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THE SELECTED WORKS OF MAHATMA GANDHI > Vol. V - THE VOICE OF TRUTH > Part I -Famous Speeches > Speech at the Round Table Conference
Speech at the Round Table Conference
(The following is the text of the speech that Mahatma Gandhi delivered at the plenary session of the Round Table Conference in London on November 30, 1931.)
Rule of Majority
I do not think that anything that I can say this evening can possibly influence the decision of the Cabinet. Probably the decision has been already taken. Matters of liberty of practically a whole Continent can hardly be decided by mere argumentation, or even negotiations. Negotiation has its purpose and has its play, but only under certain conditions. Without those conditions, negotiations are a fruitless task. But I do not want to go into all these matters. I want as far as possible to confine myself within the four corners of the conditions that you, Prime Minister, read to this Conference at its opening meeting. I would, therefore, first of all say a few words in connection with the Reports that have been submitted to this Conference. You will find in these Reports that generally it has been stated that such and such is the opinion of a large majority, some, however, have expressed an opinion to the contrary, and so on. Parties who have dissented have not been stated. I had heard when I was in India, and I was told when I came here, that no decision or decisions will be taken by the ordinary rule of majority, and I do not want to mention this fact here by way of complaint that the reports have been so framed as if the proceedings were governed by the test of majority.
But it was necessary for me to mention this fact, because to most of these Reports you will find that there is a dissenting opinion, and in most of the cases that dissent unfortunately happens to belong to me. It was not a matter of joy to have to dissent from fellow delegates. But I felt that I could not truly represent the Congress unless I notified that dissent.
There is another thing which I want to bring to the notice of this Conference namely, what is the meaning of the dissent of the Congress? I said at one of the preliminary meetings of the Federal Structure committee that the Congress claimed to represent over 85 percent of the population of India, that is to say the dumb, toiling, semi-starved millions. But I went further: that the Congress claimed also, by right of service, to represent even the Princes, if they would pardon my putting forth that claim, and the landed gentry, and the educated class. I wish to repeat that claim and I wish this evening to emphasize that claim.

Congress Represents India
All the other Parties at this meeting represent sectional interests. Congress alone claims to represent the whole of India and all interests. It is no communal organization; it is a determined enemy of communalism in any shape or form. Congress knows no distinction of race, color or creed; its platform is universal. It may not always have lived up to the creed. I do not know a single human organization that lives up to its creed. Congress has failed very often to my knowledge. It may have failed more often to the knowledge of its critics. But the worst critic will have to recognize, as it has been recognized, that the Indian National Congress is a daily growing organization, that its message penetrates the remotest village of India, that on given occasions the Congress has been able to demonstrate its influence over and among these masses who inhabit its 700,000 villages.
And yet, here I see that the Congress is treated as one of the Parties. I do not mind it; I do not regard it a calamity for the Congress; but I do regard it as a calamity for the purpose of doing the work for which we have gathered together here. I wish I could convince all the British public men, the British Ministers, that the Congress is capable of delivering the goods. The Congress is the only all-India wide national organization, bereft of any communal bias: that it does represent all minorities which have lodged their claim—I hold unjustifiably—to represent 46 percent of the population of India. The Congress, I say, claims to represent all these minorities.
What a great difference it would be today if this claim on behalf of the congress was recognized. I feel that I have to state this claim with some degree of emphasis on behalf of peace, for the sake of achieving the purpose which is common to all of us, to you Englishmen who sit at this Table and to us the Indian men and women who also sit at this Table. I say so for this reason: Congress is a powerful organization: Congress is an organization which has been accused of running or desiring to run a parallel Government; and in a way I have endorsed the charge. If you could understand the working of the Congress you would welcome an organization which could run a parallel Government and show that it is possible for an organization, voluntary, without any force at its command, to run the machinery of Government even under adverse circumstances.
But no. Although you have invited the Congress, you distrust the Congress. Although you have invited the Congress, you reject its claim to represent the whole of India. Of course it is possible at this end of the world to dispute that claim, and it is not possible for me to prove this claim; but, all the same, if you find me asserting that claim, I do so because a tremendous responsibility rests upon my shoulders.

The Way of Negotiation
The Congress represents the spirit of rebellion. I know that the word ‘rebellion’ must not be whispered at a Conference which has been summoned in order to arrive at agreed solutions of India’s troubles through negotiation. Speaker after speaker has got up and said that India should achieve her liberty through negotiation, by argument, and that it will be the greatest glory of Great Britain if Great Britain yields to India’s demands by argument. But the Congress does not hold quite that view. The Congress has an alternative which is unpleasant to you.

The Old Way
I heard several speakers—I have tried to follow every speaker with the utmost attention and with all the respect that I could possibly give to these speakers—saying what a dire calamity it would be if India was fired with the spirit of lawlessness, rebellion, terrorism and so on. I do not pretend to have read history, but as a schoolboy I had to pass a paper in history also, and I read that the page of history is soiled red with the blood of those who have fought for freedom. I do not know an instance in which nations have attained their own without having to go through an incredible measure of travail. The dagger of the assassin, the poison bowl, the bullet of the rifleman, the spear and all these weapons and methods of destruction have been up to now used by, what I consider, blind lovers of liberty and freedom. And the historian has not condemned them. I hold no brief for the terrorists. Mr. Ghuznavi brought in the terrorists and he brought in the Calcutta Corporation. I felt hurt when he mentioned an incident that took place at the Calcutta Corporation. He forgot to mention that the Mayor of that Corporation made handsome reparation for the error into which he himself was betrayed, and the error into which the Calcutta corporation was betrayed, through the instrumentality of those members of the Corporation who were Congressmen.
I hold no brief for Congressmen who directly or indirectly would encourage terrorism. As soon as this incident was brought to the notice of the Congress the Congress set about putting it in order. It immediately called upon the Mayor of the Calcutta Corporation to give an account of what was done and the Mayor, the gentleman that he is, immediately admitted his mistake and made all the reparation that it was then legally possible to make. I must not detain this Assembly over this incident for any length of time. He mentioned also a verse which the children of the forty schools conducted by the Calcutta Corporation are supposed to have recited. There were many other miss-statements in that speech which I could dwell upon, but I have no desire to do so. It is only out of regard for the great Calcutta Corporation, and out of regard for truth, and on behalf of those who are not here tonight to put in their defence, that I mention these two glaring instances. I do not for one moment believe that this was taught in the Calcutta Corporation schools with the knowledge of the Calcutta Corporation. I do know that in those terrible days of last year several things were done for which we have regret, for which we have made reparation.
If our boys in Calcutta were taught those verses which Mr. Ghuznavi has recited, I am here to tender an apology on their behalf, But I should want it proved that the boys were taught by the schoolmasters of these schools with the knowledge and encouragement of the Corporation. Charges of this nature have been brought against Congress times without number, and times without number these charges have also been refuted, but if I have mentioned these things at this juncture, it is again to show that for the sake of liberty people have fought, people have lost their lives, people have killed and have sought death at the hands of those whom they have sought to oust.

The New Way
The Congress then comes upon the scene and devises a new method not known to history, namely, that of civil disobedience, and the Congress has been following up that method. But again, I am up against a stone wall and I am told that that is a method that no government in the world will tolerate. Well, of course, the Government may not tolerate, no Government has tolerated open rebellion. No Government may tolerate civil disobedience, but Governments have to succumb even to these forces, as the British Government has done before now, even as the great Dutch Government after eight years of trial had to yield to the logic of facts. General Smuts, a brave general a great statesman, and a very hard taskmaster also, but he himself recoiled with horror from even the contemplation of doing to death innocent men and women who were merely fighting for the preservation of their self-respect. Things which he had vowed he would never yield in the year 1908, reinforced as he was by General Botha, he had to do in the year 1914, after having tried these civil resisters through and through. And in India, Lord Chelmsford had to do the same thing: the Governor of Bombay had to do the same thing in Borsad and Bardoli. I suggest to you, Prime Minister, it is too late today to resist this, and it is this thing which weighs me down, this choice that lies before them, the parting of the ways probably. I shall hope against hope, I shall strain every nerve to achieve an honourable settlement for my country, if I can do so without having to put the millions of my countrymen and countrywomen, and even children, through this ordeal of fire. It can be matter of no joy and comfort to me to lead them again to a fight of that character, but if a further ordeal of fire has to be our lot, I shall approach that with the greatest joy and with the greatest consolation that I was doing what I felt to be right, the country was doing what it felt to be right, and the country will have the additional satisfaction of knowing that it was not at least taking lives, it was giving lives: It was not making the British people directly suffer, it was suffering. Professor Gilbert Murray told me—I shall never forget that, I am paraphrasing his inimitable language—“Do you not consider for one moment that we Englishmen do not suffer when thousands of your countrymen suffer, that we are so heartless?” I do not think so. I do know that you will suffer but I want you to suffer because I want to touch your hearts; and when your hearts have been touched then will come the psychological moment for negotiation. Negotiation there always will be; and if this time I have travelled all these miles in order to enter upon negotiation, I thought that your countrymen, Lord Irwin, had sufficiently tried us through his ordinances, that he had sufficient evidence that thousands of men and women of India and thousands of children had suffered; and that, ordinance or no ordinance, lathis1 or no lathis, nothing would avail to stem the tide that was onrushing and to stem the passions that were rising in the breasts of the men and women of India who were thirsting for liberty.

The Price
Whilst there is yet a little sand left in the glass, I want you to understand what this Congress stands for. My life is at your disposal. The lives of all the members of the Working Committee, the All-India Congress Committee, are at your disposal. But remember that you have at your disposal the lives of all these dump millions. I do not want to sacrifice those lives if I can possibly help it. Therefore, please remember, that I will count no sacrifice too great if, by chance, I can pull through an honourable settlement. You will find me always having the greatest spirit of compromise If I can but fire you with the spirit that is working in the Congress, namely, that India must have real liberty. Call it by any name you like; a rose will smell as sweet by any other name, but it must be the rose of liberty that I want and not the artificial product. If your mind and the Congress mind, the mind of this Conference and the mind of the British people, means the same thing by the same word, then you will find the amplest room for compromise, and you will find the Congress itself always in a compromising spirit. But so long as there is not that one mind, that one definition, not one implication for the same word that you and I and we may be using. It is impossible, Prime Minister, I want to suggest to you in all humility, that it is utterly impossible then to find a meeting ground, to find a ground where you can apply the spirit to compromise. And I am very grieved to have to say up to now I have not been able to discover a common definition for the terms that we have been exchanging during all these weary weeks.

Our Goal
I was shown last week the Statute of West minister by a sceptic, and he said, “Have you seen the definition of Dominion?” I read the definition of “Dominion” and naturally I was not at all perplexed or shocked to see that the word “Dominion” was exhaustively defined and it had not a general definition but a particular definition. It simply said: the word ‘Dominion’ shall include Australia, South Africa, Canada and so on ending with the Irish Free State. I do not think I noticed Egypt there. Then he said, “Do you see what your Dominion means?” It did not make any impression upon me. I do not mind what my Dominion means or what complete independence means. In a way I was relieved.
I said, I am now relieved from having to quarrel about the word ‘Dominion’, because I am out of it. But I want complete independence, and even so, so many Englishmen have said, “Yes, you can have complete independence, but what is the meaning of complete independence?”, and again we come to different definitions.
One of your great statesmen was debating with me, and said: “Honestly I did not know that you meant this by complete independence.” He ought to have known but he did not know, and I shall tell you what he did not know. When I said to him: “I cannot be a partner in an Empire”, he said: “Of course, that is logical.” I replied: “But I want to become that. It is not as if I shall be if I am compelled to, but I want to become a partner with Great Britain. I want to become a partner with the English people; but I want to enjoy precisely the same liberty that your people enjoy, and I want to seek this partnership not merely for the benefit of India, and not merely for mutual benefit; I want to seek partnership in order that the great weight that is crushing the world to atoms may be lifted from its shoulders.”
This took place ten or twelve days ago. Strange as it may appear, I got a note from another Englishman, whom also you know, and whom also you respect. Among many things, he writes: “I believe profoundly that the peace and happiness of mankind depend on our friendship”; and, as If I would not understand that, he says: “Your people and mine.” I must read to you what he also says: “And of all Indians you are the one that the real Englishman likes and understands.”
He does not waste any words on flattery, and I do not think he has intended this last expression to flatter me. It will not flatter me in the slightest degree. There are many things in this note which, if I could share them with you, would perhaps make you understand better the significance of this expression, but let me tell you that when he writes this last sentence he does not mean me personally. I personally signify nothing, and I know I would mean nothing to any single Englishman; but I mean something to some Englishmen because I represent a cause, because I seek to represent a nation, a great organization which has made itself felt. That is the reason why he says this.
But then, if I could possible find that working basis, Prime Minister, there is ample room for compromise. It is for friendship I crave. My business is not to throw overboard the slave-holder and tyrant. My philosophy forbids me to do so, and today the Congress has accepted that philosophy, not as a creed, as it is to me, but as a policy, because the Congress believes that is the right and the best thing for India, a nation of 350 millions to do.

Our Weapon
A nation of 350 million people does not need the dagger of the assassin, it does not need the poison bowl, it does not need the sword, the spear or the bullet. It needs simply a will of its own, an ability to say ‘no’ and that nation is today learning to say ‘no’.
But what is it that that nation does? To summarily, or at all, dismiss Englishmen? No. Its mission is today to convert Englishmen. I do not want to break the bond between England and India, but I do want to transform that bond. I want to transform that slavery into complete freedom for my country. Call it complete independence or whatever you like, I will not quarrel about that word, and even though my countrymen may dispute with me for having taken some other word, I shall able to bear down that opposition so long as the content of the word that you may suggest to me bears the same meaning. Hence, I have times without number to urge upon your attention that the safeguards that have been suggested are completely unsatisfactory. They are not in the interests of India.

Financial Cramp
Three experts from Federation of Commerce and Industry have, in their own way, each in his different manner, told out of their expert experiences how utterly impossible it is for any body of responsible Ministers to tackle the problem of administration when 30 percent of her resources are mortgaged irretrievably. Better than I could have shown to you, they have shown out of the amplitude of their knowledge what these financial safeguards mean for India. These mean the complete cramping of India. They have discussed at this Table financial safeguards but that includes necessarily the question of Defence and the question of the Army. Yet while I say that the safeguards are unsatisfactory as they have been presented, I have not hesitated to say, and I do not hesitate to repeat that the Congress is pledged to giving safeguards, endorsing safeguards which may be demonstrated to be in the interest of India.
At one of the sittings of the Federal Structure Committee I had no hesitation in amplifying the admission and saying that those safeguards must be also of benefit to Great Britain. I do not want safeguards which are merely beneficial to India and prejudicial to the real interests of Great Britain. The fancied interests of India will have to be sacrificed. The fancied interests of Great Britain will have to be sacrificed. The illegitimate interests of India will have to be sacrificed. The illegitimate interests of Great Britain will also have to be sacrificed. Therefore, again I repeat, if we have the same meaning for the same word, I will agree with Mr. Jayakar, with Sir Tej Bahadur Sapru and other distinguished speakers who have spoken at this Conference.
I will agree with them all that we have, after all these labours, reached a substantial measure of agreement, but my despair, my grief, is that I do not read the same words in the same light. The implications of the safeguards of Mr. Jayakar, I very much fear, are different from my implications, and the implications of Mr. Jayakar and myself are perhaps only different from the implications that Sir Samuel Hoare, for instance, has in mind; I do not know. We have never really come to grips. We have never got down to brass tacks, as you put it, and I am anxious—I have been pining—to come to real grips and to get down to brass tacks all these days and all these nights, and I have felt: why are not we not coming nearer and nearer together, and why are we wasting our time in eloquence, in oratory, in debating, and in scoring points? Heaven knows, I have no desire to hear my own voice. Heaven knows, I have no desire to take part in any debating. I know that liberty is made of sterner stuff, and I know that the freedom of India is made of much sterner stuff. We have problems that would baffle any statesman. We have problems that other nations have not to tackle. But they do not baffle me; they cannot baffle those who have been brought up in the Indian climate. Those problems are there with us. Just as we have to tackle bubonic plague, we have to tackle the problem of malaria. We have to tackle, as you have not, the problem of snakes and scorpions, monkeys, tigers and lions. We have to tackle these problems because we have been brought up under them.
They do not baffle us. Somehow or other we have survived the ravages of these venomous reptiles and various creatures. So also shall we survive our problems and find a way out of those problems. But today you and we have come together at a Round Table and we want to find a common formula which will work. Please believe me that whilst I abate not a little of the claim that I have registered on behalf of the Congress, which I do not propose to repeat here, While I withdraw not one word of the speeches that I had to make at the Federal Structure Committee, I am here to compromise; I am here to consider every formula that British ingenuity can prepare, every formula that the ingenuity of such constitutionalists as Mr. Sastri, Dr. Tej Bahadur Sapru, Mr. Jayakar, Mr. Jinnah, Sir Muhammad Shafi and a host of others can weave into being.

Mutual Trust
I will not be baffled. I shall be here as long as I am required because I do not want to revive civil disobedience. I wan to turn the truce that was arrived at in Delhi in to a permanent settlement. But for heaven’s sake give me, a frail man 62 years gone, a little bit of   a chance. Find a little corner for him and the organization that he represents. You distrust that organization though you may seemingly trust me. Not for one moment differentiate me from the organization of which I am but a drop in the ocean. I am no greater than the organization to which I belong. I am infinitely smaller than that organization; and if you find me a place, if you trust me, I invite you to trust the Congress also. Your trust in me otherwise is a broken reed. I have no authority save what I derive from the Congress. If you will work the Congress for all it is worth, then you will say good-bye to terrorism; then you will not need terrorism. Today you have to fight the school of terrorists which is there with your disciplined and organized terrorism, because you will be blind to the facts or the writing on the wall. Will you not see the writing that these terrorists are writing with their blood? Will you not see that we do not want bread of wheat, but we want the bread of liberty; and without that liberty there are thousands today who are sworn not to give themselves peace or to give the country peace.
I urge you then to read that writing on the wall. I ask you not to try the patience of a people known to be proverbially patient. We speak of the mild Hindu, and the Musalman also by contact good or evil with the Hindu has himself become mild. And the mention of the Musalman brings me to the baffling problem of minorities. Believe me, that problem exists here, and I repeat what I used to say in India—I have not forgotten those words—that without the problem of minorities being solved there is no Swaraj for India, there is no freedom for India. I know and I realize it; and yet I came here in the hope ‘perchance’ that I might be able to pull through a solution here. But I do not despair of some day or other finding a real and living solution in connection with the minorities problem. I repeat what I have said elsewhere that so long as the wedge in the shape of foreign rules divides community from community and class from class, there will be no real living solution, there will be no real living friendship between these communities.
It will be after all and at best a paper solution. But immediately you withdraw that wedge, the domestic ties, the domestic affection, the knowledge of common birth—do you suppose that all these will count for nothing?
Were Hindus and Musalmans and Sikhs always at war with one another when there was no British rule, when there was no English face seen there? We have chapter and verse given to us by Hindu historians and by Musalman historians to say that we were living in comparative peace even then. And Hindus and Musalmans in the villages are not even today quarrelling. In those days they were not known to quarrel at all. The late Maulana Muhammad Ali often used to tell me, and he was himself a bit of an historian. He said: ‘If God—‘Allah’ as he called out—‘give me life, I propose to write the history of Musalman rule in India; and then I will show, through documents that British people have preserved, that Aurangzeb was not so vile as he has been painted by the British historian; that the Mogul rule was not so bad as it has been shown to us in British History; and so on. And so have Hindu historians written. This quarrel is not old; this quarrel is coeval with this acute shame. I dare to say, it is coeval with the British advent, and immediately this relationship, the unfortunate, artificial, unnatural relationship between Great Britain and India is transformed into a natural relationship, when it becomes, if it does become, a voluntary partnership to be given up, to be dissolved at the will of either party, when it becomes that you will find that Hindus and Musalmans, Sikhs, Europeans, Anglo-Indians, Christians, Untouchables, will all live together as one man.
I do not intend to say much tonight about the Princes, but I should be wronging them and should be wronging the congress if I did not register my claim, not with the Round Table conference but with the Princes. It is open to the Princes to give their terms on which they will join the federation. I have appealed to them to make the path easy for those who inhabit the other part of India, and therefore, I can only make these suggestions for their favourable consideration, for their earnest consideration. I think that if they accepted, no matter what they are, but some fundamental rights as the common property of all India, and if they accepted that position and allowed those rights to be tested by the Court, which will be again of their own creation, and if they introduced elements—only elements—of representation on behalf of their subjects, I think that they would have gone a long way to conciliate their subjects. They would have gone a long way to show to the world and to show to the whole of India that they are also fired with a democratic spirit, that they do not want to remain undiluted autocrats, but that they want to become constitutional monarchs even as King George of Great Britain is.

An autonomous Frontier Province
Let India get what she is entitled to and what she can really take, but whatever she gets, and whenever she gets, and whenever she gets it, let the Frontier Province get complete autonomy today. That Frontier will then be a standing demonstration to the whole of India, and therefore, the whole vote of the Congress will be given in favour of the Frontier Province getting Provincial Autonomy tomorrow. Prime Minister, if you can possibly get your Cabinet to endorse the proposition that from tomorrow the Frontier Province becomes a full-fledged autonomous province, I shall then have a proper footing amongst the Frontier tribes and convene them to my assistance when those over the border cast an evil eye on India.

Last of all, my last is a pleasant task for me. This is perhaps the last time that I shall be sitting with you at negotiations. It is not that I want that. I want to sit the same table with you in your closets and to negotiate and to plead with you and to go down on bended knees before I take the final lead and final plunge.
But whether I have the good fortune to continue to tender my co-operation or not does not depend upon me. It largely depends upon you. But it may not even depend upon you. It depends upon so many circumstances over which neither you nor we may have any control whatsoever. Then, let me perform this pleasant task of giving my thanks to all from their Majesties down to the poorest men in the East End where I have taken up my habitation.
In that settlement, which represents the poor people of the East End of London, I have become one of them. They have accepted me as a member, and as a favoured member of their family. It will be one of the richest treasures that I shall carry with me. Here, too, I have found nothing but courtesy and nothing but a genuine affection from all with whom I have come in touch. I have come in touch with so many Englishmen. It has been a priceless privilege to me. They have listened to what must have often appeared to them to be unpleasant, although it was true. Although I have often been obliged to say these things to them they have never shown the slightest impatience or irritation. It is impossible for me to forget these things. No matter what befalls me, no matter what the fortunes may be of this Round Table Conference, one thing I shall certainly carry with me, that is, that from high to low I have found nothing but the utmost courtesy and the utmost affection. I consider that it was well worth my paying this visit to England in order to find this human affection.
It has enhanced, it has deepened my irrepressible faith in human in nature that although Englishmen and Englishwomen have been fed upon lies that I see so often disfiguring your Press, that although in Lancashire, the Lancashire people had perhaps some reason for becoming irritated against me, I found no irritation and no resentment even in the operatives. The operatives, men and women, hugged me. They treated me as one of their own. I shall never forget that.
I am carrying with me thousands upon thousands of English friendships. I do not know them but I read that affection in their eyes as early in the morning I walk through your streets. All this hospitality, all this kindness will never be effaced from my memory, no matter what befalls my unhappy land. I thank you for your forbearance.
The Nation’s Voice (1958), p. 74-78

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