Indian Home Rule Part 5

Am I to kill him, or to fall down at his feet and implore him? If you admit that I should adopt the latter course, I must do the same to my Moslem brother.

Who protects the cow from destruction by Hindus when they cruelly ill-treat her? Whoever reasons with the Hindus when they mercilessly belabour the progeny of the cow with their sticks? But this has not prevented us from remaining one nation.

Lastly, if it be true that the Hindus believe in the doctrine of non-killing and the Mahomedans do not, what, I pray, is the duty of the former? It is not written that a follower of the religion of Ahimsa (non-killing) may kill a fellow-man. For him the way is straight. In order to save one being, he may not kill another. He can only plead--therein lies his sole duty.

But does every Hindu believe in Ahimsa? Going to the root of the matter, not one man really practises such a religion, because we do destroy life. We are said to follow that religion because we want to obtain freedom from liability to kill any kind of life. Generally speaking, we may observe that many Hindus partake of meat and are not, therefore, followers of Ahimsa. It is, therefore, preposterous to suggest that the two cannot live together amicably because the Hindus believe in Ahimsa and the Mahomedans do not.

These thoughts are put into our minds by selfish and false religious teachers. The English put the finis.h.i.+ng touch. They have a habit of writing history; they pretend to study the manners and customs of all peoples. G.o.d has given us a limited mental capacity, but they usurp the function of the G.o.d-head and indulge in novel experiments. They write about their own researches in most laudatory terms and hypnotise us into believing them. We, in our ignorance, then fall at their feet.

Those who do not wish to misunderstand things may read up the Koran, and will find therein hundreds of pa.s.sages acceptable to the Hindus; and the Bhagavad-Gita contains pa.s.sages to which not a Mahomedan can take exception. Am I to dislike a Mahomedan because there are pa.s.sages in the Koran I do not understand or like? It takes two to make a quarrel. If I do not want to quarrel with a Mahomedan, the latter will be powerless to foist a quarrel on me, and, similarly, I should be powerless if a Mahomedan refuses his a.s.sistance to quarrel with me. An arm striking the air will become disjointed. If every one will try to understand the core of his own religion and adhere to it, and will not allow false teachers to dictate to him, there will be no room left for quarrelling.

READER: But will the English ever allow the two bodies to join hands?

EDITOR: This question arises out of your timidity. It betrays our shallowness. If two brothers want to live in peace is it possible for a third party to separate them? If they were to listen to evil counsels, we would consider them to be foolish. Similarly, we Hindus and Mahomedans would have to blame our folly rather than the English, if we allowed them to put us asunder. A claypot would break through impact; if not with one stone, then with another. The way to save the pot is not to keep it away from the danger point, but to bake it so that no stone would break it. We have then to make our hearts of perfectly baked clay.

Then we shall be steeled against all danger. This can be easily done by the Hindus. They are superior in numbers, they pretend that they are more educated, they are, therefore, better able to s.h.i.+eld themselves from attack on their amicable relations with the Mahomedans.

There is mutual distrust between the two communities. The Mahomedans, therefore, ask for certain concessions from Lord Morley. Why should the Hindus oppose this? If the Hindus desisted, the English would notice it, the Mahomedans would gradually begin to trust the Hindus, and brotherliness would be the outcome. We should be ashamed to take our quarrels to the English. Everyone can find out for himself that the Hindus can lose nothing by desisting. That man who has inspired confidence in another has never lost anything in this world.

I do not suggest that the Hindus and the Mahomedans will never fight.

Two brothers living together often do so. We shall sometimes have our heads broken. Such a thing ought not to be necessary, but all men are not equiminded. When people are in a rage, they do many foolish things.

These we have to put up with. But, when we do quarrel, we certainly do not want to engage counsel and to resort to English or any law-courts.

Two men fight; both have their heads broken, or one only. How shall a third party distribute justice amongst them? Those who fight may expect to be injured.

CHAPTER XI

THE CONDITION OF INDIA (_Continued_)

LAWYERS

READER: You tell me that, when two men quarrel, they should not go to a law-court. This is astonis.h.i.+ng.

EDITOR: Whether you call it astonis.h.i.+ng or not, it is the truth. And your question introduces us to the lawyers and the doctors. My firm opinion is that the lawyers have enslaved India and they have accentuated the Hindu-Mahomedan dissensions, and have confirmed English authority.

READER: It is easy enough to bring these charges, but it will be difficult for you to prove them. But for the lawyers, who would have shown us the road to independence? Who would have protected the poor?

Who would have secured justice? For instance, the late Mr. Manomohan Ghose defended many a poor man free of charge. The Congress, which you have praised so much, is dependent for its existence and activity upon the work of the lawyers. To denounce such an estimable cla.s.s of men is to spell justice injustice, and you are abusing the liberty of the press by decrying lawyers.

EDITOR: At one time I used to think exactly like you. I have no desire to convince you that they have never done a single good thing. I honour Mr. Ghose's memory. It is quite true that he helped the poor. That the Congress owes the lawyers something is believable. Lawyers are also men, and there is something good in every man. Whenever instances of lawyers having done good can be brought forward, it will be found that the good is due to them as men rather than as lawyers. All I am concerned with is to show you that the profession teaches immorality; it is exposed to temptations from which few are saved.

The Hindus and the Mahomedans have quarrelled. An ordinary man will ask them to forget all about it, he will tell them that both must be more or less at fault, and will advise them no longer to quarrel. They go to lawyers. The latter's duty is to side with their clients, and to find out ways and arguments in favour of the clients to which they (the clients) are often strangers. If they do not do so, they will be considered to have degraded their profession. The lawyers, therefore, will, as a rule advance quarrels, instead of repressing them. Moreover, men take up that profession, not in order to help others out of their miseries, but to enrich themselves. It is one of the avenues of becoming wealthy and their interest exists in multiplying disputes. It is within my knowledge that they are glad when men have disputes. Petty pleaders actually manufacture them. Their touts, like so many leeches, suck the blood of the poor people. Lawyers are men who have little to do. Lazy people, in order to indulge in luxuries, take up such professions. This is a true statement. Any other argument is a mere pretension. It is the lawyers who have discovered that theirs is an honourable profession.

They frame laws as they frame their own praises. They decide what fees they will charge, and they put on so much side that poor people almost consider them to be heaven-born. Why do they want more fees than common labourers? Why are their requirements greater? In what way are they more profitable to the country than the labourers? Are those who do good ent.i.tled to greater payment? And, if they have done anything for the country for the sake of money, how shall it be counted as good?

Those who know anything of the Hindu-Mahomedan quarrels know that they have been often due to the intervention of lawyers. Some families have been ruined through them; they have made brothers enemies.

Princ.i.p.alities, having come under lawyer's power, have become loaded with debt. Many have been robbed of their all. Such instances can be multiplied.

But the greatest injury they have done to the country is that they have tightened the English grip. Do you think that it would be possible for the English to carry on their government without law-courts? It is wrong to consider that courts are established for the benefit of the people.

Those who want to perpetuate their power do so through the courts. If people were to settle their own quarrels, a third party would not be able to exercise any authority over them. Truly, men were less unmanly when they settled their disputes either by fighting or by asking their relatives to decide upon them. They became more unmanly and cowardly when they resorted to the courts of law. It was certainly a sign of savagery when they settled their disputes by fighting. Is it any the less so if I ask a third party to decide between you and me? Surely, the decision of a third party is not always right. The parties alone know who is right. We, in our simplicity and ignorance, imagine that a stranger, by taking our money, gives us justice.

The chief thing, however, to be remembered is that, without lawyers, courts could not have been established or conducted, and without the latter the English could not rule. Supposing that there were only English Judges, English Pleaders and English Police, they could only rule over the English. The English could not do without Indian Judges and Indian pleaders. How the pleaders were made in the first instance and how they were favoured you should understand well. Then you will have the same abhorrence for the profession that I have. If pleaders were to abandon their profession, and consider it just as degrading as prost.i.tution, English rule would break up in a day. They have been instrumental in having the charge laid against us that we love quarrels and courts, as fish love water. What I have said with reference to the pleaders necessarily applies to the judges; they are first cousins, and the one gives strength to the other.

CHAPTER XII

THE CONDITION OF INDIA (_Continued_)

DOCTORS

READER: I now understand the lawyers; the good they may have done is accidental. I feel that the profession is certainly hateful. You, however, drag in these doctors also, how is that?

EDITOR: The views I submit to you are those I have adopted. They are not original. Western writers have used stronger terms regarding both lawyers and doctors. One writer has likened the whole modern system to the Upas tree. Its branches are represented by parasitical professions, including those of law and medicine, and over the trunk has been raised the axe of true religion. Immorality is the root of the tree. So you will see that the views do not come right out of my mind, but they represent the combined experiences of many. I was at one time a great lover of the medical profession. It was my intention to become a doctor for the sake of the country. I no longer hold that opinion. I now understand why the medicine men (the vaids) among us have not occupied a very honourable status.

The English have certainly effectively used the medical profession for holding us. English physicians are known to have used the profession with several Asiatic potentates for political gain.

Doctors have almost unhinged us. Sometimes I think that quacks are better than highly qualified doctors. Let us consider: the business of a doctor is to take care of the body, or, properly speaking, not even that. Their business is really to rid the body of diseases that may afflict it. How do these diseases arise? Surely by our negligence or indulgence. I overeat, I have indigestion, I go to a doctor, he gives me medicine. I am cured, I overeat again, and I take his pills again. Had I not taken the pills in the first instance, I would have suffered the punishment deserved by me, and I would not have overeaten again. The doctor intervened and helped me to indulge myself. My body thereby certainly felt more at ease, but my mind became weakened. A continuance of a course of a medicine must, therefore, result in loss of control over the mind.

I have indulged in vice, I contract a disease, a doctor cures me, the odds are that I shall repeat the vice. Had the doctor not intervened, nature would have done its work, and I would have acquired mastery over myself, would have been freed from vice, and would have become happy.

Hospitals are inst.i.tutions for propagating sin. Men take less care of their bodies, and immorality increases. European doctors are the worst of all. For the sake of a mistaken care of the human body, they kill annually thousands of animals. They practise vivisection. No religion sanctions this. All say that it is not necessary to take so many lives for the sake of our bodies.

These doctors violate our religious instinct. Most of their medical preparations contain either animal fat or spirituous liquors; both of these are tabooed by Hindus and Mahomedans. We may pretend to be civilised, call religious prohibitions a superst.i.tion and wantonly indulge in what we like. The fact remains that the doctors induce us to indulge, and the result is that we have become deprived of self-control and have become effeminate. In these circ.u.mstances, we are unfit to serve the country. To study European medicine is to deepen our slavery.

It is worth considering why we take up the profession of medicine. It is certainly not taken up for the purpose of serving humanity. We become doctors so that we may obtain honours and riches. I have endeavoured to show that there is no real service of humanity in the profession, and that it is injurious to mankind. Doctors make a show of their knowledge, and charge exorbitant fees. Their preparations, which are intrinsically worth a few pennies, cost s.h.i.+llings. The populace in its credulity and in the hope of ridding itself of some disease, allows itself to be cheated. Are not quacks then, whom we know, better than the doctors who put on an air of humaneness?

CHAPTER XIII

WHAT IS TRUE CIVILIZATION?

READER: You have denounced railways, lawyers and doctors. I can see that you will discard all machinery. What, then, is civilization?

EDITOR: The answer to that question is not difficult. I believe that the civilization India has evolved is not to be beaten in the world. Nothing can equal the seeds sown by our ancestors. Rome went, Greece shared the same fate, the might of the Pharaohs was broken, j.a.pan has become westernised, of China nothing can be said, but India is still, somehow or other, sound at the foundation. The people of Europe learn their lessons from the writings of the men of Greece or Rome, which exist no longer in their former glory. In trying to learn from them, the Europeans imagine that they will avoid the mistakes of Greece and Rome.

Such is their pitiable condition. In the midst of all this, India remains immovable, and that is her glory. It is a charge against India that her people are so uncivilised, ignorant and stolid, that it is not possible to induce them to adopt any changes. It is a charge really against our merit. What we have tested and found true on the anvil of experience, we dare not change. Many thrust their advice upon India, and she remains steady. This is her beauty; it is the sheet-anchor of our hope.

Civilization is that mode of conduct which points out to man the path of duty. Performance of duty and observance of morality are convertible terms. To observe morality is to attain mastery over our mind and our pa.s.sions. So doing, we know ourselves. The Gujarati equivalent for civilization means "good conduct."

If this definition be correct, then India, as so many writers have shown, has nothing to learn from anybody else, and this is as it should be. We notice that mind is a restless bird; the more it gets the more it wants, and still remains unsatisfied. The more we indulge our pa.s.sions, the more unbridled they become. Our ancestors, therefore, set a limit to our indulgences. They saw that happiness was largely a mental condition.

A man is not necessarily happy because he is rich, or unhappy because he is poor. The rich are often seem to be unhappy, the poor to be happy.

Millions will always remain poor. Observing all this, our ancestors dissuaded us from luxuries and pleasures. We have managed with the same kind of plough as it existed thousands of years ago. We have retained the same kind of cottages that we had in former times, and our indigenous education remains the same as before. We have had no system of life-corroding compet.i.tion. Each followed his own occupation or trade, and charged a regulation wage. It was not that we did not know how to invent machinery, but our forefathers knew that, if we set our hearts after such things, we would become slaves and lose our moral fibre. They, therefore, after due deliberation, decided that we should only do what we could with our hands and feet. They saw that our real happiness and health consisted in a proper use of our hands and feet.