ADVICE TO STUDENTS
[Speech delivered at the Y. M. C. A. Madras on 27th April, 1915, Hon'ble Mr. V. S. Srinivasa Sastry
presiding]:—
Mr. Chairman and Dear Friends:—Madras
has well-nigh exhausted the English vocabulary in using adjectives of virtue
with reference to my wife and myself and if I may be called upon to give an
opinion as to where I have been smoothered with kindness, love and attention, I
would have to say it is Madras. (Applause). But as I have said so often, I
believed it of Madras. So it is no wonder to me that you are lavishing all
these kindnesses with unparalleled generosity, and now the worthy President of
the Servants of India Society, under which Society I am now going through a
period of probation, has, if I may say so, capped it all. Am I worthy of these
things ? My answer from the innermost recess of the heart is an emphatic
"No." But I have come to India to become worthy of every adjective, that
you may use, and all my life will
certainly be dedicated to prove worthy of them if I am to be a worthy servant.
In India's beautiful national song (Bande Mataram) the poet has lavished all
the adjectives that he possibly could to describe Mother India. Have we a right
to sing that hymn? The poet no doubt gave us a picture for our realisation, the
words of which remain simply prophetic, and it is for you, the hope of India,
to realise every word that the poet has said in describing this Motherland of ours.
To-day I feel that these adjectives are very largely misplaced in his
description of the Motherland.
You, the students of Madras as well as the students all over
India, are you receiving an education which will make you worthy to realise
that ideal, and which will draw the best out of you? Or is it an education
which has become a factory for making Government employees, or clerks in
commercial offices? Is the goal of the education that you are receiving for
mere employment, whether in Government department or in other departments? If
that be the goal of your education, if that is the goal that you have set
before yourselves, I feel, I fear, that the vision that the poet pictured for himself is far from being
realised. As you have heard me say, perhaps, or as you have read, I am, and I
have been, a determined opponent of modern civilisation. I want you to turn
your eyes to-day upon what is going on in Europe, and if you have come to the
conclusion that Europe is to-day groaning under the heels of that modern
civilisation, then you and your elders will have to think twice before you
emulate that civilisation in our Motherland. But I have been told: "How
can we help it, seeing that our Rulers bring that culture to our
Motherland?" Do not make any mistake about it. I do not for one moment
believe that it is for our Rulers to bring that culture to you, unless you are
prepared to accept it and if it be that the Rulers bring that culture before
us, I think that we have forces for ourselves to enable us to reject that
culture without having to reject the Rulers themselves. (Applause). I have said
on many a platform that the British race is with us. I decline to go into the
reasons why that race is with us, but I do not believe that it is possible for
India, if it would live up to the traditions of the Sages of whom you have
heard from our worthy President, to transmit a message through this great race,
a message not of physical might
but a message of love. And then it will be your privilege to conquer the
conquerors, not by shedding blood but by sheer spiritual predominance. When I
consider what is going on in India, I think it is necessary for us to see what
our opinion is in connection with the political assasinations and political
dacoities. I feel that these are purely a foreign importation, which cannot
take root in this land. But you, the student world, have to beware lest,
mentally or morally, you give one thought of approval to this kind of
terrorism. I as a passive resister will give you another thing very substantial
for it. Terrorise yourself; search within; by all means resist tyranny where
ever you find it; by all means resist encroachment upon your liberty; but not
by shedding the blood of the tyrant. That is not what is taught by our
religion. Our religion is based upon Ahimsa which in its active form is nothing
but love, love not only to your neighbours, not only to your friends, but love
even to those who may be your enemies.
One word more in connection with the same thing. I think that if
we were to practise truth, to practise Ahimsa,
we must immediately see that we also practise fearlessness. If our Rulers are doing what in our
opinion is wrong, and if we feel it our duty to let them hear our advice, even
though it may be considered sedition, I urge you to speak sedition—but at your
peril, you must be prepared to suffer the consequences. And when you are ready
to suffer the consequences and not hit below the belt, then I think you will
have made good your right to have your advice heard even by the Government.
I ally myself to the British Government, because I believe that
it is possible for me to claim equal partnership with every subject of the
British Empire. I to-day claim that equal partnership. I do not belong to a
subject race. I do not call myself a subject race, (Applause). But there is
this thing: it is not for the British Governors to give you, it is for you to
take the thing. That I want only by discharging my obligations. Max Muller has
told us—we need not go to Max Muller to interpret our own religion—but he says
our religion consists in four letters D-U-T-Y and not in the five letters
R-I-G-H-T. And if you believe that all that we want can go from a letter, discharge of our duty
then think always of your duty, and fighting along these lines you will have no
fear of any man, you will only
fear God. That is the message that my Master too, Mr. Gokhale, has given to us,
what is that message then? It is in the constitution of the Servants of India
Society, and that it is that message by which I wish to be guided in my life.
The message is to spiritualise political life and political institutions of the
country. We must immediately set about realising it in practice. Then students
cannot be away from politics. Politics is as essential to them as religion.
Politics cannot be divorced from religion.
My views may not be acceptable to you I know. All the same, I
can only give you what is stirring me to my very depths. On the authority of my
experience in South Africa, I claim that your countrymen who had not that
modern culture, but who had that strength of the Rishis of old who have
inherited the Tapasyacharya performed by the Rishis, without having known a
single word of English literature, and without having known anything whatsoever
of the present modern culture, were able to rise to their full height. And what
has been possible for the uneducated and illiterate countrymen of ours in South
Africa is ten times possible for you and for me to-day in this sacred land of ours.
May that be your privilege and may that be mine also! (Loud Applause).
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