In April [1972], after that fine business in Dacca, Yahya Khan sent for me. He looked satisfied, sure of himself, by now convinced he had the situation in hand. He offered me a drink. "Well, you politicians are really finished," he said. Then he said that not only Mujib but I too was considered an agitator, I too was preaching against the unity of Pakistan. "I'm always under pressure to arrest you, Bhutto" I got so angry I lost all control.

The sanction of force stands behind the medley of personal orders and regulations of Martial Law. The sanction of the people's consent stands behind the hierarchy of laws. In one situation, the population is regimented into acquiescence. In the other, the population voluntarily establishes a contract with Parliament.

I felt certain uneasiness, a strange sensation, which had comic to a head. Every evening I went to Yahya to report that Mujib [Rahiman] and I weren't making any progress, and Yahya [Khan] showed no interest. He looked away or complained about the television or grumbled because he couldn't listen to his favorite songs - his records hadn't arrived from Rawalpindi.

I am guiding you to seek truth from the facts of the historical conditions of our society and to identify the problems. The correct solutions will come with the correct identification of the problems.

A regime which puts in a bunker the highest law in the land does not have the moral authority to say that nobody is above the law.

In March [1972] the unity of Pakistan depended on the suppression of the secessionists. But to carry it out with such brutality on the people instead of on those responsible wasn't necessary. That's not the way to convince poor people who've been told that with the Six Points there'll be no more hurricanes, no more floods, no more hunger. I spoke out against such methods more emphatically than anyone else, and when no one dared do so.

A dreaded society is not a civilized society. The most progressive and powerful society in the civilized sense, is a society which has recognized its ethos, and come to terms with the past and the present, with religion and science. With modernism and mysticism, with materialism and spirituality; a society free of tension, a society rich in culture. Such a society cannot come with hocus-pocus formulas and with fraud. It has to flow from the depth of a divine search.