Advice to the Indian Aristocracy/Preface
PREFACE.
IT has for some time been my sincere desire to prepare certain lectures on various subjects which are of great importance to the landed aristocracy of this country (India). But I was too diffident to begin my task, when I considered the importance of each of the subjects; because a volume, if not volumes, might be written on each subject by a more learned person than myself. My first business was to select the matter for each lecture, and then to consider the form in which I could briefly, but clearly, lay it before my intended readers. Fortunately a friend of mine, Mr. O. S. Orole, recommended me to read a certain book which deals with various subjects of a similar kind. Its title is "Common Thoughts on Serious Subjects" and it is from the pen of the late Mr. Macnaghten. He was the Principal of the Raja Kumar College at Rajkot. The lectures were first delivered to his pupils — a lecture generally each Sunday; and the lectures were printed after his death. Certainly his lectures helped me a great deal in compressing my lectures. Therefore I must thank first Mr. Mac- naghten and then my friend who recommended to me that book. My readers may ask why I should write this book, when there is a similar one already, written by Mr. Macnaghten. My answer is that he, being a foreigner and of a different religion, could not say all that should be said to Indians on several subjects. Moreover his lectures are solely intended for pupils. I, therefore, thought it necessary to write similar lectures on various subjects from the Hindu point of view. I have intentionally omitted some subjects which Mr. Macnaghten has touched on, and I have added several new subjects in this book. Though I write these lectures from the Hindu point of view, I have avoided as much as possible speaking disparagingly of other religions. I must next thank my old Tutor, Dr. J. Marsh, for the pains he has taken in correcting them. I particularly requested him "to put himself in my place" while going through them. I used to send him two or three lectures at a time and his corrections of them have helped me a great deal in writing the later ones. Though I have referred to many books on various subjects, the reader will find that the matter in these lectures has been gathered mostly from my own personal experience.
I write this little book for the benefit of the future Indian aristocracy. But it is not intended for the present reigning noblemen. I know well that in that class there are many careful and capable administrators at the present day. How can I, therefore, feel competent to give advice to such persons? On the other hand there are some holders of estates who are ruining, or have already ruined, themselves. They are guided by bad principles which have so strong a hold upon them, that no one oil earth can hope to reform them. This book, therefore, is not intended for such persons either.
I will here give an instance to show how hard it is to convince certain persons of the fact that there are errors in the belief in which they have been brought up, and in which their natures are, as it were, steeped. While I was writing these lectures, I had a desire to see how some of them would be received, and so I translated those on Truth and Sri Krishna into Telugu and circulated the Translations amongst a few people. My lecture on Sri Krishna as well as the one on Truth was fairly appreciated by many educated men; but certain people, especially Pandits, who hold persistently to the prevailing belief notwithstanding the impossibilities, the inconsistencies and absurdities it involves, did not approve of them. I pointed out authorities and gave reasons showing that Sri Krishna could never have been the licentious man he is described to have been in the Bhagavatam. If Pandits of the old school could be made to understand that the accounts usually given of Sri Krishna are not truthful, I might feel encouraged to translate some others for their sake. But it is a hopeless task. The old school of people in general entertain an unshaken belief in the Puranas. But these Puranas were generally intended for the uneducated and the common classes of people. Many of the stories of which the Puranas are composed give unnatural accounts of the characters mentioned in them such as beasts, birds, reptiles, etc., and these are described on some occasions as having the power of speaking, of being in the habit of wearing clothes and jewels. And these descriptions are taken literally, and not as fables. In praising a person for his wealth, bravery, power, greatness, etc., poets paint him with superhuman qualities. In describing wars, duels, fights, intrigues, plots, and in treating of astronomy, etc., they blunder hopelessly, because they have no real knowledge of the subjects they deal with. The chief objects of the poets or of those who first told these Puranic stories in prose was to teach morality to the common classes of people. And to bring the moral lessons home to the humble classes, their attention was first excited by marvellous stories. The Pandits, however, fail to realize this and hold the fables for realities. The Hindu Literature is divided into three classes, viz.: — 1. Prabhu Sammita, 2. Suhrut Sammita, 3. Stri Sammita. Prabliu Sammita comprises those writings which have the force of the commands of kings. Suhrut Sammita comprises those writings which give friendly advice, and tell us to do what is right, and to shun what is wrong. Stri Sammita comprises those writings from which we have to gather their lessons in the same way as we have to know the feelings and ideas of women from their words. The Vedas are known as the Prabhu Sammita, because they lay down more commands than other branches of Sanskrit Literature. The Puranas are known as the Suhrut Sammita, because they more often impart their moral lessons in the persuasive manner of friends than any other species of Sanskrit Literature. The Kavyas are most significantly called the Stri Sammita. What is therefore said in the Puranas directly in the tone of a friend is quite acceptable. But all the other legends narrated in them are quite equal to the words of a woman like the Kavyas. Therefore we should cautiously and discreetly glean their lessons of morality and wisdom. If one entirely depends on what a woman says one knows the result well enough. We should therefore not be so foolish as to accept, as stern realities, the legends and stories given therein to illustrate the truths intended to be taught. We must also avoid paying any attention to the exaggerated descriptions of poets.
In conclusion I pray to the Almighty that He may cause my lectures to be beneficial to the future Indian aristocracy.