can get only the same thing got. You will admit that we do not want that. Your belief that there is no connection between the means and the end is a great mistake. Through that mistake even men who have been
that they

similar

considered
crimes.

religious

have
is

Your reasoning
get a

the

committed grievous same as saying that

planting a

we

can

rose through

noxious

BRUTE-FORCE
weed.
If I

77
I

want

to cross

the
;

ocean,
I

can

do

so-

only by means of a vessel

find the bottom.

if

were

to use a cart

for that purpose, both the cart

and I would soon "As is the God, so is the votary," worth considering Its meaning has is a maxim have gone astray. The been distorted, and men means may be likened to a seed, the end to a tree;, and there is just the same inviolable connection between the means and the end as there is between the seed and toe tree. I am not likely to obtain the result flowing from the worship of God by
laying myself prostrate before Satan.
If,

therefore,

anyone were
it

to say

"I

does not matter that I

want to worship God: it do so by means of Satan,"

folly.

would be

exactly as

down as ignorant we sow. The English

set

We

reap

in

1833 obtained
duty
?

greater voting power by violence.

brute-force,
better

Did they, by using

appreciate

their

They

wanted the right of voting, which they obtained by

using physical-force.
of

But
;

real rights are a result

performance

of

duty

these rights they have not

obtained.

We,

therefore, have before us in

the force of everybody

his rights,

wanting

nobody thinking of his everybody wants rights, who shall give them and to whom ? I do not wish to imply that they never perform their duty, but I do wish to imply that they do not perform the duty to which those rights
should
correspond
;

England and insisting on duty. And, where

and, as they do not

perform

78

INDIAN
a

HOME RULE*
acquire
to
is

that particular duty, namely,

rights have proved

fitness, their

burden

them.

words, what they have

of the

obtained

In other an exaet result

means they adopted.

corresponding to the end.

of

They used the means If I want to deprive you

if I

your watch, I shall certainly have to fight for it want to buy your watch, I shall have to pay you
it
;

for
it
;

and,

if

want
to

a gift, I shall have to plead for

and, according
is

the

means

employ,
results
still

the
or

watch
three

stolen property,

my own
Will you

property,

donation.

Thus we see three

means.

different

from

different

say that

means do not matter ? Now we shall take the example given by you
of the thief to

be driven out.

do

not

agree with
out by

any you that the thief may means. If it is my father who has come to steal is If it an I shall use one kind of means.
be driven
acquaintance, I shall use another
of a perfect stranger,
I
;

and, in the case

it

shall use a third. If

is

a white man, you will

perhaps

say,

you

will use

means
Indian

different
thief

from those you

If
it

will

adopt with

an
will

is

a weakling, the

means

be different from those to be adopted for dealing with an equal in physical strength and, if the
;

thief

armed from tip to "toe, I shall simply Thus we have a variety of means quiet.. remain between the father and the armed man. Again, I
is

fancy that

should pretend to be sleeping whether

BPOJTE-FORCE
the thief was

79

my

father or that strong-armed

is

man.

The

reason for this

that

my

father would also

be armed, and I should succumb to the strength possessed by either, and allow my things to be The strength of my father' would make stolen.

me weep

with pity

the strength of the armed

anger, and

man

would rouse in Such enemies.

these examples,
the

me
is

we should become
situation.

the

curious

From

we may

not be able to agree as to

I myself means to be adopted in each case. in all done seem clearly to see what should be these cases, but the remedy may frighten you. For I, therefore, hesitate to place it before you.

the
if

time being,
cannot,
different

I will
it is

leave you to guess

it,

and,
to

you

clear
in

that you

will

have

adopt
also

means
thief.

each
will

case.
willl

You

will

have seen that any

means
it

not

avail to

drive
to
is
fit

away the

You

have

to

adopt means

each case. Hence

follows
thief by

that your duty

not to drive

away the

any means you

like.

Let us proceed a

little

further.

That

well-

armed man has

stolen your

property, you

have
;

harboured the thought, you are filled with anger you argue that you want to punish that rogue, not for your own sake, but for the good of your
neighbours

men, he is

you have collected a number of armed you want to take his house by assault, he duly informed of it, he runs away
; ;

80
too,
is

INDIAN
incensed.

HOME RULE
He
a
in

collects

his

brother-

robbers,

and sends you

defiant

message that

he

will

commit robbery

broad day-light.

You

are strorjg, you do not fear him,

to receive

you are prepared

him. Meanwhile, the robber pesters your

neighbours.

They complain
ail

before you, you reply

;

that you are doing

for their sake

you do not

mind them

that your

own goods have been

the

stolen.

Your

neighbours reply that

before,

robber

never

pestered

and that he commenced his depreda-

tions only after

you declared

hostilities against

him.

You
true.
if

are between Sylla

full of pity for

and Charybdis. You are the poor men. What they say is

What

are

you

to

do

You

will be disgraced

tell
is

you now leave the robber alone. You, therefore, the poor men: ''Never mind. Come, my wealth yours, I will give you arms, I will teach yon how
; ;

to use

them you should belabour the rogue don't you leave him alone." And so the battle grows;
increase in

the robbers

number your neighbours

;

have deliberately put themselvs to inconvenience. Thus the result of wanting to take revenge upon the robber is that you have disturbed your own peace you are in perpetual fear of being robbed and
;

assaulted
If

you
of

will patiently

your courage has given place to cowardice. examine the argument, you will
not overdrawn
the picture. This
is

see that I have

one

the means.

Now

let

us examine *he other.

You

set this

armed robber

down

as an

ignorant

BEUTE-FORCE
brother
;

81

you intend to reason with him at a suitable opportunity you argue that he is, after all, a fellowman you do not know what prompted him to steal. You, therefore, decide that, when you can, you will Whilst you destroy the man's motive for stealing. the man comes yourself, with are thus reasoning again to steal. Instead of being angry with him,
; ;

you take pity on him. You think that this stealing habit must be a disease with him. Henceforth your doors and therefore, keep windows you, open you change your sleeping-place, and you keep your things in a manner most accessible to him. The robber comes again, and is confused, as all
;

this

is

new

to

your things.
inquires

him But
you

nevertheless,
his
in

he takes away
agitated.

mind

is

He
to
re-

about
begs

the village,

he comes
he

learn # about your

pents,
things,

broad and loving heart,

he

your

pardon,

returns

you

your

and leaves off the stealing habit. He your servant, and you find for him honourable employment. This is the second method. Thus, you see different means have brought about

becomes

totalely

different results.

I do not will act

wish to deduce
in

from
and
only
in

this

that
that

robbers
all

the

above

manner
love
fair

or

same pity like you but I wisii only to show that means can produce fair results, and that,
will

have

the

al least
all,

in

the majority

of

cases,
is

if

not, indeed,

the force of love and pity

6

^infinitely

greater

82
than the

INDIAN
force
of

HOME KULE
There
is

arms.

harm

in

the

exercise of brute-force, never in that of pity.

Now we
It is a fact

will take the question of petitioning.

beyond dispute that a out the backing of force, is useless.

late

petition,

with-

However, the
that
petitions

Justice

Ranade used

to

say

served a useful purpose because fchey were a means of educating people. They give the latter an idea
of

their

condition,

and

warn the

rulers.

From
;

this point of view, they are not altogether useless.

A
A

petition

of an equal is a sign of courtesy a from a slave is a symbol of his slavery, petition backed by force is a petition from an

petition

equal

and,
of

when he
petition,

transmits his
it

demand
his

in the

form

testifies

to

nobility.

Two
force

kinds of force can back petitions.

if

"We
evil

will

hurt you
;

you do
the

not give this"

is

one kind of
results
of

it

is

force of arms,

whose

we have

already examined.
:

The second kind

force can thus be stated

"If you do not

concede

we will be no longer your petitioners You can govern us only so long as we remain we shall no longer have any dealings the governed with you." The force implied in this may be
our demand,
;

described as love-force, soul-force, or,

more popularly
This force

but
is

less accurately,

passive resistance.

indestructible.

He who

uses it perfectly under-

stands his position.

We

which

literally

means

have an ancient proverb "One negative cures

BRUTE-FORCE
thirty-six diseases."

83

The force of arms is powerless when matched against the force of love or the soul. Now we shall take your last illustration, that
its

of the child thrusting

avail you.

foot into

fire.

It will

not

What
it

do you really do to the child?

Supposing that
that
fire,
it

renders

you

can exert so much physical force powerless and rushes into

then

only

you cannot prevent it. two remedies open to you

it

either

must
life,

kill

in order

to

prevent

it-

There are you from perish-

ing in the

flames,

because

or you must give your own you do not wish to see it perish

before your very eyes.

You
of

will not kill

pity,
it is

it.

If

your

heart

is

not quite

full

possible that

you

will not

surrender yourself by preceding the

yourself.

child and going into the fire

fore, helplessly allow
it

You, there-

any rate, you will not consider that it is still physical-force, though of a low order, when you would forcibly prevent the child from rushing towards the fire if you could. That force is of a different order, and we have to understand what it is.
at

go into the flames. Thus, you are not using physical force. I hope
to

Remember
exercising

that, in

thus
its its

preventing the child,

you are minding entirely

authority
for

own
sole

interest,
benefit.

you are

Your

example does not apply

your own, that
is

to the

English.

In using

brute-force against the English, you consult entirely

the national interest

There

is

no

84

INDIAN

HOME RULE

question here either of pity or of love. If you say that the actions of the English, being evil, represent

and that they proceed to their actions they therefore, that, through ignorance, and want you that child, and a of position occupy the to protect such a child, then you will have to whomsoever overtake every such ievil action by committed, and, as in the case of the child, you
fire,

will of

have to sacrifice yourself. If you are capable such immeasurable pity, I wish you well in its

exercise.

CHAPTER XVII
Passive Resistance

any historical evidence as to the success of what you have called soul-force or truth-force? No instance seems to have happened soul-force. I of any nation having risen through

Reader

Is there

still

think that the evil-doers

will'not cease doing

evil

without physical punishment.

Editor:

The

poet
is

Tulsidas
root,

has

said:

"Of

religion, pity or love

the

as egotism of the

body. Therefore,

wo should not abandon pity so long This appears to me to be a as we are alive." in it as much as I believe believe I truth, scientific The force of love is the four. being in two and two
same
as the force of
its

the soul or truth.

at every, step.

We

have

evidence of

working

The universe

PASSIVE RESISTANCE

85

would disappear without the existence of that force. But you ask for historical evidence. It is, therefore^ necessary to know what history means. The Gujarati equivalent means "It so happened " If that is the meaning of history, it is possible to give copious evidence. But if it means the doings of kings and emperors, there can be no evidence of
:

soul-force or passive resistance in such history.

You
as

cannot expect silver-ore in a tin-mine. History,

we know
and

it,

is

a record of the

wars of the world,

that
is
is,

so there

is

a proverb

among Englishmen
no wars,

a nation which has no history, that

happy nation.
another
is

How

kings played

bow

they become

enemies of one another and

how

they murdered one

found accurately recorded in history and, if this were all that had happened in the If the world, it would have been ended long ago. story of the universe had commenced with wars,
not

man would have been found Those people who have been warred
a

alive to-day.

against h$ve

disappeared,
Australia, of

as,

for

instance,

the

natives
left alive

of

whom

hardly a

man was
and

by

the intruders..

Mark,

please, that these

natives did
it

not use soul-force in

require

self-defence,

does not

much

foresight to

know

that the Australians

same fate as their victims " Those that wield the sword shall perish by the sword.'*
will share the

With

us, the

proverb

is

that professional

swimmers

will find a

watery grave.

86

INDIAN
The

HOME BULE
many men
still alive-

fact that there are so

world shows that it is based not on the force arms but on the force of truth or love. Therefore the greatest and most unimpeachable evidence of
in the
of

the success of this force

that, in spite of the

is

to

be found in the fact

it

wars

of

the world,

still

lives

n.

Thousands, indeed, tens

for
of

of

thousands, depend
active
of

their
this

existence
force.

on

very

working
of

Little

quarrels

millions

before the families in their daily lives disappear live in nations of Hundreds exercise of this force.
peace. History does not and
this fact.

cannot

take

note of
love

History

is

really a record of every inter-

ruption of the even

or of the soul.

working

of the force of
:

Two
;

brothers quarrel

one

of

them

repents and re-awakens: the love that was lying dormant in him the two again begin to live in peace: nobody takes note of this. But if the two
brothers, through the

intervention of

solicitors or

law some other reason, take up arms or which is another form of the exhibition of bruteforce their doings would be immediately noticed their neighin the press, they would be the talk of to history. down bours, and would probably go is, communities And what is true cf families and There is no reason, to believe true of nations.
go to
that there for
is

one law
History,

for

families,
is

and

another
of an-

nations.

then,

record

PASSIVE RESISTANCE
interruption of
the course of nature.

87
Soul-force,

being natural,

is

not noted in history.

Readek
are not to

According to

what you
It
is

say,

it

is

plain that instances of the kind of passive resistance

be found in history.

necessary

to understand this passive resistance more fully. It will be better, therefore, if you enlarge upon it. Editor Passive resistance is a method of it is the securing rights by personal suffering
:

reverse of

resistance
is

do a thing that
use
soul-force.

by arms. repugnant to
instance,

When I refuse to my conscience, I

the government of
is

For

the day has passed a law which

applicable to
violence,
I
If

me

do not like

it,

if,

by

using

force the

government

to repeal

the law.

am
I

employing what

may

be termed body-force.
accept the penalty
It involves

do not obey the its breach, I use

of self.

law and
soul-force.

for

sacrifice

Everybody
if

admits

that

sacrifice

of self

is

infinitely superior to sacrifice of others.

Moreover,

this kind of force

is

only the person using

used in a cause that is unjust He does not make it suffers.

have .before now done many things which were subsequently found No man can claim to be to have been wrong.
others suffer for his mistakes.

Men

absolutely in the right, or that a particular thing

is

wrong, because he
#

thinks
is

so,

but

it is

him

so

long as that

his

deliberate

wrong for judgment


88
It

INDIAN

HOME EULE

meet thathe should not do that is, therefore, which he knows to be wrong, and suffer the consequence whatever it may be. This is the key to the use of soul % force. Header You would then disregard laws rack disloyalty. We have always been this is considered a law-abiding nation. You seem to be
:

we must obey
that,
if

They say that going even beyond the extremists. the laws that have been passed, bus
the

laws

be bad, we must drive out the

law-givers even by force.

them or Editor: Whether I go beyond whether J[ do not, is a matter of no consequence to We simply want to find out what is either of us. The real meaning right, and to act accordingly.
of the statement that
is

we

are a

law-abiding nation

that

we

are passive resisters.

When we

do

not
of

like certain laws,

we do

not break

the heads

law-givers, but we suffer and do not submit to the That we should obey laws whether good or laws. bad is a new-fangled notion. There was no such

thing in
those

former
they

days.

The
not
It

people

disregarded

laws

did

like,
is

and suffered
contrary to
to

the

penalties for

their breach.

our

manhood,
conscience.

if

we obey laws repugnant

our

Such teaching is opposed to religion and means slavery. If the government were to ask us to go about without any clothing, should we do so ? If I were a passive resister, I would say to

PASSIVE KESISTANCE
them
that I

89

would have nothing to do with their law. But we have so forgotten ourselves and become so compliant, that we do not mind any degrading
law.

A man who

has realised his manhood,

who

fears

only God, will fear no one else, Man-made laws Even the govare not necessarily binding on him. ernment do not expect any such thing from us. They do not say " You must do such and such a
:

thing," but they sav

" If

you do not do

it,

punish you." We to do what the that it is our duty and our religion
are sunk so low, that

we will we fancy
is

realise that it law lays down. If man will only unmanly to obey laws that are unjust, no man's This is the key to selftyranny will enslave him.

rule or home-rule.

and an ungodly thing binds a minoto believe that an act of a majority in which given be can Many examples ritybeen have to found acts of majorities will be been have to wrong, and those of minorities
It
is

superstition

right. All

reforms owe their origin to the initiation

If among majorities. of minorities in opposition to is oblirobbing of knowledge of robbers, a

band

gatory,

is

a pious

man

to accept the obligation

?
^

So

long as the superstition that men And exist. laws exists, so long will their slavery remove such a supera passive resister alone can
stition.

should obey unjust

90

INDIAN
To

HOME RULE
is

use brute-force, to use gun-powder

it

contrary

to passive resistance; for

opponent to do by force he dees not. And, if such a use

able, surely

means that we want our that which we desire but

of force is justifi-

we may simply
so

he is entitled to do likewise by us. should never come to an agreement.

fancy, like the blindborse

And

We

moving in a circle round a mill, that we are making progress. Those who believe that they are not bound to obey laws which are repugnant to their conscience have only the remedy of passive resistance open to them. Any other must lead to disaster. Reader From what you say, I deduce that passive resistance is a splendid weapon of the weak but that, when they are strong, they may take up
:

arms.

Editor

This
is,

is

gross

ignorance
is

Passive
It is
it

resistance, that

soul-force,

matchless.
then, can
?

superior to the force of arms.

How,
the

be

considered only a
force

weapon

of to

weak

Physicalthat
is

men

are

strangers

the courage

requisite in a passive resister.

Do you

believe that a
dislikes ?

coward can ever disobey a law that he

Extremists are considered
force.
I

to

be advocates of brute-

"Why do

they, then, talk about obeying

laws?

do not blame them.

They can

say nothing else.

When

they succeed in driving out the English, and they themselves become governors, they will want

you and

me

to

obey

their laws.

And

that

is

PASSIVE EESISTANCE
fitting

91

But a passive thing for their constitution. that is against law a obey not will he resister will say
his

even though he may be blown to pieces at the mouth of a cannon. What do you think? Wherein is courage required in blowing others to pieces from behind
conscience,
a

cannon or with a smiling face to approach a cannon and to be blown to pieces ? Who is the true warrior he who keeps death always as a bosom-friend or he who controls the death of
others?
Believe

me

that a

man

devoid of courage
a

and manhood can never be a passive resister. that even I will admit: This, however,

man, weak

in body, is

capable

of offering this resist-

One man can offer it ance. Both men and women can

just as well as millions-

indulge in
;

it.

It

does

it needs no not require the training of an army necessary, Jiu-jitsu. Control over the mind is alone

and,
of

when

that

is

attained,
his

man

is

free like the king

the

forest,

and

very

glance

withers the

enemy.
Passive resistance
is

an all-sided sword
used.

it

be used

anyhow
of

it

blesses
it

him

against

whom
it

is

him who Without

uses

it

can and

drawing

produces far-reaching results. Competition It never rusts, and cannot be stolen. The exhaust. not between passive resisters does a require not sword of passive resistance does
a drop
blood,

scabbard.

It

is

strange

indeed

that

you should:

92

INDIAN

HOME RULE
to

consider such a

weapon

be a weapan merely of

the weak.

Reader: You have

is

said that passive resistance

a speciality of India,
?

Have cannons never been

used in India

Editor: Evidently, in your opinion, India means its few princes. To me, it means its teeming millions, on whom depends the existence of its princes and our own.
Kings
will

always use their kingly weapons.

is

To
to

use

force

bred

in

them.
to

command, but those who have

They want obey commands,

in

do not want guns; and these are

majority
learn the

throughout the world.

body-force or

They have soul-force. Where

to learn either

they

former, both the rulers and the ruled become like so

many mad men, but, where they learn soul-force, the commands of the rulers do not go beyond the point of their swords, for true men disregard unjust
commands.
hy the
not

Peasants

have never
never
of
will

been subdued
be.

sword,
the

and
use

They do
they are

know

the sword, and

not frightened by the use of it by others. That nation is great which rests its head upon death as

Those who defy death are free from all For those who are labouring under the delusive charms of brute-force, this picture is not
its

pillow.

fear.

Overdrawn.
at large

The

fact is that, in

India, the nation

in all

has generally used passive resistance

PASSIVE RESISTANCE
departments of
our rulers when
resistance.
I
life.

93

We

c-ase to co-operate with

they displease us.

This

is

passive

remember
the
issued

an

principality,

villagers

command

by

when, in a small were offended by some The former imthe prince.

instance

mediately began vacating the village.

The

prince

became nervous, apologised' to his subjects and withdrew his command. Many such instances can
be found in India.

where
people.

passive resistance

Real home-rule is possible only force of the is the guiding

it is

Any other rule is foreign rule. Reader: Then you will say that
:

not

at

all

necessary for us to train the body ? Editor I will certainly not say any such thing.
to

It is diffcult

become

passive

resister,

unless

the body
in a

residing As a rule, the is trained. body that has become weakened by pampering, also weak, and where there is no strength of is mind, there can be no strength of soul. We will have to improve our physique by getting rid of infant If I were to ask a marriages and luxurious living.

mind,

man having
mouth
I

a shattered
of

body

to

face a

cannon's

would make
:

myself a laughing-stock.
say, then,
it

Reader From what you

appear that
to
it is

would
a

not
if

small

thing to become

passive resister, and,

that

is so, I*

explain

how

man may

would become a

like

you

passive

resister.

:94

INDIAN
:

HOME RULE
a passive resister
is

Editor To become
enough, but
it

easy

is

also equally difficult.

have

known
resister

a lad of
;

fourteen

years

become

passive

I I

wise and

have known also sick people doing likehave also known physically strong and
being unable to
take

otherwise happy people

up

passive resistance. After a great deal of experience,

it

seems

to

me

that those

who want
adopt

to

become
follow

passive resisters for the sevice of the

to observe perfect chastity,

country have

poverty,

truth,

and cultivate fearlessness.

is

Chastity

one

of the

greatest
attain
loses

disciplines

without which the mind

firmness.

cannot
unchaste

requisite

A man who
emasculated
given
over
great

is

stamina,

becomes

and cowardly.
to

He whose
is

mind

is

animal passions

not

capable of any

effort.

This

can

be

proved

by innumerable instances. What, then, is a married person to do, is the question that arises When a husband naturally and yet it need not. is it no less an animal the passions, gratify and wife Such an indulgence, indulgence on that account.
;

except

for

perpetuating

the

race,

is

strictly

prohibited.

But a passive

resister has to

avoid even

that very limited indulgence, because

he can

have

no

desire for progeny.

married

man, therefore,

This subject is not can observe perfect chastity. Several capable of being treated at greater length.
questions arise
:

How

is

one

to

carry

one's wife

PASSIVE KESISTANCE
with one
questions
?
?

95

What

are

her rights,

and such other

to

Yet those great work are bound

Just as there
there for poverty.
is

who wish
necessity

take part in a
puzzles.
chastity, so
is

to solve these

for

Pecuniary ambition and passive resistance cannot well go together. Those who have money are cot expected to throw it away, but
they are expected to be indifferent about
it.

They

must be prepared to lose every give up passive resistance.

Passive resistance has
course of

penny rather than

in the

been described
as truth-force.

our

discussion

Truth,

therefore, has necessarily to be

at

followed, and that any cost. In this connection, academic questions such as whether a man may not lie in order to save
a
life, etc.

arise,

but these questions

to justify lying.

occur

only to

those

who wish

Those who

want

to follow truth every time are

quandary, and,
a false position.

if

not placed in such a they are, they are still saved from

Passive resistance cannot proceed a step withThose alone can follow the path of passive resistance who are free from fear

out fearlessness.

whether as

to their possessions, false

honour, their

relatives, the

government, bodily
they
are

injuries, death.

These observances are not

the
belief

to be

that

difficult.

abandoned in Nature has

cope with
to

implanted in the

human

breast ability to

any

difficulty or suffering that

may come

man

96
unprovoked.

INDIAN
These
Let
those

HOME RULE
are

qualities

worth
wish
to

having,
serve
as
of

even for
the

who
to train

do
there

not
be

country.

no

mistake
use

those

who want

themselves

in the

arms are
or less.

also obliged to

have these qualities more Everybody does not become a warrior for

the wish,

woald-be warrior will have to observe be satisfied with poverty as his lot. chastity, and A warrior without fearlessness cannot be conceived
to
It

of.

may

be thought that he would not

truthful,

need

to

be exactly
so owing to

but that quality follows real

a

fearlessness.

When
fear

man abandons
some shape

truth, he does

in

or

form.

The

one.

above four attributes, then, need not frighteen any It may be as well here to note that a physical-force man has to have many otber useless
qualities

which

passive

resister

never needs.

And you will find that whatever extra effort a swordsman needs is due to lack of fearlessness. If he is an embodiment of the latter, the sword will He does drop from his hand that very moment free One who is from support. hatred not need its
requires no sword.

A man
with a
in

with
lion,

stick

suddenly

came

face

to

face

and

instinctively

raised his

weapon

self-defence.

The man saw

that he had only

about fearlessness when That moment he dropped there was none in him the stick, and found himself free from all fear.
prated

EDUCATION

97

CHAPTER XVIII
Education
In the whole of our discussion, yoa have cot demonstrated the necessity for education we always complain of its absence among us. We

Reader

movement for compulsory education in our country. The Maharaja of Gaekwar has introduced
notice a
it

in his territories.

them.
effort

We

bless the

Every eye is directed towards Maharaja for it. Is all this

consider our civilization to

then of no use?

Editor
the highest,

If

we

be

have regretfully to say that much have described is of no use. The you effort of the motive of the Maharaja and other great leaders who have been working in this direction is perfectly They, therefore, undoubtedly deserve great pure. But we cannot conceal from ourselves the praise.
I

result that

is is

likely to flow

from

their effort.
it

What
means
a

the meaning of education? If

simply

knowledge of letters, it is merely an instrument, and an instrument may be well used The same instrument that may be used or abused. to cure a patient may be used to take his life, and so

may a knowledge of letters. We daily observe that many men abuse it, and very few make good use of
it,

and

if

this is a correct statement,

we have proved

more harm has been done by it than good. The ordinary meaning of education is a To teach boys reading, knowledge of letters.
that
7

98

INDIAN

HOME RULE
is

writing and arithmetic

called primary education.

A peasant

earns his bread honestly.

He

has ordinary

knowledge of the world. He knows fairly well how he should behave towards his parents, his wife, his children and his fellow-villagers. He understands and observes the rules of morality, But he cannot write his own name. Wbat do you propose to do by giving him a knowledge of letters ? Will you add an inch to his happiness? Do you wish to make him discontented with his cottage or his lot ? And even if you want to do that, he will not need such an education. Carried away by the we came to the concluflood of western thought, sion, without weighing pros and cons, that we should
give this kind of education to the people.

Now
etc.

let

us take higher education.

have

learned Geography, Astronomy, Algebra, Geometry,

What

of that ?

In what way have

benefitted

myself or those around me? Why have I learned these things ? Professor Huxley has thus defined
education:
education

"That man
all

think has had a liberal

who

has been so trained in youth that his

the work that as a
intellect
is

body
ease
it

is

the ready servant of his will and does with

and pleasure
capable
of,

mechanism
and

is

whose
all its

a clear, cold

logic

engine with

parts of equal strength

whose miod is stored smooth working order truths of fundamental the of knowledge a with to come trained are passions whose na ture
in

EDUCATION
to heel by a vigorous
conscience
will,

99

the servant oi a tender

all vile-

who

has learnt to hate

ness and to respect others a3 himself.

Such an one

and no other, I conceive, has had a liberal education, for he is in harmony with Nature. He will make the best of her and she of him." If this be true education, I must emphatically say that the sciences I have enumerated above, I have never been able to use for controlling my senses. Therefore, whether you take elementary
education
for the
It does

or higher education,
thing.
It

it

is

not

required

main

does not

make
have

of us

men*
yoa

not enable us to do our duty.

If

Reader:
these
things

that

is so.

I shall

to ask

another question.
to

higher education,
to explain to

What enables you to tell all me ? If you had not received how would you have been able

Editor
answer
that
is

me the things that you have ? You have spoken well. But my
would
have
been wasted,

simple: I do not for one moment]believe

my

life

had
I

nob

.received higher or lower education.

Nor do

con-

sider that I necessarily serve because I speak. But I do desire to serve and, in endeavouring to fulfil that
desire, I

make
I

use of the education I have

received.
it

And,

if

am making

good use
I

of

it,

even then
it

13

not for the millions, but

can Use

only for such

and

as you, aud this supports my contention. I have come under the bane of what

Bjch you is mainly

100

INDIAN
I
I

HOME RULE
benefit

false education.
its ill-effects,

claim to have become free from

trying to give you the

and

am

of

my

experience, and, in

doing

so,

am demon-

strating the rottenness of this education.

letters

Moreover, I have not run down a knowledge of under all circumstances. Ail I have shown is

that

we must not make of it a fetish. It is not our Kamdhuk. In its'place it can be of use, and it has our senses under its place when we have brought
on
a firm foundation.

subjection, and put our efchic3

And

then,

if

we

feel

inclined to receive that

of
it.

edu-

pation,

we may make good use

likely to sit well

As an orna-

ment
that

it is

on

us.

It

now
is

follows

it

is

not

necessary to

make

this

education

compulsory,

Our ancient school system

first

enough.

Character-building has the

is

primary education
last.

and that A building erected on that

place in
it,

foundation will

Header
obtaining

Do

then

understand

that

you

do not consider

English

education

necessary for

Rule? Editor My answer is yes and no. To give millions a knowledge of English is to enslave them. The foundation that Macaulay laid of education has enslaved us. 1 do not suggest that he had any
:

Home

such intention, but that has been the

not a sad commentary that
of

result.

Is

it

we should have

to

speak

Home

Rule, in a foreign tongue ?

EDUCATION
And
it is

101

worthy
us.

of

note that the systems which

ifl

the Europeans have discarded are the systems

vogue among
off

Their learned

men

continually

make changes. We ignorantly adhere to their castThey are trying each division to imsystems.
prove
its

own
of

status.

Wales

is

a small

portion of

England.

Great

efforts are

being made to r-vive a

Welsh among Welshmen. The English Chancellor, Mr. Lloyd Greorge, is taking a leading part in the movement to make Welsh children speak Welsh. And what is our condition ? We
knowledge
write to each other in faulty English, and from this even, our

M. A's

are not
;

free

our best thought our best newsthings

is

are expressed in

English
in

the proceedings of our

Congress are conducted

English

papers are printed in English.

firm opinion
It is

If this state of

continues for a long time, posterity will

it

my

condemn and curse

that,

us.

worth noting
etc.,

by receiving English
Hypocrisy,

education,

we have enslaved
have

the nation.
;

tyranny,

increased

Indians have not hesitated to

into the people.

English-knowing cheat and strike terror

the people at

all,

Now, if we are doing anything for we are paying only a portion of

the debt due to them.

Is it not a most painful thing that, if I want go to a court of justice, I must employ the English language as medium that, when I become a barrister, I may not speak my mother-tongue, and
to
;

102
that

INDIAN
some one

HOME EULE
have
Is
to translate to

else should

me
I to

from

my own
?

language?

not this absolutely

?

absurd

Is

it

not a sign of slavery

Am

blame the English for it or myself ? It is we, the English-knowing men, that have enslaved India, The curse of the nation will rest not upon the English but upon us. I have told, you that my answer to your last I have explained to question is both yes and so.
you why
tion, that
it is

yes.

I shall

now

explain

why

it is

no.

We are
education.

so

much

beset by the disease of civiliza-

altogether do without English Those who have already received it may make good use of it wherever necessary. In our dealings with the English people, in our
dealings

we cannot

with our

own

people,

when we can only

correspond with them through that language, and for the purpose of knowing how much disgusted

they (the English) have themselves become with their civilization, we may use or learn English, as
the case

may

be.

Those who have studied English

will have to teach morality to their progeny through their mother-tongue, and to teach them another

but when they have grown up, the ultimate aim being English, learn may they The object of making it. need that we should not money thereby should be eschewed. Even in learning English to such a limited extent we will

Indian language

have

to consider

what we should learn through

ife

EDUCATION

103

and what we should not. It will be'necessary to know what sciences we should learn. A little thought should show you that immediately we cease to care
for English degrees, the rulers will prick
cars.
*

up

their

Reader
Editor
above, but
that
:

Then what education

shall

we

give ?

This has been somewhat considered

will consider
it

we

little

more.

think

we have to improve all our languages. What subjects we should learn through them need not be
elaborated here.

Those English books which

are

valuable

we should

translate into the various Indian

languages.
learning

We

should abandon the pretension of

sciences.

many

Religious,
first

that

is

ethical,

education will occupy the

place.

Every cultured

Indian
Arabic

will
if

know
a

in addition to his
;

own
a

provincial

language,
;

Hindu, Sanskrit
;

if

Mahomedan,

if a Parsee, Persian and all, Hindi. Hindus should know Arabic and Persian

Some
;

Mahomedans

some and Parsees, Sanskrit. Several Northerners and Westerners should learn Tamil. A universal language for India should be Hindi, with
it

the option of writing

ters.

in Persian or

Nagric charac-

In order that the Hindus and the Mahomedans

closer relations,
it

may have

is

necessary to

know

And, if we can do this, we both the characters. can dfive the English language out of the field in
a short time.
All this
is

necessary for us, slaves.

104

INDIAN
wiil

HOME EULE
been enslaved,

Through our
and
it

slavery the nation has

be free with our freedom.

:

Header
is

The

question of religious

education

very

difficult.
it.

Editok Yet we cannot do without

:

India

will

never be godless.
land.

Bank atheism cannot

task
I
is

flourish

in that

The

indeed

difficult.

My
;

head begins to turn as

think of religious education.

Our
they

religious teachers are hypocritical

will

and

selfish

have

to be

approached.

The

Mullas, the

Dasturs and the Brahmins hold the key in their hands, but if they will not have the good sense,
the

energy

that

we have
to

derived from

English
religious

education will
education.
fringe
of

have
is

be

devoted

to

This

not very

difficult.

Only the

the ocean has been

polluted,

and

it

is

those

who

are within the fringe

who

alone need

can even cleanse ourselves, because my remarks do not apply to the millions. In order to restore India to
its

cleansing.

We

who come under

this category

prestine condition,

we have

to

return to

it.

In
but

our

own
effort

civilization, there will

naturally be pro;

gress, restrogression, reforms,

and reactions
is

one

is

required,

and

that

to

drive out

Western

civilization.

All else will follow.

MACHINERY

105

CHAPTER XIX
Machinery Readeb When you speak
:

of

driving
will

out

Western
that

civilization, I

suppose

you

aho say

we want no machinery. Editor By raising this question, you have opened the wound I had received. When I read
:

Mr.

Datt's
I

Economic History
it,

of India I

wept
It is

and, as

think of

again

my

heart sickens,

machinery that has impoverished India. It is difficult to measure the harm that Manchester has It is due to Manchester that Indian -done to us.
handicraft has
all

but disappeared.

How can Manchester wore Manchester cloth, and that is why Manchester wove it. I was delighted when There are no I read about the bravery of Bengal.
But
I

make

a mistake.

be blamed

We

cloth-mills in that Presidency.

fare,

They were,

there-

able

to restore
It
is

the original
true

hand- weaving
the

occupation.

Bengal encourages

mill-industry of

ed a boycott of

Bombay. If Bengal had proclaimall machine-made goods, it would

to
at

have been much better. Machinery has begun Ruination is now knocking

desolate

Europe.
civili-

the English gates.

of

Machinery
zation
;

is

the

chief

symbol

modern

it

represents a great sin.

in

The workers become slaves. The

the mills of

condition of the

Bombay have women working

106
in

INDIAN
the mills these
is

HOME RULE
When
there were

shocking.

no

mills,

women were not starving. If the machinery craze grows in our country, it will become an unhappy land. It may be considered^
I

heresy, but
for us
to

am bound
money

to to

say that

it

send

Manchester and

were better to use

flimsy Manchester cloth

India.

than to

multiply mills in

By

using Manchester cloth

we would only
Manchester

waste our money, but by

in India,

reproducing

keep our money at the price of our blood, because our very moral being will be sapped, and I call in support of my statement the
shall

we

very mill-hands as witnesses.

And those who have amassed wealth out of factories are not likely to be better than other rich men. It would be folly to assume that an Indian Rockfeller would be better than the American Rockfeller. Impoverished India can become free, but it will be hard for an India,
made
I fear

rich through immorality, to regain

its

freedom.

we

will

have
;

to

admit

support

British rule

their

moneyed men interest is bound up

that

with

its stability.

Money
is

renders a

man

helpless.

The
are

other thing
poisou,

as harmful as sexual vice.

is

Both

snakebite

a lesser

poison than

these two, because the

former merely destroys the

body,

body, but the latter destroys

mind and souL

We

need

not, therefore,
of

be pleased with the prospect

of the

growth

the mill-industry.

MACHINERY
Reader: Are down ? Editor That
:

107
to

the mills, then,

be

closed

is

difficult.
is

It is

no easy task

to do

away with

thing that

established.

We,
is,

therefore, say that the non-beginning of a thing

supreme wisdom.

We

cannot condemn mill-owners,

would be too much to expect up their mills, but we may implore them If they would be good, not to increase them. they would gradually contract their business. They

we can but
them

pity them. It

to give

can establish in thousands of households the ancient

and sacred handlooms, and they can buy out the may be thus woven. Whether the cloth that
mill-owners do this or not, people can cease to use

machine-made goods.

Reader: You

have

so

far

spoken

about

machine-made cloth, bat there are innumerable machine-made things. We have either to import them or to introduce machinery into our country. Editor Indeed, our gods even are made in Germany. What need, then, to speak of matches, pins, and glassware ? My answer can be only one.
:

What
duced

did India do before these articles were

intro-

? Precisely the same should be done to-day.

As long as we cannot make pins without machinery,

so long will

we

do witnout them.
will

The

tinsel splen-

dour of glassware we

have nothing

to

do with

and we
cotton,

will

make

and use

wicks, as of old, with hand-made earthern

home-grown
saucers for

108

INDIAN
we
will

HOME EULE
and money,

lamps. So doing,

shall save our eyes

and

support

Swadeshi, and so shall

that

we

attain

Horn
all

Rule.

It i3not to

be conceived

all

these things at one time, or that

some

men will do men will

But,
if

give

up

all

machine-made things

at

once.

is sound, we will always find ouc what we can give up, and will gradually cease to use this. What a few may do, others will copy, and the movement will grow like the cocoanut of the mathe-

the thought

matical

problem.

What

the leaders do, the popuis

lace will gladly follow.

plicated nor
until

difficult.

The matter You and I

it,

neither comwill be
will

shall not wait

the

we can carry losers who will

others with us. Those

not do

and those

who

not
will

do

it,

although tbey can appreciate the truth,

deserve to be called cowards.

Reader
electricity?

What, then,
This
qestion
If

of

the tram-cars and

Editor
signifies

is

now
do

too

late.

It

nothing.

we
to

are to

without the
the

railways,

we shall have

do

without

tram-

a snake-hole which Machinery is like cars. snakes. a hundred one to from may contain Where there is machinery there are large cities
;

and where there

electric light.

are large

cities,

there are

tram-

cars and railways;

and there only

does one see

English villages do

not

boast
tell

of these things.

Honest

physicians will

any you

MACHINEEY
that,

109'

where means
that,

of

artificial

locomotion have
I

increased, the health of the people has suffered.

European town there was a scarcity of money, the receipts of the tramway company, of the lawyers and of the doctors, went down, and the people were less unhealthy. I cannot

remember

when

in a

recall a single

nery.
evils.

good point in connection with machiBooks can be written to demonstrate its

ail

good point or a bad one that you are saying will be printed through machi-

Reader:
?

It is a

nery

Editor.

This

is

one

of those instances

which

demonstrate that sometimes poison is used to kill poison. This, then, will not be a good point regardAs it expires, the machinery, as it ing machinery,
were, says to us
:

"

Beware and avoid me.

You

will

derive no benefit from me, and

the benefit that

accrue from printing will avail only those infected with the machinery-craze/' Do not, therefore, forget the

may who are

main thing. It is necessary to realise that machinery is bad. We shall then be able Nature has not progradually to do away with it. reach a desired goal may we whereby way any vided machinery welcoming of all of a sudden. If, instead
as a boon,

we would
go.

look

upon

it

as an

evil,

it

would ultimately

110

INDIAN

HOME KULE

CHAPTER XX
Conclusion
your views I gather that you would form a third party. You are neither an extremist nor a moderate. Editor: That is a mistake. I do not think of
:

Reader

From

a third party at

all.

We
the

do not

all

think alike.

We

cannot say that

views.

all

moderates hold identical

And how can

?

only have a party

ates

those who want to serve would serve both the moder-

and the extremists. Where I should differ from them, I would respectfully place my position before them, and continue my service. Reader What, then, would you say to both
:

the parties ?

Editor

know
not to

that you

would say to the extremists " I want Home Rule for India it is be had for your asking. Everyone will have
:

to take

it

for himself.

What

others get for

;

me

is

not

Rule but foreign rule therefore, it would not be proper for you to say that you have obtained Home Rule, if you expelled the English. I have
already described the true nature
of

Home

Home

Rule.

This you would never obtain by force of arms. Brute-force is not natural to the Indian soil. You
wholly on soul-force. not consider that violence is necessary at any stage for reaching our goal."
will have, therefore, to rely

You must

CONCLUSION
I

111
:

would say
is

to

the moderates
;

" Mere

peti-

tioning
rity.

derogatory

we thereby
is

confess

inferiois

To say

th^t British rule

indispensable,

almost a denial of the Godhead

that

We
should

cannot say
tell

anybody or anything
Moreover,

is

indispensable except
us that

God.

common sense
is

to state that, for the time

being, the presence of the

necessity,
is

English in India
conceited.
" If

to

make them

the
it

English
It

vacated

India
those

bag

baggage,

must not be supposed

is

that she

and would
are

be widowed.

possible that

who

forced to observe

peace under their pressure would There can be no fight after their withdrawal.

advantage in suppressing an eruption,

its

it

must have
at
is

vent.

If,

therefore,
fight

before

we can remain
a

peace,
that

we must we do so.
to

amongst ourselves, it There is no occasion for

the

better

third

weak. It is this so-called protection which has unnerved us. Such protection can only make the weak weaker. Unless we realise
party
protect
this,

we cannot have

Home
home

Rule.

would

paraphrase the thought of an English divine and

say that anarchy under
orderly foreign rule.
rule were better than

Only, the meaning that the

Jearned divine attached to

home

rule
to

is

different to

Indian

Home

Rule according

my

conception.

We

have

to learn,

and

to teach others, that

we do

112

INDIAN

HOME RULE
their

not want the tyranny of

Indian rule."
If

English

ruie or

were carried out both the extremists and the moderates could join hands. There is no occasion to fear or distrust one
this

idea

another.

Reader: What,
English?

then, would you say to the

Editor

To them

would respectfully
It is

say:

" I admit you are

my

rulers.

not necessary to

debate the question whether you hold India by the sword or by my consent. I have no objection to

your remaining in
are the rulers,

my
will

country,

but although you

you

have

to

remain

as servants

we who have to do as you of the people. wish, bus it is you who have to do as we wish. You may keep the riches that you have drained away from this land, but you may not drain riches henceYour function will be, if you so wish, to forth.
It is

not

police India

you must abandon the idea

of

deriv-

hold the ing any commercial benefit from us. civilization that you support to be the reverse of
civilization.

We

We

consider our civilization to be far

If

superior to yours.

you

realise this truth,

if

it

will

be to your advantage, and,

to

you do

not,

according

your

own

proverb, you should only live in our

country in the same manner as we do. You must not do anything that is contrary to our religions. It is your duty as rulers that, for the sake of the;

CONCLUSION
Hindus, you should eschew
of the

113

beef, and for the sake Mahomedans, you should avoid bacon and hauu. We have hitherto said nothing, because we have been cowed down, but you need not consider that you have not hurt our feelings by your conduct.

We

ace

not

expressing

our

sentiments

either

through base selfishness or fear, but because it is our duty now to speak out boldly. We consider your schools and law courts to be useless. We

want our own ancient schools and courts

restored.

to
is

be
not

The common language English but Hindi. You should,

of

India

therefore,

learH
in

it.

We can
"

hoid communication with

you only

our national language.

cannot tolerate the idea of your spending money on railways and the military. We see no
occasion for
not.
either.

We

When

she comes'
us,

You may we will

fear Russia;

we do
If

look after her.

we will then receive her jointly. We do not need any European cljth. We will manage with articles produced and manufactured
you are with
at
ter

home. You may not keep one eye on Manchesand the other on India. We can work together
if

only

our interests are identical.

to

" This has not been said

you in arrogance.

Your naval power is matchless. If we wanted to fight with you on your own ground we would be unable to do
great military
resources.
so, but, if
8

You have

the above submissions be not

acceptable

114
to you,
if

INDIAN
we
cease
to

HOME RULE
play

the

ruled

You may,
shatter ug

you

like,

cut us to pieces.

You may
you

at the cannon's

mouth.

If

act contrary to

our

will, we will not help you and, wifcho it oar help, we know that you cannot, move one step jrward.
*'

It is

hkely that you will laugh

all

this

in

the intoxication of your power.

We may
if

not be

able to disillusion you at once, but,

there
that

be any

manliness in
toxication
is

us,

you

will see shortly

your inat

suicidal,

and that your laugh

of
iutetlci.

our

expense

is

an aberration

We
or.

oelieve

that, at heart

you belong

to a religious
is

nation.

We

are living in a land which

the source

religions.

How we

came together need not be considered, but mutual good use of our relations. make we can " You English who have come to [ndia are not a good specimen of the English natsioj, u>r can we
almost half Anglicised Indians, beconsid red a good specimen of the real Indian nation. If toe English
nation were to

know
of

all

you have done\

it

would
of the

oppose

many

your actions.

The

m-tss
5

If- you 1. Indians have had few dealings with will abandon your so-called civilization, and search

into

your

own
are

scriptures,
just.

demands demands
India, and,
shall

you will find that our Only on conditions of our

being
if

fully satisfied

may you remain

in

learn

you remain under those conditions we several things* from you, and you will
us,

learn

many from

So doing, we

snail benefit

N
115
that will
is

CONCLUSION
each other and
religious soil."

the world.

But

only when the root of our relationship

happen sunk in a

Reader
'

What

wil
is

you say

to the nation ?

Editor

Who
:

the nation ?
it is

Reader
that

For our purposes

the

nation

have been thinking of, that is, those of us who are affected by European civilization, and who are eager to have Home Rule.

you and

To those Indians who

Editor
:

these I would say

are

It is

only

imbued with

real

love

who

will be able to

speak to the

English

in the

above

strain without

being
be so

can be said

to

believe that Indian

European

is

a nine

civilizations

have
so.

continue to do
to be

no

imbued,
>

frightened, and those only imbued who conscientiously civilization is the best, and that days' wonder. Such ephemeral often come and gone, and will Those only can be considered who, having experienced the

force of the

ii

within themselves, will

not

cover

before brute-force, and will not,

desire bo use brute- force.

on

any

account,

sidered to nave been so

dissatisfied

Those only can be conimbued who are intensely

present
pitiable

with

the

condition

having already drunk the cup

If

of poison.

as above to the English,

there be only one 'such Indian, he will speak and the English will have

to listen to him.

116

INDIAN

HOME KULE

These demands are not demands, but they show our mental state. We will get nothing by asking we shall have to take what we want, and
;

we need
1.

the

requisite strength

for the

effort

and
-

that strength will be avaiiabe to

will,

him only who

ccly on rare occasions,

make

use of th6

English language
2.
if

a lawyer, will give

up his profession and

;

take up a hand-loom
3.
if

a lawyer, will devote his knowledge to

enlightening

both

his

people and

the

English;
4.
if

meddle with the quarwill give up the rels between parties, but courts and from his experience induce the people to do likewise
a lawyer, will not
;

5.

if

a lawyer, will refuse to be a judge, as the

will give
6.
if

up

his profession;
will

doctor,

give

understand that bodies, he should

7.
if

rather

up medicine, and than mending

souls;

mend

doctor,

will

understand,

that
it

no
is

matter to what

religion he belongs,

better that bodies remain

diseased rather
ins,*

than that they are cured through the

trumentality of the diabolical
that
is

vivisection

practised in

European schools of

medicine;

CONCLUSION
8.

117

although a doctor, will take up a hand-loom and, if any patients come to him, wiU

them the cause of their diseases, and advise them to remove th6 cause, rather than pamper them by giving useless
tell

will

drugs

he

will

undestand

that,

if

by not
dies,

taking drugs, perchance the patient

the world will not

come

to grief,

and that
;

he
9.

will

have been really merciful to him

although a wealthy man, regardless of his wealth, will speak out his mind and fear

do one
10.
if

a wealthy man, will devote his

money

to

establishing hand-looms,

and

encourage

others to use hand-made goods by wearing

them himself
11.
like

every other Indian, will

if?

know

thai

this

a time
;

for repentance,

expiation

and mourning
12.

like every* other Indian, will

know

that to

blame the English

is

useless,

that they

came because

of us, and remain also for

the same reason, and that they will either

go or change their nature, only when we reform ourselves

;

13.

understand that, at a time mourning, there can be no indulgence, and that, whilst we are in a fallen state, to>
like others, will

of

118

INDIAN
best
14.

HOME RULE
is

be in gaol or in banishment

much

the

V
know
that
it is

like others, will

superstition

we should guard against being imprisoned in order

to

imagine

it

necessary that^

that
15.

we may

deal with the people

like others, will

know
;

that action
it is

is

much

better than speech

say exactly

our duty to what we think and face the

that

consequences,
then
that

and that
shall be

it

will

be

only

we

able to

impress

anybody with our speech;

16.
like others, will

understand that

we
;

will

become
17.

free only

through suffering

like others, will

understand that deporta-

tion for life to the

Andamans
sin
;

is

not enough

expiation

for

the

of

encouraging

European
18.

civilization

like others, will

know

that no nation has

that,
is

risen

without suffering;

even

in

physical warfare, the true test

suffering

and not the

like

killing of others,

much more

so in the warfare of
19.

passive resistance

others, will

excuse

to say that

the others also

know that it is an idle we will do a thing when do it that we should do

;

what ws know
will

to be right,

and that others

do

it

when they see

the

way

that

when

CONCLUSION
I fancy a particular delicacy, I do
till

119
not wait

others taste

it

that to

mike

a national

and to suffer are in the nature of delicacies; and that to suffer under preseffort

sure

is
:

no

suffering.
is

Reader
all

This
?

a large order.

When

will

carry

it

out
:

Editor
his duty.
If

You make
to
I

a mistake.

have nothing

do with the others.

You and I Let each do

serve myself,

do

my

duty, that

is,

I shall be able

tn k >rve others.

Before 1 leave you,

I will take the liberty of repeating.

1.

Real hom^-ruJe

is

se'f-rule or self-control.
is

2.

The way

to

it is

passive resistance: that

soul force or love- force.

3.

In order to exert this force, Swadeshi in

every sense
4.

is

necessary.

What we want to do because we object to we want to retaliate,

duty
to

should bo done, not

the English or that

do

so.

but because it is our Thus, supposing that the

English remove the salt-tax, restore our money, give the highest posts 'o Indians, withdraw the English troops, we shall machine-made cer ainly not use their
goods, nor use the English language, nor

many

of

their

industries.

It is

worth
in their

nothing

that these

things are,

120

INDIAN
them.
tion.
I

HOME EULE
;

nature, harmful

hence,

we do not want

bear

English, but I

enmity towards th towards their civilizado

no

In

my

opinion,

we have used
its
it

the term "Swaraj"

I
it,

without understanding

real significance.

have

endeavoured

to explain

as I understand

and
is

my

conscience
its

testifies that

my

life

henceforth

dedicated to

attainment.

APPENDICES:
Some
Authorities.

Testimonies by Eminent Men.

APPENDICES.
Some
Authorities.

The
11

following book3 are

to follow

recommended for perusal up the study of the foregoing

:

The Kingdom

of

God

is

Within

You" Tolstoy.

" u "

What
The

is

Art

T Tolstoy.
Escape "Tolstoy.
"

Slavery of Our Times "Tolstoy,

First Step '''Tolstoy.

"

Shall " Letter to a

How

We

Hindoo
Its

Tolstoy.

"

The White

Slaves of England
:

"Sherard.
"

" Civilization "

Cause and Cure

Carpenter.
Thoreau.

The Fallacy

of

Speed "Taylor.

" "

A New
On
the

Crusade "Blount.

Duty of Civil Disobedience " Thoreau. Life Without Principle " " Unto This Last "Buskin.
11


122
"

HOME EULE
Uuskin.

INDIAN
for

A Joy

Ever

"

" Duties of Man " Mazzini. " Defence and Death of Socrates " Paradoxes of Civilization " Max
"
'*

"From Plato.
Nordau. Naoroju
Dutt.

Poverty

anil

Un-British Rule in India "

of

Economic Histovy

India "
"

" Village

Communities

Maine.

Testimonies by Eminent Men

The
be
true,
little

following extracts from Mr. Alfred Webb's

if

valuable collection,

the testimony g<ven

therein

show

shat the ancient Indian civilization.

has

to learn

from the modern

Yictor Cousin,

(17921867).

Founder of Systematic Electricism

in Philosophy.

hand when we read with attenand philosophical movements of the East, above all, those of India, which are beginning to spread in Europe, we discover there so many truths, and truths so profound, and which make such a contrast with the meanness of the results at which the European genius has sometimes stopped, that we are constrained to bend the knebefore that of the East, and 10 see in this cradle of
"

On

the other

tion the

poetical

the

human

race the

native

land of

the

highest

philosophy."

"

APPENDICES
J

123
P.

Seymour Keay, M.
{Writing in9 1883.)

Banker in India and India Agent.

" It

cannot be too
bringing

well

understood that our

position in India has never been in

of

aiy degree that

to s-ivage races.

civilians

civilization

When we
of years,

landed

in Lndia

we found

there a hoary

civilization,

which, during the progress of thousands

flitted itself into

had

the character and ad-

justed itself to the wants of highly intellectual races.

The

was not prefunctory, but uniand ali-pervading furnishing the country not only with political systems but with social and domestic institutions of the most ramified descripcivilization

versal

tion.

The beneficed nature

of

of these institutions as

whole may be judged

character of

from their effects on the the Hindu race. Perhaps there are no

other people in the world

their characters the

who show
shrewd

so

much

in

advantageous
are

effects

of their

own

civilization.

They

in

business,
charit-

acute in reasoning, thrifty, religious,

able, obedient to

sober,
to

parents, reverential

old

age,

amiable, law-abiding, compassionate

helpless,

towards

the

and patient under

Friedrich

suffering.

Max

Muelier, LL.D.

what literature were we hear in Europe, we who have been nurtured almost exclusively on the thoughts of Greeks and
"If
I

to

ask myself from

124

INDIAN

HOME RULE
may

Boinans, and of one Semetic race, the Jewish

draw that corrective which is most wanted in order to make our inner life more perfect, more comprehensive, more universal, in fact more truly human, a life, not for this life only but a transfigured and
eternal
life

again

should point to India."

Michael G. Mulhall, FR.S.S.

Statistics {1899).

Prison population per 100,000 of inhabitants

*

Several European States

...

100

to

230

England and Wales

90
38
Michael G. Mulhati,

" Dictionary of
7fi.S.S..,

India

Statistics,"

houtledge and Sons, 1899.

Colonel

Thomas Munro.

Thirty -two years' service in India.

" If a good

system of agriculture, unrivalled

a capacity to produce whatever

manufacturing can contribute

writing

skill,

to

convenience or

luxury

schools

established in every village, for

;

teaching, reading,

and arithmetic the general practice of hospitality and charity among each other and, above
;

all,

treatment of the female sex,

full

of

confidence,
signs

respect and delicacy, are

among
Europe
;

the

which

denote a civilised people, then the Hindus are no*

inferior to the nations of
^is

to

become an

article

and if civilization of trade between the two

APPENDICES
countries, I

1-26

am

convinced that

this

country [Eng-

land] will gain by the import cargo."

" It

Frederick Yon Schlegel. cannot be denied that the early Indians

of the true

possessed a knowledge

God

all

their

writings are replete with sentiments and expressions

and severely grand, as deeply conceived and reverently expressed as in any human language in which men have spoken of their God
noble, clear

Among

nations possessing

indigenous philosophy

and metaphysics, together with an innate relisn for these pursuits, 3uch as at present characterises Germany and in olden times, was the proud distinction
;

of Greece, " of time

"

Hindustan holds the

first

rank

in point

Sir

William Wedderburn, Bart.

village has thus for centuries repolitical disorder,

The Indian

mained a bulwark against

and the

domestic and social virtues. No wonder, therefore, that philosophers and historians
of the simple

home

have always dwelt lovingly on this ancient

tion

institu-

type of rural
I

best self-contained, industrious, peaceloving, conservative in the best sense of the word.
life
;'

which

is

the natural social unit

and the

think you will agree with me that there is is both picturesque and attractive in this glimpse of social and domestic life in an Indian village. It is a harmless and nappy form of human existence. Moreover, it is not without good practical

much

that

126

INDIAN
J.

HOME RULE
Young.

Secretary, Siivon Mechanics' Institutes.

{Within recent years).

Indian viewed from a moral most remarkable people in Taey breathe an atmosphere of moral the world. purity, which cannot bat excite admiration, and this isj3specia( > the case with the poorer classes who,
"

Those

races, fthe

-aspect] are peihaps the

notwithstanding the privations of their humble

lot,

appear

happy and contented. True children of nature, they live on from day to day, taking no thought of to-morrow and thankful for the simplefare which Providence has provided f jr them. It is curito ha

ous to witness the spectacle of coolies of both sexes returning home at nightfall after a hard day's work
often lasting

from sunrise
most
part,

to sunset.

In spite of
toil,

fa-

tigue from the effects of the unremitting

are, for the

they

gay and animated, conversing

breaking into

cheerfu'iy together and occasionally

Yet what awaits snatches oi l^ht-hoatted song. them on their return to the hovels which they call

home? A
bed.

dish of rice for food, and

felicity

the

fl

>or for

Domestic

appears to be the rule

the

the Natives, and this

is

among more strange when the

customs of marriage are taken into account, parents arranging all such matters. Many Indian households afford examples of tne married state in its highest This may be due to the degree of perfection.

APPENDICES
teachings of the Shastras,
tions

127

and

to the strict injunc-

which they inculcate with regard to marital it to say that is no exaggeration bed to their husbands are generally devote"
obligations; but

wives, and in

many

instances the Utter have

of their

the

most exalted conception their husbands."

duties

towards

Abbe J

A.

Dubois.
letter

Missionary in Mysore. Extracts from

"

dated

Seringa pat am, 15 th December, 1820.

The
is

authority of married

women

within their

houses

chiefly

exerted in preserving good, order

and peace among the persons who compose their families: and a great many among them discharge this important duty with a prudence and a discretion which have scarcely a parallel in Europe. I have known families composed of between thirty

and

forty persons, or more, consisting of

all

grown-up
chil-

sons and daughters,

married and
or

all

having

dren, living together under the superintendence of

an

old

matron their mother

by ^ood

mother-in-law,
r

The

latter,

management,

v.:

by accom-

modating herself to tne temper of the daughters-inlaw, by using, according to circumstances, firmness or forbearance, succedeed in preserving peace and harmony during many years amongst so many females, who had all jarring interests, and still more jarring tempers. I ask you wbetner it would be

128

INDIAN

HOME RULE
in the
it is

possible to attain the

same end,
living

same circum-

stances, in our countries, vvhere

to

scarcely possible

make two women

" In fact, there

under the same foot to

agree together.
is

perhaps no kind of
in

honest

the employment in a civilised country Hindu females have not a due share. Besides the management of the household, and the care of the family, which (as airead noticed) under their control, the wives and daughters of husbandmen attend

which

husbands and fathers in the labours Those of tradesmen assist theirs in Merchants are attended carrying on their trade. and assisted by theirs in their shops. Many females are shopkeepers on their own account and without

and

assist their

of agriculture.

a knowledge of the alphabet or of the decimal scale, they keep by other means their accounts in excellent order, and are considered as still shrewder than the males themselves in their commercial dealings.'''

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By.

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A comprehensive
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is

The

best preparation for any one who desires to take part in the great battle now gomg on is a silent study of the writPrice Ra 2-8. ing! and speeches collected herein.

GANESH

81

Co., Publishers,

Madras.

Library Bureau

Cat no. 1137

CLAW

TO*
5221 gQ02 00411
?hom.r./

DS 480. 45

G253 1922

Gandhi,

1869-1948.

Indian home rule