Complete Works of Swami Vivekananda - Vol-5

V. ETIQUETTE AND MANNERS

Again, in the West, ideas of decency and etiquette vary in accordance with the different countries. With the English and Americans they are of one type, is with the French of another, with the Germans again different. The Russians and the Tibetans have much in common; and the Turks have their own quite distinct customs, and so on.

In Europe and America, the people are extremely particular in observing privacy, much more than we are. We are vegetarians, and so eat a quantity of vegetables etc., and living in a hot country we frequently drink one or two glasses of water at a time. The peasant of the Upper Provinces eats two pounds of powdered barley, and then sets to drawing and drinking water from the shell every now and again, as he feels so thirsty. In summer we keep open places in our house for distributing water to the thirsty, through a hollowed bamboo stem. These ways make the people not so very particular about privacy; they cannot help it. Compare cowsheds and horses' stables with lions' and tigers' cages. Compare the dog with the goat. The food of the Westerners is chiefly meat, and in cold countries they hardly drink any water. Gentlemen take a little wine in small glasses. The French detest water; only Americans drink it in great quantities, for their country is very warm in summer. New York is even hotter than Calcutta. The Germans drink a good deal of beer, but not with their meals.

In cold countries, men are always susceptible to catching cold, so they cannot help sneezing; in warm countries people have to drink much water at meals, consequently we cannot help eructating. Now note the etiquette: if you do that in a Western society, your sin is unpardonable; but if you bring out your pocket handkerchief and blow your nose vigorously, it will see nothing objectionable in that. With us, the host will not feel satisfied, so to say, unless he sees you doing the former, as that is taken as a sign of a full meal; but what would you think of doing the latter when having a meal in the company of others?

In England and America, no mention of indigestion or any stomach complaints, you may be suffering from, should be made before women; it is a different matter, of course, if your friend is an old woman, or if she is quite well known to you. They are not so sensitive about these things in France. The Germans are even less particular.

English and American men are very guarded in their conversation before women; you cannot even speak of a "leg". The French, like us, are very free in conversation; the Germans and the Russians will use vulgar terms in the presence of anybody.

But conversations on being in love are freely carried on between mother and son, between brothers and sisters, and between them and their fathers. The father asks the daughter many questions about her lover (the future bridegroom) and cuts all sorts of jokes about her engagement. On such occasions, the French maiden modestly laughs down her head, the English maiden is bashful, and the American maiden gives him sharp replies to his face. Kissing and even embrace are not so very objectionable; these things can be talked of in society. But in our country, no talk, nor even all indirect hint of love affairs, is permissible before superior relations.

The Westerners are now rich people. Unless one's dress is very clean and in conformity with strict etiquette, one will not be considered a gentleman and cannot mix in society. A gentleman must change his collar and shirt twice or thrice every day; the poor people, of course, cannot do this. On the outer garment there must not be stains or even a crease. However much you may suffer from heat, you must go out with gloves for fear of getting your hands dirty in the streets, and to shake hands with a lady with hands that are not clean is very ungentlemanlike. In polite society, if the act of spitting or rinsing the mouth or picking the teeth be ever indulged in -the offender will be marked as a Chandâla, a man of low caste, and shunned!

The Dharma of the Westerners is worship of Shakti -the Creative Power regarded as the Female Principle. It is with them somewhat like the Vâmâchâri's worship of woman. As the Tântrika says. "On the left side the women . . . on the right, the cup full of wine; in short, warm meat with ingredients . . . the Tantrika religion is very mysterious, inscrutable even to the Yogis." It is this worship of Shakti that is openly and universally practised. The idea of motherhood, i.e. the relation of a son to his mother, is also noticed in great measure. Protestantism as a force is not very significant in Europe, where the religion is, in fact, Roman Catholic. In the religion, Jehovah, Jesus, and the Trinity are secondary; there, the worship is for the Mother -She, the Mother, with the Child Jesus in her arms. The emperor cries "Mother", the field-marshal cries "Mother", the soldier with the flag in his hand cries "Mother", the seaman at the helm cries "Mother", the fisherman in his rags cries ''Mother'', the beggar in the street cries "Mother"! A million voices in a million ways, from a million places -from the palace, from the cottage, from the church, cry "Mother'', "Mother", "Mother"! Everywhere is the cry "Ave Maria"; day and night, "Ave Maria", "Ave Maria"!

Next is the worship of the woman. This worship of Shakti is not lust, but is that Shakti-Pujâ, that worship of the Kumâri (virgin) and the Sadhavâ (the married woman whose husband is living), which is done in Varanasi, Kalighat, and other holy places. It is the worship of the Shakti, not in mere thought, not in imagination, but in actual, visible form. Our Shakti-worship is only in the holy places, and at certain times only is it performed; but theirs is in every place and always, for days, weeks, months, and years. Foremost is the woman's state, foremost is her dress, her seat, her food, her wants, and her comforts; the first honours in all respects are accorded to her. Not to speak of the noble-born, not to speak of the young and the fair, it is the worship of any and every woman, be she an acquaintance or a stranger. This Shakti-worship the Moors, the mixed Arab race, Mohammedan in religion, first introduced into Europe when they conquered Spain and ruled her for eight centuries. It was the Moors who first sowed in Europe the seeds of Western civilisation and Shakti-worship. In course of time, the Moors forgot this Shakti-Worship and fell from their position of strength, culture and glory, to live scattered and unrecognised in an unnoticed corner of Africa, and their power and civilisation passed over to Europe. The Mother, leaving the Moors, smiled Her loving blessings on the Christians and illumined their homes.

VI. FRANCE - PARIS

What is this Europe? Why are the black, the bronze, the yellow, the red inhabitants of Asia, Africa, and America bent low at the feet of the Europeans? Why are they the sole rulers in this Kali-Yuga? To understand this Europe one has to understand her through France, the fountain-head of everything that is highest in the West. The supreme power that rules the world is Europe, and of this Europe the great centre is Paris. Paris is the centre of Western civilization. Here, in Paris, matures and ripens every idea of Western ethics, manners and customs, light or darkness, good or evil. This Paris is like a vast ocean, in which there is many a precious gem, coral, and pearl, and in which, again, there are sharks and other rapacious sea-animals as well. Of Europe, the central field of work, the Karmakshetra, is France. A picturesque country, neither very cold nor very warm, very fertile, weather neither excessively wet nor extremely dry, sky clear, sun sweet, elms and oaks in abundance, grass-lands charming, hills and rivers small, springs delightful. Excepting some parts of China, no other country in the world have I seen that is so beautiful as France. That play of beauty in water and fascination in land, that madness in the air, that ecstasy in the sky! Nature so lovely -the men so fond of beauty! The rich and the poor, the young and the old, keep their houses, their rooms, the streets, the fields, the gardens, the walks, so artistically neat and clean -the whole country looks like a picture. Such love of nature and art have I seen nowhere else, except in Japan. The palatial structures, the gardens resembling Indra's paradise, the groves, even the farmer's fields -everywhere and in everything there is an attempt at beauty, an attempt at art, remarkable and effected with success, too.

From ancient times, France has been the scene of conflict among the Gauls, the Romans, the Franks, and other nations. After the destruction of the Roman Empire, the Franks obtained absolute dominion over Europe. Their King, Charlemagne, forced Christianity into Europe, by the power of the sword. Europe was made known in Asia by these Franks. Hence we still call the Europeans Franki, Feringi, Planki or Filinga, and so on.

Ancient Greece, the fountain-head of Western civilisation, sank into oblivion from the pinnacle of her glory, the vast empire of Rome was broken into pieces by the dashing waves of the barbarian invaders -the light of Europe went out; it was at this time that another barbarous race rose out of obscurity in Asia -the Arabs. With extraordinary rapidity, that Arab tide began to spread over the different parts of the world. Powerful Persia had to kiss the ground before the Arabs and adopt the Mohammedan religion, with the result that the Mussulman religion took quite a new shape; the religion of the Arabs and the civilisation of Persia became intermingled.

With the sword of the Arabs, the Persian civilisation began to disseminate in all directions. That Persian civilisation had been borrowed from ancient Greece and India. From the East and from the West, the waves of Mussulman invaders dashed violently on Europe and along them also, the light of wisdom and civilisation began dispersing the darkness of blind and barbarous Europe. The wisdom, learning, and arts of ancient Greece entered into Italy, overpowered the barbarians, and with their quickening impulse, life began to pulsate in the dead body of the world-capital of Rome. The pulsation of this new life took a strong and formidable shape in the city of Florence -old Italy began showing signs of new life. This is called Renaissance, the new birth. But this new birth was for Italy only a rebirth; while for the rest of Europe, it was the first birth. Europe was born in the sixteenth century A.D. i.e. about the time when Akbar, Jehangir, Shahjahan, and other Moghul Emperors firmly established their mighty empire in India.

Italy was an old nation. At the call of the Renaissance, she woke up and gave her response, but only to turn over on her side in bed, as it were, and fall fast asleep again. For various reasons, India also stirred up a little at this time. For three ruling generations from Akbar, learning, wisdom, and arts came to be much esteemed in India. But India was also a very old nation; and for some reason or other, she also did the same as Italy and slept on again.

In Europe, the tide of revival in Italy struck the powerful, young and new nation, the Franks. The torrent of civilisation, flowing from all quarters to Florence and there uniting, assumed a new form; but Italy had not the power within herself to hold that stupendous mass of fresh energy. The revival would have, as in India, ended there, had it not been for the good fortune of Europe that the new nation of the Franks gladly took up that energy, and they in vigour of their youthful blood boldly floated their national ship on the tide; and the current of that progress gradually gathered in volume and strength -from one it swelled into a thousand courses. The other nations of Europe greedily took the water of that tide into their own countries by cutting new channels, and increased its volume and speed by pouring their own lifeblood into it. That tidal wave broke, in the fullness of time, on the shores of India. It reached as far as the coast of Japan, and she became revitalised by bathing in its water. Japan is the new nation of Asia.

Paris is the fountain-head of European civilisation, as Gomukhi is of the Ganga. This huge metropolis is a vision of heaven on earth, the city of constant rejoicing. Such luxury, such enjoyments, such mirthfulness are neither in London nor in Berlin nor anywhere else. True, there is wealth in London and in New York, in Berlin there is learning and wisdom; but nowhere is that French soil, and above all, nowhere is that genius of the French man. Let there be wealth in plenty, let there be learning and wisdom, let there be beauty of nature also, elsewhere -but where is the MAN? This remarkable French character is the incarnation of the ancient Greek, as it were, that had died to be born again -always joyful, always full of enthusiasm, very light and silly, yet again exceedingly grave, prompt, and resolute to do every work, and again despondent at the least resistance. But that despondency is only for a moment with the Frenchman, his face soon after glowing again with fresh hope and trust.

The Paris University is the model of European universities. All the Academies of Science that are in the world are imitations of the French Academy. Paris is the first teacher of the founding of colonial empires. The terms used in military art in all languages are still mostly French. The style and diction of French writings are copied in all the European languages. Of science, philosophy, and art, this Paris is the mine. Everywhere, in every respect, there is imitation of the French. As if the French were the townspeople, and the other nations only villagers compared with them! What the French initiate, the Germans, the English, and other nations imitate, may be fifty or twenty-five years later, whether it be in learning, or in art, or in social matters. This French civilisation reached Scotland, and when the Scottish king became the king of England, it awoke and roused England; it was during the reign of the Stuart Dynasty of Scotland that the Royal Society and other institutions were established in England.

Again, France is the home of liberty. From here, the city of Paris, travelled with tremendous energy the power of the People, and shook the very foundations of Europe. From that time the face of Europe has completely changed and a new Europe has collie into existence. "Liberté, Equalité, Fraternité" is no more heard in France; she is now pursuing other ideas and other purposes, while the spirit of tile French Revolution is still working among the other nations of Europe.

One distinguished scientist of England told me the other day that Paris was the centre of the world, and that the more a nation would succeed in establishing its connection with the city of Paris, the more would that nation's progress in national life be achieved. Though such assertion is a partial exaggeration of fact, yet it is certainly true that if anyone has to give to the world any new idea, this Paris is the place for its dissemination. If one can gain the approbation of the citizens of Paris, that voice the whole of Europe is sure to echo back. The sculptor, the painter the musician the dancer, or any artist, if he can first obtain celebrate in Paris, acquires very easily the esteem and eulogy of other countries.

We hear only of the darker side of this Paris in our country -that it is a horrible place, a hell on earth. Some of the English hold this view; and the wealthy people of other countries, in whose eyes no other enjoyment is possible in life except the gratification of the senses, naturally see Paris as the home of immorality and enjoyments.

But it is the same in all big cities of the West, such as London, Berlin, Vienna, New York. The only difference is: in other countries the means of enjoyment are commonplace and vulgar, but the very dirt of civilised Paris is coated over with gold leaf. To compare tile refined enjoyments of Paris with the barbarity, in this respect, of other cities is to compare the wild boar's wallowing in the mire with the peacock's dance spreading out its feathers like a fan.

What nation in the world has not the longing to enjoy and live a life of pleasure? Otherwise, why should those who get rich hasten to Paris of all places? Why do kings and emperors, assuming other names come to Paris and live incognito and feel themselves happy by bathing in this whirlpool of sense-enjoyment? The longing is in all countries, and no pains are spared to satisfy it; the only difference is: the French have perfected it as a science, they know how to enjoy, they have risen to the highest rung of the ladder of enjoyment.

Even then, most of the vulgar dances and amusements are for the foreigner; the French people are very cautious, they never waste money for nothing. All those luxuries, those expensive hotels and cafés, at which the cost of a dinner is enough to ruin one, are for the rich foolish foreigner. The French are highly refined, profuse in etiquette, polished and suave in their manners, clever in drawing money from one's pocket; and when they do, they laugh in their sleeve.

Besides, there is another thing to note. Society, as it is among the Americans, Germans, and the English, is open to all nations; so the foreigner can quickly see the ins and outs of it. After an acquaintance of a few days, the American will invite one to live in his house for a while; the Germans also do the same; and the English do so after a longer acquaintance. But it is very different with the French; a Frenchman will never invite one to live with his family unless he is very intimately acquainted with him. But when a foreigner gets such all opportunity and has occasion and time enough to see and know the family, he forms quite a different opinion from what he generally hears. Is it not equally foolish of foreigners to venture an opinion on our national character, as they do, by seeing only the low quarters of Calcutta? So with Paris. The unmarried women in France are as well guarded as in our country, they cannot even mix flatly in society; only after marriage can they do so in company with their husbands. Like us, their negotiations for marriage are carried on by their parents. Being a jolly people, none of their big social functions will be complete without professional dancers, as with us performances of dancing-girls are given on the occasions of marriage and Puja. Living in a dark foggy country, the English are gloomy, make long faces and remark that such dances at one's home are very improper, but at a theatre they are all right. It should lie noted here that their dances may appear improper to our eyes, but not so with them, they being accustomed to them. The girl may, at a dance, appear in a dress showing the to neck and shoulders, and that is not taken as improper; and the English and Americans would not object to attending such dances, but on going hone, might not refrain from condemning tile French customs!

Again, the idea is the same everywhere regarding the chastity; of women, whose deviation from it is fraught with danger, but in the case of men it does not matter so much. The Frenchman is, no doubt, a little freer in this respect, and like the rich men of other countries cares not for criticism. Generally speaking, in Europe, the majority of men do not regard a little lax conduct as so very bad, and in the West, the same is the case with bachelors. The parents of young students consider it rather a drawback if the latter fight shy of women, lest they become effeminate. The one excellence which a man must have, in the West, is courage. Their word "virtue" and our word "Viratva" (heroism) are one and the same. Look to the derivation of the word "virtue" and see what they call goodness in man. For women, they hold chastity as the most important virtue, no doubt. One man marrying more than one wife is not so injurious to society as a woman having more than one husband at the same time, for the latter leads to the gradual decay of the race. Therefore, in all countries good care is taken to preserve the chastity of women. Behind this attempt of every society to preserve the chastity of women is seen the hand of nature. The tendency of nature is to multiply the population, and the chastity of women helps that tendency. Therefore, in being more anxious about the purity of women than of men, every society is only assisting nature in the fulfilment of her purpose.

The object of my speaking of these things is to impress upon you the fact that the life of each nation has a moral purpose of its own, and the manners and customs of a nation must be judged from the standpoint of that purpose. The Westerners should be seen through their eyes; to see them through our eyes, and for them to see us with theirs -both these are mistakes. The purpose of our life is quite the opposite of theirs. The Sanskrit name for a student, Brahmachârin, is synonymous with the Sanskrit word Kâmajit. (One who has full control over his passions.) Our goal of life is Moksha; how can that be ever attained without Brahmacharya or absolute continence? Hence it is imposed upon our boys and youth as an indispensable condition during their studentship. The purpose of life in the West is Bhoga, enjoyment; hence much attention to strict Brahmacharya is not so indispensably necessary with them as it is with us.

Now, to return to Paris. There is no city in the world that can compare with modern Paris. Formerly it was quite different from what it is now -it was somewhat like the Bengali quarters of Varanasi, with zigzag lanes and streets, two houses joined together by an arch over the lane here and there, wells by the side of walls, and so on. In the last Exhibition they showed a model of old Paris, but that Paris has completely disappeared by gradual changes; the warfare and revolutions through which the city has passed have, each time, caused ravages in one part or another, razing every thing to the ground, and again, new Paris has risen in its place, cleaner and more extensive.

Modern Paris is, to a great extent, the creation of Napoleon III. He completed that material transformation of the city which had already been begun at the fall of the ancient monarchy. The student of the history of France need not be reminded how its people were oppressed by the absolute monarchs of France prior to the French Revolution. Napoleon III caused himself to be proclaimed Emperor by sheer force of arms, wading through blood. Since the first French Revolution, the French people were always fickle and thus a source of alarm to the Empire. Hence the Emperor, in order to keep his subjects contented and to please the ever-unstable masses of Paris by giving them work, went on continually making new and magnificent public roads and embankments and building gateways, theatres, and many other architectural structures, leaving the monuments of old Paris as before. Not only was the city traversed in all directions by new thoroughfares, straight and wide, with sumptuous houses raised or restored, but a line of fortification was built doubling the area of the city. Thus arose the boulevards, and the fine quarters of d'Antin and other neighbourhoods; and the avenue of the Champs Elysées, which is unique in the world was reconstructed. This avenue is so broad that down the middle and on both sides of it run gardens all along, and in one place it has taken a circular shape which comprises the city front, toward the West, called Place de la Concorde. Round this Place de la Concorde are statues in the form of women representing the eight chief towns of France. One of these statues represents the district of Strasburg. This district was wrested from the hands of the French by the Germans after the battle of 1870. The pain of this loss the French have not yet been able to get over, and that statue is still covered with flowers and garlands offered in memory of its dead spirit, as it were. As men place garlands over the tombs of their dead relations, so garlands are placed on that statue, at one time or another.

It seems to me that the Chandni Chauk of Delhi might have been at one time somewhat like this Place de la Concorde. Here and there columns of victory, triumphal arches and sculptural art in the form of huge statues of man and women, lions, etc., adorn the square.

A very big triumphal column in imitation of Trajan's Column, made of gun-metal (procured by melting 1,200 guns), is erected in Place Vendome in memory of the great hero, Napoleon I; on the sides are engraved the victories of his reign, and on the top is the figure of Napoleon Bonaparte. In the Place de la Bastille stands the Column of July (in memory of the Revolution of July 1789) on the side of the old fortress, "The Bastille", afterwards used as a State prison. Here were imprisoned those who incurred the king's displeasure. In those old days, without any trial or anything of the kind, the king would issue a warrant bearing the royal seal, called "Lettre de Cachet". Then, without any inquiry as to what good acts the victim had done for his country, or whether he was really guilty or not, without even any question as to what he actually did to incur the king's wrath, he would be at once thrown into tile Bastille. If the fair favourites of the kings were displeased with anyone, they could obtain by request a "Lettre de Cachet" from the king against that man, and the poor man would at once be sent to the Bastille. Of the unfortunate who were imprisoned there, very few ever came out. When, afterwards, the whole country rose as one man in revolt against such oppression and tyranny and raised the cry of "Individual liberty, All are equal, No one is high or low", the people of Paris in their mad excitement attacked the king and queen. The very first thing the mob did was to pull down the Bastille, the symbol of extreme tyranny of man over man, and passed the night in dancing, singing, and feasting on the spot. The king tried to escape, but the people managed to catch him, and hearing that the father-in-law of the king, the Emperor of Austria, was sending soldiers to aid his son-in-law, became blind with rage and killed the king and the queen. The whole French nation became mad in the name of liberty and equality -France became a republic -they killed all the nobility whom they could get hold of, and many of the nobility gave up their titles and rank and made common cause with the subject people. Not only so, they called all the nations of the world to rise -"Awake, kill the kings who are all tyrants, let all be free and have equal rights." Then all the kings of Europe began to tremble in fear lest this fire might spread into their countries, lest it might bum their thrones; and hence, determined to put it down, they attacked France from all directions. On the other side, the leaders of the French Republic proclaimed, "Our native land is in peril, come one and all", and the proclamation soon spread like the flames of a conflagration throughout the length and breadth of France. The young, the old, the men, the women, the rich, the poor, the high, the low, singing their martial song, La Marseillaise, the inspiring national song of France, came out -crowds of the poor French people, in rags, barefooted, in that severe cold, and half-starved -came out with guns on their shoulders - परित्राणाय ... विनाशाय च दुष्कृताम् for the destruction of the wicked and the salvation of their homes -and boldly faced the vast united force of Europe. The whole of Europe could not stand the onrush of that French army. At the head and front of the French army, stood a hero at the movement of whose finger the whole world trembled. He was Napoleon. With the edge of the sword and at the point of the bayonet, he thrust "Liberty, Equality, and Fraternity" into the very bone and marrow of Europe -and thus the victory of the tri-coloured Cocarde was achieved. Later, Napoleon became the Emperor of France and successfully accomplished the consolidation of the French Empire.

Subsequently, not being favoured with an heir to the throne, he divorced the partner of his life in weal and woe, the guiding angel of his good fortune, the Empress Josephine, and married the daughter of the Emperor of Austria. But the wheel of his luck turned with his desertion of Josephine, his army died in the snow and ice during his expedition against Russia. Europe, getting this opportunity, forced him to abdicate his throne, sent him as an exile to an island, and put on the throne one of the old royal dynasty. The wounded lion escaped from the island and presented himself again in France; the whole of France welcomed him and rallied under his banner, and the reigning king fled. But this luck was broken once for all, and it never returned. Again the whole of Europe united against him and defeated him at the battle of Waterloo. Napoleon boarded an English man-of-war and surrendered himself; the English exiled him and kept him as a lifelong prisoner in the distant island of St. Helena. Again a member of the old royal family of France was reinstated as king. Later on, the French people became restless under the old monarchy, rose in rebellion, drove away the king and his family and re-established the Republic In the course of time a nephew of the great Napoleon became a favourite with the people, and by means of intrigues he proclaimed himself Emperor. He was Napoleon III. For some time his reign was very powerful; but being defeated in conflict with the Germans he lost his throne, and France became once more a republic; and since then down to the present day she has continued to be republican.

VII. PROGRESS OF CIVILISATION

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 (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.) 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 (Ahalyâ, Târâ, Mandodari, Kunti, and Draupadi.) 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 (pronounced as Pâp)) 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, (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).) 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 rise 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.


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