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is humiliating that less than one hundred thousand Englishmen should be able to rule three hundred and thirty million Indians.

That through it other nations became acquainted with our grievances and began to appreciate us better.

That the struggle forced the government in the short period of three years to render null and void, actually and technically, the much hated Rowlatt Acts of 1919, better known as the Black Cobra Acts. The Rowlatt Acts, it is a matter of common knowledge, were the first of a series of iniquitous legislation intended to be enacted; but all that was frustrated and the honor of the community was saved.

That it inspired the rarest kind of literature and utterances in America and elsewhere, on the spiritual significance of Non-Violence and Non-Resistance, i. e., on Satyagraha: notable among these are the two famous sermons on "Who is the Greatest Man in the World Today?" and "The World Significance of Mahatma Gandhi," by John Haynes Holmes, Minister of the Community Church, New York City.

That it has created in millions of Americans and Europeans feelings of sympathy with and regard for the Indians.

That thereby the Indian community has gained prestige: India and Gandhi figure on the first pages of newspapers and magazines; uninformed people or people poisoned by propaganda on the other side, who before the struggle used to treat Indians with apathy or with contempt, have been taught to show them due regard and consideration.

That the Governrment now feels that the strength which is in us is unconquerable.

That the majority of Indians who showed themselves quite cowardly before the struggle have gained vigor and courage. Those who were afraid even to whisper before that time, are now boldly speaking

out their minds as men; it is entirely due to the movement and to the majestic personality of Gandhi that the spirit of fearlessness has been bred among the people, so much so that at the 1921 session of the Congress open demands were made for a Republic and guerrilla warfare-things unheard of on the Congress platform.

That whereas before the struggle English-educated women only-and that too, a very small minority from among them-interested themselves in the public life of India, now women, rich and poor, literate and illiterate, are all taking an enthusiastic part in the movement: nay, they are the real inspirers and the mainstay of the struggle, for on them depends the translation of the Swadeshi doctrine into reality. Queen of the home, she has the first and last say in domestic affairs; if she insists on Swadeshism, the men-folk must obey. The spinning-wheel and the hand-loom are weaving the web of a new social order. Women are joyfully embracing the hardships of prison life by selling in streets the home-spun Khadi. They derive inspiration from the glorious traditions of the South African Passive Resistance Struggle when the Indian women exhorted the miners to strike and led the peaceful "army of invasion" from Natal to the borders of the Transvaal, the prohibited territory, and got arrested on the way. One of the most significant events of modern times, this march of the strikers; and they secured the redress of their grievances.

That jail life which seemed so dreadful to the people before, is no longer terrifying to them.

That although the bonfire of foreign cloth has involved a material loss to the people, it has done one singular good which no amount of money could have purchased for them, and which nothing but the actual struggle could have infused into them; namely, that they have acquired much strength of mind and character.

That but for the struggle the people of India and of the whole world would have remained ignorant of the tremendous latent spiritual powers of the Hindus.

That the Indian community now stands before the world fully acquitted of all charges of incompetency to organize and to manage, which used to be levelled against them formerly: nowhere in history is there a parallel to the calm and peace observed in India today after their beloved Leader, Mahatma Gandhi has been snatched away from them.

That the struggle compelled the British government to backslide now and then. It made the British Cabinet try at least two subterfuges, both of which have been foiled. Toward the beginning of 1921 the Duke of Connaught was sent to India to inaugurate the Reformed Councils, he was completely boycotted in the Imperial City of Delhi, and simultaneously Gandhi was enthusiastically cheered and listened to by the people. Toward the end of 1921 the Prince of Wales was sent to India by "the unscrupulous ministers of his Majesty's government" who intended to make a capital out of his apparently non-political visit by breaking the national spirit. In this, too, they failed because of the struggle. Incidentally, India and her grievances and her great Saint got publicity throughout the world which millions of dollars would not have secured.

That the revision of the Treaty of Sevres, brought about by insistent pressure upon the British government (which in the process cost the resignation of a Secretary of State for India) is "a great diplomatic gain" scored by the non-cooperation movement. It is hoped that this is the first step toward the annulment of the Treaty of Versailles, a most infamous conspiracy hatched by politicians in "a den of thieves" and sustained by fraud and treachery.

That the community has demonstrated to the world the invulnerability of "Truth"; better this than the riches of the whole world.

That by keeping its full faith in God the community has vindicated the glory of Religion. “Where there is Truth and where there is Religion, there alone is victory."

"On bestowing more thought on the question and looking at it from its various bearings, one can find much more to say as to the fruits thereof, than what has been stated above. The last one on the list, however, is incomparably the best of them all. Such a great fight could not have been carried on successfully without fully trusting in God. He is our only prop all the time. Those who put their implicit faith in Him cannot but reach their aims. The struggle will not have been carried on in vain, if, as a result of it, we shall have learnt to put still more trust in Him."

Chapter VI

SPRINGS OF ACTION

Section I

The movement of Passive Resistance, inaugurated by Gandhi, and sustained by the people of India, is entirely unique in the history of the world. "Why not give Christianity a trial?" exclaims Bernard Shaw. Behold, there in India they are giving a trial to Christianity. Passive resistance is an inadequate expression: it had better be called Satyagraha, i. e., holding fast to Truth-"Truth which dynamically expressed means Love." They have vowed to be friendly to everybody, including their oppressors. The value of the movement lies in the discipline it fosters. "We are out to be killed without killing." "Arrests and imprisonments are not to be resented but to be courted and welcomed." Essentially a religious struggle; and they want to "make friends with the English." Says Gandhi, "I believe in the power of suffering melting the stoniest of hearts." And it is this suffering, this penance they are undergoing, the Sons of Hindustan. For the first time in the world's history are the latent spiritual powers of man brought into play, full and unfettered, in the domain of politics, where what is said is often not meant. What is the actual form assumed by the "spiritual" movement? Non-Violent Non-Cooperation. The Mahatma has preached to his people the Doctrine of Ahimsa. "Literally speaking, Ahimsa means nonkilling. But to me it has a world of meaning and

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