We have so far discussed the Report and such remarks as we have made have been by way of comment. In this chapter we propose to give in brief outline our own view of the problem.

Let us first be clear about the exact nature of the Indian problem. Political institutions are, after all, only a reflection of the national mind and of national conditions. What is the end? The end is freedom to live and to live according to our own conception of what life should be, to pursue our own ideals, to develop our own civilization and to secure that unity of purpose which would distinguish us from the other nations of the world, insuring for us a position of independence and honor, of security from within and non-interference from without. We have no ambition to conquer and rule other peoples; we have no desire to exploit foreign markets; not even to impose our “kultur” and our “civilization” on others. At present we are counted among the backward peoples of the earth mainly because we are a subject people, governed by a foreign power, protected by foreign bayonets and schooled by foreign teachers. The condition of our masses is intellectually deplorable and economically miserable; our women are still in bondage and do not enjoy that freedom which their Western sisters have won; our domestic masters, the prince and priest, are still in saddle; caste and privilege still hold some sway, yet it is not true that, taken all in all, we are really a backward people. Even in these matters we find that the difference between us and the “advanced” nations of the world is one of degree only. Caste and privilege rule in the United States as much as in India. There is nothing in our history which can be put on the same level as the lynching of Mr. Little, the deportation of Bisbee miners, the lynching of the Negroes, and other incidents of a similar nature indicative of race hatred and deep rooted colour prejudice. No nation in the world can claim an ideal state of society, in which everything is of the best. On the other hand, there are certain matters in which comparison is to our advantage. Even with the advance of drunkenness under British rule we are yet a sober nation; our standards of personal and domestic hygiene are much higher than those of the Western people; our standards of life much simpler and nobler; our social ideals more humane; and our spiritual aspirations infinitely superior. As a nation we do not believe in war or militarism or evangelism. We do not force our views on others; we have greater toleration for other people’s opinions and beliefs than has any other nation in the world; we have not yet acquired that craze for possessions and for sheer luxurious and riotous life which marks the modern Pharisee of the West. Our people, according to their conceptions, means and opportunities are kindly, hospitable, gentle, law-abiding, mutually helpful, full of respect for others, and peace loving. It is, in fact, the abnormal extent in which these qualities exist that has contributed to our political and economic exploitation by others. In India capitalism and landlordism have not yet developed as fully as they have among the civilized nations of the West. The West is in revolt against capitalism and landlordism. We do not claim that before the advent of the British there was no capitalism or landlordism in India. But we do contend that, though there was a certain amount of rivalry and competition between the different castes, within the castes there was much more coÖperation and fellow-feeling than there has ever been in the West. Our native governments and their underlings, the landlords, did exact a high price from the village communities for the privilege of cultivating their lands but within the village there was no inter se competition either between the tillers of the soil or between the pursuers of crafts. The gulf between the rich and the poor was not so marked as it is to-day in the West.

Under the British rule and since its introduction, however, things have changed considerably. Without adopting the best features of modern life, we have been forced by circumstances, political and economic, to give up the best of our own. Village communities have been destroyed; joint and corporate bargaining has given place to individual transactions; every bit of land has been separately measured, marked and taxed; common lands have been divided; the price of land and rent has risen abnormally. The money-lender who, before the advent of British rule, held an extremely subordinate position in the village community, has suddenly come to occupy the first place. He owns the best lands and the best houses and holds the bodies and souls of the agriculturalists in mortgage. The villages which were generally homogeneous in population, bound to each other by ties of race, blood and religion, have become heterogeneous, with nondescript people of all races and all religions who have acquired land by purchase. Competition has taken the place of coÖperation. A country where social coÖperation and social solidarity reigned at least within castes, within villages and within urban areas has been entirely disrupted and disintegrated by unlimited and uncontrolled competition. India never knew any poor laws; she never needed any; nor orphan asylums, nor old age pensions and widow homes. She had no use for organized charity. Rarely did any man die for want of food or clothing, except in famines. Hospitality was open and was dispensed under a sense of duty and obligation and not by way of charity or kindness. The survival of the fittest had no hold on our minds. We had no factories or workshops. People worked in their own homes or shops either with their own money or with money borrowed from the money-lender. The artisans were the masters of the goods they produced and, unless otherwise agreed with the money-lender, sold them in the open market. The necessities of life, being cheap and easily procurable the artisans cared more for quality than quantity. Their work was a source of pleasure and pride as well as of profit to them. Now everything has gone, pleasure, pride, as well as profit. Where profit has remained, pleasure and pride are gone. We are on the high road to a “distinctly industrial civilization.” In fact, the principal complaint of our political reformers and free trade economists is that the British Government has not let us proceed on that road at a sufficiently rapid pace and that, in preventing us, they have been dominated by their own national interests more than by our own good. We saw that other nations were progressing by following the laws of industrial development, and quite naturally we also wanted to prosper by the same method. This war has opened our eyes as it has opened those of the rest of the world and we have begun to feel that the goal that we sought leads to perdition and not salvation. This makes it necessary for the Indian politicians and economists to review their ideas of political progress. What are we aiming at? Do we want to rise, in order to fall? Do we want to copy and emulate Europe even in its mistakes and blunders? Does the road to heaven lie through hell? Must we make a wreck of our ship and then try salvage? The civilization of Europe, as we have known it, is dying. It may take decades or perhaps a century or more to die. But die it must. This War has prepared a death bed for it from which it will never rise. Upon its ruins is rising, or will rise, another civilization which will reproduce much of what was valuable and precious in our own with much of what we never had. The question that we want to put to our compatriots is, shall we prepare ourselves for the coming era, or shall we bury ourselves in the dÉbris of the expiring one. We have no right to answer it for others, but our answer is clear and unequivocal. We will not be a party to any scheme which shall add to the powers of the capitalist and the landlord and will introduce and accentuate the evils of the expiring industrial civilization into our beloved country.

We are not unaware that, according to the judgment of some thinkers, amongst them Karl Marx, a country must pass through the capitalistic mill, before the proletariat comes to its own. We do not believe in the truth of this theory, but even if it be true we will not consciously help in proving it to be true. The existing social order of Europe is vicious and immoral. It is worm eaten. It has the germs of plague, disease, death and destitution in it. It is in a state of decomposition. It is based on injustice, tyranny, oppression and class rule. Certain phases of it are inherent in our own system. Certain others we are borrowing from our masters in order to make a complete mess. Wisdom and foresight require that we be forewarned. What we want and what we need is not the power to implant in full force and in full vigour the expiring European system, but power to keep out its development on vicious lines, with opportunities of gradually and slowly undoing the evil that has already been done.

The Government of India as at present constituted is a Government of capitalists and landlords, of both England and India. Under the proposed scheme the power of the former will be reduced and that of the latter increased. The Indo-British Association does not like it, not because it loves the masses of India for which it hypocritically and insincerely professes solicitude, but because in their judgment it reduces the profits of the British governing classes. We doubt if the scheme really does affect even that. But if it does, it is good so far.

The ugly feature of the scheme is not its potentiality in transferring the power into the hands of the Brahmins (the power of the Brahmin as such, is gone for good), but in the possibility of its giving too much power to the “profiteering” class, be they the landlords of Bengal and Oudh, or the millionaires of Bombay. The scheme protects the European merchants; it confers special privileges on the small European Community; it provides special representation for the landlords, the Chambers of Commerce, the Mohammedans and the Sikhs. What is left for the general tax-paying public is precious little. The authors of the scheme say that to withhold complete and immediate Home Rule is in the interest of the general masses, the poor inarticulate ryot and the workingman. We wish we could believe in it. We wish it were true. Perhaps they mean it, but our past experience does not justify our accepting it at its face value.

There is, however, one thing we can do. We can ask them for proofs by insisting on and agitating for the immediate legislative relief of the ryot and the middle classes. We should adopt the aims of the British Labour Party as our own, start educating our people on those lines and formulate measures which will secure for them real freedom and not the counterfeit coin which passes for it. It will require years of education and agitation but it has to be done, no matter whether we are ruled by the British or by our own property holders. We are not opposed to Home Rule. Nay, we press for it. In our judgment the objections urged against giving it at once are flimsy and intangible. The chief obstacles are such as have been created or perpetuated by the British themselves. The caste does not prevent us from having at least as much home rule as is enjoyed by the people of Italy, Hungary, the Balkan States and some of the South American Republics. But if we cannot have it at once and if the British must retain the power of final decision in their hands, we must insist upon something being immediately done not only to educate the ryot but to give him economic relief. So long as the British continue to refuse to do that we must hold them responsible for all the misery that Indian humanity is suffering from.

We want political power in order to raise the intellectual and political status of our masses. We do not want to bolster up classes. Our goal is real liberty, equality and opportunity for all. We want to avoid, if possible, the evils of the class struggle. We will pass through the mill if we must, but we should like to try to avoid it. For that reason we want freedom to legislate and freedom to determine our fiscal arrangements. That is our main purpose in our demand for Home Rule.