Freedom's Battle Part 16

For me it is no joy and pleasure to be actively a.s.sociated in the boycott of your Royal Highness' visit--I have tendered loyal and voluntary a.s.sociation to the Government for an unbroken period of nearly 30 years in the full belief that through that way lay the path of freedom for my country. It was therefore no slight thing for me to suggest to my countrymen that we should take no part in welcoming Your Royal Highness. Not one among us has anything against you as an English gentleman. We hold your person as sacred as that of a dearest friend. I do not know any of my friends who would not guard it with his life, if he found it in danger. We are not at war with individual Englishmen we seek not to destroy English life. We do desire to destroy a system that has emasculated our country in body, mind and soul. We are determined to battle with all our might against that in the English nature which has made O'Dwyerism and Dyerism possible in the Punjab and has resulted in a wanton affront upon Islam a faith professed by seven crores of our countrymen. The affront has been put in breach of the letter and the spirit of the solemn declaration of the Prime Minister. We consider it to be inconsistent with our self respect any longer to brook the spirit of superiority and dominance which has systematically ignored and disregarded the sentiments of thirty crores of the innocent people of India on many a vital matter. It is humiliating to us, it cannot be a matter of pride to you, that thirty crores of Indians should live day in and day out in the fear of their lives from one hundred thousand Englishmen and therefore be under subjection to them.

Your Royal Highness has come not to end the system I have described but to sustain it by upholding its prestige. Your first p.r.o.nouncement was a laudation of Lord Wellingdon. I have the privilege of knowing him. I believe him to be an honest and amiable gentleman who will not willingly hurt even a fly. But, he has certainly failed as a ruler. He allowed himself to be guided by those whose interest it was to support their power. He is reading the mind of the Dravidian province. Here in Bengal you are issuing a certificate of merit to a Governor who is again from all I have heard an estimable gentleman. But he knows nothing of the heart of Bengal and its yearnings. Bengal is not Calcutta. Fort William and the palaces of Calcutta represent an insolent exploitation of the unmurmuring and highly cultured peasantry of this fair province.

Non-co-operationists have come to the conclusion that they must not be deceived by the reforms that tinker with the problem of India's distress and humiliation. Nor must they be impatient and angry. We must not in our impatient anger resort, to stupid violence. We freely admit that we must take our due share of the blame for the existing state. It is not so much the British guns that are responsible fur our subjection, as our voluntary co-operation. Our non-partic.i.p.ation in a hearty welcome to your Royal Highness is thus in no sense a demonstration against your high personage but it is against the system you have come to uphold. I know that individual Englishmen cannot even if they will alter the English nature all of a sudden. If we would be equals of Englishmen we must cast off fear. We must learn to be self-reliant and independent of the schools, courts, protection, and patronage of a Government, we seek to end, if it will not mend. Hence this non-violent non-co-operation. I know that we have not all yet become non-violent in speech and deed. But the results so far achieved have I a.s.sure Your Royal Highness, been amazing. The people have understood the secret and the value of non-violence as they have never done before. He who runs may see that this a religious, purifying movement. We are leaving off drink, we are trying to rid India of the curse of untouchability. We are trying to throw off foreign tinsel splendour and by reverting to the spinning wheel reviving the ancient and the poetic simplicity of life. We hope thereby to sterilize the existing harmful inst.i.tution. I ask Your Royal Highness as an Englishman to study this movement and its possibilities for the Empire and the world. We are at war with nothing that is good in the world. In protecting Islam in the manner we are, we are protecting all religions. In protecting the honour of India we are protecting the honour of humanity. For our means are hurtful to none. We desire to live on terms of friends.h.i.+p with Englishmen but that friends.h.i.+p must be friends.h.i.+p of equals in both theory and practice. And we must continue to non-co-operate, i.e. to purify ourselves till the goal is achieved.

I ask Your Royal Highness and through you every Englishman to appreciate the view-point of the non-co-operationists.

I beg to remain, Your Royal Highness's faithful servant, (Sd.) M.K. GANDHI.

_February_, 1921

THE GREATEST THING

It is to be wished that non-co-operationists will clearly recognise that nothing can stop the onward march of the nation as violence. Ireland may gain its freedom by violence. Turkey may regain her lost possessions by violence within measurable distance of time. But India cannot win her freedom by violence for a century, because her people are not built in the manner of other nations. They have been nurtured in the traditions of suffering. Rightly or wrongly, for good or ill, Islam too has evolved along peaceful lines in India. And I make bold to say that, if the honour of Islam is to be vindicated through its followers in India, it will only be by methods of peaceful, silent, dignified, conscious, and courageous suffering. The more I study that wonderful faith, the more convinced I become that the glory of Islam is due not to the sword but to the sufferings, the renunciation, and the n.o.bility of its early Caliphs. Islam decayed when its followers, mistaking the evil for the good, dangled the sword in the face of man, and lost sight of the G.o.dliness, the humility, and austerity of its founder and his disciples.

But, I am not at the present moment, concerned with showing that the basis of Islam, as of all religions, is not violence but suffering not the taking of life but the giving of it.

What I am anxious to show is that non-co-operationists must be true as well to the spirit as to the letter of their vow if they would gain Swaraj within one year. They may forget non-co-operation but they dare not forget non-violence. Indeed, non-co-operation is non-violence. We are violent when we sustain a government whose creed is violence. It bases itself finally not on right but on might. Its last appeal is not to reason, nor the heart, but to the sword. We are tired of this creed and we have risen against it. Let us not ourselves belie our profession by being violent. Though the English are very few, they are organised for violence. Though we are many we cannot be organised for violence for a long time to come. Violence for us is a gospel or despair.

I have seen a pathetic letter from a G.o.d-fearing English woman who defends Dyerism for she thinks that, if General Dyer had not enacted Jallianwala, women and children would have been murdered by us. If we are such brutes as to desire the blood of innocent women and children, we deserve to be blotted out from the face of the earth. There is the other side. It did not strike this good lady that, if we were friends, the price that her countrymen paid at Jallianwala for buying their safety was too great. They gained their safety at the cost of their humanity. General Dyer has been haltingly blamed, and his evil genius Sir Michael O'Dwyer entirely exonerated because Englishmen do not want to leave this country of fields even if everyone of us has to be killed.

If we go mad again as we did at Amritsar, let there be no mistake that a blacker Jallianwala will be enacted.

Shall we copy Dyerism and O'Dwyerism even whilst we are condemning it?

Let not our rock be violence and devilry. Our rock must be non-violence and G.o.dliness. Let us, workers, be clear as to what we are about.

_Swaraj depends upon our ability to control all the forces of violence on our side._ Therefore there is no Swaraj within one year, if there is violence on the part of the people.

We must then refrain from sitting _dhurna_, we must refrain from crying 'shame, shame' to anybody, we must not use any coercion to persuade our people to adopt our way. We must guarantee to them the same freedom we claim for ourselves. We must not tamper with the ma.s.ses. It is dangerous to make political use of factory labourers or the peasantry--not that we are not ent.i.tled to do so, but we are not ready for it. We have neglected their political (as distinguished from literary) education all these long years. We have not got enough honest, intelligent, reliable, and brave workers to enable us to act upon these countrymen of ours.

IX. MAHATMA GANDHI'S STATEMENT

[The following is the Statement of Mahatma Gandhi made before the Court during his Trial in Ahmedabad on the 18th March 1921.]

Before reading his written statement Mahatma Gandhi spoke a few words as introductory remarks to the whole statement. He said: Before I read this statement, I would like to state that I entirely endorse the learned Advocate-General's remarks in connection with my humble self. I think that he was entirely fair to me in all the statements that he has made, because it is very true and I have no desire whatsoever to conceal from this Court the fact that to preach disaffection towards the existing system of Government has become almost a pa.s.sion with me. And the learned Advocate-General is also entirely in the right when he says that my preaching of disaffection did not commence with my connection with "Young India" but that it commenced much earlier and in the statement that I am about to read it will be my painful duty to admit before this Court that it commenced much earlier than the period stated by the Advocate-General. It is the most painful duty with me but I have to discharge that duty knowing the responsibility that rested upon my shoulders. And I wish to endorse all the blame that the Advocate-General has thrown on my shoulders in connection with the Bombay occurrence, Madras occurrences, and the Chouri Choura occurrences thinking over these things deeply, and sleeping over them night after night and examining my heart I have come to the conclusion that it is impossible for me to dissociate myself from the diabolical crimes of Chouri Choura or the mad outrages of Bombay. He is quite right when he says that as a man of responsibility, a man having received a fair share of education, having had a fair share of experience of this world, I should know them. I knew that I was playing with fire. I ran the risk and if I was set free I would still do the same. I would be failing in my duty if I do not do so. I have felt it this morning that I would have failed in my duty if I did not say all what I said here just now. I wanted to avoid violence. Non-violence is the first article of my faith.

It is the last article of my faith. But I had to make my choice. I had either to submit to a system which I considered has done an irreparable harm to my country or incur the risk of the mad fury of my people bursting forth when they understood the truth from my lips. I know that my people have sometimes gone mad. I am deeply sorry for it; and I am, therefore, here to submit not to a light penalty but to the highest penalty. I do not ask for mercy. I do not plead any extenuating act. I am here, therefore, to invite and submit to the highest penalty that can be inflicted upon me for what in law is a deliberate crime and what appears to me to be the highest duty of a citizen. The only course open to you, Mr. Judge, is, as I am just going to say in my statement, either to resign your post or inflict on me the severest penalty if you believe that the system and law you are a.s.sisting to administer are good for the people. I do not expect that kind of conversion. But by the time I have finished with my statement you will, perhaps, have a glimpse of what is raging within my breast to run this maddest risk which a sane man can run.

WRITTEN STATEMENT

I owe it perhaps to the Indian public and to the public in England to placate which this prosecution is mainly taken up that I should explain why from a staunch loyalist and co-operator I have become an uncompromising disaffectionist and non-co-operator. To the Court too I should say why I plead guilty to the charge of promoting disaffection towards the Government established by law in India. My public life began in 1893 in South Africa in troubled weather. My first contact with British authority in that country was not of a happy character. I discovered that as a man and as an Indian I had no rights. On the contrary I discovered that I had no rights as a man because I was an Indian.

But I was not baffled. I thought that this treatment of Indians was an excrescence upon a system that was intrinsically and mainly good. I gave the Government my voluntary and hearty co-operation, criticising it fully where I felt it was faulty but never wis.h.i.+ng its destruction.

Consequently when the existence of the Empire was threatened in 1899 by the Boer challenge, I offered my services to it, raised a volunteer ambulance corps and served at several actions that took place for the relief of Ladysmith. Similarly in 1906 at the time of the Zulu revolt I raised a stretcher-bearer party and served till the end of the 'rebellion'. On both these occasions I received medals and was even mentioned in despatches. For my work in South Africa I was given by Lord Hardinge a Kaiser-i-Hind Gold Medal. When the war broke out in 1914 between England and Germany I raised a volunteer ambulance corps in London consisting of the then resident Indians in London, chiefly students. Its work was acknowledged by the authorities to be valuable.

Lastly in India when a special appeal was made at the War Conference in Delhi in 1917 by Lord Chelmsford for recruits, I struggled at the cost of my health to raise a corps in Kheda and the response was being made when the hostilities ceased and orders were received that no more recruits were wanted. In all those efforts at service I was actuated by the belief that it was possible by such services to gain a status of full equality in the Empire for my countrymen.

The first shock came in the shape of the Rowlalt Act a law designed to rob the people of all real freedom. I felt called upon to lead an intensive agitation against it. Then followed the Punjab horrors beginning with the ma.s.sacre at Jallianwala Bagh and culminating in brawling orders, public floggings and other indescribable humiliations, I discovered too that the plighted word of the Prime Minister to the Mussalmans of India regarding the integrity of Turkey and the holy places of Islam was not likely to be fulfilled. But in spite of the foreboding and the grave warnings of friends, at the Amritsar Congress in 1919 I fought for co-operation and working the Montagu-Chelmsford reforms, hoping that the Prime Minister would redeem his promise to the Indian Mussalmans, that the Punjab wound would be healed and that the reforms inadequate and unsatisfactory though they were, marked a new era of hope in the life of India. But all that hope was shattered. The Khilafat promise was not to be redeemed. The Punjab crime was white-washed and most culprits went not only unpunished but remained in service and some continued to draw pensions from the Indian revenue, and in some cases were even rewarded. I saw too that not only did the reforms not mark a change of heart, but they were only a method of further draining India of her wealth and of prolonging her servitude.

I came reluctantly to the conclusion that the British connection had made India more helpless than she ever was before, politically and economically. A disarmed India has no power of resistance against any aggressor if she wanted to engage in an armed conflict with him. So much is this the case that some of our best men consider that India must take generations before she can achieve the Dominion status. She has become so poor that she has little power of resisting famines. Before the British advent India spun and wove in her millions of cottages just the supplement she needed for adding to her meagre agricultural resources.

The cottage industry, so vital for India's existence, has been ruined by incredibly heartless and inhuman processes as described by English witnesses. Little do town-dwellers know how the semi-starved ma.s.ses of Indians are slowly sinking to lifelessness. Little do they know that their miserable comfort represents the brokerage they get for the work they do for the foreign exploiter, that the profits and the brokerage are sucked from the ma.s.ses. Little do they realise that the Government established by law in British India is carried on for this exploitation of the ma.s.ses. No sophistry, no jugglery in figures can explain away the evidence the skeletons in many villages present to the naked eye. I have no doubt whatsoever that both England and the town dwellers of India will have to answer, if there is a G.o.d above, for this crime against humanity which is perhaps unequalled in history. The law itself in this country has been used to serve the foreign exploiter. My unbiased, examination of the Punjab Martial Law cases had led me to believe that at least ninety-five per cent. of convictions were wholly bad. My experience of political cases in India leads me to the conclusion that in nine out of every ten the condemned men were totally innocent. Their crime consisted in love of their country. In ninety-nine cases out of hundred justice has been denied to Indians as against Europeans in the Court of India. This is not an exaggerated picture. It is the experience of almost every Indian who has had anything to do such cases. In my opinion the administration of the law is thus prost.i.tuted consciously or unconsciously for the benefit of the exploiter. The greatest misfortune is that Englishmen and their Indian a.s.sociates in the administration of the country do not know that they are engaged in the crime I have attempted to describe. I am satisfied that many English and Indian officials honestly believe that they are administering one of the best systems devised in the world and that India is making steady though slow progress. They do not know that a subtle but effective system of terrorism and an organised display of force on the one hand and the deprivation of all powers of retaliation of self-defence on the other have emasculated the people and induced in them the habit of simulation.

This awful habit has added to the ignorance and the self-deception of the administrators. Section 124-A under which I am happily charged is perhaps the prince among the political sections of the Indian Penal Code designed to suppress the liberty of the citizen. Affection cannot be manufactured or regulated by law. If one has no affection for a person or thing one should be free to give the fullest expression to his disaffection so long as he does not contemplate, promote or incite to violence. But the section under which mere promotion of disaffection is a crime. I have studied some of the cases tried under it, and I know that some of the most loved of India's patriots have been convicted under it. I consider it a privilege therefore, to be charged under it.

I have endeavoured to give in their briefest outline the reasons for my disaffection. I have no personal ill-will against any single administrator, much less can I have any disaffection towards the King's person. But I hold it to be a virtue to be disaffected towards a Government which in its totality has done more harm to India than any previous system. India is less manly under the British rule than she ever was before. Holding such a belief, I consider it to be a sin to have affection for the system. And it has been a precious privilege for me to be able to write what I have in the various articles tendered in evidence against me.

In fact I believe that I have rendered a service to India and England by showing in non-co-operation the way out of the unnatural state in which both are living. In my humble opinion, non-co-operation with evil is as much a duty as is co-operation with good. But in the past, non-co-operation has been deliberately expressed in violence to the evil doer. I am endeavouring to show to my countrymen that violent non-co-operation only multiplies evil and that as evil can only be sustained by violence, withdrawal of support of evil requires complete abstention from violence. Non-violent implies voluntary submission to the penalty for non-co-operation with evil. I am here, therefore, to invite and submit cheerfully to the highest penalty that can he inflicted upon me for what in law is a deliberate crime and what appears to me to be the highest duty of a citizen. The only course open to you, the Judge and the a.s.sessors, is either to resign your posts and thus dissociate yourselves from evil if you feel that the law you are called upon to administer is an evil and that in reality I am innocent, or to inflict on me the severest penalty if you believe that the system and the law you are a.s.sisting to administer are good for the people of this country and that my activity is therefore injurious to the public weal.

M. K. GHANDI.