From THE EAST AND THE WEST of Writings: Prose and Poems of Volume 5 of The Complete Works of Swami Vivekananda
The theory of evolution, which is the foundation of almost all the Indian schools of thought, has now made its way into the physical science of Europe. It has been held by the religions of all other countries except India that the universe in its entirety is composed of parts distinctly separate from each other. God, nature, man—each stands by itself, isolated from one another; likewise, beasts, birds, insects, trees, the earth, stones, metals, etc., are all distinct from one another; God created them separate from the beginning.
Knowledge is to find unity in the midst of diversity—to establish unity among things which appear to us to be different from one another. That particular relation by which man finds this sameness is called Law. This is what is known as Natural Law.
I have said before that our education, intelligence, and thought are all spiritual, all find expression in religion. In the West, their manifestation is in the external—in the physical and social planes. Thinkers in ancient India gradually came to understand that that idea of separateness was erroneous, that there was a connection among all those distinct objects—there was a unity which pervaded the whole universe—trees, shrubs, animals, men, Devas, even God Himself; the Advaitin reaching the climax in this line of thought declared all to be but the manifestations of the One. In reality, the metaphysical and the physical universe are one, and the name of this One is Brahman; and the perception of separateness is an error—they called it Mâyâ, Avidyâ or nescience. This is the end of knowledge.
If this matter is not comprehended at the present day by anyone outside India—for India we leave out of consideration—how is one to be regarded as a Pandit? However, most of the erudite men in the West are coming to understand this, in their own way—through physical science. But how that One has become the many—neither do we understand, nor do they. We, too, have offered the solution of this question by saying that it is beyond our understanding, which is limited. They, too, have done the same. But the variations that the One has undergone, the different sorts of species and individuality It is assuming—that can be understood, and the enquiry into this is called Science.
So almost all are now evolutionists in the West. As small animals through gradual steps change into bigger ones, and big animals sometimes deteriorate and become smaller and weaker, and in the course of time die out—so also, man is not born into a civilised state all on a sudden; in these days an assertion to the contrary is no longer believed in by anybody among the thoughtful in the West, especially because the evidence that their ancestors were in a savage state only a few centuries ago, and from that state such a great transformation has taken place in so short a time. So they say that all men must have gradually evolved, and are gradually evolving from the uncivilised state.
Primitive men used to mange their work with implements of wood and stone; they wore skins and leaves, and lived in mountain-caves or in huts thatched with leaves made somewhat after the fashion of birds’ nests, and thus somehow passed their days. Evidence in proof of this is being obtained in all countries by excavating the earth, and also in some few places, men at that same primitive stage are still living. Gradually men learnt to use metal—soft metals such as tin and copper—and found out how to make tools and weapons by fusing them. The ancient Greeks, the Babylonians, and the Egyptians did not know the use of iron for a long time—even when they became comparatively civilised and wrote books and used gold and silver. At that time, the Mexicans, the Peruvians, the Mayas, and other races among the aborigines of the New World were comparatively civilised and used to build large temples; the use of gold and silver was quite common amongst them (in fact the greed for their gold and silver led the Spaniards to destroy them). But they managed to make all these things, toiling very hard with flint instruments—they did not know iron even by name.
In the primitive stage, man used to kill wild animals and fish by means of bows and arrows, or by the use of a net, and live upon them. Gradually, he learnt to till the ground and tend the cattle. Taming wild animals, he made them work for him or reared them for his own eating when necessary; the cow, horse, hog, elephant, camel, goat, sheep, fowls, birds, and other animals became domesticated; of all these, the dog is the first friend of man.
So, in course of time, the tilling of the soil came into existence. The fruits, roots, herbs, vegetables, and the various cereals eaten by man are quite different now from what they were when they grew in a wild state. Through human exertion and cultivation wild fruits gained in size and acquired toothsomeness, and wild grass was transformed into delicious rice. Constant changes are going on, no doubt, in nature, by its own processes. Few species of trees and plants, birds and beasts are being always created in nature through changes, brought about by time, environment and other causes. Thus before the creation of man, nature was changing the trees, plants, and other animals by slow and gentle degrees, but when man came on the scene, he began to effect changes with rapid strides. He continually transported the native fauna and flora of one country to another, and by crossing them various new species of plants and animals were brought into existence.
In the primitive stage there was no marriage, but gradually matrimonial relations sprang up. At first, the matrimonial relation depended, amongst all communities, on the mother. There was not much fixity about the father, the children were named after the mother: all the wealth was in the hands of the women, for they were to bring up the children. In the course of time, wealth, the women included, passed into the hands of the male members. The male said, “All this wealth and grain are mine; I have grown these in the fields or got them by plunder and other means; and if anyone dispute my claims and want to have a share of them, I will fight him.” In the same way he said, “All these women are exclusively mine; if anyone encroach upon my right in them, I will fight him.” Thus there originated the modern marriage system. Women became as much the property of man as his slaves and chattels. The ancient marriage custom was that the males of one tribe married the women of another; and even then the women were snatched away by force. In course of time, this business of taking away the bride by violence dropped away, and marriage was contracted with the mutual consent of both parties. But every custom leaves a faint trace of itself behind, and even now we find in every country a mock attack is made on such occasions upon the bridegroom. In Bengal and Europe, handfuls of rice are thrown at the bridegroom, and in Northern India the bride’s women friends abuse the bridegroom’s party calling them names, anti so on.
Society began to be formed and it varied according to different countries. Those who lived on the sea-shore mostly earned their livelihood by fishing in the sea, those on the plains by agriculture. The mountaineers kept large flocks of sheep, and the dwellers in the desert tended goats and camels. Others lived in the forests and maintained themselves by hunting. The dwellers on the plain learnt agriculture; their struggle for existence became less keen; they had time for thought and culture, and thus became more and more civilised. But with the advance of civilisation their bodies grew weaker and weaker. The difference in physique between those who always lived in the open air and whose principal article of food was animal diet, and others who dwelt in houses and lived mostly on grains and vegetables, became greater and greater. The hunter, the shepherd, the fisherman turned robbers or pirates whenever food became scarce and plundered the dwellers in the plains. These, in their turn, united themselves in bands of large numbers for the common interest of self-preservation; and thus little kingdoms began to be formed.
The Devas lived on grains and vegetables, were civilised, dwelt in villages, towns, and gardens, and wore woven clothing. The Asuras dwelt in the hills and mountains, deserts or on the sea-shores, lived on wild animals, and the roots and fruits of the forests, and on what cereals they could get from the Devas in exchange for these or for their cows and sheep, and wore the hides of wild animals. The Devas were weak in body and could not endure hardships; the Asuras, on the other hand, were hardy with frequent fasting and were quite capable of suffering all sorts of hardships.
Whenever food was scarce among the Asuras, they set out from their hills and sea-shores to plunder towns and villages. At times they attacked the Devas for wealth and grains and whenever the Devas failed to unite themselves in large numbers against them, they were sure to die at the hands of the Asuras. But the Devas being stronger in intelligence, commenced inventing, all sorts of machines for warfare. The Brahmâstra, Garudâstra Vaishnavâstra, Shaivâstra—all these weapons of miraculous power belonged to the Devas. The Asuras fought with ordinary weapons, but they were enormously strong. They defeated the Devas repeatedly, but they never cared to become civilised, or learn agriculture, or cultivate their intellect. If the victorious Asuras tried to reign over the vanquished Devas in Svarga, they were sure to be outwitted by the Devas’ superior intellect and skill, and, before long, turned into their slaves. At other times, the Asuras returned to their own places after plundering. The Devas, whenever they were united, forced them to retire, mark you, either into the hills or forests, or to the sea-shore. Gradually each party gained in numbers and became stronger and stronger; millions of Devas were united, and so were millions of Asuras. Violent conflicts and fighting went on, and along with them, the intermingling of these two forces.
From the fusion of these different types and races our modern societies, manners, and customs began to be evolved. New ideas sprang up and new sciences began to be cultivated. One class of men went on manufacturing articles of utility and comfort, either by manual or intellectual labour. A second class took upon themselves the charge of protecting them, and all proceeded to exchange these things. And it so happened that a band of fellows who were very clever undertook to take these things from one place to another and on the plea of remuneration for this, appropriated the major portion of their profit as their due. One tilled the ground, a second guarded the produce from being robbed, a third took it to another place and a fourth bought it. The cultivator got almost nothing; he who guarded the produce took away as much of it as he could by force; the merchant who brought it to the market took the lion’s share; and the buyer had to pay out of all proportion for the things, and smarted under the burden! The protector came to be known as the king; he who took the commodities from one place to another was the merchant. These two did not produce anything—but still snatched away the best part of things and made themselves fat by virtually reaping most of the fruits of the cultivator’s toil and labour. Tile poor fellows who produced all these things had often to go without his meals and cry to God for help!
Now, with the march of events, all these matters’ grew more and more involved, knots upon knots multiplied, and out of this tangled network has evolved our modern complex society. But the marks of a bygone: character persist and do not die out completely. Those who in their former births tended sheep or lived by fishing or the like take to habits of piracy, robbery, and similar occupations in their civilised incarnation also. With no forests to hunt in, no hills or mountains in the neighbourhood on which to tend the flocks—by the accident of birth in a civilised society, he cannot get enough opportunity for either hunting, fishing, or grazing, cattle—he is obliged therefore to rob or steal, impelled by his own nature; what else can he do? And the worthy daughters of those far-famed ladies of the Paurânika age, whose names we are to repeat every morning—they can no longer marry more than one husband at a time, even if they want to, and so they turn unchaste. In these and other ways, men of different types and dispositions, civilised and savage, born with the nature of the Devas and the Asuras have become fused together and form modern society. And that is why we see, in every society, God plating in these various forms—the Sâdhu Nârâyana, the robber Narayana, and so on. Again, the character of any particular society came to be determined as Daivi (divine) or Âsuri (non-divine) quality, in proportion as one or the other of these two different types of persons preponderated within it.
The whole of tile Asian civilization was first evolved on the plains near large rivers and on fertile soils—on the banks of the Ganga, the Yangtse-Kiang, and the Euphrates. The original foundation of all these civilisations is agriculture, and in all of there the Daivi nature predominates. Most of the European civilization, on the other hand, originated either in hilly countries or on the sea coasts—piracy and robbery form the basis of this civilisation; there the Asuri nature is preponderant.
So far as can be inferred in modern times, Central Asia and the deserts of Arabia seem to have been the home of the Asuras. Issuing from their fastnesses, these shepherds and hunters, the descendants of the Asuras, being united in hordes after hordes, chased the civilized Devas and scattered them all over the world.
Of course there was a primitive race of aborigines in the continent of Europe. They lived in mountain-caves, and the more intelligent among them erected platforms by planting sticks in tile comparatively shallow parts of the water and built houses thereon. They used arrows, spearheads, knives, and axes, all made of flint, and managed every kind of work with them.
Gradually the current of the Asian races began to break forth upon Europe, and as its effects, some parts became comparatively civilised; the language of a certain people in Russia resembles the languages of Southern India.
But for the most part these barbarians remained as barbarous as ever, till a civilised race from Asia Minor conquered the adjacent parts of Europe and founded a high order of new civilization: to us they are known as Yavanas, to the Europeans as Greeks.
Afterwards, in Italy, a barbarous tribe known as the Romans conquered the civilised Etruscans, assimilated their culture and learning, and established a civilization of their own on the ruins of that of the conquered race. Gradually, the Romans carried their victorious arms in all directions; all the barbarous tribes in the southwest of Europe came under the suzerainty of Rome; only the barbarians of the forests living in the northern regions retained independence. In the efflux of time, however, the Romans became enervated by being slaves to wealth and luxury, and at that time Asia again let loose her armies of Asuras on Europe. Driven from their homes by the onslaught of these Asuras, the barbarians of Northern Europe fell upon the Roman Empire, and Rome was destroyed. Encountered by the force of this Asian invasion, a new race sprang up through the fusion of the European barbarians with the remnants of the Romans and Greeks. At that time, the Jews being conquered and driven away from their homes by the Romans, scattered themselves throughout Europe, and with them their new religion, Christianity, also spread all over Europe. All these different races and their creeds and ideas, all these different hordes of Asuras, heated by the fire of constant struggle and warfare, began to melt and fuse in Mahâmâyâ’s crucible; and from that fusion the modern European race has sprung up.
Thus a barbarous, very barbarous European race came into existence, with all shades of complexion from the swarthy colour of the Hindus to the milk-white colour of the North, with black, brown, red, or white hair, black, grey, or blue eyes, resembling the fine features of face, the nose and eyes of the Hindus, or the flat faces of the Chinese. For some time they continued to tight among themselves; those of the north leading the life of pirates harassed and killed the comparatively civilised races. In the meantime, however, the two heads of the Christian Churches, the Pope (in French and Italian, Pape) of Italy and the Patriarch of Constantinople, insinuating themselves, began to exercise their authority over these brutal barbarian hordes, over their kings, queens, and peoples.
On the other side, again Mohammedanism arose in the deserts of Arabia. The wild Arabs, inspired by tile teachings of a great sage, bore down upon the earth with all irresistible force and vigour. That torrent, carrying everything before it, entered Europe from both the East and the West, and along with this tide the learning and culture of India and ancient Greece were carried into Europe.
A tribe of Asuras from Central Asia known as the Seljuk Tartars, accepted Mohammedanism and conquered Asia Minor and other countries of Asia. The various attempts of the Arabs to conquer India proved unsuccessful. The wave of Mohammedan conquest, which had swallowed the whole earth, had to fall back before India. They attacked Sindh once, but could not told it: and they did not make any other attempt after that.
But a few centuries afterwards, when the Turks and other Tartar races were converted from Buddhism to Mohammedanism—at that time they conquered the Hindus, Persians, and Arabs, and brought all of them alike under their subjection. Of all the Mohammedan conquerors of India, none was an Arab or a Persian; they were all Turks and Tartars. In Rajputana, all the Mohammedan invaders were called Turks, and that is a true and historical fact. The Chârans of Rajputana sang “turuganko bodhi jor —The Turks are very powerful”—and that was true. From Kutubuddin down to the Mogul Emperors—all of them are Tartars. They are the same race to which the Tibetans belong; only they have become Mohammedans and changed their flat round faces by intermarrying with the Hindus and Persians. They are the same ancient races of Asuras. Even today they are reigning on the thrones of Kabul, Persia, Arabia, and Constantinople, and the Gândhâris (natives of Kandahar) and Persians are still the slaves of the Turks. The vast Empire of China, too, is lying at the feet of the Manchurian Tartars; only these Manchus have not given up their religion, have not become Mohammedans, they are disciples of the Grand Lama. These Asuras never care for learning and cultivation of the intellect; the only thing they understand is fighting. Very little of the warlike spirit is possible without a mixture of that blood; and it is that Tartar blood which is seen in the vigorous, martial spirit of Northern Europe, especially in the Russians, who have three-fourths of Tartar blood in their veins. The fight between the Devas and the Asuras will continue yet for a long time to come. The Devas marry the Asura girls and the Asuras snatch away Deva brides—it is this that leads to the formation of powerful mongrel races.
The Tartars seized and occupied the throne of tile Arabian Caliph, took possession of Jerusalem, the great Christian place of pilgrimage, and other plates, would not allow pilgrims to visit the holy sepulchre, and killed many Christians. The heads of the Christian Churches grew mad with rage and roused their barbarian disciples throughout Europe, who in their turn inflamed the kings and their subjects alike. Hordes of European barbarians rushed towards Asia Minor to deliver Jerusalem from the hands of the infidels. A good portion of them cut one another’s throats, others died of disease, while the rest were killed by the Mohammedans. However, the blood was up of the wild barbarians, and no sooner had the Mohammedans killed them than they arrived in fresh numbers—with that clogged obstinacy of a wild savage. They thought nothing even of plundering their own men, and making meals of Mohammedans when they found nothing better. It is well known that the English king Richard had a liking for Mohammedan flesh.
Here the result was the same, as usually happens in a war between barbarians and civilised men. Jerusalem and other places could not be conquered. But Europe began to be civilised. The English, French, German, and other savage nations who dressed themselves in hides and ate raw flesh, came in contact with Asian civilisation. An order of Christian soldiers of Italy and other countries, corresponding to our Nâgâs, began to learn philosophy; and one of their sects, the Knights Templars, became confirmed Advaita Vedantists, and ended by holding Christianity up to ridicule. Moreover, as they had amassed enormous riches, the kings of Europe, at the orders of the Pope, and under the pretext of saving religion, robbed and exterminated them.
On the other side, a tribe of Mohammedans, called the Moors, established a civilised kingdom in Spain, cultivated various branches of knowledge, and founded the first university in Europe. Students flocked from all parts, from Italy, France, and even from far-off England. The sons of royal families came to learn manners, etiquette civilisation, and the art of war. Houses, temples, edifices, and other architectural buildings began to be built after a new style.
But the whole of Europe was gradually transformed into a vast military camp—and this is even now the case. When the Mohammedans conquered any kingdom, their king kept a large part for himself, and the rest he distributed among his generals. These men did not pay any rent but had to supply the king with a certain number of soldiers in time of need. Thus the trouble of keeping a standing army always ready was avoided, and a powerful army was created which served only in time of war. This same idea still exists to a certain extent in Rajputana, and it was brought into the West by the Mohammedans. The Europeans took this system from the Mohammedans. But whereas with the Mohammedans there were the king and his groups of feudatory chiefs and their armies, and the rest—the body of the people—were ordinary subjects who were left unmolested in time of war—in Europe, on the other hand, the king and his groups of feudatory chiefs were on one side, and they turned all the subject people into their slaves. Everyone had to live under the shelter of a military feudatory chief, as his man, and then only was he allowed to live; he had to be always ready to fight at any time, at the word of command.
What is the meaning of the “Progress of Civilisation” which the Europeans boast so much about? The meaning of it is the successful accomplishment of the desired object by the justification of wrong means, i.e. by making the end justify the means. It makes acts of theft, falsehood, and hanging appear proper under certain circumstances; it vindicates Stanley’s whipping of the hungry Mohammedan guards who accompanied him, for stealing a few mouthfuls of bread; it guides and justifies the well-known European ethics which says, “Get out from this place, I want to come in and possess it”, the truth of which is borne out by the evidence of history, that where-ever the Europeans have gone, there has followed the extinction of the aboriginal races. In London, this “progress of civilisation” regards unfaithfulness in conjugal life, and, in Paris, the running away of a man, leaving his wife and children helpless and committing suicide as a mistake and not a crime.
Now compare the first three centuries of the quick spread of the civilisation of Islam with the corresponding period of Christianity. Christianity, during its first three centuries, was not even successful ill making itself known to the world; and since the day when the sword of Constantine made a place for it in his kingdom, what support has Christianity ever lent to the spread of civilisation, either spiritual or secular? What reward did the Christian religion offer to that European Pandit who sought to prove for the first time that the Earth is a revolving planet? What scientist has ever been hailed with approval and enthusiasm by the Christian Church? Can the literature of the Christian flock consistently meet the requirements of legal jurisprudence, civil or criminal, or of arts and trade policies? Even now the “Church” does not sanction the diffusion of profane literature. Is it possible, still, for a man who has penetrated deep into modern learning and science to be an absolutely sincere Christian? In the New Testament there is no covert or overt praise of any arts and sciences. But there is scarcely any science or branch of art that is not sanctioned and held up for encouragement, directly or indirectly, in the Koran, or in the many passages of the Hadis, the traditional sayings of Mohammed. The greatest thinkers of Europe—Voltaire, Darwin, Büchner, Flammarion, Victor Hugo, anti a host of others like them—are in the present times denounced by Christianity and are victims of the vituperative tongues of its orthodox community. On the other hand, Islam regards such people to be believers in the existence of God, but only wanting in faith in the Prophet. Let there be a searching investigation into the respective merits of the two religions as regards their helpfulness, or the throwing of obstacles in the path of progress, and it will be seen that wherever Islam has gone, there it has preserved the aboriginal inhabitants—there those races still exist, their language and their nationality abide even to the present day.
Where can Christianity show such an achievement? Where are, today, the Arabs of Spain, and the aboriginal races of America? What treatment are the Christians according to the European Jews? With the single exception of charitable organisations no other line of work in Europe is in harmony with the teachings of the Gospel. Whatever heights of progress Europe has attained, every one of them has been gained by its revolt against Christianity—by its rising against the gospel. If Christianity had its old paramount sway in Europe today, it would have lighted the fire of the Inquisition against such modern scientists as Pasteur and Koch, and burnt Darwin and others of his school at the stake. In modern Europe Christianity and civilisation are two different things. Civilisation has now girded up her loins to destroy her old enemy, Christianity, to overthrow the clergy, and to wring educational and charitable institutions from their hands. But for the ignorance-ridden rustic masses, Christianity would never have been able for a moment to support its present despised existence, and would have been pulled out by its roots; for the urban poor are, even now, enemies of the Christian Church! Now compare this with Islam. In the Mohammedan countries, all the ordinances are firmly established upon the Islamic religion, and its own preachers are greatly venerated by all the officials of the State, and teachers of other religions also are respected.
The European civilisation may be likened to a piece of cloth, of which these are the materials: its loom is a vast temperate hilly country on the sea-shore; its cotton, a strong warlike mongrel race formed by the intermixture of various races; its warp is warfare in defence of one’s self and one’s religion. The one who wields the sword is great, and the one who cannot, gives up his independence and lines under the protection of some warrior’s sword. Its woof is commerce. The means to this civilisation is the sword; its auxiliary—courage and strength; its aim enjoyment here and thereafter.
And how is it with us? The Aryans are lovers of peace, cultivators of the soil, and are quite happy and contented if they can only rear their families undisturbed. In such a life they have ample leisure, and therefore greater opportunity of being thoughtful and civilised. Our King Janaka tilled the soil with his own hands, and he was also the greatest of the knowers of Truth, of his time. With us, Rishis, Munis, and Yogis have been born from the very beginning; they have known from the first that the world is a chimera. Plunder and fight as you may, the enjoyment that you are seeking is only in peace; and peace, in the renunciation of physical pleasures. Enjoyment lies not in physical development, but in the culture of the mind and the intellect.
It was the knowers who reclaimed the jungles for cultivation. Then, over that cleared plot of land was built the Vedic altar; in that pure sky of Bhârata, up rose the sacred smoke of Yajnas; in that air breathing peace, the Vedic Mantras echoed and re-echoed—and cattle and other beasts grazed without any fear of danger. The place of the sword was assigned at the feet of learning and Dharma. Its only work was to protect Dharma and save the lives of men and cattle The hero was the protector of the weak in danger—the Kshatriya. Ruling over the plough and the sword was Dharma, the protector of all. He is the King of kings; he is ever-awake even while the world sleeps. Everyone was free under the protection of Dharma.
And what your European Pundits say about the Aryan’s swooping down from some foreign land, snatching away the lands of the aborigines and settling in India by exterminating them, is all pure nonsense, foolish talk! Strange, that our Indian scholars, too, say amen to them; and all these monstrous lies are being taught to our boys! This is very bad indeed.
I am an ignoramus myself; I do not pretend to any scholarship; but with the little that I understand, I strongly protested against these ideas at the Paris Congress. I have been talking with the Indian and European savants on the subject, and hope to raise many objections to this theory in detail, when time permits. And this I say to you—to our Pundits—also, “You are learned men, hunt up your old books and scriptures, please, and draw your own conclusions.”
Whenever the Europeans find an opportunity, they exterminate the aborigines and settle down in ease and comfort on their lands; and therefore they think the Aryans must have done the same! The Westerners would be considered wretched vagabonds if they lived in their native homes depending wholly on their own internal resources, and so they have to run wildly about the world seeking how they can feed upon the fat of the land of others by spoliation and slaughter; and therefore they conclude the Aryans must have done the same! But where is your proof? Guess-work? Then keep your fanciful guesses to yourselves!
In what Veda, in what Sukta, do you find that the Aryans came into India from a foreign country? Where do you get the idea that they slaughtered the wild aborigines? What do you gain by talking such nonsense? Vain has been your study of the Râmâyana; why manufacture a big fine story out of it?
Well, what is the Ramayana? The conquest of the savage aborigines of Southern India by the Aryans! Indeed! Râmachandra is a civilised Aryan king, and with whom is he fighting? With King Râvana of Lankâ. Just read the Ramayana, and you will find that Ravana was rather more and not less civilised than Ramachandra. The civilisation of Lanka was rather higher, and surely not lower, than that of Ayodhyâ. And then, when were these Vânaras (monkeys) and other Southern Indians conquered? They were all, on the other hand, Ramachandra’s friends and allies. Say which kingdoms of Vâli and Guhaka were annexed by Ramachandra?
It was quiet possible, however, that in a few places there were occasional fights between the Aryans and the aborigines; quite possible, that one or two cunning Munis pretended to meditate with closed eyes before their sacrificial fires in the jungles of the Râkshasas, waiting, however, all the time to see when the Rakshasas would throw stones and pieces of bone at them. No sooner had this been done than they would go whining to the kings. The mail clad kings armed with swords and weapons of steel would come on fiery steeds. But how long could the aborigines fight with their sticks and stones? So they were killed or chased away, and the kings returned to their capital. Well, all this may have been, hut how does this prove that their lands were taken away by the Aryans? Where in the Ramayana do you find that?
The loom of the fabric of Aryan civilisation is a vast, warm, level country, interspersed with broad, navigable rivers. The cotton of this cloth is composed of highly civilised, semi-civilised, and barbarian tribes, mostly Aryan. Its warp is Varnâshramâchâra, and its woof, the conquest of strife and competition in nature.
And may I ask you, Europeans, what country you have ever raised to better conditions? Wherever you have found weaker races, you have exterminated them by the roots, as it were. You have settled on their lands, and they are gone for ever. What is the history of your America, your Australia, and New Zealand, your Pacific islands and South Africa? Where are those aboriginal races there today? They are all exterminated, you have killed them outright, as if they were wild beasts. It is only where you have not the power to do so, and there only, that other nations are still alive.
But India has never done that. The Aryans were kind and generous; and in their hearts which were large and unbounded as the ocean, and in their brains, gifted with superhuman genius, all these ephemeral and apparently pleasant but virtually beastly processes never found a place. And I ask you, fools of my own country, would there have been this institution of Varnashrama if the Aryans had exterminated the aborigines in order to settle on their lands?
The object of the peoples of Europe is to exterminate all in order to live themselves. The aim of the Aryans is to raise all up to their own level, nay, even to a higher level than themselves. The means of European civilisation is the sword; of the Aryans, the division into different Varnas. This system of division into different Varnas is the stepping-stone to civilisation, making one rise higher and higher in proportion to one’s learning and culture. In Europe, it is everywhere victory to the strong and death to the weak. In the land of Bhârata, every social rule is for the protection of the weak.
- ↑ The terms “Devas” and “Asuras” are used here in the sense in which they occur in the Gitâ (XVI), i.e. races in which the Daivi (divine) or the Âsuri (non-divine) traits preponderate.
- ↑ Ahalyâ, Târâ, Mandodari, Kunti, and Draupadi.
- ↑ pronounced as Pâp
- ↑ The old Aryan institution of the four castes and stages of life. The former comprise the Brâhmin, Kshatriya, Vaishya, and Shudra, and the latter, Brahmacharya (student life), Gârhasthya (house-holder’s life), Vânaprastha (hermit life), and Sannyâsa (life of renunciation).