Freedom's Battle Part 10

"How will you satisfy yourself anarchy will not follow?"

"For instance, if I advise the police to lay down their arms, I shall have satisfied myself that we are able by voluntary a.s.sistance to protect ourselves against thieves and robbers. That was precisely what was done in Lah.o.r.e and Amritsar last year by the citizens by means of volunteers when the Military and the police had withdrawn. Even where Government had not taken such measures in a place, for want of adequate force, I know people have successfully protected themselves."

"You have advised lawyers to non-co-operate by suspending their practice. What is your experience? Has the lawyers' response to your appeal encouraged you to hope that you will be able to carry through all stages of non-co-operation with the help of such people?"

"I cannot say that a large number has yet responded to my appeal. It is too early to say how many will respond. But I may say that I do not rely merely upon the lawyer cla.s.s or highly educated men to enable the Committee to carry out all the stages of non-co-operation. My hope lies more with the ma.s.ses so far as the later stages of non-co-operation are concerned."

_August 1920_.

RELIGIOUS AUTHORITY FOR NON-CO-OPERATION

It is not without the greatest reluctance that I engage in a controversy with so learned a leader like Sir Narayan Chandavarkar. But in view of the fact that I am the author of the movement of non-co-operation, it becomes my painful duty to state my views even though they are opposed to those of the leaders whom I look upon with respect. I have just read during my travels in Malabar Sir Narayan's rejoinder to my answer to the Bombay manifesto against non-co-operation. I regret to have to say that the rejoinder leaves me unconvinced. He and I seem to read the teachings of the Bible, the Gita and the Koran from different standpoints or we put different interpretations on them. We seem to understand the words Ahimsa, politics and religion differently. I shall try my best to make clear my meaning of the common terms and my reading of the different religious.

At the outset let me a.s.sure Sir Narayan that I have not changed my views on Ahimsa. I still believe that man not having been given the power of creation does not possess the right of destroying the meanest creature that lives. The prerogative of destruction belongs solely to the creator of all that lives. I accept the interpretation of Ahimsa, namely, that it is not merely a negative State of harmlessness, but it is a positive state of love, of doing good even to the evil-doer. But it does not mean helping the evil-doer to continue the wrong or tolerating it by pa.s.sive acquiescence. On the contrary love, the active state of Ahimsa, requires you to resist the wrong-doer by dissociating yourself from him even though it may offend him or injure him physically. Thus if my son lives a life of shame, I may not help him to do so by continuing to support him; on the contrary, my love for him requires me to withdraw all support from him although it may mean even his death. And the same love imposes on me the obligation of welcoming him to my bosom when he repents. But I may not by physical force compel my son to become good.

That in my opinion is the moral of the story of the Prodigal Son.

Non-co-operation is not a pa.s.sive state, it is an intensely active state--more active than physical resistance or violence. Pa.s.sive resistance is a misnomer. Non-co-operation in the sense used by me must be non-violent and therefore neither punitive nor vindictive nor based on malice ill-will or hatred. It follows therefore that it would be sin for me to serve General Dyer and co-operate with him to shoot innocent men. But it will be an exercise of forgiveness or love for me to nurse him back to life, if he was suffering from a physical malady. I cannot use in this context the word co-operation as Sir Narayan would perhaps use it. I would co-operate a thousand times with this Government to wean it from its career of crime but I will not for a single moment co-operate with it to continue that career. And I would be guilty of wrong doing if I retained a t.i.tle from it or "a service under it or supported its law-courts or schools." Better for me a beggar's bowl than the richest possession from hands stained with the blood of the innocents of Jallianwala. Better by far a warrant of imprisonment than honeyed words from those who have wantonly wounded the religious sentiment of my seventy million brothers.

My reading of the Gita is diametrically opposed to Sir Narayan's. I do not believe that the Gita teaches violence for doing good. It is pre-eminently a description of the duel that goes on in our own hearts.

The divine author has used a historical incident for inculcating the lesson of doing one's duty even at the peril of one's life. It inculcates performance of duty irrespective of the consequences, for, we mortals, limited by our physical frames, are incapable of controlling actions save our own. The Gita distinguishes between the powers of light and darkness and demonstrates their incompatibility.

Jesus, in my humble opinion, was a prince among politicians. He did render unto Caesar that which was Caesar's. He gave the devil his due.

He ever shunned him and is reported never once to have yielded to his incantations. The politics of his time consisted in securing the welfare of the people by teaching them not to be seduced by the trinkets of the priests and the pharisees. The latter then controlled and moulded the life of the people. To-day the system of government is so devised as to affect every department of our life. It threatens our very existence. If therefore we want to conserve the welfare of the nation, we must religiously interest ourselves in the doing of the governors and exert a moral influence on them by insisting on their obeying the laws of morality. General Dyer did produce a 'moral effect' by an act of butchery. Those who are engaged in forwarding the movement of non-co-operation, hope to produce a moral effect by a process of self-denial, self-sacrifice and self-purification. It surprises me that Sir Narayan should speak of General Dyer's ma.s.sacre in the same breath as acts of non-co-operation. I have done my best to understand his meaning, but I am sorry to confess that I have failed.

THE INWARDNESS OF NON-CO-OPERATION

I commend to the attention of the readers the thoughtful letter received from Miss Anne Marie Peterson. Miss Peterson is a lady who has been in India for some years and has closely followed Indian affairs. She is about the sever her connection with her mission for the purpose of giving herself to education that is truly national.

I have not given the letter in full. I have omitted all personal references. But her argument has been left entirely untouched. The letter was not meant to be printed. It was written just after my Vellore speech. But it being intrinsically important, I asked the writer for her permission, which she gladly gave, for printing it.

I publish it all the more gladly in that it enables me to show that the movement of non-co-operation is neither anti-Christian nor anti-English nor anti-European. It is a struggle between religion and irreligion, powers of light and powers of darkness.

It is my firm opinion that Europe to-day represents not the spirit of G.o.d or Christianity but the spirit of Satan. And Satan's successes are the greatest when he appears with the name of G.o.d on his lips. Europe is to-day only nominally Christian. In reality it is wors.h.i.+pping Mammon.

'It is easier for a camel to pa.s.s through the eye of a needle than for a rich man to enter the kingdom.' Thus really spoke Jesus Christ. His so-called followers measure their moral progress by their material possessions. The very national anthem of England is anti-Christian.

Jesus who asked his followers to love their enemies even as themselves, could not have sung of his enemies, 'confound his enemies frustrate their knavish tricks.' The last book that Dr. Wallace wrote set forth his deliberate conviction that the much vaunted advance of science had added not an inch to the moral stature of Europe. The last war however has shown, as nothing else has, the Satanic nature of the civilization that dominates Europe to day. Every canon of public morality has been broken by the victors in the name of virtue. No lie has been considered too foul to be uttered. The motive behind every crime is not religious or spiritual but grossly material. But the Mussalmans and the Hindus who are struggling against the Government have religion and honour as their motive. Even the cruel a.s.sa.s.sination which has just shocked the country is reported to have a religious motive behind it. It is certainly necessary to purge religion of its excrescences, but it is equally necessary to expose the hollowness of moral pretensions on the part of those who prefer material wealth to moral gain. It is easier to wean an ignorant fanatic from his error than a confirmed scoundrel from his scoundrelism.

This however is no indictment against individuals or even nations.

Thousands of individual Europeans are rising above their environment. I write of the tendency in Europe as reflected in her present leaders.

England through her leaders is insolently crus.h.i.+ng Indian religious and national sentiment under her heels. England under the false plea of self-determination is trying to exploit the oil fields of Mesopotamia which she is almost to leave because she has probably no choice. France through her leaders is lending her name to training Cannibals as soldiers and is shamelessly betraying her trust as a mandatory power by trying to kill the spirit of the Syrians. President Wilson has thrown on the sc.r.a.p heap his precious fourteen points.

It is this combination of evil forces which India is really fighting through non-violent non-cooperation. And those like Miss Peterson whether Christian or European, who feel that this error must be dethroned can exercise the privilege of doing so by joining the non-co-operation movement. With the honour of Islam is bound up the safety of religion itself and with the honour of India is bound up the honour of every nation known to be weak.

A MISSIONARY ON NON-CO-OPERATION

The following letter has been received by Mr. Gandhi from Miss Anne Marie Peterson of the Danish Mission in Madras:--

Dear Mr. Gandhi,

I cannot thank you enough for your kindness and the way in which you received me and I feel that meeting more or less decided my future. I have thrown myself at the feet of India. At the same time I know that in Christ alone is my abode and I have no longing and no desire but to live Him, my crucified Saviour, and reveal Him for those with whom I come in contact. I just cling to his feet and pray with tears that I may not disgrace him as we Christians have been doing by our behaviour in India.

We go on crucifying Christ while we long to proclaim the Power of His resurrection by which He has conquered untruth and unrighteousness. If we who bear His name were true to Him, we would never bow ourselves before the Powers of this world, but we would always be on the side of the poor, the suffering and the oppressed. But we are not and therefore I feel myself under obligation and only to Christ but to India for His sake at this time of momentous importance for her future.

Truly it matters little what I, a lonely and insignificant person, may say or do. What is my protest against the common current, the race to which I belong is taking and (what grieves me more), which the missionary societies seem to follow? Even if a respectable number protested it would not be of any use. Yet were I alone against the whole world, I must follow my conscience and my G.o.d.

I therefore cannot but smile when I see people saying, you should have awaited the decision of the National Congress before starting the non-co-operation movement. You have a message for the country, and the Congress is the voice of the nation--its servant and not its master. A majority has no right simply because it is a majority.

But we must try to win the majority. And it is easy to see that now that Congress is going to be with you. Would it have done so if you had kept quiet and not lent your voice to the feelings of the people? Would the Congress have known its mind? I think not.

I myself was in much doubt before I heard you. But you convinced me. Not that I can feel much on the question of the Khilafat. I cannot. I can see what service you are doing to India, if you can prevent the Mahomedans from using the sword in order to take revenge and get their rights. I can see that if you unite the Hindus and the Mahomedans, it will be a master stroke. How I wish the Christian would also come forward and unite with you for the sake of their country and the honour not only of their Motherland but of Christ. I may not feel much for Turkey, but I feel for India, and I can see she (India) has no other way to protest against being trampled down and crushed than non-co-operation.

I also want you to know that many in Denmark and all over the world, yes, I am sure every true Christian, will feel with and be in sympathy with India in the struggle which is now going on. G.o.d forbid that in the struggle between might and right, truth and untruth, the spirit and the flesh, there should be a division of races. There is not. The same struggle is going on all over the world. What does it matter then that we are a few? G.o.d is on our side.

Brute force often seems to get the upper hand but righteousness always has and always shall conquer, be it even through much suffering, and what may even appear to be a defeat. Christ conquered, when the world crucified Him. Blessed are the meek; they shall inherit the earth.

When I read your speech given at Madras it struck me that it should be printed as a pamphlet in English, Tamil, Hindustani and all the most used languages and then spread to every nook and corner of India.

The non-co-operation movement once started must be worked so as to become successful. If it is not, I dread to think of the consequences.

But you cannot expect it to win in a day or two. It must take time and you will not despair if you do not reach your goal in a hurry. For those who have faith there is no haste.

Now for the withdrawal of the children and students from Government schools, I think, it a most important step. Taking the Government help (even if it be your money they pay you back), we must submit to its scheme, its rules and regulation. India and we who love her have come to the conclusion that the education the foreign Government has given you is not healthy for India and can certainly never make for her real growth. This movement would lead to a spontaneous rise of national schools. Let them be a few but let them spring up through self-sacrifice. Only by indigenous education can India be truly uplifted. Why this appeals so much to me is perhaps because I belong to the part of the Danish people who started their own independent, indigenous national schools. The Danish Free Schools and Folk-High-Schools, of which you may have heard, were started against the opposition and persecution of the State. The organisers won and thus have regenerated the nation. With my truly heartfelt thanks and prayers for you.

I am, Your sincerely, Anne Marie.

HOW TO WORK NON-CO-OPERATION

Perhaps the best way of answering the fears and criticism as to non-co-operation is to elaborate more fully the scheme of non-co-operation. The critics seem to imagine that the organisers propose to give effect to the whole scheme at once. The fact however is that the organisers have fixed definite, progressive four stages. The first is the giving up of t.i.tles and resignation of honorary posts. If there is no response or if the response received is not effective, recourse will be had to the second stage. The second stage involves much previous arrangement. Certainly not a single servant will be called out unless he is either capable of supporting himself and his dependents or the Khilafat Committee is able to bear the burden. All the cla.s.ses of servants will not be called out at once and never will any pressure be put upon a single servant to withdraw himself from the Government service. Nor will a single private employee be touched for the simple reason that the movement is not anti-English. It is not even anti-Government. Co-operation is to be withdrawn because the people must not be party to a wrong--a broken pledge--a violation of deep religious sentiment. Naturally, the movement will receive a check, if there is any undue influence brought to bear upon any Government servant or if any violence is used or countenanced by any member of the Khilafat Committee. The second stage must be entirely successful, if the response is at all on an adequate scale. For no Government--much less the Indian Government--can subsist if the people cease to serve it. The withdrawal therefore of the police and the military--the third stage--is a distant goal. The organisers however wanted to be fair, open and above suspicion. They did not want to keep back from the Government or the public a single step they had in contemplation even as a remote contingency. The fourth, _i.e.,_ suspension of taxes is still more remote. The organisers recognise that suspension of general taxation is fraught with the greatest danger. It is likely to bring a sensitive cla.s.s in conflict with the police. They are therefore not likely to embark upon it, unless they can do so with the a.s.surance that there will be no violence offered by the people.

I admit as I have already done that non-co-operation is not unattended with risk, but the risk of supineness in the face of a grave issue is infinitely greater than the danger of violence ensuing form organizing non-co-operation. To do nothing is to invite violence for a certainty.

It is easy enough to pa.s.s resolutions or write articles condemning non-co-operation. But it is no easy task to restrain the fury of a people incensed by a deep sense of wrong. I urge those who talk or work against non-co-operation to descend from their chairs and go down to the people, learn their feelings and write, if they have the heart against non-co-operation. They will find, as I have found that the only way to avoid violence is to enable them to give such expression to their feelings as to compel redress. I have found nothing save non-co-operation. It is logical and harmless. It is the inherent right of a subject to refuse to a.s.sist a Government that will not listen to him.

Non-co-operation as a voluntary movement can only succeed, if the feeling is genuine and strong enough to make people suffer to the utmost. If the religious sentiment of the Mahomedans is deeply hurt and if the Hindus entertain neighbourly regard towards their Muslim brethren, they will both count no cost too great for achieving the end.

Non-co-operation will not only be an effective remedy but will also be an effective test of the sincerity of the Muslim claim and the Hindu profession of friends.h.i.+p.

There is however one formidable argument urged by friends against my joining the Khilafat movement. They say that it ill-becomes me, a friend of the English and an admirer of the British const.i.tution, to join hands with those who are to-day filled with nothing but ill-will against the English. I am sorry to have to confess that the ordinary Mahomedan entertains to-day no affection for Englishmen. He considers, not without some cause, that they have not played the game. But if I am friendly towards Englishmen, I am no less so towards my countrymen, the Mahomedans. And as such they have a greater claim upon my attention than Englishmen. My personal religion however enables me to serve my countrymen without hurting Englishmen or for that matter anybody else.

What I am not prepared to do to my blood-brother I would not do to an Englishman, I would not injure him to gain a kingdom. But I would withdraw co-operation from him if it becomes necessary as I had withdrawn from my own brother (now deceased) when it became necessary. I serve the Empire by refusing to partake in its wrong. William Stead offered public prayers for British reverses at the time of the Boer war because he considered that the nation to which he belonged was engaged in an unrighteous war. The present Prime Minister risked his life in opposing that war and did everything he could to obstruct his own Government in its prosecution. And to-day if I have thrown in my lot with the Mahomedans, a large number of whom, bear no friendly feelings towards the British, I have done so frankly as a friend of the British and with the object of gaining justice and of thereby showing the capacity of the British const.i.tution to respond to every honest determination when it is coupled with suffering, I hope by my 'alliance'

with the Mahomedans to achieve a threefold end--to obtain justice in the face of odds with the method of Satyagrah and to show its efficacy over all other methods, to secure Mahomedan friends.h.i.+p for the Hindus and thereby internal peace also, and last but not least to transform ill-will into affection for the British and their const.i.tution which in spite of the imperfections weathered many a storm. I may fail in achieving any of the ends. I can but attempt. G.o.d alone can grant success. It will not be denied that the ends are all worthy. I invite Hindus and Englishman to join me in a full-hearted manner in shouldering the burden the Mahomedans of India are carrying. Theirs is admittedly a just fight. The Viceroy, the Secretary of State, the Maharaja of Bikuner and Lord Sinha have testified to it. Time has arrived to make good the testimony. People with a just cause are never satisfied with a mere protest. They have been known to die for it. Are a high-spirited people like the Mahomedans expected to do less?

SPEECH AT MADRAS

Addressing a huge concourse of people of the city of Madras Hindus and Mahomedans numbering over 50,000, a.s.sembled on the South Beach opposite to the Presidency College, Madras, on the 12th August 1920, Mahatma Gandhi spoke as follows:--

Mr. Chairman and Friends,--Like last year, I have to ask your forgiveness that I should have to speak being seated. Whilst my voice has become stronger than it was last year, my body is still weak; and if I were to attempt to speak to you standing, I could not hold on for very many minutes before the whole frame would shake. I hope, therefore, that you will grant me permission to speak seated. I have sat here to address you on a most important question, probably a question whose importance we have not measured up to now.

LOKAMANYA TILAK