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 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 be
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 of 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
I would say to the moderates: "Mere petitioning is
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
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.
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 Mohammedans 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 national language.
"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 are 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 relations.
"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
Reader: What will you say to the nation?
Editor: Who is
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 he 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:
He will only on rare occasions make use of the
It a lawyer, he will give up his
profession, and take up a hand-loom,
If a lawyer, he will devote his knowledge to enlightening both
his people and the English;
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 likewise,
If a lawyer, he will refuse to be a judge, as he will
give up his profession;
If a doctor, he will give up medicine, and understand
that rather than mending bodies, he should mend souls,
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 practiced in European schools of medicine;
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 drugs, perchance the patient dies, the world will not come to
grief and that he will have been really merciful to him.
Although a wealthy
man, yet regardless of his wealth, he will speak out his mind and fear no one;
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;
every other Indian, he will know that this is a time for repentance, expiation
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
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 goal or in banishment is much the best,
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;
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 speech;
he will understand that we shall become free only through suffering;
others, he will understand that deportation for life to the Andamans is not
enough expiation for the sin of encouraging European civilization;
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;
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 he 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:
Real home-rule is self-rule
The way to it is passive resistance: that is soul-force or love-force.
In order to exert this force, Swadeshi in every sense is necessary.
What we want to do should be done, not because we object to the English or
because or 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 not
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
In my opinion, we have used the tem
"Swaraj" without understanding its real significance. I have
endeavored to explain it as I understand it, and my conscience testifies that my
life henceforth is dedicated to its attainment.