Once in far remote antiquity, the Indian philosophy, coming in contact with Greek energy, led to the rise of the Persian, the Roman, and other great nations. After the invasion of Alexander the Great, these two great waterfalls colliding with each other, deluged nearly half of the globe with spiritual tides, such as Christianity. Again, a similar commingling, resulting in the improvement and prosperity of Arabia, laid the foundation of modern European civilisation. And perhaps, in our own day, such a time for the conjunction of these two gigantic forces has presented itself again. This time their centre is India.

The air of India pre-eminently conduces to quietness, the nature of the Yavana is the constant expression of power; profound meditation characterises the one, the indomitable spirit of dexterous activity, the other; one’s motto is “renunciation”, the other’s “enjoyment”. One’s whole energy is directed inwards, the other’s, outwards; one’s whole learning consists in the knowledge of the Self ot the Subject, the other’s, in the knowledge of the not-Self or the object (perishable creation); one loves Moksha (spiritual freedom), the other loves political independence; one is unmindful of gaining prosperity in this world, the other sets his whole heart on making a heaven of this world; one, aspiring after eternal bliss, is indifferent to all the ephemeral pleasures of this life, and the other, doubting the existence of eternal bliss, or knowing it to be far away, directs his whole energy to the attainment of earthly pleasures as much as possible.

In this age, both these types of mankind are extinct, only their physical and mental children, their works and thoughts are existing.

Europe and America are the advanced children of the Yavanas, a glory to their forefathers; but the modern inhabitants of the land of Bharata are not the glory of the ancient Aryas. But, as fire remains intact under cover of ashes, so the ancestral fire still remains latent in these modern Indians. Through the grace of the Almighty Power, it is sure to manifest itself in time.

What will accrue when that ancestral fire manifests itself?

Would the sky of India again appear clouded over by waving masses of smoke springing from the Vedic sacrificial fire? Or is the glory of Rantideva again going to be revived in the blood of the sacrificed animals? Are the old customs of Gomedha, Ashvamedha, or perpetuating the lineage from a husband’s brother, and other usages of a like nature to come back again? Or is the deluge of a Buddhistic propaganda again going to turn the whole of India into a big monastery? Are the laws of Manu going to be rehabilitated as of yore? Or is the discrimination of food, prescribed and forbidden, varying in accordance with geographical dimensions, as it is at the present day, alone going to have its all-powerful domination over the length and breadth of the country? Is the caste system to remain, and is it going to depend eternally upon the birthright of a man, or is it going to be determined by his qualification? And again in that caste system, is the discrimination of food, its touchableness or untouchableness, dependent upon the purity or the impurity of the man who touches it, to be observed as it is in Bengal, or will it assume a form more strict as it does in Madras? Or, as in the Punjab, will all such restrictions be obliterated? Are the marriages of the different Varnas to take place from the upper to the lower Varna in the successive order, as in Manu’s days, and as it is still in vogue in Nepal? Or, as in Bengal and other places, are they to be kept restricted to a very limited number of individuals constituting one of the several communities of a certain class of the Varna? To give a conclusive answer to all these questions is extremely difficult. They become the more difficult of solution, considering the difference in the customs prevailing in different parts of the country — nay, as we find even in the same part of the country such a wide divergence of customs among different castes and families.

Then what is to be?

What we should have is what we have not, perhaps what our forefathers even had not — that which the Yavanas had; that, impelled by the life-vibration of which, is issuing forth in rapid succession from the great dynamo of Europe, the electric flow of that tremendous power vivifying the whole world. We want that. We want that energy, that love of independence, that spirit of self-reliance, that immovable fortitude, that dexterity in action, that bond of unity of purpose, that thirst for improvement. Checking a little the constant looking back to the past, we want that expansive vision infinitely projected forward; and we want — that intense spirit of activity (Rajas) which will flow through our every vein, from head to foot.

What can be a greater giver of peace than renunciation? A little ephemeral worldly good is nothing in comparison with eternal good; no doubt of that. What can bring greater strength than Sattva Guna (absolute purity of mind)? It is indeed true that all other kinds of knowledge are but non-knowledge in comparison with Self-knowledge. But I ask: How many are there in the world fortunate enough to gain that Sattva Guna? How many in this land of Bharata? How many have that noble heroism which can renounce all, shaking off the idea of “I and mine”? How many are blessed enough to possess that far-sight of wisdom which makes the earthly pleasures appear to be but vanity of vanities? Where is that broad-hearted man who is apt to forget even his own body in meditating over the beauty and glory of the Divine? Those who are such are but a handful in comparison to the population of the whole of India; and in order that these men may attain to their salvation, will the millions and millions of men and women of India have to be crushed under the wheel of the present-day society and religion?

And what good can come out of such a crushing?

Do you not see — talking up this plea of Sattva, the country has been slowly and slowly drowned in the ocean of Tamas or dark ignorance? Where the most dull want to hide their stupidity bv covering it with a false desire for the highest knowledge which is beyond all activities, either physical or mental; where one, born and bred in lifelong laziness, wants to throw the veil of renunciation over his own unfitness for work; where the most diabolical try to make their cruelty appear, under the cloak of austerity, as a part of religion; where no one has an eye upon his own incapacity, but everyone is ready to lay the whole blame on others; where knowledge consists only in getting some books by heart, genius consists in chewing the cud of others’ thoughts, and the highest glory consists in taking the name of ancestors: do we require any other proof to show that that country is being day by day drowned in utter Tamas?

cont…