Life is too complicated and, as far as we can understand it in our present state of knowledge, too illogical, for it to be confined within the four corners of a fixed doctrine. The.
It is science alone that can solve the problems of hunger and poverty, of insanitation and illiteracy, of superstition and deadening custom and tradition, of vast resources running to waste, or a rich country inhabited by starving people... Who indeed could afford to ignore science today? At every turn we have to seek its aid... The future belongs to science and those who make friends with science.
Politics and Religion are obsolete. The time has come for Science and Spirituality.
Long years ago, we made a tryst with destiny, and now the time comes when we shall redeem our pledge, not wholly or in full measure, but very substantially. At the stroke of the midnight hour, when the world sleeps, India will awake to life and freedom. A moment comes, which comes but rarely in history, when we step out from the old to the new, when an age ends, and when the soul of a nation, long suppressed, finds utterance.
If any person raises his hand to strike down another on the ground of religion, I shall fight him till the last breath of my life, both as the head of the government and from the outside.
We must remember that what our governments are doing today will set the tone for future administrations. The very powers that may be exercised, perhaps for adequate reasons today, may be exercised later for totally inadequate and perhaps even for objectionable reasons. It is always unsafe to weaken on principles.
A country under foreign domination seeks escape from the present in dreams of a vanished age, and finds consolation in visions of past greatness. That is a foolish and dangerous pastime in which many of us indulge. An equally questionable practice for us in India is to imagine that we are still spiritually great though we have come down in the world in other respects. Spiritual or any other greatness cannot be founded on lack of freedom and opportunity, or on starvation and misery.
But, after all, no safeguards are adequate, unless the will to give effect to them fully is present.
Yet the past is ever with us and all that we are and that we have comes from the past. We are its products and we live immersed in it. Not to understand it and feel it as something living within us is not to understand the present. To combine it with the present and extend it to the future, to break from it where it cannot be so united, to make of all this the pulsating and vibrating material for thought and action – that is life.
For only they can sense life who stand often on the verge of it, only they whose lives are not governed by the fear of death.
I am a socialist not because I think it is a perfect system, but half a loaf is better than no bread. The other systems have been tried and found wanting. Let this one be tried – if for nothing else, for the novelty of the thing.’ Vivekananda.
And yet fear builds its phantoms which are more fearsome than reality itself, and reality, when calmly analysed and its consequences willingly accepted, loses much of its terror.
I was taught by a great man, never to hate – and never to fear.
In this materialistic age of ours,’ says Professor Albert Einstein, ’the serious scientific workers are the only profoundly religious people.’15 In.
But the ideal is terribly difficult to grasp or to hold.
But if we go in for reservations on communal and caste basis, we swamp the bright and able people and remain second-rate or third-rate. I am grieved to learn of how far this business of reservation has gone based on communal considerations. It has amazed me to learn that even promotions are based sometimes on communal or caste considerations. This way lies not only folly, but disaster. Let us help the backward groups by all means, but never at the cost of efficiency.
We talk of high philosophies and our ancient greatness but act in narrow grooves and show intolerance to our neighbour. These are basic questions for us to keep in mind, for our future depends on the answer that we give to them.
History bears witness to the vital part that the ‘prophets’ have played in human progress – which is evidence of the ultimate practical value of expressing unreservedly the truth as one sees it. Yet it also becomes clear that the acceptances and spreading of that vision has always depended on another class of men – “leaders” who had to be philosophical strategists, striking a compromise between truth and men’s receptivity to it.
She was like some ancient palimpsest on which layer upon layer of thought and reverie had been inscribed, and yet no succeeding layer had completely hidden or erased what had been written previously.
I had little patience with leftist groups in India, spending much of their energy in mutual conflict and recrimination over fine points of doctrine which did not interest me at all. Life is too complicated and, as far as we can understand it in our present state of knowledge, too illogical, for it to be confined within the four corners of a fixed doctrine.