Karmayogin

The Right of Association: Speech

Speech delivered at Howrah, Bengal, on 27 June 1909. Text published in the Bengalee on 29 June; thoroughly revised by Sri Aurobindo and republished in three issues of the Karmayogin in July and August.

My friend Pandit Gispati Kavyatirtha has somewhat shirked today his duty as it was set down for him in the programme and left it to me. I hope you will not mind if I depart a little from the suggestion he has made to me. I would like, instead of assuming the role of a preacher and telling you your duties which you know well enough yourselves, to take, if you will allow me, a somewhat wider subject, not unconnected with it but of a wider range. In addressing you today I wish to say a few words about the general right of association especially as we have practised and are trying to practise it in India today. I choose this subject for two reasons, first, because it is germane to the nature of the meeting we are holding, and secondly, because we have seen arbitrary hands laid upon that right of association which is everywhere cherished as a sign and safeguard of liberty and means of development of a common life.

There are three rights which are particularly cherished by free nations. In a nation the sovereign powers of Government may be enjoyed by the few or the many, but there are three things to which the people in European countries cling, which they persistently claim and after which, if they have them not, they always aspire. These are first, the right of a free Press, secondly, the right of free public meeting, and thirdly, the right of association. There is a particular reason why they cling to these three as inherent rights which they claim as sacred and with which authority has no right to interfere. The right of free speech ensures to the people the power which is the greatest

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means for self-development, and that is the power of spreading the idea. According to our philosophy it is the idea which is building up the world. It is the idea which expresses itself in matter and takes to itself bodies. This is true also in the life of humanity; it is true in politics, in the progress and life of a nation. It is the idea which shapes material institutions. It is the idea which builds up and destroys administrations and Governments. Therefore the idea is a mighty force, even when it has no physical power behind it, even when it is not equipped with means, even when it has not organised itself in institutions and associations. Even then the idea moves freely abroad through the minds of thousands of men and becomes a mighty force. It is a power which by the very fact of being impalpable assumes all the greater potency and produces all the more stupendous results. Therefore the right of free speech is cherished because it gives the idea free movement, it gives the nation that power which ensures its future development, which ensures success in any struggle for national life, however stripped it may be of means and instruments. It is enough that the idea is there and that the idea lives and circulates. Then the idea materialises itself, finds means and instruments, conquers all obstacles and goes on developing until it is expressed and established in permanent and victorious forms.

This right of free speech takes the form first of a free Press. It is the Press which on its paper wings carries the idea abroad from city to city, from province to province until a whole continent is bound together by the links of one common aspiration. The right of public meeting brings men together. That is another force. They meet together on a common ground, moved by a common impulse, and as they stand or sit together in their thousands, the force of the idea within moves them by the magnetism of crowds. It moves from one to another till the hidden shakti, the mighty force within, stirred by the words thrown out from the platform travels from heart to heart and masses of men are not only moved by a common feeling and common aspiration, but by the force of that magnetism prepared to act and fulfil the idea. Then comes the right of association, the third of these popular rights.

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Given the common aspiration, common idea, common enthusiasm and common wish to act, it gives the instrument which binds men to strive towards the common object by common and associated actions; the bonds of brotherhood grow, energy increases, the idea begins to materialise itself to work in practical affairs and that which was yesterday merely an idea, merely a word thrown out by the eloquence of the orator, becomes a question of practical politics. It becomes work for it begins to work and fulfil itself. Therefore the people prize these rights, consider them a valuable asset, cling to and cherish and will not easily sacrifice them. Therefore they resent the arbitrary interference which takes from them what they consider indispensable for the preparation of national life.

Association is the mightiest thing in humanity; it is the instrument by which humanity moves, it is the means by which it grows, it is the power by which it progresses towards its final development. There are three ideas which are of supreme moment to human life and have become the watchwords of humanity. Three words have the power of remoulding nations and Governments, liberty, equality and fraternity. These words cast forth into being from the great stir and movement of the eighteenth century continue to act on men because they point to the ultimate goal towards which human evolution ever moves. This liberty to which we progress is liberation out of a state of bondage. We move from a state of bondage to an original liberty. This is what our own religion teaches. This is what our own philosophy suggests as the goal towards which we move, mukti or moksha. We are bound in the beginning by a lapse from pre-existent freedom, we strive to shake off the bonds, we move forward and forward until we have achieved the ultimate emancipation, that utter freedom of the soul, of the body, of the whole man, that utter freedom from all bondage towards which humanity is always aspiring. We in India have found a mighty freedom within ourselves, our brother-men in Europe have worked towards freedom without. We have been moving on parallel lines towards the same end. They have found out the way to external freedom. We have found out the way to internal

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freedom. We meet and give to each other what we have gained. We have learned from them to aspire after external as they will learn from us to aspire after internal freedom.

Equality is the second term in the triple gospel. It is a thing which mankind has never accomplished. From inequality and through inequality we move, but it is to equality. Our religion, our philosophy set equality forward as the essential condition of emancipation. All religions send us this message in a different form but it is one message. Christianity says we are all brothers, children of one God. Mohammedanism says we are the subjects and servants of one Allah, we are all equal in the sight of God. Hinduism says there is one without a second. In the high and the low, in the Brahmin and the Shudra, in the saint and the sinner, there is one Narayana, one God and he is the soul of all men. Not until you have realised Him, known Narayana in all, and the Brahmin and the Shudra, the high and the low, the saint and the sinner are equal in your eyes, then and not until then you have knowledge, you have freedom, until then you are bound and ignorant. The equality which Europe has got is external political equality. She is now trying to achieve social equality. Nowadays their hard-earned political liberty is beginning to pall a little upon the people of Europe because they have found it does not give perfect well-being or happiness and it is barren of the sweetness of brotherhood. There is not fraternity in this liberty. It is merely a political liberty. They have not either the liberty within or the full equality or the fraternity. So they are turning a little from what they have and they say increasingly, "Let us have equality, let us have the second term of the gospel towards which we strive." Therefore socialism is growing in Europe. Europe is now trying to achieve external equality as the second term of the gospel of mankind, the universal ideal. I have said that equality is an ideal even with us but we have not tried to achieve it without. Still we have learned from them to strive after political equality and in return for what they have given us we shall lead them to the secret of the equality within.

Again there is fraternity. It is the last term of the gospel. It is the most difficult to achieve, still it is a thing towards which

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all religions call and human aspirations rise. There is discord in life, but mankind yearns for peace and love. This is the reason why the gospels which preach brotherhood spread quickly and excite passionate attachment. This was the reason of the rapid spread of Christianity. This was the reason of Buddhism's rapid spread in this country and throughout Asia. This is the essence of humanitarianism, the modern gospel of love for mankind. None of us have achieved our ideals, but human society has always attempted an imperfect and limited fulfilment of them. It is the nature, the dharma of humanity that it should be unwilling to stand alone. Every man seeks the brotherhood of his fellow and we can only live by fraternity with others. Through all its differences and discords humanity is striving to become one.

In India in the ancient times we had many kinds of association, for our life was much more complex and developed than it became afterwards. We had our political associations, we had our commercial associations, our educational, our religious associations. As in Europe, so in India men united together for many interests and worked in association for common ideals. But by the inroads of invasion and calamity our life became broken and disintegrated. Still, though we lost much, we had our characteristic forms in which we strove to achieve that ideal of association and unity. In our society we had organised a common village life. It was a one and single village life in which every man felt himself to be something, a part of a single organism. We had the joint family by which we tried to establish the principle of association in our family life. We have not in our social developments followed the path which Europe has followed. We have never tended to break into scattered units. The principle of association, the attempt to organise brotherhood was dominant in our life. We had the organisation of caste of which nowadays we hear such bitter complaints. It had no doubt many and possibly inherent defects, but it was an attempt, however imperfect, to base society upon the principle of association, the principle of closely organising a common life founded on common ideas, common feelings, common tendencies, a common moral discipline and sense of corporate honour. Then we had an institution

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which in its form was peculiar to India, which helped to bind men together in close brotherhood who had a common guru or the initiation into a common religious fraternity. All these we had. Then the impact of Europe came upon us and one by one these institutions began to be broken. Our village life is a thing of the past. The village has lost its community, it has lost its ideals, it has lost that mutual cordiality and binding together by an intimate common life which held it up and made its life sweet and wholesome. Everywhere we see in the village moral deterioration and material decay. Our joint family has been broken. We are scattering into broken units and brother no longer looks upon brother. There is no longer the bond of love which once held us together, because the old ties and habit of association are being broken up. Our caste has lost its reality. The life has gone from within it and it is no longer an institution which helps towards unity, a common life or any kind of brotherhood. For once the idea is broken, the ideal within which is the principle of life is impaired, the form breaks up and nothing can keep it together. Therefore we find all these things perishing.

Well, we have been losing these things which were part of our associated life. But on the other hand we looked at the civilised nations of the West who are rushing upon us and breaking our society to pieces, and we saw that in those nations there were other centres of association, other means of uniting together. However imperfectly we began to seize upon them and try to use them, our life in the nineteenth century was a weak and feeble life. It had no ideals, no mighty impulses behind to drive or uplift it. It was bewildered and broken by the forces that came upon it; it did not know how to move and in what direction to move. It tried to take whatever it could from the life of the rulers. It strove to take their political associations and develop that principle of association. But our political associations had a feeble life bound together only by a few common interests which by ineffective means they tried to establish or protect. Political association among us led to very little action, for it was an association which looked mainly to others for help and did not look to the sources of strength within. These and other kinds of associations

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which we then tried to form tended mainly in one direction. They were institutions for the exchange of thought, associations for the spread of knowledge, by which we instinctively but imperfectly tried to encourage and express the growing idea that was within us. This was the one real value of most of our political associations. Then there came the flood of national life, the mighty awakening which appeared first in Bengal. The principle of association began to take a new form, it began to assume a new life. It no longer remained a feeble instrument for the expression of the growing idea within us, it began to become an instrument indeed. It began to become a power. How did this new kind of association grow and to what objects did it address itself? The movement was not planned by any human brain, it was not foreseen by any human foresight. It came of itself, it came as a flood comes, as a storm comes. There had been slow preparations which we did not institute or understand. These preparations were mainly among the young men, the rising generation, the hope of India. There the spirit first awoke. At first it was not what we would call an association; it was only a temporary union of young men for a temporary cause. They called themselves by a name which has since become terrible to many of our friends of the Anglo-Indian Press. They called themselves volunteers. For what did they volunteer? They volunteered for service to the representatives of the nation who came together to deliberate for the good of the people. This is how it first came, as an idea of service, the idea of service to those who worked for the motherland. Out of that grew the idea of service to the Mother. That was the first stage and the root from which it grew into our political life. Then there was another stream which rose elsewhere and joined the first. Our Anglo-Indian brothers to whom we owe so much and in so many ways, did us this service also that they always scoffed at us as weaklings, men who were doomed to perpetual slavery and had always been a race of slaves because the people of Bengal had no martial gift, because they are not physically strong, because whoever chooses to strike them can strike and expect no blow in return. Therefore they were unfit for self-government, therefore they must remain slaves for ever.

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Our Anglo-Indian friends do not proclaim that theory now. They have changed their tone. For the spirit of the nation could bear the perpetual reproach no longer, the awakening Brahman within our young men could bear it no longer. Associations grew up for physical exercise and the art of self-defence and grew into those Samitis which you have seen flourishing and recently suppressed. We were determined to wash the blemish away. If this was the blemish, to be weak, if this was the source of our degradation we determined to remove it. We said, "In spite of our physical weakness we have a strength within us which will remove our defects. We will be a race of brave and strong men. And that we may be so, we will establish everywhere these associations for physical exercise." That, one would think, was an innocent object and had nothing in it which anyone could look upon with suspicion. In fact we never thought that we should be looked upon with suspicion. It is the Europeans who have trumpeted physical culture as a most valuable national asset, the thing in which the English-speaking nations have pre-eminently excelled and which was the cause of their success and energy. That was the second seed of association.

There was a third seed and it was the thing for which our hearts yearned, the impulse towards brotherhood. A new kind of association came into being. That was the association which stood by labour and service and self-sacrifice, whose object of existence was to help the poor and nurse the sick. That was the flowering out of the Hindu religion. That was what Swami Vivekananda preached. That was what Aswini Kumar Dutta strove to bring into organised existence. That was what the Ramakrishna Mission, the Little Brothers of the Poor at Barisal tried to effect. This was the third way in which the new association established itself, the third seed of union, the third stream of tendency seeking fulfilment. All these streams of tendency came together, they united themselves and have been in their broad united purifying current the glory of our national life for the last three years. These Samitis of young men by labour, by toil for the country, worship of the motherland held themselves together and spread the habit of association and the

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growth of brotherhood over the land. That is their spirit and ideal and that the way in which these associations have been established.

These are the associations which have now been crushed out of existence under a charge which cannot be and has not been maintained, a charge which has been disproved over and over again. It is a monstrous charge. The charge is that these associations are associations of hatred and violence, associations for rebellion and dacoity. That is the charge under which these associations have been suppressed. I have come recently back from Barisal. While I was there I heard and read something of the work of the young men's association in Barisal, the association called the Swadesh Bandhab Samiti which with its network covered the whole district of Bakarganj. This association grew out of a much smaller association started by Aswini Kumar Dutta called the Little Brothers of the Poor. What was the work commenced by these Little Brothers of the Poor? When epidemic broke out, when cholera appeared in all its virulence, the young men of the Barisal Brajamohan College went out in bands. They nursed the sick, they took charge of those who had been abandoned, they took up in their arms those whom they found lying on the roadside. They were not deterred in those moments by the prejudice of caste or by the difference of creed. The orthodox Brahmin took up in his bosom and nursed the Mohammedan and the Namasudra. They did not mind the epidemic or fear to catch the contagion. They took up and nursed them as brother nurses brother and thus they rescued many from the grasp of death. Aswini Kumar Dutta is in exile. How did he establish that influence which caused him to be thought dangerous? By philanthropy, by service. While ordinary colleges under the control of the Government were mere soulless machines where they cram a few packets of useless knowledge into the brain of the student, Aswini Kumar breathed his own lofty and noble soul into the Brajamohan College and made it an engine indeed out of which men were turned, in which hearts and souls were formed. He breathed his noble qualities into the young men who grew up in the cherishing warmth and sunlight of his influence. He made

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his college an institution which in the essentials of education was a model for any educational institution in the world. This is how he built up his influence among the educated class. They followed him because he had shaped their souls between his hands. It is therefore that they loved him, it is therefore that they saw no fault in him. His influence among the common people was built up by love, service and philanthropy. It was out of the seed he planted that the Swadesh Bandhab Samiti grew.

What was the work of this Samiti, the existence of which could no longer be tolerated in the interests of the peace and safety of the Empire? First of all it continued with that blessed work which the Little Brothers of the Poor had begun, nursing, serving, saving the poor, the sick and the suffering. They made it their ideal to see that there was no sick man or sick woman of however low a class or depressed a caste, of whom it could be said that they went unhelped in their sickness in the Bakarganj District. That was the first crime the association committed.

The second crime was this. These young men went from house to house seeking out the suffering and the hungry when famine broke out in the country. To those who were patiently famishing they brought succour, but they did more. There were many people who belonged to the respectable classes on whom the hand of famine was laid. They would not go for help to the relief works; they would not complain and show their misery to the world. The young men of Barisal sought out these cases and secretly, without injuring the feelings of the suffering, they gave help and saved men and women from starvation. This was the second crime of the Swadesh Bandhab Samiti.

Then there was another. The social life of Bengal is full of discord and quarrels. Brother quarrels with brother and quarrels with bitter hatred. They carry their feud to the law-courts; they sin against the Mother in themselves and in others; they sow the seed of lasting enmity and hatred between their families. And beyond this there is the ruin, the impoverishment of persistent litigation. The young men of the Swadesh Bandhab Samiti said, "This should not be tolerated any more. We will settle their

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differences, we will make peace between brother and brother. We will say to our people, 'If there is any dispute let us try to settle it first. If you are dissatisfied with our decision you can always go to the law-courts; but let us try first.'" They tried, and hundreds of cases were settled out of court and hundreds of these seeds of enmity and hatred were destroyed. Peace and love and brotherhood began to increase in the land. This was their third crime.

Their fourth offence is a great crime nowadays. These young men had the hardihood to organise and help the progress of Swadeshi in the land. There was no violence. By love, by persuasion, by moral pressure, by appeals to the Samaj and the interests of the country, they did this work. They helped the growth of our industries; they helped it by organising the condition for their growth, the only condition in which these infant, these feeble and languishing industries can grow, the general determination to take our own goods and not the goods of others, to give preference to our Mother and not to any stranger. In no other district of Bengal, in no other part of India was Swadeshi so well organised, so perfectly organised, so peacefully and quietly organised as in Barisal. That was the last and worst crime they committed. For these crimes they have been proclaimed, they have been forbidden to exist. This Swadesh Bandhab Samiti carried organisation to a perfection which was not realised in other districts because it is not every district which can have an Aswini Kumar Dutta or a Satis Chandra Chatterji. But the same impulse was there, the same tendencies were there. I do not know any single society of the kind in Bengal which has not made some attempt to help the people in times of famine or to bring succour to the sick and suffering or to remove quarrels and discord as well as to help the growth of Swadeshi by organising that exclusive preference to which we have given the name of boycott. These were general offences, common crimes.

But there was another thing that led to the suppression. This was an association that had that very dangerous and lethal weapon called the lathi. The use of the lathi as a means of self-defence was openly taught and acquired, and if that was not

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enough there was the imagination of a very highly imaginative police which saw hidden behind the lathi the bomb. Now nobody ever saw the bombs. But the police were quite equal to the occasion; they thought there might be bombs. And what if there were not? Their imagination was quite equal to realising any bomb that could not be materialised,—in baithak-khanas and elsewhere. The police suspected that the lathi was the father of the bomb. Their procedure was simple with the simplicity of the highest detective genius. When they heard of a respectable-sized dacoity, they immediately began to reason it out. They said, "Now why are there so many dacoities in the land? Obviously the lathi fathered the bomb and the bomb fathers the dacoities. Who have lathis? The Samitis. Therefore it is proved. The Samitis are the dacoits." Our efficient police have always shown a wonderful ability. Generally when a dacoity is committed, the police are nowhere near. They have not altered that; that golden rule still obtains. They are not to be found when the dacoity takes place. They only come up when the dacoity is long over and say, "Well, this is the work of the National volunteers." They look round to see what is the nearest Samiti and, if they find any which has been especially active in furthering Swadeshi, they say, "Here is the Samiti." And if there is anyone who was somewhat active in connection with the work of the Samiti, they say at once, "Well, here is the man." And if he is a boy of any age from twelve upwards, so much the better. The man or boy is instantly arrested and put into hajat. After rotting there some days or weeks, the police can get no evidence and the man has to be released. That does not frighten the courageous police; they immediately arrest the next likely person belonging to the Samiti. So they go on persevering until they lose all hope of finding or creating evidence. Sometimes they persist, and members of the Samitis, sometimes mere boys, have to rot in hajat until the case goes up to a court of justice and the judge looks at the case and after he has patiently heard it out has to ask, "Well, but where is the evidence?"

Formerly, you may remember, those of you who have lived

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in the villages, that wherever there was any man in a village who was physically strong the police wrote down his name in the black book of budmashes. He was at once put down as an undesirable. That was the theory, that a man who is physically strong must be a hooligan. Physical development was thus stamped out of our villages and the physique of our villagers began to deteriorate until this movement of Akharas and Samitis came into existence to rescue the nation from absolute physical deterioration and decay. But this was an immortal idea in the mind of our police and it successfully effected transmigration. It took this form, that these Samitis encourage physical education, they encourage lathi-play, therefore they must be the nurseries of violence and dacoity and factories of bombs. Our rulers seem to have accepted this idea of the police. So perhaps this is the crime these Samitis have committed. Nothing has been proved of all this easy theorizing. It is yet to be known when and where the bomb has been associated with the work of the Samitis in Eastern Bengal. There was indeed a great dacoity in Eastern Bengal and the theory was started that it was done by one of the Samitis, but even our able detective police were unable to prove any association in that case. They did catch hold of some young men apparently on principle. There is a confidential rule,—it is confidential but the public have come to know of it,—that "somebody must be punished for the day's work." That was the circular of a Lieutenant-Governor of this province and the police no doubt thought it ought to be observed faithfully. So they caught hold of some likely men and the people so charged were about to be "punished for the day's work"; but fortunately for them a judge sat upon the High Court Bench who remembered that there was such a thing as law and another thing called evidence, things whose existence was in danger of being forgotten in this country. He applied the law, he insisted on having the evidence, and you all know the result.

These associations, then, which were the expression of our growing national life and the growing feeling of brotherhood among us, did such work as I have described, and these were

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the ways, guiltless of any offence in the eyes of the law, in which they did their work. Still they have been suppressed not because they were criminal, but because their existence was inconvenient. It has always been the case that when established institutions of government were unwilling to move with the times, they have looked with suspicion upon the right of association and the right of free speech, they have discouraged the right of a free Press and the right of public meeting. By destroying these instruments they have thought to arrest the progress which they did not love. This policy has never permanently succeeded, yet it is faithfully repeated with that singular stupidity which seems natural to the human race. The sword of Damocles hangs over our Press. It is nominally free, but we never know when even that simulacrum of freedom may not be taken from it. There is a law of sedition so beautifully vague and comprehensive that no one knows when he is committing sedition and when he is not. There is a law against the preaching of violence which enables a Magistrate whenever he chooses to imagine that your article advocates violence, to seize your machine. The press is taken away and of course the case goes up to the High Court, but by that time the paper suffers so much that it becomes difficult or impossible for it to rear its head again. There is a notification by which, as I pointed out in Beadon Square the other day, a meeting becomes peaceful or criminal not according to the objects or to the behaviour of the people assembled but according as the sun is up or the sun is down. There is a law of proclamation by which our right of association can be taken from us whenever they please by a stroke of the pen. The British people have certain traditions, they have certain ways of thinking and fixed ideas of which they cannot entirely get rid. It is for that reason they have not yet passed a law entirely and expressly suppressing the freedom of the Press or the right of public meeting. But even that may come. What should we do under these circumstances? We see the sword of Damocles hanging lower and lower over our heads. Our association may be declared criminal and illegal at any moment. The executive can any moment

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it pleases confiscate our press. We ourselves are liable to be arrested and harassed at any moment without evidence, "on suspicion", by an irresponsible and apparently unpunishable police. Under whatever difficulties and whatever restrictions may be put upon us, we must of course go on. But the restrictions may be greater in future. The sword is hanging lower and lower over our heads. Still we cannot stop in our work. The force within us cannot be baulked, the call cannot be denied. Whatever penalty be inflicted on us for the crime of patriotism, whatever peril we may have to face in the fulfilment of our duty to our nation, we must go on, we must carry on the country's work.

After all what is an association? An association is not a thing which cannot exist unless we have a Chairman and a Vice-Chairman and a Secretary. An association is not a thing which cannot meet unless it has its fixed meeting place. Association is a thing which depends upon the feeling and the force within us. Association means unity, association means brotherhood, association means binding together in one common work. Where there is life, where there is self-sacrifice, where there is disinterested and unselfish toil, where there are these things within us, the work cannot stop. It cannot stop even if there be one man who is at all risks prepared to carry it on. It is only after all the question of working, it is not a question of the means for work. It is simply a question of working together in common in one way or in another. It is a matter of asking each other from time to time what work there is to be performed today and what is the best way of performing it, what are the best means of helping our countrymen, what work we shall have to do tomorrow or the day after and having settled that to do it at the appointed time and in the appointed way. That is what I mean when I say that it is a question of working and not of means. It is not that these things cannot be done except by the forms which our European education has taught us to value. Whatever may be the difficulties we can go on with the work. The association that we shall have will be the association of brothers who are united heart to heart, of fellow-workers joined

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hand-in-hand in a common labour, the association of those who have a common motherland. It is the association of the whole country, to which every son of India and every son of Bengal ought by the duty of his birth to belong, an association which no force can break up, the association of a unity which grows closer day by day, of an impulse that comes from on high and has drawn us together in order that we might realise brotherhood, in order that the Indian nation may be united and united not merely in the European way, not merely by the common self-interest, but united by love for the common country, united by the ideal of brotherhood, united by the feeling that we are all sons of one common Mother who is also the manifestation of God in a united humanity. That is the association which has been coming into being, and has not been destroyed, since the movement came into existence. This is the mighty association, which unites the people of West Bengal with the people of East and North Bengal and defies partition, because it embraces every son of the land,—bhai bhai ek thain, or brother and brother massed inseparably together. This is the ideal that is abroad and is waking more and more consciously within us. It is not merely a common self-interest. It awakens God within us and says, "You are all one, you are all brothers. There is one place in which you all meet and that is your common Mother. That is not merely the soil. That is not merely a division of land but it is a living thing. It is the Mother in whom you move and have your being. Realise God in the nation, realise God in your brother, realise God in a wide human association." This is the ideal by which humanity is moved all over the world, the ideal which is the dharma of the Kaliyuga, and it is the ideal of love and service which the young men of Bengal so thoroughly realised, love and service to your brothers, love and service to your Mother and this is the association we are forming, the great association of the people of Bengal and of the whole people of India. It increases and will grow for ever in spite of all the obstacles that rise in its way. When the spirit of Aswini Kumar Dutta comes into every leader of the people and the nation becomes one great Swadesh Bandhab Samiti, then it will be accomplished.

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This is for ever our national ideal and in its strength our nation will rise whatever law they make; our nation will rise and live by the force of the law of its own being. For the fiat of God has gone out to the Indian nation, "Unite, be free, be one, be great."

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