Freedom's Battle Part 6

I am positively certain that there is no personal element in this fight.

Both the Hindus and the Mahomedans would to-day invoke blessings on the English if they would but give proof positive of their goodness, faithfulness, and loyalty to India. Non-co-operation then is a G.o.dsend; it will purify and strengthen India; and a strong India will be a strength to the world as an Indian weak and helpless is a curse to mankind. Indian soldiers have involuntarily helped to destroy Turkey and are now destroying the flower of the Arabian nation. I cannot recall a single campaign in which the Indian soldier has been employed by the British Government for the good of mankind. And yet, (Oh! the shame of it!) Indian Maharajas are never tired of priding themselves on the loyal help they have rendered the Englis.h.!.+ Could degradation sink any lower?

THE CONGRESS CONSt.i.tUTION

The belated report of the Congress Const.i.tution Committee has now been published for general information and opinion has been invited from all public bodies in order to a.s.sist the deliberations of the All India Congress Committee. It is a pity that, small though the Const.i.tution Committee was, all the members never met at any one time in spite of efforts, to have a meeting of them all. It is perhaps no body's fault that all the members could not meet. At the same time the draft report has pa.s.sed through the searching examination of all but one member and the report represents the mature deliberations of four out of the five members. It must be stated at the same time that it does not pretend to be the unanimous opinion of the members. Rather than present a dissenting minute, a workable scheme has been brought out leaving each member free to press his own views on the several matters in which they are not quite unanimous. The most important part of the const.i.tution, however, is the alteration of the creed. So far as I am aware there is no fundamental difference of opinion between the members. In my opinion the altered creed represents the exact feeling of the country at the present moment.

I know that the proposed alteration has been subjected to hostile criticism in several newspapers of note. But the extraordinary situation that faces the country is that popular opinion is far in advance of several newspapers which have hitherto commanded influence and have undoubtedly moulded public opinion. The fact is that the formation of opinion to-day is by no means confined to the educated cla.s.ses, but the ma.s.ses have taken it upon themselves not only to formulate opinion but to enforce it. It would be a mistake to belittle or ignore this opinion, or to ascribe it to a temporary upheaval. It would be equally a mistake to suppose that this awakening amongst the ma.s.ses is due either to the activity of the Ali Brothers or myself. For the time being we have the ear of the ma.s.ses because we voice their sentiments. The ma.s.ses are by no means so foolish or unintelligent as we sometimes imagine. They often perceive things with their intuition, which we ourselves fail to see with our intellect. But whilst the ma.s.ses know what they want, they often do not know how to express their wants and, less often, how to get what they want. Herein comes the use of leaders.h.i.+p, and disastrous results can easily follow a bad, hasty, or what is worse, selfish lead.

The first part of the proposed creed expresses the present desire of the nation, and the second shows the way that desire can be fulfilled.

In my humble opinion the Congress creed with the proposed alteration is but an extension of the original. And so long as no break with the British connection is attempted, it is strictly within even the existing article that defines the Congress creed. The extension lies in the contemplated possibility of a break with the British connection. In my humble opinion, if India is to make unhampered progress, we must make it clear to the British people that whilst we desire to retain the British connection, if we can rise to our full height with it we are determined to dispense with, and even to get rid of that connection, if that is necessary for full national development. I hold that it is not only derogatory to national dignity but it actually impedes national progress superst.i.tiously to believe that our progress towards our goal is impossible without British connection. It is this superst.i.tion which makes some of the best of us tolerate the Punjab wrong and the Khilafat insult. This blind adherence to that connection makes us feel helpless.

The proposed alteration in the creed enables us to rid ourselves of our helpless condition. I personally hold that it is perfectly const.i.tutional openly to strive after independence, but lest there may be dispute as to the const.i.tutional character of any movement for complete independence, the doubtful and highly technical adjective "const.i.tutional" has been removed from the altered creed in the draft.

Surely it should be enough to ensure that the methods for achieving our end are legitimate, honourable, and peaceful, I believe that this was the reasoning that guided my colleagues in accepting the proposed creed.

In any case, such was certainly my view of the whole alteration. There is no desire on my part to adopt any means that are subversive of law and order. I know, however, that I am treading on delicate ground when I write about law and order for, to some of our distinguished leaders even my present methods appear to be lawless and conducive to disorder. But even they will perhaps grant that the retention of the word 'const.i.tutional' cannot protect the country against methods such as I am employing. It gives rise, no doubt, to a luminous legal discussion, but any such discussion is fruitless when the nation means business. The other important alteration refers to the limitation of the number of delegates. I believe that the advantages of such a limitation are obvious. We are fast reaching a time when without any such limitation the Congress will become an unwieldy body. It is difficult even to have an unlimited number of visitors; it is impossible to transact national business if we have an unlimited number of delegates.

The next important alteration is about the election of the members of the All-India Congress Committee, making that committee practically the Subjects Committee, and the redistribution of India for the purposes of the Congress on a linguistic basis. It is not necessary to comment on these alterations, but I wish to add that if the Congress accepts the principle of limiting the number of delegates it would be advisable to introduce the principle of proportional representation. That would enable all parties who wish to be represented at the Congress.

I observe that _the Servant of India_ sees an inconsistency between my implied acceptance of the British Committee, so far as the published draft const.i.tution is concerned, and my recent article in _Young India_ on that Committee and the newspaper _India_. But it is well known that for several years I have held my present views about the existence of that body. It would have been irrelevant for me, perhaps, to suggest to my colleagues the extinction of that committee. It was not our function to report on the usefulness or otherwise of the Committee. We were commissioned only for preparing a new const.i.tution. Moreover I knew that my colleagues were not averse to the existence of the British Committee.

And the drawing up of a new const.i.tution enabled me to show that where there was no question of principle I was desirous of agreeing quickly with my opponents in opinions. But I propose certainly to press for abolition of the committee as it is at present continued, and the stopping of its organ _India_.

SWARAJ IN NINE MONTHS

Asked by the _Times_ representative as to his impressions formed as a result of his activities during the last three months, Mr. Gandhi said:--"My own impression of these three months' extensive experience is that this movement of non-co-operation has come to stay, and it is most decidedly a purifying movement, in spite of isolated instances of rowdyism, as for instance at Mrs. Besant's meeting in Bombay, at some places in Delhi, Bengal, and even in Gujarat. The people are a.s.similating day after day the spirit of non-violence, not necessarily as a creed, but as an inevitable policy. I expect most startling results, more startling than, say, the discoveries of Sir J.C. Bose, or the acceptance by the people of non-violence. If the Government could be a.s.sured beyond any possibility of doubt that no violence would ever be offered by us the Government would from that moment alter its character, unconsciously and involuntarily, but nonetheless surely on that account."

"Alter its character,--in what, direction?" asked the _Times_ representative.

"Certainly in the direction which we ask it should move--that being in the direction of Government becoming responsive to every call of the nation."

"Will you kindly explain further?" asked the representative.

"By that I mean," said Mr. Gandhi, "people will be able by a.s.serting themselves through fixed determination and self-sacrifice to gain the redress of the Khilafat wrong, the Punjab wrong, and attain the Swaraj of their choice."

"But what is your Swaraj, and where does the Government come in there--the Government which, you say will alter its character unconsciously?"

"My Swaraj," said Mr. Gandhi, "is the Parliamentary Government of India in the modern sense of the term for the time being, and that Government would be secured to us either through the friendly offices of the British people or without them."

"What do you mean by the phrase, 'without them!'" questioned the interviewer.

"This movement," continued Mr. Gandhi, "is an endeavour to purge the present Government of selfishness and greed which determine almost every one of their activities. Suppose that we have made it impossible by disa.s.sociation from them to feed their greed. They might not wish to remain in India, as happened in the case of Somaliland, where the moment its administration ceased to be a paying proposition they evacuated it."

"How do you think," queried the representative, "in practice this will work out?"

"What I have sketched before you," said Mr. Gandhi, "is the final possibility. What I expect is that nothing of that kind will happen. In so far as I understand the British people I will recognise the force of public opinion when it has become real and patent. Then, and only then, will they realise the hideous injustice which in their name the Imperial ministers and their representatives in India have perpetrated. They will therefore remedy the two wrongs in accordance with the wishes of the people, and they will also offer a const.i.tution exactly in accordance with the wishes of the people of India, as represented by their chosen leaders.

"Supposing that the British Government wish to retire because India is not a paying concern, what do you think will then be the position of India?"

Mr. Gandhi answered: "At that stage surely it is easy to understand that India will then have evolved either outstanding spiritual height or the ability to offer violence, against violence. She will have evolved an organising ability of a high order, and will therefore be in every way able to cope with any emergency that might arise." "In other words,"

observed the _Times_ representative, "you expect the moment of the British evacuation, if such a contingency arises, will coincide with the moment of India's preparedness and ability and conditions favourable for India to take over the Indian administration as a going concern and work it for the benefit and advancement of the Nation?"

Mr. Gandhi answered the question with an emphatic affirmative. "My experience during the last months fills me with the hope," continued Mr.

Gandhi, "that within the nine months that remain of the year in which I have expected Swaraj for India we shall redress the two wrongs and we shall see Swaraj established in accordance with the wishes of the people of India."

"Where will the present Government be at the end of the nine months?"

Asked the _Times_ representative.

Mr. Gandhi, with a significant smile, said: "The lion will then lie with the lamb."

_Young India, December, 1920._

THE ATTAINMENT OF SWARAJ

Mr. Gandhi in moving his resolution on the creed before the Congress, said, "The resolution which I have the honour to move is as follows: The object of the Indian National Congress is the attainment of Swarajya by the people of India by all legitimate and peaceful means."

There are only two kinds of objections, so far as I understand, that will be advanced from this platform. One is that we may not to-day think of dissolving the British connection. What I say is that it is derogatory to national dignity to think of permanence of British connection at any cost. We are labouring under a grievous wrong, which it is the personal duty of every Indian to get redressed. This British Government not only refused to redress the wrong, but it refuses to acknowledge _its_ mistake and so long as it retains its att.i.tude, it is not possible for us to say all that we want to be or all that we want to get, retaining British connection. No matter what difficulties be in our path, we must make the clearest possible declaration to the world and to the whole of India, that we may not possibly have British connection, if the British people will not do this elementary justice. I do not, for one moment, suggest that we want to end at the British connection at all costs, unconditionally. If the British connection is for the advancement of India, we do not want to destroy it. But if it is inconsistent with our national self respect, then it is our bounden duty to destroy it.

There is room in this resolution for both--those who believe that, by retaining British connection, we can purify ourselves and purify British people, and those who have no belief. As for instance, take the extreme case of Mr. Andrews. He says all hope for India is gone for keeping the British connection. He says there must be complete severance--complete independence. There is room enough in this creed for a man like Mr.

Andrews also. Take another ill.u.s.tration, a man like myself or my brother Shaukat Ali. There is certainly no room for us, if we have eternally to subscribe to the doctrine, whether these wrongs are redressed or not, we shall have to evolve ourselves within the British Empire; there is no room for me in that creed. Therefore this creed is elastic enough to take in both shades of opinions and the British people will have to beware that, if they do not want to do justice, it will be the bounden duty of every Indian to destroy the Empire.

I want just now to wind up my remarks with a personal appeal, drawing your attention to an object lesson that was presented in the Bengal camp yesterday. If you want Swaraj, you have got a demonstration of how to get Swaraj. There was a little bit of skirmish, a little bit of squabble, and a little bit of difference in the Bengal camp, as there will always be differences so long as the world lasts. I have known differences between husband and wife, because I am still a husband; I have noticed differences between parents and children, because I am still a father of four boys, and they are all strong enough to destroy their father so far as bodily struggle is concerned; I possess that varied experience of husband and parent; I know that we shall always have squabbles, we shall always have differences but the lesson that I want to draw your attention to is that I had the honour and privilege of addressing both the parties. They gave me their undivided attention and what is more they showed their attachment, their affection and their fellows.h.i.+p for me by accepting the humble advice that I had the honour of tendering to them, and I told them I am not here to distribute justice that can be awarded only through our worthy president. But I ask you not to go to the president, you need not worry him. If you are strong, if you are brave, if you are intent upon getting Swaraj, and if you really want to revise the creed, then you will bottle up your rage, you will bottle up all the feelings of injustice that may rankle in your hearts and forget these things here under this very roof and I told them to forget their differences, to forgot the wrongs. I don't want to tell you or go into the history of that incident. Probably most of you know. I simply want to invite your attention to the fact. I don't say they have settled up their differences. I hope they have but I do know that they undertook to forget the differences. They undertook not to worry the President, they undertook not to make any demonstration here or in the Subjects Committee. All honour to those who listened to that advice.

I only wanted my Bengali friends and all the other friends who have come to this great a.s.sembly with a fixed determination to seek nothing but the settlement of their country, to seek nothing but the advancement of their respective rights, to seek nothing but the conservation of the national honour. I appeal to every one of you to copy the example set by those who felt aggrieved and who felt that their heads were broken. I know, before we have done with this great battle on which we have embarked at the special sessions of the Congress, we have to go probably, possibly through a sea of blood, but let it not be said of us or any one of us that we are guilty of shedding blood, but let it be said by generations yet to be born that we suffered, that we shed not somebody's blood but our own, and so I have no hesitation in saying that I do not want to show much sympathy for those who had their heads broken or who were said to be even in danger of losing their lives. What does it matter? It is much better to die at the hands, at least, of our own countrymen. What is there to revenge ourselves about or upon. So I ask everyone of you that if at any time there is blood-boiling within you against some fellow countrymen of yours, even though he may be in the employ of Government, though he may be in the Secret Service, you will take care not to be offended and not to return blow for blow.

Understand that the very moment you return the blow from the detective, your cause is lost. This is your non-violent campaign. And so I ask everyone of you not to retaliate but to bottle up all your rage, to dismiss your rage from you and you will rise graver men. I am here to congratulate those who have restrained themselves from going to the President and bringing the dispute before him.

Therefore I appeal to those who feel aggrieved to feel that they have done the right thing in forgetting it and if they have not forgotten I ask them to try to forget the thing; and that is the object lesson to which I wanted to draw your attention if you want to carry this resolution. Do not carry this resolution only by an acclamation for this resolution, but I want you to accompany the carrying out of this resolution with a faith and resolve which nothing on earth can move.

That you are intent upon getting Swaraj at the earliest possible moment and that you are intent upon getting Swaraj by means that are legitimate, that are honourable and by means that are non-violent, that are peaceful, you have resolved upon, so far you can say to-day. We cannot give battle to this Government by means of steel, but we can give battle by exercising, what I have so often called, "soul force" and soul force is not the prerogative of one man of a Sanyasi or even a so-called saint. Soul force is the prerogative of every human being, female or male and therefore I ask my countrymen, if they want to accept this resolution, to accept it with that firm determination and to understand that it is inaugurated under such good and favourable auspices as I have described to you.

In my humble opinion, the Congress will have done the rightest thing, if it unanimously adopts this resolution. May G.o.d grant that you will pa.s.s this resolution unanimously, may G.o.d grant that you will also have the courage and the ability to carry out the resolution and that within one year.

V. HINDU MOSLEM UNITY

[A dialogue between Editor and reader on the Hindu-Moslem Unity--_Indian Home Rule_.]

THE HINDUS AND THE MAHOMEDANS.

EDITOR: Your last question is a serious one, and yet, on careful consideration, it will be found to be easy of solution. The question arises because of the presence of the railways of the lawyers, and of the doctors. We shall presently examine the last two. We have already considered the railways. I should, however, like to add that man is so made by nature as to require him to restrict his movements as far as his hands and feet will take him. If we did not rush about from place to place by means of railways such other maddening conveniences, much of the confusion that arises would be obviated. Our difficulties are of our own creation. G.o.d set a limit to a man's locomotive ambition in the construction of his body. Man immediately proceeded to discover means of overriding the limit. G.o.d gifted man with intellect that he might know his Maker. Man abused it, so that he might forget his Maker. I am so constructed that I can only serve my immediate neighbours, but, in my conceit, I pretend to have discovered that I must with my body serve every individual in the Universe. In thus attempting the impossible, man comes in contact with different natures, different religions, and is utterly confounded. According to this reasoning, it must be apparent to you that railways are a most dangerous inst.i.tution. Man has therefore gone further away from his Maker.

READER: But I am impatient to hear your answer to my question. Has the introduction of Mahomedanism not unmade the nation?

EDITOR: India cannot cease to be one nation because people belonging to different religions live in it. The introduction of foreigners does not necessarily destroy the nation, they merge in it. A country is one nation only when such a condition obtains in it. That country must have a faculty for a.s.similation. India has ever been such a country. In reality, there are as many religions as there are individuals, but those who are conscious of the spirit of nationality do not interfere with one another's religion. If they do, they are not fit to be considered a nation. If the Hindus believe that India should be peopled only by Hindus, they are living in dreamland. The Hindus, the Mahomedans, the Pa.r.s.ees and the Christians who have made India their country are fellow countrymen, and they will have to live in unity if only for their own interest. In no part of the world are one nationality and one religion synonymous terms: nor has it ever been so in India.

READER: 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 fought against one another, they certainly spoke in that strain. They have long since ceased to fight. How, then, can there be any inborn enmity? Pray remember this, too, that 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 recommenced.