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Self-realisation is not for the weak,—nor the highest truth.

Neither tall talk nor violence, but only sacrifice and service are true tests of strength. Until the Indian can give up his fear, his self-interest, his luxury, in his quest for the best and the highest, in his service of the Motherland, our demanding from the government will but be empty begging and will aggravate both our incapacity and our humiliation. When we shall have made our country our own by sacrifice and established our claim to it by applying our own powers for its reclamation, then we shall not need to stand abjectly at the Englishman’s door. And if we are not abject, the Englishman need not lower himself. Then may we become colleagues and enter into mutual arrangements.

Until we can cast off our individual or samajic folly, as long as we remain unable to grant to our own countrymen the full rights of man, as long as our zamindars continue to look on their tenantry as part of their property, our men in power glory in keeping their subordinates under their heels, our higher castes think nothing of looking down on the lowest castes as worse than beasts; so long shall we not have the right or power to demand from the Englishman proper behaviour towards ourselves.

At every turn,—in her religion, in her Samaj in her daily practice—does the India of to-day fail to do justice to herself. She does not purify her soul by sacrifice, and so on every side she suffers futility. She cannot meet the outsider on equal terms and so receives nothing of value from him. No cleverness or violence can deliver her from the sufferings and insults of which the Englishman is but the instrument. Only when she can meet him as his equal, will all reason for antagonism, and with it all conflict, disappear. Then will East and West unite in India,—country with country, race with race, knowledge with knowledge, endeavour with endeavour. Then will the History of India come to an end, merged in the History of the World which will begin.

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