In the previous chapters we have shown, beyond –the possibility of any doubt that India lost her free–do m because of the weakness of the Hindus, that that weakness lay in the intrinsic defects and unrighteousness of their socio-religious organisation, that Hindu life continues even now to harbour within its bosom all the evils which brought about the downfall, that there are many millions of Hindus themselves who are justly and honestly opposed to the -revival of Hindu power without abolishing the ancient injustices, that in the present condition of Hindu society, it cannot expect hearty co-operation from any other self-respecting community, and that -the obstacles to co-operation will disappear when -the Hindu socio-religious system is made tolerable to civilisation and democracy. On the strength of the above conclusions, we presume that i without Hindu unity there can be no Hindu-Muslim unity, and without Hindu-Muslim unity there can be no Swaraj in India, or reversing the argument, if there is Hindu unity, Hindu-Muslim unity would become -practicable and with Hindu-Muslim unity no one scan deny India her right to Swaraj. The divine purpose running through all the conflicts, conquests and terrible sufferings as well as the phenomenal rise and fall of cultures and religious, and the co-mingling of diverse civilising influences which have marked the course of Indian history, has been the -emancipation and unification of the vast and varied types’ of humanity that inhabit this continent. -Hindu culture has ceased to further the divine plan, and is to-day defying all the forces of Hindu liberation thus preventing the realisation of Indian unity and independence. A radical change of the scheme’ and policy of Hindu life in consonance with the-highest teachings of its own prophets will alone open the avenues of progress which now remain, blocked and barred.
We also believe that the political power we have-now, though extremely insufficient in itself, can be successfully utilised for the consolidation of the-Hindus, and more power would automatically flow into our hands as we succeed, nay in strict proportion to our success, in this work of Hindu unification. So far we have not used, nor seriously-attempted to use, nor given a reliable assurance that we ‘would use political power in the interests of a substantial democratization of Hindu life. On the other hand our exercise of authority has increased’ the suspicion of the liberal Hindus that Hindu unity will not be attained within a conceivable period of time, and enhanced the fear of the Mullammadans. that the talk of Hindu-Muslim unity is but a lip,. homage to an impossible proposal made for temporary political advantages.
We firmly believe that when we have achieved’ a reasonable measure of national unity, not by diplomacy and compromises only, but on the basis of broad principles of human liberty and equality it will he impossible for Britain to stand between India, and independence.
if the above presumptions are fair13r correct,, then there should be a suspension of the struggle for more power, provided we can expect reasonable co-operation from the British Government in the carrying out of a programme of the nationalisation of Indian life. The sufferings caused by Imperialism: are but a fit punishment for our past sins, and Rrobably also a much needed impulse to make us move forward, and we ‘ should endure them for some _years more in the spirit of national self-sacrifice. They should serve to call forth the mighty enthusiasm, selfless devotion to the commonweal and right pious courage of conviction without which so great .a task cannot be accomplished. We must, make a determined effort to cleanse the Augean stable of caste imperialism and prepare ourselves to wield the national power which would inevitably be ours or fight for it if it is denied to us. Let us hope that by the time we are able to stand on our own legs as a ,united nation, say within 20 or 30 years, the problem Indo-British co-operation will have been solved and our relations with Britain placed on a footing of enduring comradeship for the good of both the countries and of the world at large.
HINDU UNITY
The following are the chief measures which we think would score to consolidate the Hindus and make Hindu society agreeable to all enlightened Hindus themselves, acceptable to the modern world, and – consistent with the notions of political independence.
(I) Hindu religious and charitable institutions
.1-e now being conducted for private profit and in a manner detrimental to the growth of the national spirit. They do not minister to the moral and spiritual needs of the community. Their management Should be placed in the hands of Hindu organisations recognised and controlled by ,the Government.
(2) A Central Hindu Committee should be
established .:with full powers to assume the management of all temples and other Hindu institutions of public character and work them for the common good of all Hindus without any distinction of caste.
(3) Schools should be established by the-Committee for the training of competent Hindu missionaries and priests. Every temple and other Hindu institution should be placed in the charge of trained missionaries. Attached to each of these,
there should be a local association of all Hindus; which will be the unit of the Hindu confederation.
(4) An All-India Hindu Congress shall be established which shall be in due course the final authority for all affairs concerning the Hindus, subject to the ultimate control of the State.
(5) One or more systems or codes of Hindu Law of Marriage, succession and inheritance based entirely on economic considerations and principles. of human liberty and equity, should be promulgated, recognising the right of every Hindu to marry and dine, and inherit and transfer property without any, reference to caste.
(6) Then should follow a Proclamation of Hindu Emancipation as was done in Japan, freeing the Hindus from all the restraints of caste and abolishing all recognition of caste in State proceedings and records.
HINDU-MUSLIM UNITY
The following steps are suggested for the removal of Hindu-Muslim frictions and the establishment of cordial relations with all non-Hindu com-munities.
(I) A declaration of the absolute freedom of all individuals to give up or adopt any religious faith without involving the loss of domestic rights.
(2) A declaration of the absolute freedom of private worship.
(3) Public worship of all sorts to be strictly cconfined to buildings and premises licensed by the Government and no religious function to be allowed ‘outside such premises.
(4) Religion should be taught as an optional 1abject in all schools.. Scientific and comparative study. of religions should be encouraged.
(5) Religion should be deprived of all sorts of .economic, social or political significance or value by, gradual steps, mutually agreed upon, extending over a period of 20 or 30 years so that after that period it shall cease to be a consideration in politics and administration. In the meanwhile, important posts under the Government throughout the country should be distributed among the Hindus, Mohammadans and Christians in the proportion of their All-India population.
Of the above proposals, those relating to Hindu-unity are based on elementary principles and rights recognised in all democratic countries and should present no insurmountable difficulty: Muslim co-operation may not be forthcoming all at once. If the Hindus are able to show a real. change of heart and a reasonably united front, its effect will be so profound that Muhammadans will not care to be obstinate, and world opinion itself will so much strengthen the Hindu hands that all unreasonable oppositions to Indian freedom will prove ineffective. In fact everything depends on Hindu unity Nationalise Hindu life, and India will be a Nation; emancipate the Hindus, and India will be free.
