\ Tam India “| liane an ‘nea grammars THE H RESPONSIBILITIES OF STUDENTS: BEING A LECTURE PL BY N. G. CHANDAVARKAR, B.A., LL.B. je Pll = 0 fre aD G a a. = F 7 pm a ea ig ag: a Nn ~ a Ses he ‘ote um oar Sow ae ers doh oe Afaongeraeg iy Pyay ac Pes Me aap a les “What is not true, is not Patriotic.”’ Raja Six Madhava Row, K.C,S8. Tf, Cw PRR ARP RFRA R48 2 oneness SECOND EDITION, 5,000—tToraL copPiEs, 10,000. PP OF a FW Oe POPS MOS” rm ag MADRAS: Pa gen Lo THE CHRISTIAN LITERATURE SOCIETY. 8. P, C, K. PRESS, VEPERY. 1893. 4 Anna. 2 a A a i A moe LRA ACEI ENGLISH PUBLICATIONS FOR INDIAN READERS. Papers on Indian Reform. On Decision oF CoARAcCTER AND Moran Courage. 8yo. 56 pp. 1} As. Post-free, 2 As. Sanrrary Rerorm In Inpra. 55 pp. 2 As. Post-free, 24 As. Dest anp THE Ricut Use or Money. 8vo. 32 pp. 1 An. Post-free, 14 As. Is Inp1a Becomina PoorzR or Richer? Wirs REMEDIES FOR THE Existinc Poverty. 8vo. 84 pp. 24 As. Post-free, 3 As. Caste. 8vo. 66 pp. 2 As. 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OPP DIP P LPS OP LD PIP PPP PPD ELE RESPONSIBILITIES OF STUDENTS: BEING A LECTURE Delivered in connection with the | BOMBAY FREE CHURCH COLLEGE LITERARY SOCIETY, BY N. G. CHANDAVARKAR, B.A., LL.B. THE HON. MR. JUSTICE SCOTT IN THE CHAIR. aie aie dietician aca aad MADRAS: THE CHRISTIAN LITERATURE SOCIETY. 8. P. C. K. PRESS, VEPERY. 1893. fin . eee r . 2 ae, i v5 ’ a)” iy 7 ” Ce Ne ie rea 74 7.7. said i‘ b \ ‘ 5 ‘ ’ Lickiguae 3 vy ce a h etal 1 ' vi v4 i ¥ ¢ ae ae pee ee aNd s iY oy Folds auied ww Bae Lath roa igeta x sey ae Et x YAGMOB) | = 4h : eR Ae EPL s i i web) Aa AAD ; ; j ; AY He ah a) iia ah RL HisHD BAPE ML rrdag’ sna | yrai002 aAUrAseta > ee TREO az : ee ee Se 5 h ‘in tw aJ's P ae hy ee . Ly, nf’ ME Sesh th a | iia 2 ' am we indi 3 ’ PREFATORY NOTE. (EEO In response to a general desire, on the part of those to whom it was originally addressed, this lecture by Mr. Chandavarkar, on “The Responsibilities of Students,” is now given to the public. At the present time, when the air is ringing with the questions with which this lecture deals, its publication may not be inopportune. Such an examination as Mr Chandavarkar’s lecture offers of the one-sided conceptions of progress, which are apt to find a place in the awakening mind of India, will do more to correct and supplement them than the volumes of unsympathetic criticism, which have assailed them from so many quarters. The kind of progress which the lecture advo- cates is a comprehensive movement, which shall embrace the gocial and religious as well as the political life of the nation. The true starting-point of this movement Mr. Chandavarkar finds in the individual life. The lecture may indeed be describ- ed as an eloquent appeal to the sense of individual responsibility, in those who in coming years may be called to play their part in great movements. On this account I consider it to be specially valuable, and to be well-fitted to give an impulse to young men of the class to which it is addressed. How greatly their progress is impeded by the want of that sense of responsibility, which the lecture inculcates, and how often their best hopes thus remain unfulfilled, they themselves will be the first to acknowledge, Mr. Chandavarkar’s words of remonstrance and exhortation are therefore seasonable. And they will also be welcome ; for they are sympathetically spoken, and they have behind them the influence of his own high personal example. Iam glad, that in this printed form they are now to have @ wider audience, and I commend them to the earnest {attention of the ever-widening circle of educated young men, to whom the question which they discuss has become one of vital moment. D. MACKICHAN. Frre CaurcH CoLbece, Bombay, 29th Jan. 1889. 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Phu a iy Wren ty! nats (4p Ae aay 7h aoeds yan ory) Ba eM Oeay Nt ni} 4 PRES wot Sakti NY $5 SOUL WS Ewieionie ¥! his Oa | wand jor Aika, Arsh OAc Pa a ana hind | a Ble Cay ap wth Age ach Ny abt as erty foc ebay! donb a Bin Mid acetate Rae whiney wats bo ied Payn och sue Lew: waghh purest } Quid ree) at. baie 13 mae 8; 18 9 Gide bude iioda . le tks. Faison’ Ae NED) po ane OM yin a Oe ert sie shine ui in ani, Honan Msivte’s orld OF cy yr ae LO8, Hb bah (GON OF Wont se dory, hodacn hs. hy a I; fests 10 ey a 1a ae ba ly Way a EADOTAOD i a: al ‘ ’ ’ j g 7 a t? ; Chey] , ; * " vat é by Ms i ae i eed) ¢ ' i Vine oti) Shak) BME PAPO a By a \ TO Oe oi vee P y a + r a ’ bp ie i es ee 4% ee Ha Noa a Ba oe He Ce ia ue if 7! TUNIS an ay a THE RESPONSIBILITIES OF STUDENTS. I HAVE announced my subject to be “Our Students and their Responsibilities.” Perhaps some of my young friends here will say that it is difficult to understand what I mean _ by proposing to deal with the responsibilities of young men, who are not called upon yet to take any part in the various activities of the world, and whose responsibilities cannot be expected to extend beyond their studies and their examina- tions. They may suppose that as long as a young man isa young man, and as long as a student is a student, he is not expected to do more than this—to mind his own studies, to attend his school or college regularly, to pass his examina- tions creditably, and to behave like a good, industrious, and modest young man. These undoubtedly are a student’s responsibilities ; but they are not all. The responsibilities, which I have just now mentioned, force themselves upon your attention every day and almost every hour; every school boy knows them and is daily reminded of them. And it is because they force themselves on your attention every day that Ido not mean to dwell upon them here. I wish to speak of other and higher responsibilities, which are not so often felt and realised as they ought to be, but which you should not ignore, inasmuch as on them depends the whole of your and your country’s future. Those responsibilities, if properly realised, would teach yon, in short, this—that your present life as students is a life of probation and 6 PAPERS FOR INDIAN STUDENTS. preparation ; that as you sow now, so you and your country will reap in future ; and that you must, therefore, from now begin and try your best to lay the foundation of a good in- dividual character, which shall prove the basis of a true national character—that you must, in short, learn to become: men in the highest, best, and noblest acceptation of the term. It is often said (and there is a great deal of truth and force in the observation) that India has a great and mighty future before her. When we find that this country at one time occupied a high rank among the civilized nations of the ancient world; that when it was at the height of its,, glory it developed to a state of perfection its own literature and some of its own arts ; that then, owing to various causes,. its progress all of a sudden stopped and it fell a prey to the attacks of ruder nations; that each of those nations who. ruled it, was weighed in the balance, found wanting and set aside ; that then Providence consigned it to HEngland’s more methodical and more civilized rule-—when I find that my people, rich at one time in their intellectual and religious achievements and showing even in their present fallen condition some of the traces of their old intellectual vitality, have been brought in close contact with a nation, whose history, though more modern than ours, has been a history of steady and careful progress,—when I find all this, I can hardly fail to be impressed by what I regard as the grandest, because the most striking historical fact of the age in which we live—grander certainly than any that the world has yet witnessed. I perceive in that fact the finger of God working in an inscrutable way to raise and to elevate my fallen country, and to once more make it, with the aid of England, the help-mate of civilization and of progress. Every force THE RESPONSIBILITIES OF STUDENTS. 7 at work in our midst—every renovating agency that the Englishman has brought with him to this country points to one thing more than to any other, and it is this: that this ancient land of an ancient people has a great future before it. And if you ask me: Upon what does that future specially rest? Lanswer that it rests not somuch upon our present political reformers, not so much upon our present social reformers, not so much upon our present religious reformers as upon those who will be hereafter called upon to be the masters of that future. And who else are the masters of India’s future but the large numbers of young men who are now attending our schools and colleges,—those, I say, the bright and beaming faces of some of whom I see before me? Here are the trustees of the country’s future ! It is the students of the present generation who will be the men of the coming generation, and if you would have that future made a future of greatness and glory, your first duty is to prepare the students for the future that awaits them, by infusing into their minds those ideas, by inspiring them with those principles, and endowing them with those quali- ties which alone will enable them to make that future what it ought to be. What, then, is the first idea which ought to be strongly implanted in the minds of those with whom so greatly rests the future of this country ? It is this, that their education is intended, not for the purpose solely of enabling them to earn their own bread, to seek their own comforts, and make themselves and their families happy; but that it is also intended to prepare them for higher, nobler, and purer ends—for enabling them to fight what the present Poet Laureate of England calls the healthy ‘“‘ breezy battle’ of life—for enabling them to dare do all that does become a 8 PAPERS FOR INDIAN STUDENTS. man—for, in short, fitting them to be the true leaders and guides, not the slavish followers, applause-seekers, and popularity-hunters, of their people. Knowledge, it is said, is power, and it is power because it enables him who possesses it to rule and guide the world. Where knowledge does not aspire greatly, where it does no more than help and enable the man who possesses it to seek his own happiness and rest contented when he has succeed- ed in earning his own bread and pursued his own selfish ends, regarding himself as the centre of all his thoughts and actions,—there knowledge ceases to be a power, because it fails to raise its possessor above the level of the lower orders of the animal creation. Hven beasts and birds know how to earn their own bread and seek their own happiness. But what distinguishes man from beasts and birds is that he has reason and capacities which he can use so as to make others than himself happy, that he can use those capacities for the elevation and regeneration of man- kind in general and his own people in particular. ‘“ What is man,’ asks Shakespeare, ‘ if his chief work and market of his time be but to feed and sleep?” To those whose thoughts and whose aspirations do not go beyond their own selves, who think the sole aim of life is to seek their own pleasure and their own happiness, that holy teaching of Jesus Christ’s, ‘‘ Take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed ?”” “ Seek ye first the kingdom of God and His righteousness; and all these things shall be added unto you:” this holiest of holy teachings may seem to have no meaning im it, and may strike us as the teaching of one who took no account of the realities and the daily necessities of the world, and who spoke and acted like a dreaming enthusiast. But THE RESPONSIBILITIES OF STUDENTS. 9 if we examine this teaching by the light of those lessons which History teaches—and History is our surest and safest guide in such matters—if we examine that teaching by the help of those lives which form the soul of all good biogra- phy, we shall find that a nation’s greatness and a nation’s prosperity have resulted from and depended upon, not the man of selfish ends, not upon the man who earned his own bread and lived contented with seeking his own happiness ; but upon those heroic characters, who thought less of them- selves and more of their country, and who devoted their lives, their talents, and their energies to the service of their people. Take away these characters and their deeds from the pages.of History, which you daily read and which you daily admire. Then what remains of History at all? His- tory then becomes a perfect blank. It has little to tell ; still less to teach. And if countries that have become great and prosperous owe their greatness and their prosperity to . the self-denying labours of the men, who thought less of themselves and more of others, who lived, worked and, aye, even died for their country, is not theirs the character which ought to be developed in himself by every student, is not theirs the example, which ought to fire the ambition, kindle the soul, and rouse the energies of every young man ? This, then, is the first idea which ought to be firmly im- planted in your minds and which ought to inspire you in all you think and do from now—the idea that your education is intended, not merely for the purpose of enabling you to earn your own bread and seek your own happiness ; but also for the purpose of enabling you to devote yourselves to the service of your country. In order that that idea may become the leading and the guiding principle of your lives in future—in order that that idea may become a part of your 10 PAPERS FOR INDIAN STUDENTS. nature and animate all your actions when you will be called upon to play your part in the world as men—it is necessary that you should from now learn to acquire those qualities of the head and the heart, which, and which alone, form the soul and the basis of true patriotism. Towards this end your first, your greatest, and your pre- sent responsibility is to form and to acquire what I shall call a high conception or a high ideal of Duty. Life, it has been truly said, is Duty, and it seems to me all worldly wis- dom of the highest character was summed up by the poet in his two expressive lines, in which he said :— “ T slept and dreamt that life was Beauty— I woke and found that life was Duty.” Yes. Life is Duty. It means doing. There is a high purpose in it—something serious about it. It is not given to man that it may be wasted or that it may be trifled with. It is given to him that he may do something that will endure, and nothing endures so much as a good deed, done for the public good. We live that others may live. A high ideal of Duty, in short,is a high ideal of life. And what is a high ideal of life ? I shall explain what is meant by a high ideal of life. I could give you now in one sentence what I mean by it ; but it is necessary that I should make some observations before- hand and prepare you for what I regard as a correct defini- tion of a high ideal of life or a high ideal of duty. There are three ideas involved init. The first idea is this: A man whose ideal of life or duty is high realises, in the first place, that he is born, not for himself solely but for others—not only for his family but also for his country. Life cannot go on unless men feel one another’s value and work for one another. For the most trifling thing we depend on others. THE RESPONSIBILITIES OF STUDENTS. 1] The moment we are born we begin to depend on others. Nature herself teaches us this lesson. A man whose con- ception of life is high realises the value of this lesson in its entirety. He regards himself as one to whom life has been given that he may serve others and make them happy. He feels that the geometrical axiom that the greater can include the less, but not the less the greater, applies to all the pursuits of man and all the duties of life. He remem- bers that he is but one of his countrymen, and that if he serve them, he serves himself, because he is one of them. Where the higher end predominates, the lower end follows ;. but where the lower end takes the place of the higher, the higher is apt to be ignored. Where a man serves himself and his family he serves none else; but where he serves his countrymen he serves others and also himself and his family, for they are included in the former. This, then, is the first idea involved in what I have called a high ideal of Life or Duty. A high conception of Duty does not, however, mean merely that you are to serve your fellowmen. It implies something more ; it means—and this is a very important thing—it means that you must serve the country, not blindly, not thoughtlessly, not foolishly, but wisely and well. There are two ways of serving a country as there are two ways of serving a man. If you are interested in a man, if you really desire his welfare—if you sincerely love him, and if you as sincerely wish that he should prosper, what is the course which you will, if you are a wise and far-sighted friend, think it best for his good to adopt ? Certainly this, that you will ascertain what the failingsof the man are; you will not flatter him ; you will not lethim run away with the idea that he is perfect ; but on the contrary you will do 12 PAPERS FOR INDIAN STUDENTS. your best to inform him of his shortcomings, you will try your utmost to guide him in the ways of wisdom, and to correct his failings. In other words, you will make him see himself as others see him. Again, what is the best advice which is generally given to a man who wants to be great? Do we not tell him to remember the lesson :— “€ Man, know thyself”? We tell him not to regard himself as perfect; to remember that his progress can never be complete, and that he has something to learn everyday from everybody ; that he should be conscious of his own defects. We ask him to bear in mind Cowper’s well-known and oft quoted lines :— “ Knowledge is proud that he knows so much, Wisdom is humble that he knows no more. Who is it that we generally admire and respect—the man who thinks himself to be so wise that he has nothing to learn and no improvement to make, or the man, who, like the great Newton, feels that he has yet to learn a great deal more than he has learnt? Certainly the latter. Now, what is true of individualsis also true of nations ; for, after all, what is a nation but a collection of in- dividuals? If self-knowledge is valuable to a man, it is also valuable to a nation. If a man is apt to be degraded and demoralised by the idea that he is perfect, that he has nothing more to learn, that his progress is com- plete, and that he has no failings, a country is also apt to be demoralised by the same idea. The moment a people begin to think that they are perfect and have made all the progress they should make, they prepare the way for their own downfall. Just as aman is apt to be spoilt by blind love and admiration, by foolish flattery and thoughtless advice, so a country is apt to be spoilt by blind and thought- oe THE RESPONSIBILITIES OF STUDENTS. 13. less patriotism and by afalse sense of duty. That man does: not serve his country well or wisely, who flatters it with the notion that it is perfect, that it has nothing further to learn, and that all it has to do is to regard itself as a country without any shortcomings. A true patriot, on the other hand, who has a high conception of Duty, will direct his attention more to the failings and shortcomings of his countrymen than to their merits, without, of course, ignor- ing the latter—he will teach them to know themselves, he will seriously consider both what is and what ought to be, and will not fear to acknowledge a fault which is a national fault, and to do all he can to set it right. And in this con- sists true patriotism—a truly high ideal of Duty. A French writer, (the Rev. Father Didon on “The Germans’’,) who has written a book on the Germans, in which he examines. the causes which have made the latter a great nation, and led to the deterioration of his own people—the French— begins his book thus :— “‘T endeavour to judge my own country without flattery and without self-deception. Passionately loving France, I wish to serve her dispassionately.” This pithily expresses the second idea involved in a high ideal of Duty, which means that you are not only to serve your country, but serve: it dispassionately—you should serve it, notlike a blind patriot who flatters his countrymen and hates those who point out their shortcomings, but like a true patriot, who, because he: loves his country, desires to know its failings and invites criticism. The French writer I have referred to also says :— *‘T am opposed to short-sighted patriotism, moulded by egotism, rancour, and hate.” That conception of Duty which sets before itself a high ideal, despises short-sighted patriotism, and takes its stand upon the noble principle of 14 PAPERS FOR INDIAN STUDENTS. serving the country seriously, thoughtfully, and nobly, by becoming alive to the causes of its weakness and its fall. A high conception of Duty does not mean tellmg your countrymen, as some among us are telling them just now, that we Hindus or Parsis or Mahomedans have no right to be lectured by Europeans about our duties and our failings, because when we were civilized the Europeans were barbar- ous. On the other hand, it consists in finding out seriously why we that were once great have now fallen, and why those that were once fallen have now become great. A high con- ception of Duty does not consist in telling the people to think themselves wise and perfect, and to abhor and deride all change. It does not consist in practising deception upon them by deluding them with the belief that all they have is good. The true man of Duty is he who will serve and judge his country dispassionately, who will serve it by telling it in unmistakable language what its faults and failings are, who will do his best to impress upon his countrymen the great truth that nations, like individuals, must know themselves before they can hope to raise them- selves. The true man of duty is he who will serve his country by speaking and seeking the truth about his countrymen, in- stead of trying to seek temporary popularity by flattering their prejudices and their superstitions, and ridiculing with them every one who dares tell them, because he loves them, that they are doomed if they do not and will not move with the times. I have so far placed before you the two ideas, which are involved in what I have called a high conception and a high ideal of duty. The first idea involved in the term is that we are born for the service of our country ; the second idea involved in it is, that the service should be dispassion- THE RESPONSIBILITIES OF STUDENTS. 15 ate and thoughtful. But that does not complete my defini- tion of the term. There is a third idea which is involved in a high ideal of duty. Just as a man may serve the country by flattering its people; yet that is not true service; it must be dispassionate service; so a man may dispassionately serve the country but serve it so in one matter alone. But a true and a high conception of Duty implies dispassionately serving the country as far as one can in such a way that the country will make progress an all those matters, on which its welfare, its greatness, and its glory depend. A man whose conception of Duty is high will always remember that the happiness and prosperity, the morality and greatness of a man and of a nation depend on three things—on his or its government, on his or its society, and, last but not least of all, on his or its religion— on, in other words, their political institutions, social arrange- ments, and religious faith. Man is not only a citizen and the subject of his sovereign ; he is also a member of society ; he is not only a member of society, but, what is more, he is man, endowed with a conscience and with high moral power, “a breath of Heaven,’ as Carlyle calls him. The laws and arrangements of his society, the character and doctrines of his religion, as much, if not more, form his character, determine his temperament, and influence his life and happiness, as the laws and statutes of Government. As long as there is such a thing as Government, and as long as Government rules, and as long as Government is necessary, man who is ruled by it is bound, in the first place, to be loyal to it, and, in the second place, to do his best to see that the Government discharges its functions wisely and well. As long, again, as there is such a thing as society, and as long as society is necessary to keep men 16 PAPERS FOR INDIAN STUDENTS. together, a man who is its member is bound to see that the laws and arrangements of society are of such a charac- ter as to engender in its members the spirit of enterprise, morality, and progress, As long, again, as Man is Man, responsible to a Higher Being, he is bound to see that his people respect God and walk in His ways. Men, in fact, are what their Government, their social laws, and their religious faith make them. All these three should be of a high order and progressive character in order that men may be happy and progressive. If any one of those three is better and the others worse—if any one is progressive and the others reactionary—men’s progress will not be complete. Suppose the Government concedes everything you want ; of what use will that be if your society binds you by laws which keep you down while Government tries to move youup? It has been truly said by an English writer (Mr. John B. Gongh) :—“ You cannot make a model man by putting him in a model house, you have got to elevate the man to the house, or he will bring the house down to his level. It must be by elevating the man that the work will be done.”’ Simi- larly, you may put men under the best of Governments you can have; but if the men are not elevated to the level of the Government, they will bring the Government down to their level. So much as to the social laws. Now as to religion ; no nation can live without Faith in God-—without that sense of responsibility which comes of belief in the Almighty. It may have excellent political and social insti- tutions, but if these are not based on and supported by a pure and enlightened religious faith, they will fall down, and the nation will live in chaos. Men will know that they are brothers and are bound to work for one another only then when they realise that they are the children of One God THE RESPONSIBILITIES OF STUDENTS. 17 who watches their action and shapes their destinies. What else is there but religion to bind and keep men together ? Human interests, you may say. It may be urged that as long as Nature tells us that men need the support, the sympathy, and help of one another, they will be forced to love one another, and livetogether. But nature also teaches us at the same time that self-interest rules man more than anything else ; and union, love, and nationality, which are based on mere self-interest, can never be lasting. If two men live together and in peace merely because they cannot do without each other, they will separate and quarrel the moment they find that there are matters in which they require no mutual support. Channing, a celebrated Amer- ican writer, truly observes that we should never for- get “how suddenly the whole social fabric would quake, and with what a fearful crash it would sink into hopeless ruins, were the ideas of a Supreme Being, of accountable- ness and of a future life to be utterly erased from every mind.” Mark, again, this solemn teaching of the same author—* Once let men thoroughly believe that they are the work and sport of chance ; that no superior intelligence con- cerns itself with human affairs ; that all their improvements perish for ever at death ; that the weak have no guardian and the injured no avenger ; that there is no recompense for sacrifices to uprightness and the public good ; that an oath is unheard in Heaven; that secret crimes have no witness but the perpetrator ; that human existence has no purpose and human virtue no unfailing friend ; that this brief life is everything to us and death is total, everlasting extinction— once let men thoroughly abandon religion, and who can conceive or describe the extent of the desolation which would follow ?””? Do not suppose that there is no meaning and 2 18 PAPERS FOR INDIAN STUDENTS. no truth in the saying, which we often meet with in the best books we read: ‘‘ Righteousness exalteth a nation.” If there is one thing which History tells us and illustrates more than any other it is this, that nations fell when their religious notions became debased ; and that scepticism and agnosticism have never led to national greatness—aye, to national existence. And what do our best historians say is the one great lesson taught by History ? Mr. Froude sums up that lesson in these words :— “The moral law is written on the tablets of eternity. Jus- tice and Truth alone endure and live. Injustice and false- hood may be long-lived, but doomsday comes at last to them in French Revolutions and other terrible ways.” Carlyle, another historian, in an eloquent passage, observes :— “Belief is great, life-giving. The history of a nation be- comes fruitful, soul-elevating, great, so soon as it believes.” And M. Thiers, one of the wisest of French statesmen, wrote :—“A nation of believers is more inspired to undertake great enterprises, and more heroic when called upon to defend its greatness.” M. Betham Hdwards in her book, entitled “ A Year in Western France,” says :— “ Religious associationsand charitable institutions mustcombat the moral and material sufferings, which are the lot of humanity, and which it is easier for socialistic tendencies to increase than to suppress. The spread of education, the progress of science, literature, and art, the rapid means of communication on civil and political liberty—all these are but one half of civilization, and their influence is only healthful if counter- balanced by Religion, Authority, and Reverence.” The French writer, to whose book on the Germans I referred a short while ago, writes :—“ For a people organisation means power and vitality ; whereas a want of organisation means THE RESPONSIBILITIES OF STUDENTS. 19 weakness, sometimes decadence and death. In Germany all social forces, religion, science, army, fortune, nobility seem so arranged as to ensure the greatness of the country.” Nations, then, are what their Government, their society. and their religion make them, and hence they are bound to interest themselves in and improve all three of them. In India particularly this fact should be most carefully borne in mind by those who seek to make this country great—by you, my younger countrymen in particular, who will becalled upon to do all you can to raise your motherland. By means of our political agitations, associations, and activities we teach the people that they have something higher to hope for ; that they must learn to better their condition ; and that while loyally upholding the Government they live under, they should point out its defects and thus seek their own welfare. But of what use will and can this advice be to our people, so long as those people are allowed to be taught and influenced by their religion and by their caste to be a nation of fatalists? Itis said of the English nation that whenever anything goes wrong, they at once cry out :—‘‘ What a shame !” In India, on the other hand, whenever anything goes wrong, the people are known to say :—“ Can’t help it. Thatisour fate.” The religious faith of the people and the caste system have for ages taught them that they are the victims of Fate, and are not the masters of their own circumstances. It is this belief which has ingrained itself in the national character, and which has to be de- stroyed before you can expect the people to be elevated. Political activity, political agitations are certainly good. They have their value and I do not for one moment mean to ignore their value. But what we do with one hand let us not undo with the other. let not the principle of eleva- 20 PAPERS FOR INDIAN STUDENTS. tion which we try to infuse into our people by means of our political activities, and National Congresses, be allowed to be counteracted by the principle of fatalism, which our present social arrangements and our present religious be- liefs teach them. Let us reform and correct the latter, so that our political activities may be helped and supported, instead of being opposed by them. That is, while we teach the people to be politically great, let us not forget to tell them that their religious end social ideas should be as much improved as their political ideas—that the former should be of an enlightened and elevated character equally with the latter. T am now prepared to give you in one sentence a defini- tion of what I have called a high ideal of Duty. From what I have said you have, I dare say, observed that three ideas are involved in it. A high ideal of Duty implies, firstly, cherishing the conviction that you are born, not for yourselves, but for your country ; secondly, it implies ren- dering service to your country dispassionately, thardly, ren- dering that service dispassionately in all those matters, political, social, and religious, on which the country’s welfare and progress essentially depend. Thus, then, I define a high ideal of Duty to consist in cherishing the conviction that each one of you is born to serve your country dispassionately so far as you can in political, social, and religious matters so as to secure that country’s progress all along the line. You may ask—Why is it incumbent upon us to form now such a high ideal of Duty as I have defined and de- scribed and to learn to observe it in all we do? Isay, itis | incumbent upon you for this reason. You must remember that your education is fitting you to oceupy a leading posi- THE RESPONSIBILITIES OF STUDENTS. 21 tion among your countrymen. As educated men and as enlightened members of your society, you will form what I shall call the mind of your people. And it has been truly said that it is the mind which rulesthe world. There is an Italian proverb which says: ‘“ He who reads rules.” What is meant by that is, thatit is the man of education and enlightenment who, after all, really influences the world. The late Lord Beaconsfield, in one of his speeches, observ - ed :—“ Instead of the strong arm, it is now the strong mind that is the moving principle of society ; you have disen- throned Force and placed on her high seat—Intelligence.”’ It is no longer the man of wealth, no longer the man of strength, who rules, but it isthe man of intellect. And hence it has been truly said that the educated classes of a country are, in a sense, its true leaders and representatives. Being the leading class which possesses as it were the mind of the nation, it is its duty to have in everything a high ideal, for in proportion as the ideal of the leading class is high, the ideal of the ordinary people of the country—+. e., of the masses—will rise too. If the educated Natives have alow conception of Duty—if their ideal of Duty be no higher than this—‘‘ Hat, drink, and be merry,” “ Let the country alone,” ‘‘ Blindly love the country”—the ideal of the lower classes will be of the lowest character possible. But if, on the other hand, the educated classes raise their ideal the classes beneath them will insensibly learn by example to raise theirs too, and thus the national ideal of duty, 1. e., the ideal of the ordinary class of men, willrise. You will be the exemplars of your countrymen, who will try to form their ideals by looking at yours. Hence, as educated men are the real representatives of a country—as they typify what 22, PAPERS FOR INDIAN STUDENTS. is best in its mind—it is their solemn responsibility to have a very high ideal of duty. But it is not a high conception or a high ideal of Duty alone that will be required of you when you enter the world. A man may form in his mind the highest of ideals ; he may in theory hold that it is his duty to serve his country dis- passionately and heroically ; but in order that the country may really and substantially profit from his high ideal and. conception of Duty, he must have the courage and the capacity to act up to that ideal. In other words, his high ideal must be supported and enforced not by mere thoughts but by deeds ; he must live up to his ideal faithfully. And that he may so live it is necessary that he must develop in himself that quality which goes by the name of moral courage. And what is moral courage? Mr. Smiles defines it to mean ‘‘the courage to seek and to speak the truth; the courage to be just ; the courage to be honest ; the courage: to resist temptation ; the cowrage to do one’s duty.”? Moral — courage means this, that a man who thinks and feels that a certain thing is right, stands by his opinions and convictions, adheres to them faithfully and unflinchingly, looks to no — public applause or favour, but does his best to act up nobly and fearlessly to his principles. When Christ Jesus preach- ed to His disciples the great truth :—‘‘ Ye shall be hated © for my name’s sake. But there shall not a hair of your ~ head perish. In your patience possess ye your souls,” He preached to them the necessity of that courage, which is | the foundation of all true ereatness. In one of his sweet hymns, T'ukaram, one of the saints whom India has produced ~ and of whom India in general and Western India in parti- — cular must be proud, says: “The world is very strangely constituted. Ifyouare religious, people say youare a fool ; | THE RESPONSIBILITIES OF STUDENTS. 23 if you are irreligious, they call you an atheist ; if you are virtuous, they say you are not fit for the world ; if you are vicious, they call you a rascal ; if you marry they say you have grown worldly ; if you remain single, they say you are selfish ; if you speak, they say you are voluble; if you are silent they say you are proud. It is no use after all to set any great value on what the world says. The best and high- est religion for man is to do his Duty and to do what he sincerely believes to be right without fear or favour.” This is moral courage. . Moral courage is the soul, the life, and the prop of Duty, andit is that, and that alone, which enables a man to seek the truth, and to do good to mankind. And it is necessary for you to have moral courage, to develop in you this precious virtue for this, if for no other reason, that you will be occupying a high position among your country- men as educated men. Now we often hear it said that the duty of an educated man is to reflect and represent public opinion. The tendency at present is for an educated man to allow himself to be guided by public sentiment. In the anxiety to become a leader, he fears to set himself in op- position to public opinion ; and instead of guiding it, allows himself often to be guided by it. But it seems to me that the duty of an educated man is not so much to represent as to form, guide, and create public opinion. If he finds that the people are wrong in a certain matter; if he feels that his countrymen hold to a view orto a custom which is bad, then it is his duty toset themright. If he fails to do this, he ceases to make the right use of education. ‘If those who receive light are not to shed that light over those who are in darkness, who is to do it? If those who have received freely will not give freely, who is to guide the people ? And after all the world owes its progress not to the educated 24 PAPERS FOR INDIAN STUDENTS. men, who, in their passion to be the leaders and favourites of their illiterate countrymen, pandered to their prejudices, spoke like them and acted like them and were applauded by them; but by men, who set themselves in opposition to the prejudices and views of the people, and preached and practised what they believed to be right, heart within and God overhead. When you read history, when you read poetry, when you read biography, what are the characters which you admire most ? Do you admire the men who followed the people, who defended their prejudices and superstitions and obtained a temporary popularity; or do you admire those, who, caring for no one’s favour but simply looking to Duty, set themselves to the unpopular work of reforming and correcting the ways of their countrymen—those who, I say, were ridiculed, persecuted, and even killed by the men of their times ; but who never- theless stood fast by their cause unwavering, spoke the truth, and at last by the mere force of their character vanquished their opponents and triumphed ? Why do you admire Luther, why do you admire Tukaram? What is it that makes you revere the names, respect the lives, and worship and honour the memories of all those characters in history, who strove hard in their times to reform their people? Surely this, that single-handed they fought for truth, and endeavoured to create a better public opinion, instead of being guided by that which existed. There are among us just now a number of writers, who fling in the face of the social and religious reformers the fact that a majority of the people do not care for them, and that public opinion is not on their side. They suppose that it is a great thing for a man to go amongst the people, to talk like them, to admire blindly with them their institutions, THE RESPONSIBILITIES OF STUDENTS. 25 customs, and beliefs, and to parade before others their in- fluence with those people. Men may be admired by people and called by them their leaders, because they follow their ways and flatter their customs. Nothing is easier than encouraging what people think is right and than speaking in praise of their customs. Such a course of conduct may bring you popularity for a time and raise you to the position of a leader ; but, after all, such popularity and such leader- shipare temporary. There is no glory—no credit—in going amongst the people and seeking their applause by admiring with them all that they say and do; because the man who does so, though he may pass for a leader, is really a follower of the people who call him their leader. All the great reforms and changes of the world were due, not to the men who flattered the people of their times and courted their leadership by pandering to their blind prejudices and sup- porting their superstitious beliefs, but by men, who, when they found public opinion to be wrong on any question, exerted themselves, in spite of the opposition of the very public whom they sought to reform, to correct that opinion, to enlighten it and create a better, a more en- lightened, and a more healthy public opinion. The great changes of the world—all its great reforms—were effected by small minorities, which had majorities against them, and which counted amongst them men who had moral courage and who did not for a single moment care for the applause and for the leadership of their people. ‘Those writers and speakers who ridicule the present social and religious reformers of India because public opinion is now not on their side, forget this great lesson which history teaches. And what is a majority after all? Hear what a ‘German philosopher, Goethe, said :—‘‘ Nothing is more 26 PAPERS FOR INDIAN STUDENTS. abhorrent to a reasonable man than an appeal to a majority, for it consists of a few strong men who lead, of knaves who temporise, of the feeble who are hangers-on, and of the: multitude who follow without the slightest idea of what they want.” Mr. Lilly, quoting this remark of Goethe’s in arecent number of the Fortnightly Review, makes the following observation, which I would earnestly commend to your careful attention :—‘“ As a matter of fact, the highest moral acts which the world has witnessed have been per- formed in the very teeth of an uniformity of social disap- probation. A primary token of greatness in public life is to be absolutely unswayed by the ardor civium prara juben- tium. And pravity it is, as often as not, for which they clamour. Did Socrates, did Jesus Christ, found themselves upon the public opinion of the communities in which they lived ?’? How often, alas !, is this forgotten! If educated natives would only realise this ! The duty of an educated man is not to follow and to represent the public opinion of the country ; but, where it is wrong, to lead it and create a better one in its place. There lies all glory and all greatness. You, my young friends, ought to know from now that if you are to. make your country great, you must stand up for Truth, and — have moral courage. Donot aspire to be the blind leaders of the blind, for when the blind lead the blind both fall into. the ditch. Learn to be the true guides and leaders of your people. Covet that leadership, which history pronounces to be real because it isimmortal leadership, and which consists in telling the people courageously that they are wrong where they are wrong and in trying to reform them. That course may not bring you the applause of the men amongst whom you live, but all reformers have had to face un- popularity. It is only in the end that they won the day. THE RESPONSIBILITIES OF STUDENTS. 27 Hence is it that history so often tells us that the first be- comes the last and the last becomes the first. Hence is it that men who are hated by their contemporaries for advo- cating great reforms become in the end the leaders of their people, and often the stone that has been rejected has be- come the head of the corner. . Having endowed yourselves with moral courage, you must make it your next duty to acquire the virtue of self-reliance. Unless you learn to rely on yourselves you will never be able to achieve anything great. Where men always look to others for help and will not put their own shoulders to the wheel, then they doom themselves to a miserable condi- tion of life. Those people alone can become great, who try to be self-reliant—who, remembering that their duty is to serve their country, courageously serve it without expecting others to do that service for them. In India the tendency is often for one man to expect another to do something for the country. We always busy ourselves with saying that Mr. A. has been doing nothing for his country, Mr. B. has not been properly using his education for the benefit of his people, and so on. The greatest of our national faults is that we are so apt to be dependent on others for help ; and that we are so liable to be cowed down and depressed when anything goes wrong and when we are defeated. We lack the quality of the English and the Germans, of whom it has been truly said that they tire at an obstacle, and never swerve from their aim because they are once or twice or repeatedly defeated. You, my young friends, who are to be the masters of this country’s future, ought to try and get rid of this national fault, and from now learn to be seltf- reliant. I shall not dwell upon this point further, for it needs no special elucidation ; but if you ask what sort of a 28 PAPERS FOR INDIAN STUDENTS. boy I would admire, I would answer—lI admire the boy, who fulfils the description of the brave Huglish lad of the past generations, given by an excellent newspaper of Lon- don—the Spectator—in its issue of the 24th January 1885. I will read to you what that paper said. Contrasting the English lads of the present generation with those of the past, the Spectator said :— “The conceit of ability to conquer the world is gone away. The kind of lad, whom even middle-aged men remember, who seemed silly with hope, who had not dreamed that London could be ‘ stony-hearted’ ; who only wanted to be free and he would succeed directly, to whom a suggestion of failure appeared an insult, and who was in his own eyes king of circumstances ; who would, as we knew a lad do, at 17 ask for a mastership at a public school ; or at 18, submit a book to a publisher, in full certainty of acceptance ; who would take the train to Liverpool without an introduction, and only 80 shillings ; meaning to come back rich—which he did by the way after a 40 years’ fight—is as extinct as the’ Dodo: ...y.7. There is plenty to hope for in the new generation ; but it lacks the old strength to dominate cir- cumstances.” Well, then, learn to regard yourselves as kings of cir- cumstances. It is true that circumstances often make the man; but it is also true that man as often makes circum- stances. ‘That being the case, the better plan of life is to work so as to create and influence circumstances, and not to allow yourselves to be depressed by defeat or obstacles. Take courage ; be hopeful in all you undertake, and act in a manly and self-reliant spirit. He who does so alone suc- ceeds. Men who advocated great reforms and undertook to make their people great began under the greatest of difficulties ; but in the end they triumphed, because they had faith in their work, they had faith in themselves; and “9% THE RESPONSIBILITIES OF STUDENTS. 29. they worked on in that faith without relying on others for help. And hence is it that so often we are told—and told very truly—that faith can remove mountains. Bear this in mind, my young friends; and from now, when you are young and can more easily acquire good habits than when you grow to be men, begin to acquire the habit of self- reliance. I have called your attention so far to what I conceive to be the three highest responsibilities of our students. They are, firstly, the formation of a high conception or ideal of Duty ; secondly, the acquirement of the virtue of moral courage which is necessary to support that ideal in prac- tical life ; thirdly, the acquirement of the habit of self- reliance, which, again, is essential for the same reason that moral courage is necessary. I call these three the highest responsibilities of our students, because they form the be- ginning and the basis of all individual greatness in life, And national greatness is, after all, the result of individual greatness. Unless the educated men of a country learn individually to fulfil these responsibilities, they will not be able to raise it to the rank of a prosperous, enlightened, and elevated nation. You are often told that those people are entitled to be called great, among whom arts and sciences prosper, and who show the highest development in point of politics and learning. But those that say so tell you only what is not the whole truth, for they mistake the effect for the cause. Arts and sciences will prosper, your country will reach a high stage of political and intellectual development, only if those who can be the agents of such prosperity and development, 7.¢e., such of its men as can think and as alone are, therefore, able to lead it, will in the first place cultivate those virtues and those habits which are 5510) PAPERS FOR INDIAN STUDENTS. necessary for the cultivation of arts, and sciences, and all kinds of development. Give a country, in the first place, a number of men, who will feel that they are born to serve it and raise it ; who will strive to reform it in all matters on which its progress depends ; who will adhere to their con- victions steadfastly and courageously ; and who will work without relying on others—then it is that you give it life, for when a country is full of such men it becomes prepared to cultivate all that is needed for its progress and prosperity —arts, sciences, and everything. Good works make a country great; and good works need good and patriotic men. And who are entitled to be called good and patriotic but those who realise their real duty in life and discharge it with courage and self-reliance? Some one has said :— “Tell me what the songs of a people are, and I will tell you what their character is.” I have heard it also said :-— _“ Tell me what the laws of a people are, and I will tell you their character.” But to me it seems the best and most appropriate method of putting it is this:—‘ Tell me what the ideal of duty which obtains among the educated classes of a country is and how they observe that ideal in practice, and I will tell you their character.” And now, my young countrymen, you, whom I have called the masters of my country’s future, let me, in conclu- sion, tell you that it has given me the greatest pleasure to appear here to-night and to tell you what are your highest duties and responsibilities, In all I have said I have endeavoured to impress upon you one fact and that is that it is you, on whom the future of this country will especially depend. If you love, as I have no doubt you do love, that country—if you feel, as I have no doubt you do feel, for her—then, I say, raise and elevate yourselves both intel- o% THE RESPONSIBILITIES OF STUDENTS. 31 lectually and morally, in order that you may be able to raise and elevate her. Try to be, in short, men, before you aspire, as you ought to aspire, to be statesmen. Form a lofty ideal of your Duty, and learn to go through life as men born to carry out that ideal with moral courage on the one hand and self-reliance on the other. And remember this, above everything else, that India, the country which has given you birth, and England, the land which is educa- ting you, expect each one of you to do hisduty. Say with the poet and act accordingly :— ‘‘ Give unto me, made lowly wise, “The Spirit of self-sacrifice ; “The confidence of Reason give. ‘“‘ And in the light of Truth Thy Bondman let me live.” Concluding remarks by the Chairman, the Hon. Mr. Justice Scorr :— I will not spoil the effect of an eloquent address by anything likea speech. The address was not only eloquent, it was most suggestive and practical, and I hope every student here will carry away its substance with a determina- tion to shape his future life according to it. I can say for myself [ have a firm belief in the formation of an Indian nation, only, gentlemen, you must set your shoulders to the wheel yourselves—you must march with the times. While you respect every noble tradition and good old custom, you must be ready to take what modern civilization has to give you. I should like to make you a confession of faith. Although the Government of India may sometimes be dim of sight and not see as readily as you think it should the real needs of the people, although it may seem occasionally to be slower of comprehension of your needs than it should be—and Ido not say you may not now and then be right— 32 PAPERS FOR INDIAN STUDENTS. still, taken asa whole, I am absolutely convinced there is not a better Government than the Government of India in the whole world. I am also quite sure that the gradual extension to Indians of administrative power and responsi- bility is, and will continue to be, the policy of our Govern- ment, whilst the formation of an Indian nation is its final end. But the goal is necessarily very distant—the progress must be very slow, and how distant and how slow, all depends on yourselves ; and whilst I hold every Government to be the better for honest criticism and an independent public opinion, I think your true course is to leave politics a good deal more alone than you do, and think more of your own individual lives, how they can be best worked ont, and what changes for the better can be effected in the rules which at present guide the society of which you form a part. Mr. Scott then proceeded to speak in warm terms of the Society, under whose auspices the lecture was given, and concluded by thanking heartily Mr. Chandavarkar for his most able address. PRINTED AT THE §, P. C, K. PRESS, VEPERY, MADRAS—1893. 14 Annas each. Srorres FROM Harty Curistian History. 4to. 28 pp. Stories FRoM Harty British History. 4to. 40 pp. TRAVELLING BY LAND, ON SEA, AND THROUGH THE AIR. 4to. 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