भारतीय इतिहास के ६ स्वर्णिम पृष्ठ (वीर सावरकर - विदेशी आक्रान्ताओं पर विजय गाथा)

it—at least ought to have!) And how proud am I to know that some of my
pet lambs have come out first class B.A. and M.A. That is noble! But then
nobler when the field of duty that faces them now, is also well fought and
well won, and they are hailed therein too, as deserving of its gold medals,
for before the gold medals of that great corporation of man, the gold
medals of these so-called ‘universities’ are as of tinsel! I should be so glad
to hear from them personally—for some of them are never absent from my
memory even down to this day. About those who inform you voluntarily to
do so, write to me by naming and particularizing.
The books that you sent are simply capital. The महात्मा परिचय—what
a fine translation.—and the introduction of two lines how modest and
appropriate—‘फोडिलें भांडार धन्याचा हा माल। मी तव हमाल भार
वाही’!!!I liked it awfully. And the ‘जाईचा मंडप!’ No sooner did I go
through a dozen of pages, then each time, each word began to pulsate
harmoniously with my heart, and I knew who could have written it! The
language is worthy of the sentiments, the sentiments so poetic and
sublime, worthy of the theme, and the theme worthy of both. I wish that
such popular series as the भारत गौरव माला realize their responsibility
of guiding and not only tickling the popular fancy and so publish every
now and then political history, science and economy, e.g. Mill’s
Representative Government etc. About the books on Vedant philosophy,
well, I fear it is not opportune that such men should be busy with such
things. The Americans need Vedanta philosophy, and so does England; for
they have developed their life to that fulness, richness and manliness—to
Kshatriyahood and so stand on the threshold of that Brahminhood,
wherein alone the capacity to read and realize such philosophy can coexist.
But India has not. We are at present all शूद्र and cannot claim access to the
Veda and Vedanta.
That is the underlying idea why शूद्र were not allowed to read Vedas, not
certainly not, for cruelty, nor for narrow or vested interest—otherwise
“पुराण would not have been written by the very Brahmins expounding the
same philosophy more lucidly. We, as a nation, are unfit for these sublime
thoughts, for it is well known that Bajirao II was a great Vedantist and that
is why, perhaps, he could not see the difference between a kingdom and a