to checkmate you, proclaim boycott of the Royal visit do not know
constitutional usage. For the Prince's visit is not for pleasure. His
Royal Highness is to come in Mr. Lloyd George's words, as the
"ambassador of the British nation," in other words, his own ambassador
in order to issue a certificate of merit to him and possibly to give the
ministers a new lease of life. The wish is designed to consolidate and
strengthen a power that spells mischief for India. Even us it is, Mr.
Montagu has foreseen, that the welcome will probably be excelled by any
hitherto extended to Royalty, meaning that the people are not really and
deeply affected and stirred by the official atrocities in the Punjab and
the manifestly dishonest breach of official declarations on the
Khilafat. With the knowledge that India was bleeding at heart, the
Government of India should have told His Majesty's ministers that the
moment was inopportune for sending the Prince. I venture to submit that
it is adding insult to injury to bring the Prince and through his visit
to steal honours and further prestige for a Government that deserves to
be dismissed with disgrace. I claim that I prove my loyalty by saying
that India is in no mood, is too deeply in mourning, to take part in and
to welcome His Royal Highness, and that the ministers and the Indian
Government show their disloyalty by making the Prince a catspaw of their
deep political game. If they persist, it is the clear duty of India to
have nothing to do with the visit.

CRUSADE AGAINST NON-CO-OPERATION

I have most carefully read the manifesto addressed by Sir Narayan
Chandavarkar and others dissuading the people from joining the non
co-operation movement. I had expected to find some solid argument
against non-co-operation, but to my great regret I have found in it
nothing but distortion (no doubt unconscious) of the great religions and
history. The manifesto says that 'non-co-operation is deprecated by the
religious tenets and traditions of our motherland, nay, of all the
religions that have saved and elevated the human race.' I venture to
submit that the Bhagwad Gita is a gospel of non-co-operation between
forces of darkness and those of light. If it is to be literally
interpreted Arjun representing a just cause was enjoined to engage in
bloody warfare with the unjust Kauravas. Tulsidas advises the Sant (the
good) to shun the Asant (the evil-doers). The Zendavesta represents a
perpetual dual between