17 October 2019 02:21 PM

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M.K.GANDHI | 2 OCTOBER, 2019

‘Nowhere Are One Nationality and One Religion Synonymous Terms’

An excerpt from Hind Swaraj written in 1909


READER: But I am impatient to hear your answer to my question. Has the introduction of Mahomedanism not unmade the nation?

EDITOR: India cannot cease to be one nation because people belonging to different religions live in it. The introduction of foreigners does not necessarily destroy the nation, they merge in it. A country is one nation only when such a condition obtains in it. That country must have a faculty for assimilation. India has ever been such a country.

In reality, there are as many religions as there are individuals, but those who are conscious of the spirit of nationality do not interfere with one another’s religion. If they do, they are not fit to be considered a nation.

If the Hindus believe that India should be peopled only by Hindus, they are living in dreamland. The Hindus, the Mahomedans, the Parsees and the Christians who have made India their country are fellow countrymen, and they will have to live in unity if only for their own interest.

In no part of the world are one nationality and one religion synonymous terms: nor has it ever been so in India.

READER: But what about the inborn enmity between Hindus and Mahomedans?

EDITOR: That phrase has been invented by our mutual enemy. When the Hindus and Mahomedans fought against one another, they certainly spoke in that strain. They have long since ceased to fight. How, then, can there be any inborn enmity?

Pray remember this too, that we did not cease to fight only after British occupation. The Hindus flourished under Moslem sovereigns, and Moslems under the Hindu. Each party recognised that mutual fighting was suicidal, and that neither party would abandon its religion by force of arms.

Both parties, therefore, decided to live in peace. With the English advent the quarrels recommenced. The proverbs you have quoted were coined when both were fighting; to quote them now is obviously harmful.

Should we not remember that many Hindus and Mahomedans own the same ancestors, and the same blood runs through their veins?

Do people become enemies because they change their religion? Is the God of the Mahomedan different from the God of the Hindu? Religions are different roads converging to the same point. What does it matter that we take different roads, so long as we reach the same goal? Wherein is the cause for quarrelling?

Moreover, there are deadly proverbs as between the followers of Shiva and those of Vishnu, yet nobody suggests that these two do not belong to the same nation. It is said that the Vedic religion is different from Jainism, but the followers of the respective faiths are not different nations.

The fact is that we have become enslaved, and, therefore, quarrel and like to have our quarrels decided by a third party. There are Hindu iconoclasts as there are Mahomedan. The more we advance in true knowledge, the better we shall understand that we need not be at war with those whose religion we may not follow.

READER: Now I would like to know your views about cow protection.

EDITOR: I myself respect the cow, that is, I look upon her with affectionate reverence. The cow is the protector of India, because it, being an agricultural country, is dependent on the cow’s progeny. She is a most useful animal in hundreds of ways. Our Mahomedan brethren will admit this.

But, just as I respect the cow, so do I respect my fellow-men. A man is just as useful as a cow, no matter whether he be a Mahomedan or a Hindu.

Am I, then, to fight with or kill a Mahomedan in order to save a cow? In doing so, I would become an enemy as well of the cow as of the Mahomedan. Therefore, the only method I know of protecting the cow is that I should approach my Mahomedan brother and urge him for the sake of the country to join me in protecting her. If he would not listen to me, I should let the cow go for the simple reason that the matter is beyond my ability.

If I were overfull of pity for the cow, I should sacrifice my life to save her, but not take my brother's. This, I hold, is the law of our religion.

When men become obstinate, it is a difficult thing. If I pull one way, my Moslem brother will pull another. If I put on a superior air, he will return the compliment. If I bow to him gently, he will do it much more so, and, if he does not, I shall not be considered to have done wrong in having bowed.

When the Hindus became insistent, the killing of cows increased. In my opinion, cow-protection societies may be considered cow-killing societies. It is a disgrace to us that we should need such societies. When we forgot how to protect cows, I suppose we needed such societies.

What am I to do when a blood-brother is on the point of killing a cow? 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? Who ever 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 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 Ahinsa. It is, therefore, preposterous to suggest that the two cannot live together amicably because the Hindus believe in Ahinsa and the Mahomedans do not.

These thoughts are put into our minds by selfish and false religious teachers. The English put the finishing touch. They have a habit of writing history; they pretend to study the manners and customs of all peoples. God has given us a limited mental capacity, but they usurp the function of the Godhead 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.
 

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