Vol. 8 · pages 31–35

6 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES The book is intended to assist the student of Pakistan to come to his own conclusion. With that object in view, I have not only assembled in this volume all the necessary and relevant data but have also added 14 appendices and 3 maps, which in my judgment, form an important accompaniment to the book. It is not enough for the reader to go over the material collected in the following pages. He must also reflect over it. Let him take to heart the warning which Carlyle gave to Englishmen of his generation. He said: “The Genius of England no longer soars Sunward, world-defiant, like an Eagle through the storms, ‘mewing her mighty youth ,’.......... ......the Genius of England— much like a greedy Ostrich intent on provender and a whole skin..........; with its Ostrich-head stuck into ...... whatever sheltering Fallacy there may be, and so awaits the issue. The issue has been slow; but it now seems to have been inevitable. No Ostrich, intent on gross terrene provender and sticking its head into Fallacies, but will be awakened one day—in a terrible a posteriori manner if not otherwise! Awake before it comes to that. Gods and men did us awake ! The Voices of our Fathers, with thousandfold stern monition to one and all, bid us awake”. This warning, I am convinced, applies to Indians in their present circumstances as it once did to Englishmen, and Indians, if they pay no heed to it, will do so at their peril. Now, a word for those who have helped me in the preparation of this report. Mr. M. G. Tipnis, D.C.E. (Kalabhuwan, Baroda), and Mr. Chhaganlal S. Mody have rendered me great assistance, the former in preparing the maps and the latter in typing the manuscript. I wish to express my gratitude to both for their work which they have done purely as a labour of love. Thanks are also due in a special measure to my friends Mr. B. R. Kadrekar and Mr. K. V. Chitre for their labours in undertaking the most uninteresting and dull task of correcting the proofs and supervising the printing. 28th December, 1940, ‘Rajagrah,’ B. R. AMBEDKAR. Dadar, Bombay, 14.

INTRODUCTION The Muslim League’s Resolution on Pakistan has called forth different reactions. There are some who look upon it as a case of political measles to which a people in the infancy of their conscious unity and power are very liable. Others have taken it as a permanent frame of the Muslim mind and not merely a passing phase and have in consequence been greatly perturbed. The question is undoubtedly controversial. The issue is vital and there is no argument which has not been used in the controversy by one side to silence the other. Some argue that this demand for partitioning India into two political entities under separate national states staggers their imagination; others are so choked with a sense of righteous indignation at this wanton attempt to break the unity of a country, which, it is claimed, has stood as one for centuries, that their rage prevents them from giving expression to their thoughts. Others think that it need not be taken seriously. They treat it as a trifle and try to destroy it by shooting into it similes and metaphors. “You don’t cut your head to cure your headache,” “you don’t cut a baby into two because two women are engaged in fighting out a claim as to who its mother is,” are some of the analogies which are used to prove the absurdity of Pakistan. In a controversy carried on the plane of pure sentiment, there is nothing surprising if a dispassionate student finds more stupefaction and less understanding, more heat and less light, more ridicule and less seriousness. My position in this behalf is definite, if not singular. I do not think the demand for Pakistan is the result of mere political distemper, which will pass away with the efflux of time. As I read the situation, it seems to me that it is a characteristic in the biological sense of the term, which the Muslim body politic has developed in the same manner as an organism develops a characteristic. Whether it will survive or not, in the process of natural selection, must depend upon the forces that may become operative in the struggle for existence between Hindus and Musalmans. I am not staggered by Pakistan; I am not indignant about it; nor do I believe that it can be smashed by shooting into

8 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES it similes and metaphors. Those who believe in shooting it by similes should remember that nonsense does not cease to be nonsense because it is put in rhyme, and that a metaphor is no argument though it be sometimes the gunpowder to drive one home and imbed it in memory. I believe that it would be neither wise nor possible to reject summarily a scheme if it has behind it the sentiment, if not the passionate support, of 90 p.c. Muslims of India. I have no doubt that the only proper attitude to Pakistan is to study it in all its aspects, to understand its implications and to form an intelligent judgment about it. With all this, a reader is sure to ask : Is this book on Pakistan seasonable in the sense that one must read it, as one must eat the fruits of the season to keep oneself in health ? If it is seasonable, is it readable ? These are natural queries and an author, whose object is to attract readers, may well make use of the introduction to meet them. As to the seasonableness of the book there can be no doubt. The way of looking at India by Indians themselves must be admitted to have undergone a complete change during the last 20 years. Referring to India Prof. Arnold Toynbee wrote in 1915:— “British statesmanship in the nineteenth century regarded India as a ‘Sleeping Beauty,’ whom Britain had a prescriptive right to woo when she awoke; so it hedged with thorns the garden where she lay, to safeguard her from marauders prowling in the desert without. Now the princess is awake, and is claiming the right to dispose of her own hand, while the marauders have transformed themselves into respectable gentlemen diligently occupied in turning the desert into a garden too, but grievously, impeded by the British thornhedge. When they politely request us to remove it, we shall do well to consent, for they will not make the demand till they feel themselves strong enough to enforce it, and in the tussle that will follow if we refuse, the sympathies of the Indian princess will not be on our side. Now that she is awake, she wishes to walk abroad among her neighbours; she feels herself capable of rebuffing without our countenance any blandishments or threats they may offer her, and she is becoming as weary as they of the thorn-hedge that confines her to her garden. “If we treat her with tact, India will never wish to secede from the spiritual brotherhood of the British Empire, but it is inevitable that she should lead a more and more independent life of her own, and follow the example of AngloSaxon Commowealths by establishing direct relations with her neighbours......”

9PAKISTAN : INTRODUCTION Although the writer is an Englishman, the view expressed by him in 1915 was the view commonly held by all Indians irrespective of caste or creed. Now that India the “Sleeping Beauty” of Prof. Toynbee is awake, what is the view of the Indians about her ? On this question, there can be no manner of doubt that those who have observed this Sleeping Beauty behave in recent years, feel she is a strange being quite different from the angelic princess that she was supposed to be. She is a mad maiden having a dual personality, half human, half animal, always in convulsions because of her two natures in perpetual conflict. If there is any doubt about her dual personality, it has now been dispelled by the Resolution of the Muslim League demanding the cutting up of India into two, Pakistan and Hindustan, so that these conflicts and convulsions due to a dual personality having been bound in one may cease forever, and so freed from each other, may dwell in separate homes congenial to their respective cultures, Hindu and Muslim. It is beyond question that Pakistan is a scheme which will have to be taken into account. The Muslims will insist upon the scheme being considered. The British will insist upon some kind of settlement being reached between the Hindus and the Muslims before they consent to any devolution of political power. There is no use blaming the British for insisting upon such a settlement as a condition precedent to the transfer of power. The British cannot consent to settle power upon an aggressive Hindu majority and make it its heir, leaving it to deal with the minorities at its sweet pleasure. That would not be ending imperialism. It would be creating another imperialism. The Hindus, therefore, cannot avoid coming to grips with Pakistan, much as they would like to do. If the scheme of Pakistan has to be considered, and there is no escape from it, then there are certain points which must be borne in mind. The first point to note is that the Hindus and Muslims must decide the question themselves. They cannot invoke the aid of anyone else. Certainly, they cannot expect the British to decide it for

10 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES them. From the point of view of the Empire, it matters very little to the British whether India remains one undivided whole, or is partitioned into two parts, Pakistan and Hindustan, or into twenty linguistic fragments as planned by the Congress, so long as all of them are content to live within the Empire. The British need not interfere for the simple reason that they are not affected by such territorial divisions. Further, if the Hindus are hoping that the British will use force to put down Pakistan, that is impossible. In the first place, coercion is no remedy. The futility of force and resistance was pointed out by Burke long ago in his speeches relating to the coercion of the American colonies. His memorable words may be quoted not only for the benefit of the Hindu Maha Sabha but also for the benefit of all. This is what he said: “The use of force alone is temporary. It may endure a moment but it does not remove the necessity of subduing again : a nation is not governed which is perpetually to be conquered. The next objection to force is its uncertainty. Terror is not always the effect of force, and an armament is not a victory. If you do not succeed you are without resource; for conciliation failing, force remains; but force failing, no further hope of reconciliation is left. Power and Authority are sometimes bought by kindness, but they can never be begged as alms by an impoverished and defeated violence. A further objection to force is that you impair the object by your very endeavours to preserve it. The thing you fought for (to wit the loyalty of the pepole) is not the thing you recover, but depreciated, sunk, wasted and consumed in the contest.” Coercion, as an alternative to Pakistan, is therefore unthinkable. Again, the Muslims cannot be deprived of the benefit of the principle of self-determination. The Hindu Nationalists who rely on self-determination and ask how Britain can refuse India what the conscience of the world has conceded to the smallest of the European nations, cannot in the same breath ask the British to deny it to other minorities. The Hindu Nationalist who hopes that Britain will coerce the Muslims into abandoning Pakistan, forgets that the right of nationalism to freedom from an aggressive foreign imperialism and the right of a minority to freedom from an aggressive majority’s nationalism are not two different things;