And again:

I know for certain that millions, I say deliberately, millions, in every civilised land are waiting for the message that will save them from the hideous abyss of materialism into which modern money-worship is driving them headlong, and many of the leaders of the new Social Movements have already discovered that Vedanta in its highest form can alone spiritualise their social aspirations.

The process was continued by the admiration of Sanskrit literature expressed by European scholars and philosophers. But the effect of these was confined to the few and did not reach the many. The first great shock to the belief in white superiority came from the triumph of j.a.pan over Russia, the facing of a huge European Power by a comparatively small Eastern Nation, the exposure of the weakness and rottenness of the Russian leaders, and the contrast with their hardy virile opponents, ready to sacrifice everything for their country.

The second great shock has come from the frank brutality of German theories of the State, and their practical carrying out in the treatment of conquered districts and the laying waste of evacuated areas in retreat. The teachings of Bismarck and their practical application in France, Flanders, Belgium, Poland, and Serbia have destroyed all the glamour of the superiority of Christendom over Asia. Its vaunted civilisation is seen to be but a thin veneer, and its religion a matter of form rather than of life. Gazing from afar at the ghastly heaps of dead and the hosts of the mutilated, at science turned into devilry and ever inventing new tortures for rending and slaying, Asia may be forgiven for thinking that, on the whole, she prefers her own religions and her own civilisations.

But even deeper than the outer tumult of war has pierced the doubt as to the reality of the Ideals of Liberty and Nationality so loudly proclaimed by the foremost western Nations, the doubt of the honesty of their champions. Sir James Meston said truly, a short time ago, that he had never, in his long experience, known Indians in so distrustful and suspicious a mood as that which he met in them to-day. And that is so.

For long years Indians have been chafing over the many breaches of promises and pledges to them that remain unredeemed. The maintenance here of a system of political repression, of coercive measures increased in number and more harshly applied since 1905, the carrying of the system to a wider extent since the War for the sanct.i.ty of treaties and for the protection of Nationalities has been going on, have deepened the mistrust. A frank and courageous statesmanship applied to the honest carrying out of large reforms too long delayed can alone remove it. The time for political tinkering is past; the time for wise and definite changes is here.

To these deep causes must be added the comparison between the progressive policy of some of the Indian States in matters which most affect the happiness of the people, and the slow advance made under British administration. The Indian notes that this advance is made under the guidance of rulers and ministers of his own race. When he sees that the suggestions made in the People's a.s.sembly in Mysore are fully considered and, when possible, given effect to, he realises that without the forms of power the members exercise more real power than those in our Legislative Councils. He sees education spreading, new industries fostered, villagers encouraged to manage their own affairs and take the burden of their own responsibility, and he wonders why Indian incapacity is so much more efficient than British capacity.

Perhaps, after all, for Indians, Indian rule may be the best.

THE AWAKENING OF THE MERCHANTS.

THE AWAKENING OF INDIAN WOMANHOOD.

The position of women in the ancient Aryan civilisation was a very n.o.ble one. The great majority married, becoming, as Manu said, the Light of the Home; some took up the ascetic life, remained unmarried, and sought the knowledge of Brahma. The story of the Rani Damayanti, to whom her husband's ministers came, when they were troubled by the Raja's gambling, that of Gandhari, in the Council of Kings and Warrior Chiefs, remonstrating with her headstrong son; in later days, of Padmavati of Chitoor, of Mirabai of Marwar, the sweet poetess, of Tarabai of Thoda, the warrior, of Chand Bibi, the defender of Ahmednagar, of Ahalya Bai of Indore, the great Ruler--all these and countless others are well known.

Only in the last two or three generations have Indian women slipped away from their place at their husbands' side, and left them unhelped in their public life. But even now they wield great influence over husband and son. Culture has never forsaken them, but the English education of their husbands and sons, with the neglect of Sanskrit and the Vernacular, have made a barrier between the culture of the husband and that of the wife, and has shut the woman out from her old sympathy with the larger life of men. While the interests of the husband have widened, those of the wife have narrowed. The materialising of the husband tended also, by reaction, to render the wife's religion less broad and wise.

The wish to save their sons from the materialising results of English education awoke keen sympathy among Indian mothers with the movement to make religion an integral part of education. It was, perhaps, the first movement in modern days which aroused among them in all parts a keen and living interest.

The Part.i.tion of Bengal was bitterly resented by Bengali women, and was another factor in the outward-turning change. When the editor of an Extremist newspaper was prosecuted for sedition, convicted and sentenced, five hundred Bengali women went to his mother to show their sympathy, not by condolences, but by congratulations. Such was the feeling of the well-born women of Bengal.

Then the troubles of Indians outside India roused the ever quick sympathy of Indian women, and the attack in South Africa on the sacredness of Indian marriage drew large numbers of them out of their homes to protest against the wrong.

The Indentured Labour question, involving the dishonour of women, again, moved them deeply, and even sent a deputation to the Viceroy composed of women.

These were, perhaps, the chief outer causes; but deep in the heart of India's daughters arose the Mother's voice, calling on them to help Her to arise, and to be once more mistress in Her own household. Indian women, nursed on Her old literature, with its wonderful ideals of womanly perfection, could not remain indifferent to the great movement for India's liberty. And during the last few years the hidden fire, long burning in their hearts, fire of love to Bharatamata, fire of resentment against the lessened influence of the religion which they pa.s.sionately love, instinctive dislike of the foreigner as ruling in their land, have caused a marvellous awakening. The strength of the Home Rule movement is rendered tenfold greater by the adhesion to it of large numbers of women, who bring to its helping the uncalculating heroism, the endurance, the self-sacrifice, of the feminine nature. Our League's best recruits are among the women of India, and the women of Madras boast that they marched in procession when the men were stopped, and that their prayers in the temples set the interned captives free. Home Rule has become so intertwined with religion by the prayers offered up in the great Southern Temples, sacred places of pilgrimage, and spreading from them to village temples, and also by its being preached up and down the country by Sadhus and Sannyasins, that it has become in the minds of the women and of the ever religious ma.s.ses, inextricably intertwined with religion. That is, in this country, the surest way of winning alike the women of the higher cla.s.ses and the men and women villagers. And that is why I have said that the two words, "Home Rule," have become a Mantram.

THE AWAKENING OF THE Ma.s.sES.

CHAPTER III.

WHY INDIA DEMANDS HOME RULE.

India demands Home Rule for two reasons, one essential and vital, the other less important but necessary: Firstly, because Freedom is the birthright of every Nation; secondly, because her most important interests are now made subservient to the interests of the British Empire without her consent, and her resources are not utilised for her greatest needs. It is enough only to mention the money spent on her Army, not for local defence but for Imperial purposes, as compared with that spent on primary education.

I. THE VITAL REASON.

What is a Nation?

Self-Government is necessary to the self-respect and dignity of a People; Other-Government emasculates a Nation, lowers its character, and lessens its capacity. The wrong done by the Arms Act, which Raja Rampal Singh voiced in the Second Congress as a wrong which outweighed all the benefits of British Rule, was its weakening and debasing effect on Indian manhood. "We cannot," he declared, "be grateful to it for degrading our natures, for systematically crushing out all martial spirit, for converting a race of soldiers and heroes into a timid flock of quill-driving sheep." This was done not by the fact that a man did not carry arms--few carry them in England--but that men were deprived of the _right_ to carry them. A Nation, an individual, cannot develop his capacities to the utmost without liberty. And this is recognised everywhere except in India. As Mazzini truly said:

G.o.d has written a line of His thought over the cradle of every people. That is its special mission. It cannot be cancelled; it must be freely developed.

For what is a Nation? It is a spark of the Divine Fire, a fragment of the Divine Life, outbreathed into the world, and gathering round itself a ma.s.s of individuals, men, women and children, whom it binds together into one. Its qualities, its powers, in a word, its type, depend on the fragment of the Divine Life embodied in it, the Life which shapes it, evolves it, colours it, and makes it One. The magic of Nationality is the feeling of oneness, and the use of Nationality is to serve the world in the particular way for which its type fits it. This is what Mazzini called "its special mission," the duty given to it by G.o.d in its birth-hour. Thus India had the duty of spreading the idea of Dharma, Persia that of Purity, Egypt that of Science, Greece that of Beauty, Rome that of Law. But to render its full service to Humanity it must develop along its own lines, and be Self-determined in its evolution. It must be Itself, and not Another. The whole world suffers where a Nationality is distorted or suppressed, before its mission to the world is accomplished.

The Cry for Self-Rule.

Hence the cry of a Nation for Freedom, for Self-Rule, is not a cry of mere selfishness demanding more Rights that it may enjoy more happiness.

Even in that there is nothing wrong, for happiness means fulness of life, and to enjoy such fulness is a righteous claim. But the demand for Self-Rule is a demand for the evolution of its own nature for the Service of Humanity. It is a demand of the deepest Spirituality, an expression of the longing to give its very best to the world. Hence dangers cannot check it, nor threats appal, nor offerings of greater pleasures lure it to give up its demand for Freedom. In the adapted words of a Christian Scripture, it pa.s.sionately cries: "What shall it profit a Nation if it gain the whole world and lose its own Soul? What shall a Nation give in exchange for its Soul?" Better hardship and freedom, than luxury and thraldom. This is the spirit of the Home Rule movement, and therefore it cannot be crushed, it cannot be destroyed, it is eternal and ever young. Nor can it be persuaded to exchange its birthright for any mess of efficiency-pottage at the hands of the bureaucracy.

Stunting the Race.

Coming closer to the daily life of the people as individuals, we see that the character of each man, woman and child is degraded and weakened by a foreign administration, and this is most keenly felt by the best Indians. Speaking on the employment of Indians in the Public Services, Gopal Krishna Gokhale said:

A kind of dwarfing or stunting of the Indian race is going on under the present system. We must live all the days of our life in an atmosphere of inferiority, and the tallest of us must bend, in order that the exigencies of the system may be satisfied. The upward impulse, if I may use such an expression, which every schoolboy at Eton or Harrow may feel that he may one day be a Gladstone, a Nelson, or a Wellington, and which may draw forth the best efforts of which he is capable, that is denied to us. The full height to which our manhood is capable of rising can never be reached by us under the present system.

The moral elevation which every Self-governing people feel cannot be felt by us. Our administrative and military talents must gradually disappear owing to sheer disuse, till at last our lot, as hewers of wood and drawers of water in our own country, is stereotyped.

The Hon. Mr. Bhupendranath Basu has spoken on similar lines:

A bureaucratic administration, conducted by an imported agency, and centring all power in its hands, and undertaking all responsibility, has acted as a dead weight on the Soul of India, stifling in us all sense of initiative, for the lack of which we are condemned, atrophying the nerves of action and, what is more serious, necessarily dwarfing in us all feeling of self-respect.

In this connexion the warning of Lord Salisbury to Cooper's Hill students is significant:

No system of Government can be permanently safe where there is a feeling of inferiority or of mortification affecting the relations between the governing and the governed. There is nothing I would more earnestly wish to impress upon all who leave this country for the purpose of governing India than that, if they choose to be so, they are the only enemies England has to fear. They are the persons who can, if they will, deal a blow of the deadliest character at the future rule of England.

I have ventured to urge this danger, which has increased of late years, in consequence of the growing self-respect of the Indians, but the ostrich policy is thought to be preferable in my part of the country.

This stunting of the race begins with the education of the child. The Schools differentiate between British and Indian teachers; the Colleges do the same. The students see first-cla.s.s Indians superseded by young and third-rate foreigners; the Princ.i.p.al of a College should be a foreigner; foreign history is more important than Indian; to have written on English villages is a qualification for teaching economics in India; the whole atmosphere of the School and College emphasises the superiority of the foreigner, even when the professors abstain from open a.s.sertion thereof. The Education Department controls the education given, and it is planned on foreign models, and its object is to serve foreign rather than native ends, to make docile Government servants rather than patriotic citizens; high spirits, courage, self-respect, are not encouraged, and docility is regarded as the most precious quality in the student; pride in country, patriotism, ambition, are looked on as dangerous, and English, instead of Indian, Ideals are exalted; the blessings of a foreign rule and the incapacity of Indians to manage their own affairs are constantly inculcated. What wonder that boys thus trained often turn out, as men, time-servers and sycophants, and, finding their legitimate ambitions frustrated, become selfish and care little for the public weal? Their own inferiority has been so driven into them during their most impressionable years, that they do not even feel what Mr. Asquith called the "intolerable degradation of a foreign yoke."

India's Rights.

It is not a question whether the rule is good or bad. German efficiency in Germany is far greater than English efficiency in England; the Germans were better fed, had more amus.e.m.e.nts and leisure, less crushing poverty than the English. But would any Englishman therefore desire to see Germans occupying all the highest positions in England? Why not?

Because the righteous self-respect and dignity of the free man revolt against foreign domination, however superior. As Mr. Asquith said at the beginning of the War, such a condition was "inconceivable and would be intolerable." Why then is it the one conceivable system here in India?

Why is it not felt by all Indians to be intolerable? It is because it has become a habit, bred in us from childhood, to regard the sahib-log as our natural superiors, and the greatest injury British rule has done to Indians is to deprive them of the natural instinct born in all free peoples, the feeling of an inherent right to Self-determination, to be themselves. Indian dress, Indian food, Indian ways, Indian customs, are all looked on as second-rate; Indian mother-tongue and Indian literature cannot make an educated man. Indians as well as Englishmen take it for granted that the natural rights of every Nation do not belong to them; they claim "a larger share in the government of the country," instead of claiming the government of their own country, and they are expected to feel grateful for "boons," for concessions. Britain is to say what she will give. The whole thing is wrong, topsy-turvy, irrational. Thank G.o.d that India's eyes are opening; that myriads of her people realise that they are men, with a man's right to freedom in his own country, a man's right to manage his own affairs. India is no longer on her knees for boons; she is on her feet for Rights. It is because I have taught this that the English in India misunderstand me and call me seditious; it is because I have taught this that I am President of this Congress to-day.

This may seem strong language, because the plain truth is not usually put in India. But this is what every Briton feels in Britain for his own country, and what every Indian should feel in India for his. This is the Freedom for which the Allies are fighting; this is Democracy, the Spirit of the Age. And this is what every true Briton will feel is India's Right the moment India claims it for herself, as she is claiming it now. When this right is gained, then will the tie between India and Great Britain become a golden link of mutual love and service, and the iron chain of a foreign yoke will fall away. We shall live and work side by side, with no sense of distrust and dislike, working as brothers for common ends. And from that union shall arise the mightiest Empire, or rather Commonwealth, that the world has ever known, a Commonwealth that, in G.o.d's good time, shall put an end to War.

II. THE SECONDARY REASONS.

Tests of Efficiency.

The Secondary Reasons for the present demand for Home Rule may be summed up in the blunt statement: "The present rule, while efficient in less important matters and in those which concern British interests, is inefficient in the greater matters on which the healthy life and happiness of the people depend." Looking at outer things, such as external order, posts and telegraphs--except where political agitators are concerned--main roads, railways, etc., foreign visitors, who expected to find a semi-savage country, hold up their hands in admiration. But if they saw the life of the people, the ma.s.ses of struggling clerks trying to educate their children on Rs. 25 (28s.

0-1/4d.) a month, the ma.s.ses of labourers with one meal a day, and the huts in which they live, they would find cause for thought. And if the educated men talked freely with them, they would be surprised at their bitterness. Gopal Krishna Gokhale put the whole matter very plainly in 1911: