Subscribe
 
 
 
 
 
 
 
 
 
 

ICSE

 
Class 10 : Math | Physics | Chemistry | Biology | English
 
 

EXAM PAPERS

 
CBSE : Class 10 | Class 11 | Class 12
 
GSEB : Class 10 | Class 11 | Class 12 | More...
 
 

VIDEO LIBRARY

 
CBSE : Class 10 | Class 11 | Class 12
 
GSEB : Class 10 | Class 11 | Class 12 | More...
 
 

ENGINEERING

 
GUJCET | BITSAT | JEE | MHT-CET | MP-PET | More...
 
 

MANAGEMENT

 
CMAT | CAT | MAT | MAH-MBA CET | SNAP | More...
 
 

ASK US

 
Have a question?Ask our Experts and take advantage of what we have to offer!
 
 

SKILL BUILDER

 
Question of the day | Fact Files | Daily Quiz | Word of the day
 
 

SCI / MATH POWER HOUSE

 
Science Powerhouse | Math Powerhouse
 
 

ARTICLES

 
Many usefulArticles for your Knowledge, Projects and Life as a whole.
 
 

SPEECHES

 
Read exclusiveSpeeches of world leaders to get exposed to their vision, mission and ultimate messages.
 
 

Alphabetical list of career options

 
Accountant | Biological Scientist | Computer Scientist | Designers | Ecologist | More...
 
 
 

ENGINEERING

 
GUJCET | BITSAT | JEE | COMEDK UGT | WBJEE | KEAM | SRMEEE | PU-CET
 

MANAGEMENT

 
CAT | IIFT | XAT | SNAP | CMAT | MAT | NMIMS
 
 
 
Home » Speeches » Lala Lajpat Rai
Lala Lajpat Rai

LALA LAJPAT RAI

(1865 1928)

Lala Lajpat Rai was a great patriot and social reformer. Born in village Dhundhike, district Ludhiana on January 28, 1865, he passed law from the Punjab University and started his legal practice. Joined the Congress Party in 1888 and went to England to educate British public opinion. Organized a massive agrarian movement in Punjab in 1907; deported to Mandalay for six months. In 1913 he visited Japan, England and was in America for six years.

He presided over the All India Students Conference, Nagpur (1920), the Punjab Provincial Political Conference in 1923 and the Calcutta Special Session of the Congress in 1920. He joined the Swaraj Party and was the official Indian delegate to the International Labour Conference in 1926. Elected on the Central Legislative Council and moved a resolution against the Simon Commission in 1928. While leading a procession against this Commission at Lahore on October 30, 1928, received baton blows of which he died on November 17, 1928. Active in the educational and social fields, founded several institutions and organizations. Was an ardent Arya Samajist and worked for the emancipation of the untouchables, widow remarriage, and education of women. As a journalist he founded People, an English weekly and an Urdu daily Bande Mataram. He wrote quite extensively: Political Future of India (1919); Ideals of Noncooperation (1924); Unhappy India (1928); England's Debt to India amongst other works.

(Address delivered by Lala Lajpat Rai as President of the third AllIndia Arya Kumar Sammelan held at Saharanpur,V.P.,October 18 19, 1912)

Let me most sincerely thank you for the honor you have conferred upon me by asking me to preside over your deliberations this year. I had at first some hesitation in accepting your kind offer, not because I had any doubts about the importance of your organization or the usefulness of your propaganda, but because I felt doubtful of my own fitness for the task. In my opinion, one of the most important and arduous duties of a public man in India is to initiate the youth of the country into the trials and responsibilities of public life and direct their energies into such course as may lead them to success without stranding them on the rocks of uncontrolled exuberance or shoals of apathy and indolence.

The religious, social and political conditions of the country are so complex that it is impossible to find a parallel to them in the history of any other nation. I do not know if any of the other great countries of the world ever had to pass through so many vicissitudes. Of all the ancient civilizations of the world the Greek, the Roman, the Egyptian, the Persian and the Babylonian, none enjoyed such a vast and varied sphere of influence as the ancient civilization of the Aryans of India, none presented such a great variety of ethnological, anthropological, linguistic and religious types.

Our country is practically an epitome of the world. There is no physical condition, climatic or otherwise, which is not represented in the extensive length and breadth of our Motherland. From the eternally snowclad hills of the mighty Himalayas to the sun baked thirsty plains of Rajputana and Sind, there is no shade of climate which is not represented in India. From the most primitive animism of the aborigines to the highly abstract and transcendental monism of the Vedanta, there is no phase of religious thought which does not find its exponent in this land. The same may be said about the social usages, rites and practices of the various communities, and the character and habits of individuals. Yet with all these differences and varieties, there is a sense of unity running through all this multiplicity. The vast bulk of our population (both Hindu and Mohammadan) belong to one race.

The blood that flows in their veins is mostly of one and the same Aryan stock. Whether you go to the north or south, east or west, there is no mistaking the preponderant Aryan features of the population. The spoken language of the vast bulk of the population, whether Hindu or Mohammadan, has the same common origin. Even the Dravidian languages give ample evidences of the Aryan influence. In the matter of religion, however, there seems to be a variety, though even there, the peculiar readiness of Hinduism to absorb and assimilate every form of religious belief into its system renders that difference less marked and less real. Add to this the unifying influences that have been at work during the last century.

Of them the most potent and the most effectual is English education for which our best thanks are due to those liberal English statesmen who voted for its introduction into India. Modem education imparted through the medium of English has its own drawbacks and has done us harm in several respects, but no fair minded person can deny its beneficent results so far as the process of unification is concerned. A common system of education has brought about a feeling of community of interests in the different provinces of India, and has materially helped to strengthen the national feeling.

This does not mean that counter acting forces have been altogether silent. We have had to contend against various dividing, separating and disintegrating forces that have been at play simultaneously with the unifying influences. It is the conflict of these forces, antagonistic, real, living, ever present and ever working that makes our position so difficult and complex. It is this which renders public life in this country a matter of such grave responsibility and of such serious consequences. The mere difference of race, language and religion is more or less present in every modern state. The American States furnish the most outstanding examples of such divergences and conflicts. Even Great Britain is not altogether free of them. Yet nowhere, either in the past or in the present, there is any parallel to the complex character of the Indian situation. The great problem of life in India is how to harmonize these divergent and conflicting elements so that the forces of unification nnay have their full play unhampered and unchecked by the various crosscurrents of Indian public life.

The problem is puzzling to the most sanguine optimist and is discouraging to the most robust of Indian nationalists. Yet it has to be done and carried through and so far as possible with the least possible friction among the various constituents of the body politic. The work is difficult enough even for grown up people who have spent the better part of their lives in public service and it is much more so for you who are on the threshold of worldly careers. You may have the fire, the enthusiasm, the zeal, and the earnestness of youth in you but this is not enough to ensure success as public men. You must also possess that sobriety of judgment, soundness of views and propriety of action which is born of experience and discipline.

To say the right word and do the right thing at the right moment is what secures distinction for a public man in the public life of his country. It falls to the lot of few to achieve that distinction, yet that is the goal towards which everyone of you, who aspires to serve his country ought to strive. The fact that ours is a movement, which is, in a way sectarian in its nature and which includes religious propaganda of a definite kind in its programme, adds to the difficulties of the situation. But difficulties or no difficulties, the situation must be faced with manliness and full sense of responsibility. Shirking or avoiding ones responsibilities because of difficulties will not make the situation easier. All these considerations lead me to accept the position you so kindly offered me.

None of you, Arya Kumars, should forget the anomalous and awkward situation in which circumstances have placed us and which require extreme care and good sense from all those who take it upon themselves to reform and ennoble public life in India. Now to come to the definite work before us. Let us first understand our position clearly. The movement of the Arya Samaj, with which the Arya Kumar Sabhas are so closely connected, has a double mission. It is humanitarian as well as national. The Arya Samaj is humanitarian in so far as it aims at making men and women better, more truth loving and nobler. The Samaj believes in certain truths which it preaches in all its sincerity to mankind in general without any distinction of creed, colour or climate. It believes in a certain type of civilization, the propagation of which will, in its opinion, benefit mankind in general and add to their progress in the spiritual and on the moral plane and also to their physical happiness.

The Arya Samaj believes that the Vedic religion affords the best solution of worlds difficulties and is best calculated to promote better understanding between man and man. As such, the mission of the Arya Samaj is worldwide and makes no distinction between one nationality and another. But intimately and inseparably connected with this mission is the task of reforming and regenerating the people who have from times immemorial believed in the teachings of the Vedas and in whose veins courses the ancient blood of the Rishis that formulated and developed the Aryan civilization, which is at once the wonder and glory of the world.

These people are the Hindus, and the Arya Samaj, as such, has special obligations towards them. In this sense the mission of the Arya Samaj is national. As a movement that is pledged to liberty of conscience and liberty of thought, as a movement that aims at a just and humane social system, as a movement that tends to destroy all bondage whether of mind or of body, the Arya Samaj has a clear distinct mission to the land of its birth and the people of that land. Even the bitterest enemy of the Arya Samaj cannot deny that it is one of the greatest liberalizing and uplifting agencies in the country. And as such it wields a potent influence in developing, strengthening and purifying national sentiment.

There is no reason why we should deny this or be afraid of owning this phase of our work. Its influence is beneficently restraining. From the very nature of its religious teaching it can never lend its support to lawlessness or anarchy. It believes in and advocates discipline of mind and body, discipline in private life and discipline in public life, discipline in solitude and discipline in worldly life, in short, an all round life of discipline and selfcontrol.

As such it restrains all violent eruptions and outbursts. The Arya Samaj stands for solid progress and it realizes that in the prevailing conditions of Indian public life, the rate of progress cannot but be slow. It is useless to deny that it has a strong nationalizing influence with a religious mission allembracing and universal: It has a social mission which from the very nature of its teachings tends to strengthen and solidify all those who revere the Vedas and accept them as their scriptures, and are not only proud of what at the present day goes by the name of Hindu culture but sincerely mean to stand by that culture and make it the basis of their future greatness.

This part of its mission renders it liable to misapprehension and mis presentation. Our Muslim friends call it anti Muslim, our Christian friends characterize it as anti Christian and the thoughtless Jingoes sometimes denounce it as antiBritish. As a matter of fact, it is nothing of the sort. It is a pure and simple Hindu movement. Some of my Arya Samajist friends do not like that name but I do not agree with them and have no hesitation in calling it a body of Hindus. The Arya Kumar Sabha, being a product of the Arya Samaj, cannot in essence be very different from the parent institution.

The name Arya Kumar Sabha indicates the limitations of the society. It is a society composed of young men who believe in the worldwide mission of the Arya Samaj inclusive of the obligations which it has towards Hindus and Hindustan in particular. Young Aryas constitute themselves into these Arya Kumar Sabhas with the object of getting a training which may in due time fit them for the higher, the more extensive and the more responsible work of the main Samaj.

The Arya Kumar Sabhas are in the nature of Schools where young men receive training to fit them for the higher life of the University. viz., the Samaj. As such, the first thing that is necessary for an Arya Kumar is to have a preliminary grounding in the religious teachings of the Arya Samaj. This does not at all imply that he should encumber his mind with all the subtle niceties of religious philosophy nor is it advisable for him to give too much importance to the controversial side of religion. What should be quite sufficient in his case is that he should know the broad truths of the Vedic religion, particularly those characteristics of it which distinguish it from the other principal religions of the world. He should have the attitude of a seeker after truth and cultivate a receptive frame of mind so as to grasp whatever of truth and genuine good qualities come in his way.

I am very strongly of the opinion that a young man studying religion ought to avoid the habit of mime which results in affection of religion. Some young men begin to imitate the pose of religious men simply because they have read a few books on religion or because they have taken to conform themselves to the outer forms of religion. To my mind this impairs the development of a true religious spirit and as such I deprecate the premature encouragement of a spirit of religious controversy or empty observances of ritual in youths, and much more do I deprecate attempts to thrust controversial religion down the throats of boys and girls before they have grown into men and women.

I am very strongly in favor of a few broad general religious truths being included in the school education of every boy and girl, but beyond that any attempt to introduce the subtleties of dogma in the scheme of studies is likely to injure the eventual development of manly frankness in them. There is no harm, nay it is desirable, if every Hindu boy and girl knows by heart a few select Vedic hymns singing the glory of God, laying an emphasis on the necessity of mutual goodwill and cooperation in social life, raising the dignity of womanhood and so on, but to initiate boys and girls into the mysticism of religion or into the intricacies of Vedanta is, in my humble opinion, positively harmful.

The ascetic tendencies of Hinduism are and have been very injurious to the development of manly vigor and sturdy habits of life among Hindu youths and no effort to restrain and check those tendencies in the rising generations of the Hindu can be too great. In my judgment it is monstrous for boys and girls of immature age to engage in religious and theological polemics and in Yoga practices.

Constantly to din into the ears of the boys and girls of the nation that this world is unreal, illusory or that secular things or secular interests are of no importance as against religious asceticism or the socalled higher life of Vairagya, is positively mischievous. It is only a mistaken view of life that would permit the ~lacing of Upanishads into the hands of immature youths. The authors of the Upanishads never contemplated that their sincere and sublime attempts to solve the mysteries of life should be so unreservedly and indiscriminately placed in the hands of those who have neither mature judgment nor the developed faculty and experience of practical life, to appreciate them and to apply them to life. Over and above this, what is needed is that the beauties of the Hindu social culture should be explained with special emphasis on the abuses that have crept in the later days of darkness and ignorance and which require to be purged out. With this religious grounding and the mental equipment, what should be expected of Hindu youths is a clear and unequivocal conception of the absolute necessity and desirability of physical fitness for the battle of life.

This covers the negative necessity of a pure Brahmcharya as well as the positive duty of doing everything that is necessary to develop physical strength and fitness. One of the first duties of the Arya Kumar Sabhas should, therefore, be to interest themselves in the persons and bodies of the Arya Kumars. The senior among the Arya Kumars should not only keep a vigilant eye on the moral character of their junior brethren but should use every possible means to encourage good healthy diet and manly games among their class and among Hindu youths in general. It is of great importance that Hindus should be made to feel a real interest in their diet. It will be foolish to try to copy the Western menu.

What is necessary in the climate of the West may be injurious to us in ours. But all the same it is necessary to learn from Englishmen that diet is a matter of paramount importance to every man and woman desirous of playing a suitable part in life. It will not do to eat anything and everything that falls to your hand and at any time. Boys and girls must be made to change their tastes if necessary. At present the bane of Hindu dietary is an inordinate presence of taste for pungent and acid things. I have heard many parents complaining of their children preferring chilies and khatai to milk and butter.

This is bad. Again the modem tendency of preferring English drinks (wines and aerated waters and tea and coffee) over milk and other less injurious, less costly and more nutritious Indian drinks such as matha etc. also requires to be checked. Hindu boys should be made to take greater interest in sports to feel pride in excellence in games. Unfortunately for us, boys in India are judged principally by their ability to pass examinations. While we want our boys to be diligent in their studies, success in examination or application in studies is not the only test of successful youths. It is high time that public opinion among the youth should assert itself and establish physical fitness as one of the primary qualifications of a successful young man. When talking on this subject, one cannot ignore the fact that it is becoming rather fashionable for parents to encourage their boys to concentrate all their energies on passing examinations with distinction, sometimes even at the cost of their health.

This is shortsighted love and Hindu public opinion should now check it. Young men themselves may be perfectly justified in disregarding parental wishes if they find that the latter cannot be fulfilled without risk of injury to their health or without hampering their physical growth. This is one of those matters in which a revolt against parental coercion would be justified. So also in the matter of marriage. No Hindu youth should allow himself to be compelled to marry against his will nor should he allow his physical growth to be checked by the foolish desire of his parents to see him in wedlock at an early age.

The Arya Kumar Sabhas and the Young Mens Arya Samajs can do a great deal in this direction. Let all young men try to save themselves as well as their companions at school and at college from the disastrous results of child marriage. Every Arya Kumar Sabha should maintain a register of unmarried young men within their sphere of influence and their work ought to be judged by the number of prevented or postponed marriages among Hindu students. This is negative work. On the positive side, the first duty of every Arya Kumar Sabha should be to have a play ground and encourage games and sports among Hindu youths.

The educated and the uneducated should mix freely in games and sports, and in the play ground, all distinction of caste, and social position should be ignored. Let there be a true feeling of sportsmanship making physical fitness and excellence in sports the only test for regard and esteem on the play ground. The Arya Kumar Sabhas should organize wrestling matches, tournaments and other sporting events with the cooperation, goodwill and help of the grown up members of the community; theirs should be the duty and responsibility of initiating and managing such tournaments and of keeping a constant, unfailing interest in sports. These matters may seem trifling to some people but I attach great importance to them. The greatest need of the Hindu boys of today is the prolongation of the period of their boyhood. To let the responsibilities of manhood fall on a youth before he is even an adult is to check his physical growth and strangle his ambition. The curse of early marriage and the anxiety to pass a number of examinations has shattered the health of many a promising young man and rendered his life miserable and profitless.

  1. The second duty which I would like to Impose on the Arya Kumar Sabhas is the duty of quietly and unostentatiously helping those poor students whom poverty forces to economize in the matter of food.
  2. It should also fall within the province of Arya Kumar Sabhas to provide healthy and useful reading for young men. This can be done by organizing small circulating libraries for the use of young men.
  3. The protection of boys and girls from the rowdies and Badmashes is another useful work which the members of the Arya Kumar Sabhas should put their hands to.
  4. In the case of the large Arya Kumar Sabhas, it would be useful to have Social Service SubCommittees or Sewak Mandalies for the nursing of the sick and helping of the needy among the young men of the society. The members of the different Arya Kumar Sabhas all over India should feel as if they are members of one family and deeply interested in one another. For this purpose they must have their own homes in important towns.

So far I have confined myself to a general brief outline of the work of the Arya Kumar Sabhas in their relation to Young men, because I am disposed to think that this should be the most important plank in their platform. In fact this is the proper and the most legitimate sphere of work for them. An Arya Kumar who fails to do his duty towards other Arya Kumars can hardly is considered a fit person to enter the larger life of the Arya Samaj. But this by no means implies that the Arya Kumar Sabhas be totally isolated and selfsatisfied. Closely allied with their obligations towards the Arya Kumars, they have a distinct duty towards the parent Samaj of cooperating with the latter in the fulfillment of its mission to the extent of their own means and ability.

For example, it is the duty of the Arya Kumar Sabhas to be helpful to the main body on the occasion of their anniversaries, in keeping order in meetings, in dispensing hospitality to the guests of the Samaj and so on. The Arya Kumar Sabhas can be very helpful in the work of social uplift, in disseminating the principles of social reform, in bringing elementary education to the depressed classes, in famine relief work, in distributing medicines, etc. in times of epidemics, in distributing the literature of the Arya Samaj and in popularizing its institutions. But in order to do their work efficiently it is necessary for them to have the goodwill and sympathy of the main body and that object can only be achieved if the relations between the two are not only cordial but in a sense resembling those of a parent and child. Good and wise parents know what and how far to assert their authority.

Every parent should help his child to be selfreliant and selfsupporting; subject to the latters readiness to be controlled in his conduct whenever the parents desire to assert their right of control in the childs own interest. There is no room for jealousy in the relations of a parent and child. The analogy is not quite apt in this case but will do for all practical purposes. I am of the opinion that in their own sphere, i.e., in their work in relation to the Arya Kumar Sabhas, the Arya Kumar Sabhas should be quite independent of the main Samaj, but in other work they should always work not only in harmony with, but in subordination to, the parent body. Much, however, will depend on the good sense of the officers of the Samaj. No amount of paper constitution or rules or byelaws can be of any use unless they are worked in the right spirit. This latter is more or less a matter of personal equation.

There are chances of friction and discordance between the main Samaj and the Arya Kumar Sabhas, in stations where the former is a dormant body and the latter active and energetic. The best interests of the country require that both should be sufficiently active within their respective spheres. An inactive, lifeless Samaj should have no reason to complain if the Arya Kumar Sabha by its activities begins to overshadow it. After all it is a question of vitality. An institution which has no vitality will have, in the ordinary course of Nature, to make room for another which puts forth life and vigor in its movements. Nature visits the tepid and the lifeless with extinction. There is no choice between life and death.

The Samajs that want to maintain their position in the public life of the country must live an active life. If they fail to do so, they must not grumble and make it a grievance that they are neglected and ignored. In fact they must not wonder if they are displaced and superseded by more active and living agencies. From the very nature of things the constitution and the condition of every Kumar Sabha must depend on local conditions and circumstances. It is neither necessary nor wise to lay down any hard and fast rules. The thing needed to keep a living link between the different Kumar Sabhas is a central body, which should advise and guide the Sabhas in matters which are not peculiarly local. Modem conditions require that every living movement should have an office and if possible an organ to formulate its views and discuss its special policy.

The former need not be very expensive nor need the latter be very ambitious. Yet a General Secretary, a paid and a wholetime man, if possible, with a clerk to help him in the carrying on of correspondence, is the least that is required and there should be no difficulty in finding out the necessary funds for such a modest office. I think, gentlemen, I have touched upon most of the important points that require consideration and elucidation at this stage of your movement. In the end I would like to impress upon you the sacredness of public duty No man is really great and good who is solely devoted to the pursuit of selfish ends. No nation can be great the component parts of which suffer from a lack of public spirit. No one can be truly religious who does not feel that the service of Gods creatures is the highest and the most sacred of a mans obligations. In the words of the great Christian divine Dean Farrar there are two mighty and noble feelings which may sway the human heart, one, the pity for individual suffering, and the pity which, like the little newborn babe, sits in the heart of a John Howard or a Vincent de Paul, the other, the passionate indignation for human wrongs.

There are souls which feel wounded when reason is wounded; which, moved by a lofty and masculine sensibility, are keenly alive to the mighty interests of order, justice and human dignity. The spirit of man plunged in ignorance and error, liberty of person fettered, liberty of conscience strangled, just perverted, innocence oppressed, reason down by violence, multitudes crushed by a selfish despotism, these are the wrongs which fill their souls with flames. And what are these but violations of the Christian law, Do unto others as ye would they should do unto you, violations of that holy law on a vaster scale, and transferred from the individual to the social sphere. Darkly and terribly guilty are all they, says the same divine, who are living in willful and constant violation of God; all theyevery one of them who sell themselves to do evil, who work all uncleanness with greediness; who call evil good and good evil, who are gaining their livelihoods in ways which demoralize or degrade or defraud their neighbor.

Guilty also are all thoseand they are many who, without active and flagrant immorality, live only to the world or to the flesh; selfish, egoistical, indifferent, caring only for their own comfort or interest, shut up amid their own refinements and indulgences, heedless of the bowing winds which wrestle on the great deep without, and of the multitudes who are being helplessly swallowed up in those wild waves. Less guilty, yet still needing to be aroused to nobler aims, are the multitudes who, though not useless, not immoral, yet too blind to the solemn responsibilities which God lays upon us all, raise no finger outside the circle of their own narrow domesticities to make the world happier or better.

Least guilty, yet not wholly to be acquitted, are those who do love and pity their suffering fellowmen, but, folding their hands in mute despair before the perplexities of lifes awful problems, need to be fired with fresh energies and brighter hopes. Arya Kumars, need I tell you to which of these categories the vast bulk of our people including ourselves belong. The founder of the Arya Samaj, an ascetic who had been brought up in a school which propounded that highest bliss lay in Selfrealization without any relation to the world outside, found by long study and experience that we had misunderstood the teachings of our ancestors on the subject of Selfrealization and the Self realization preached by the vast number of Sadhus and Sanayasis going about in the country was nothing but consecrated or magnified selfishness and that it had destroyed the grand structure of social and public duties which had been reared by our ancestors in their Shastras for the good of the individual and the society.

The Varna Ashram Dharma had been completely undermined, misinterpreted and misused. He, therefore exhorted us back to the old ideals of duty and laid the foundation of a splendid public life by inaugurating the Arya Samaj. His clarion voice having been stilled for a time, we are perhaps again falling into the old state of selfseeking omne torpor and adding to the volume of our guilt. The Arya Samaj is getting very few recruits. The young men turned out by the universities are showing signs of a deplorable relapse to the old state of callous ease and selfish optimism. The attitude of somelet us hope the very fewis simply not to care at all; to live in pleasure on the earth, and be wanton; to have hearts as fat as brawn and cold as ice, and hard as the nether mill stone; to heap up superfluous and often illgotten wealth, to be hoarded in acquisition, squandered in luxury or reserved for the building up of idle families. The attitude of others is that of a scornful pity, half despairing.

The attitude of others, again, is foolish acqui escence. They are weary of the whole thing; sick of hearing anything about it. It annoys them. Tell them of it, and they shrug their shoulders with an impatient what can we do? Ask them for help, and they have so many claims that they practically give to none. Press the claim, and they resent it as a personal insult. Suggest a plan, and they will call it Utopian. Describe a case of anguish, and they will call you sensational. Take part in a public effort and they will sneer at you as selfadvertising. The one thing they believe in is selfish laisses faire. Things will last their time and that is all they care about. They grow too indolent and too selfish to care about anything but their own indulgences and their own ease. The attitude of others is at least a tender if a somewhat despairing pity. They would fain stretch out a helping hand if they knew how. They say with the good Bishop of Wakefield:

O brother, treading over darkening ways.
O sister, whelmed in everdeepening care.
Would God we might unfold before your gaze
Some vision of the pure and true and fair!
Better to know, though sadder things be known;
Better to see, though tears half filled the sight,
Than thralldom to the sense, and heart of stone,
And horribler contentment with the right.


And how can we be blamed if, indeed our individual pity does show a tinge of despair? Almost every week there come to my door men, perfect strangers asking for money or asking me to find them work. What can I, what can any man do, for such cases? To find work is of course impossible; to give money to all such chance mendicants is not only impossible, but would merely feed the sources of misery and do positive harm. The case lies wholly beyond the reach of such isolated and often pernicious almsgiving. It needs the brave effort of a whole nation. It needs the courageous selfdenial of the whole church. It needs the hearty co operation of all true men. The work is difficult, uphill, full of risks and dangers, yet there is no escape from it. The times have changed, and escape from pain and sorrow by sheer resignation can no longer be held to be the proper object of life. In the words of Huxley:

We have long since emerged from the heroic childhood of our race, when good and evil could be met with the same frolic welcome the attempts to escape from evil. Whether Indian or Greek, have ended in flight from the battlefield; it remains to us to throw aside the youthful over confidence and the no less youthful discouragement of nonage; we are grown men, and must play the man.............. Strong in will
To strive, to seek, to find, and not to yield, cherishing the good that falls in our way, and bearing the evil, in and around us, with stout hearts set on diminishing it. So far we all may strive in one faith towards one hope:

It may be that the gulfs will work us down,
It may be we shall touch the happy Isles,
......... But something ere the end,
Some work of noble note may yet be done.

Editorial Team,
Mindfiesta

 
 
 
Privacy Policy Copyright © 2017 Anukaanchan Solutions Private Limited. All Rights Reserved.