ly refused to redress the wrong, but it refuses to
acknowledge _its_ mistake and so long as it retains its attitude, it is
not possible for us to say all that we want to be or all that we want to
get, retaining British connection. No matter what difficulties be in our
path, we must make the clearest possible declaration to the world and to
the whole of India, that we may not possibly have British connection, if
the British people will not do this elementary justice. I do not, for
one moment, suggest that we want to end at the British connection at all
costs, unconditionally. If the British connection is for the advancement
of India, we do not want to destroy it. But if it is inconsistent with
our national self respect, then it is our bounden duty to destroy it.
There is room in this resolution for both--those who believe that, by
retaining British connection, we can purify ourselves and purify British
people, and those who have no belief. As for instance, take the extreme
case of Mr. Andrews. He says all hope for India is gone for keeping the
British connection. He says there must be complete severance--complete
independence. There is room enough in this creed for a man like Mr.
Andrews also. Take another illustration, a man like myself or my brother
Shaukat Ali. There is certainly no room for us, if we have eternally to
subscribe to the doctrine, whether these wrongs are redressed or not, we
shall have to evolve ourselves within the British Empire; there is no
room for me in that creed. Therefore this creed is elastic enough to
take in both shades of opinions and the British people will have to
beware that, if they do not want to do justice, it will be the bounden
duty of every Indian to destroy the Empire.

I want just now to wind up my remarks with a personal appeal, drawing
your attention to an object lesson that was presented in the Bengal
camp yesterday. If you want Swaraj, you have got a demonstration of how
to get Swaraj. There was a little bit of skirmish, a little bit of
squabble, and a little bit of difference in the Bengal camp, as there
will always be differences so long as the world lasts. I have known
differences between husband and wife, because I am still a husband; I
have noticed differences between parents and children, because I am
still a father of four boys, and they are all strong enough to destroy
their father so far as bodily struggle is concerned; I possess that
varied experience of husband and