Conclusion

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 to serve only have a party? I would serve both the moderates and the extremists. Where I should differ from them, I would respectfully place my position before them, and continue my service.

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 be proper for you to say that you have obtained Home Rule, if you 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 the 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, commonsense 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 realise 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 to Indian Home Rule according to my conception. We have to learn, and to teach others, that we do not want the tyranny of their 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 realise 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 the 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 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 will look after her. If you are with us, we will then receive her jointly. We do not need any European cloth. We will 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 would be unable to do so, but, if the above submissions be not acceptable to you, we cease to play 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 will 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 a good specimen of the English nation, nor can we almost half Anglicised Indians, be considered a good specimen 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 conditions 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 religious 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 those only can be said to be so imbued who conscientiously believe that Indian civilization is the best, and that 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 demands are not demands, but they show our mental state. We will 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

1. will, only on rare occasions, make use of the English language;

2. if a lawyer, will give up his profession and take up a hand-loom;

3. if a lawyer, will devote his knowledge to enlightening both his people and the English;

4. if a lawyer, will not meddle with the quarrels between parties, but will give up the courts and from his experience induce the people to do likewise;

5. if a lawyer, will refuse to be a judge, as the will give up his profession;

6. if a doctor, will give up medicine, and understand that rather than mending bodies, he should mend souls;

7. if a doctor, 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, 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;

9. although a wealthy man, regardless of his wealth, will speak out his mind and fear no one;

10. if a wealthy man, 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, will know that this is a time for repentance, expiation and mourning;

12. like every other Indian, 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 ourselves;

13. like others, 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, 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, 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;

16. like others, will understand that we will become free only through suffering;

17. like others, will understand that deportation for life to the Andamans is not enough expiation for the sin of encouraging European civilization;

18. like others, 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, will know that it is an idle excuse to say that we will 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 that 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 nothing 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 attainment.