Reader : From 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 a third party at all. We
do not all think alike. We cannot say that all the moderates hold
identical views. And how can those who want only to serve have a party?
I would serve both the moderates and the extremists. Where I differ from
them, I would respectfully place my position before them and continue my
Reader : What, then, would you say to both the parties?
Editor : I would say to the extremists: "I know that you want Home Rule
for India; it is not to be had for your asking. Everyone will have to
take it for himself. What others get for me is not Home Rule but foreign
rule; therefore, it would not he proper for you to say that you have
obtained Home Rule if you have merely expelled the English. I have
already described the true nature of Home Rule. This you would never
obtain by force or arms. Brute-force is not natural to Indian soil. You
will have, therefore, to rely wholly on soul-force. You must not
consider that violence is necessary at any stage for reaching our goal."
I would say to the moderates: "Mere petitioning is derogatory; we thereby
confess inferiority. To say that British rule is indispensable, is
almost a denial of the Godhead. We cannot say that anybody or anything
is indispensable except God. Moreover, common sense should tell us that
to state that, for the time being, the presence of the English in India
is a necessity, is to make them conceited.
"If the English vacated India, bag and baggage, it must not be supposed
that she would be widowed. It is possible that those who are forced to
observe peace under their pressure would fight after their withdrawal.
There can be no advantage in suppressing an eruption; it must have its
vent. If, therefore, before we can remain at peace, we must fight
amongst ourselves, it is better that we do so. There is no occasion for
a third party to protect the weak. It is this so-called protection which
has unnerved us. Such protection can only make the weak weaker. Unless
we realize this, we cannot have Home Rule. I would paraphrase the
thought of an English divine and say that anarchy under Home Rule were
better than orderly foreign rule. Only, the meaning that the learned
divine attached to Home Rule is different from Indian Home Rule
according to my conception. We have to learn, and to teach others, that
we do not want the tyranny of either English rule or Indian rule."
If this idea were carried out, both the extremists and the moderates
could join hands. There is no occasion to fear or distrust one another.
Reader : What, then, would you say to the English?
Editor : To them I would respectfully say: "I admit you are my rulers.
It is 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 my
country, but although you are the rulers, you will have to remain as
servants of the people. It is not we who have to do as you wish, but 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 henceforth.
Your function will be, if you so wish, to police India; you must abandon
the idea of deriving any commercial benefit from us. We hold the
civilization that you support to be the reverse of civilization. We
consider our civilization to be far superior to yours. If you realize
this truth, it will be to your advantage and, if you do not, according
to 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 Hindus you
should eschew beef, and for the sake of Mahomedans you should avoid
bacon and ham. 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 are 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 to be restored.
The common language of India is not English but Hindi. You should,
therefore, learn it. We can hold communication with you only in our
"We cannot tolerate the idea of your spending money on railways and the
military. We see no occasion for either. You may fear Russia; we do not.
When she comes we shall look after her. If you are with us, we may then
receive her jointly. We do not need any European cloth. We shall manage
with articles produced and manufactured at home. You may not keep one
eye on Manchester and the other on India. We can work together only if
our interests are identical.
"This has not been said to you in arrogance. You have great military
resources. Your naval power is matchless. If we wanted to fight with you
on your own ground, we should be unable to do so, but if the above
submissions be not acceptable to you, we cease to play the part of the
ruled. You may, if you like, cut us to pieces. You may shatter us at the
cannon's mouth. If you act contrary to our will, we shall not help you;
and without our help, we know that you cannot move one step forward.
"It is likely that you will laugh at all this in' the intoxication of
your power. We may not be able to disillusion you at once; but if there
be any manliness in us, you will see shortly that your intoxication is
suicidal and that your laugh at our expense is an aberration of
intellect. We believe that at heart you belong to a religious nation. We
are living in a land which is the source of religions. How we came
together need not be considered, but we can make mutual good use of our
"You, English, who have come to India are not good specimens of the
English nation, nor can we, almost half-Anglicized Indians, be
considered good specimens of the real Indian nation. If the English
nation were to know all you have done, it would oppose many of your
actions. The mass of the Indians have had few dealings with you. If you
will abandon your so-called civilization and search into your own
scriptures, you will find that our demands are just. Only on condition
of our demands being fully satisfied may you remain in India; and if you
remain under those conditions, we shall learn several things from you
and you will learn many from us. So doing we shall * benefit each other
and the world. But that will happen only when the root of our
relationship is sunk in a religions soil."
Reader : What will you say to the nation?
Editor : Who is the nation ?
Reader : For our purposes it is the nation that you and I have been
thinking of, that is those of us who are affected by European
civilization, and who are eager to have Home Rule.
Editor : To these I would say, "It' is only those Indians who are imbued
with real love who will be able to speak to the English in the above
strain without being frightened, and only those can be said to be so
imbued who conscientiously believe that Indian civilization is the best
and that the European is a nine days' wonder. Such ephemeral
civilizations have often come and gone and will continue to do so. Those
only can be considered to be so imbued who, having experienced the force
of the soul within themselves, will not cower before brute-force, and
will not, on any account, desire to use brute-force. Those only can be
considered to have been so imbued who are intensely dissatisfied with
the present pitiable condition, having already drunk the cup of poison.
"If there be only one such Indian, he will speak as above to the English
and the English will have to listen to him.
"These are not demands, but they show our mental state. We shall get
nothing by asking; we shall have to take what we want, and we need the
requisite strength for the effort and that strength will be available to
him only who will act thus:
1. He will only on rare occasions make use of the English language;
2. If a lawyer, he will give up his profession, and take up a hand-loom;
3. If a lawyer, he will devote his knowledge to enlightening both his people
and the English;
4. If a lawyer, he will not meddle with the quarrels between parties but will
give up the courts, and from his experience induce the people to do
5. If a lawyer, he will refuse to be a judge, as he will give up his profession;
6. If a doctor, he will give up medicine, and understand that rather than
mending bodies, he should mend souls;
7. If a doctor, he will understand that no matter to what religion he belongs,
it is better that bodies remain diseased rather than that they are cured
through the instrumentality of the diabolical vivisection that is
practised in European schools of medicine;
8. Although a doctor, he will take up a hand-loom, and if any patients come to him,
will tell them the cause of their diseases, and will advise them to
remove the cause rather than pamper them by giving useless drugs; he
will understand that if by not taking drug, perchance the patient dies,
the world will not come to grief and that he will have been really
merciful to him;
9. Although a wealthy man, yet regardless of his wealth, he will speak out his mind
and fear no one;
10. If a wealthy man, he 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, he will know that this is a time for repentance,
expiation and mourning;
12. Like every other Indian, he 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
13. Like others, he will understand that at a time of mourning, there can be no
indulgence, and that, whilst we are in a fallen state, to be in gaol or
in banishment is much the best;
14. Like others, he will know that it is superstition to imagine it necessary
that we should guard against being imprisoned in order that we may deal
with the people;
15. Like others, he will know that action is much better than speech; that it is
our duty to say exactly what we think and face the consequences and that
it will be only then that we shall be able to impress anybody with our
16. Like others, he will understand that we shall become free only through suffering;
17. Like others, he will understand that deportation for life to the Andamans is
not enough expiation for the sin of encouraging European civilization;
18. Like others, he will know that no nation has risen without suffering; that,
even in physical warfare, the true test is suffering and not the killing
of others, much more so in the warfare of passive resistance;
19. Like others, he will know that it is an idle excuse to say that we shall do a
thing when the others also do it: that we should do what we know to be
right, and that others will do it when they see the way; that when I
fancy a particular delicacy, I do not wait till others taste it: that to
make a national effort and to suffer are in the nature of delicacies;
and that to suffer under pressure is no suffering."
Reader : This is a large order. When will all carry it out?
Editor : You make a mistake. You and I have nothing to do with the
others. Let each do his duty. If I do my duty, that is, serve myself, I
shall be able to serve others. Before I leave you, I will take the
liberty of repeating:
1. Real home-rule is self-rule or self-control.
2. The way to it is passive resistance: that is soul- force or love-force.
3. In order to exert this force, Swadeshi in every sense is necessary.
4. What we want to do should be done, not because we object to the English or
because we want to retaliate but because it is our duty to do so. Thus,
supposing that the English remove the salt-tax, restore our money, give
the highest posts to Indians, withdraw the English troops, we shall
certainly nor use their machine-made goods, nor use the English
language, nor many of their industries. It is worth noting that these
things are, in their nature, harmful; hence we do not want them. I bear
no enmity towards the English but I do towards their civilization.
In my opinion, we have used the term 'Swaraj" without understanding its
real significance. I have endeavoured to explain it as I understand it,
and my conscience testifies that my life henceforth is dedicated to its