Freedom's Battle. Mohandas K. Gandhi

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       Is violence or total surrender the only choice open to any people to whom Freedom or Justice is denied? Violence at a time when the whole world has learnt from bitter experience the futility of violence is unworthy of a country whose ancient people's privilege, it was, to see this truth long ago.

      Violence may rid a nation of its foreign masters but will only enslave it from inside. No nation can really be free which is at the mercy of its army and its military heroes. If a people rely for freedom on its soldiers, the soldiers will rule the ​country, not the people. Till the recent awakening of the workers of Europe, this was the only freedom which the powers of Europe really enjoyed. True freedom can exist only when those who produce, not those who destroy or know only to live on other's labour, are the masters.

      Even were violence the true road to freedom, is violence possible to a nation which has been emasculated and deprived of all weapons, and the whole world is hopelessly in advance of all our possibilities in the manufacture and the wielding of weapons of destruction.

      Submission or withdrawal of co-operation is the real and only alternative before India. Submission to injustice puts on the tempting garb of peace and, gradual progress, but there is no surer way to death than submission to wrong.

The Fifth Upaya

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      Our ancients classified the arts of conquest into four well-known Upayas. Sama, Dana, Uheda, and Danda. A fifth Upuya was recognised sometimes by our ancients, which they called Upeshka. It is this Punchamopaya that is placed by Mahatma Gandhi before the people of India in the form of Non-co-operation as an alternative, besides violence, to surrender.

      ​Where in any case negotiations have failed and the enemy is neither corruptible nor incapable of being divided, and a resort to violence has failed or would certainly be futile the method of Upeshka remains to be applied to the case. Indeed, when the very existence of the power we seek to defeat really depends on our continuous co-operation with it, and where our Apeskha its very life, our Upeskha or non-co-operation is the most natural and most effective expedient that we can employ to bend it to our will.

      No Englishman believes that his nation can rule or keep India for a day unless the people of India actively co-operate to maintain that rule. Whether the co-operation be given willingly or through ignorance, cupidity, habit or fear, the withdrawal of that co-operation means impossibility of foreign rule in India. Some of us may not realise this, but those who govern us have long ago known and are now keenly alive to this truth. The active assistance of the people of this country in the supply of the money, men, and knowledge of the languages, customs and laws of the land, is the main-spring of the continuous life of the foreign administration. Indeed the circumstances of British rule in this country are such that but for a double supply of co-operation on the part of the governed, it must have broken down long ago. Any system of race domination is unnatural, and can be kept up only by active ​coercion through a foreign-recruited public, service invested with large powers, however much it may he helped by the perversion of mentality shaping the education of the youth of the country. The foreign recruited service must necessarily be very highly paid. This creates a wrong standard for the Indian recruited officials also. Military expenditure has to cover not only the needs of defence against foreign aggression, but also the possibilities of internal unrest and rebellion. Police charges have to go beyond the prevention and deletion of ordinary crime, for though this would be the only expenditure over the police of a self-governing people where any nation governs another, a large chapter of artificial crime has to be added to the penal code, and the work of the police extended accordingly. The military and public organisations must also be such as not only to result in outside efficiency, but also at the same time guarantee internal impotency. This is to be achieved by the adjustment and careful admixture of officers and units from different races. All this can be and is maintained only by extra cost and extra-active co-operation on the part of the people. The slightest withdrawal of assistance must put such machinery out of gear. This is the basis of the programme of progressive non violent non-co-operation that has been adopted by the National Congress.

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SOME OBJECTIONS

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      The powerful character of the measure, however, leads some to object to non-co-operation because of that very reason. Striking as it does at the very root of Government in India, they fear that non-co-operation must lead to anarchy, and that the remedy is worse than the disease. This is an objection arising out of insufficient allowance for human nature. It is assumed that the British people will allow their connection with India to cease rather than remedy the wrongs for which we seek justice. If this assumption be correct, no doubt it must lead to separation and possibly also anarchy for a time. If the operatives in a factory have grievances, negotiations having failed, a strike would on a similar argument be never admissible. Unyielding obstinacy being presumed, it must end in the closing down of the factory and break up of the men. But if in ninety-nine out of a hundred cases it is not the case that strikes end in this manner, it is more unlikely that, instead of righting the manifest wrongs that India complains about, the British people will value their Indian Dominion so low as to prefer to allow us to non-co-operate up to the point of separation. It would be a totally false reading of British character and British history. But if such wicked obstinacy be ultimately shown by a government, far be it ​from us to prefer peace at the price of abject surrender to wrong. There is no anarchy greater than the moral anarchy of surrender to unrepentant wrong. We may, however, be certain that if we show the strength and unity necessary for non-co-operation, long before we progress with it far, we shall have developed true order and true self-government wherein there is no place for anarchy.

      Another fear sometimes expressed that, if non-co-operation were to succeed, the British would have to go, leaving us unable to defend ourselves against foreign aggression. If we have the self-respect, the patriotism, the tenacious purpose, and the power of organisation that are necessary to drive the British out from their entrenched position, no lesser foreign power will dare after that, undertake the futile task of conquering or enslaving us.

      It is sometimes said that non-co-operation is negative and destructive of the advantages which a stable government has conferred on us. That non-co-operation is negative is merely a half-truth. Non-co-operation with the government means greater co-operation among ourselves, greater mutual dependence among the many different castes and classes of our country. Non-co-operation is not mere negation. It will lead to the recovery of the lost art of co-operation among ourselves. Long dependence on an outside government which by its ​interference suppressed or prevented the consequences of our differences has made us forget the duty of mutual trust and the art of friendly adjustment. Having allowed Government to do everything for us, we have gradually become incapable of doing anything for ourselves. Even if we had no grievance against this Government, non-co-operation with it for a time would be desirable so far as it would perforce lead us to trusting and working with one another and thereby strengthen the bonds of national unity.

      The most tragic consequence of dependence on the complex machinery of a foreign government is the atrophy of the communal sense. The direct touch with administrative cause and effect is lost. An outside protector performs all the necessary functions of the community in a mysterious manner, and communal duties are not realised by the people. The one reason addressed by those who deny to us the capacity for self-rule is the insufficient appreciation by the people of communal duties and discipline. It is only by actually refraining for a time from dependence on Government that we can regain self-reliance, learn first-hand the value of communal duties and build up true national co-operation. Non-co-operation is a practical and positive training in Swadharma, and Swadharma alone can lead up to Swaraj.

      The negative is the best and most impressive ​method of enforcing the value of the