Education is not filling the mind with a lot of facts. Perfecting the instrument and getting complete mastery of my own mind [is the ideal of education].
The sign of vigour, the sign of life, the sign of hope, the sign of health, the sign of everything that is good, is strength. As long as the body lives, there must be strength in the body, strength in the mind, [and strength] in the hand.
Despite the many iniquities that have found entrance into the practices of image-worship as it is in vogue now, I do not condemn it. Ay, where would I have been if I had not been blessed with the dust of the holy feet of that orthodox, image-worshipping Brahmin!
Man has wanted to look beyond, wanted to expand himself; and all that we call progress, evolution, has been always measured by that one search, the search for human destiny, the search for God.
If there is inequality in nature, still there must be equal chance for all - or if greater for some and for some less - the weaker should be given more chance than the strong. In other words, a Brahmin is not so much in need of education as a Chandala. If the son of a Brahmin needs one teacher, that of a Chandala needs ten. For greater help must be given to him whom nature has not endowed with an acute intellect from birth. It is a madman who carries coals to Newcastle. The poor, the downtrodden, the ignorant, let these be your God.
In the world take always the position of the giver. Give everything and look for no return. Give love, give help, give service, give any little thing you can, but keep out barter. Make no conditions and none will be imposed on you. Let us give out of our own bounty, just as God gives to us.
First, let us be Gods, and then help others to be Gods. "Be and make." Let this be our motto. Say not man is a sinner. Tell him that he is a God. Even if there were a devil, it would be our duty to remember God always, and not the devil.
The same fire that cooks a meal for us may burn a child, and it is no fault of the fire if it does so; the difference lies in the way in which it is used.
We want Shraddhâ, we want faith in our own selves. Strength is life, weakness is death. 'We are the Âtman, deathless and free; pure, pure by nature. Can we ever commit any sin? Impossible!' - such a faith is needed. Such a faith makes men of us, makes gods of us. It is by losing this idea of Shraddha that the country has gone to ruin.
According to the law of nature, wherever there is an awakening of a new and stronger life, there it tries to conquer and take the place of the old and the decaying. Nature favours the dying out of the unfit and the survival of the fittest. The final result of such conflict between the priestly and the other classes has been mentioned already.
Rama, the ancient idol of the heroic ages, the embodiment of truth, of morality, the ideal son, the ideal husband, and above all, the ideal king, this Rama has been presented before us by the great sage Valmiki. No language can be purer, none chaster, none more beautiful, and at the same time simpler, than the language in which the great poet has depicted the life of Rama.
We have not faith, we have not patience to see this. We trust the man in the street; but there is one being in the universe we never trust and that is God. We trust Him when He works just our way. But the time will come when, getting blow after blow, the self - sufficient mind will die. In everything we do, the serpent ego is rising up. We are glad that there are so many thorns on the path. They strike the hood of the cobra.
Each one of us reaps what we ourselves have sown. These miseries under which we suffer, these bondages under which we struggle, have been caused by ourselves, and none else in the universe is to blame. God is the least to blame for it.