How can our Nation give out of the fulness of the life that is in it, and how can a new Indian University help in the realisation of this object? It is clear that its power of directing and inspiring will depend on its world status. This can be secured to it by no artificial means, nor by any strength in the past; and what is the weakness that has been paralysing her activities for the accomplishment of any great scientific work? There must be two different elements, and these must be evenly balanced. Any excess of either will injure it. HOW TO SECURE THIS STATUS This world status can only be won by the intrinsic value of the great contributions to be made by its own Indian scholars for the advancement of the world's knowledge. To be organic and vital our new University must stand primarily for self-expression, and for winning for India a place she has lost. Knowledge is never the exclusive possession of any particular race, nor does it recognise geographical limitations. The whole world is interdependent, and a constant stream of thought had been carried out throughout the ages enriching the common heritage of mankind. Although science was neither of the East nor of the West but international, certain aspects of it gained richness by reason of their place of origin. In any case if India need to make any contribution to the world it should be as great as the hope they cherished for her. Let them not talk of the glories of the past till they have secured for her, her true place among the intellectual nations of the world. Let them find out how she had fallen from her high estate and ruthlessly put an end to all that self satisfied and little-minded vanity which had been the cause of their fatal weakness. What was it that stood in her way? Was her mind paralysed by weak superstitious fears? That was not so; for her great thinkers, the Rishis, always stood for freedom of intellect and while Galileo was imprisoned and Bruno burnt for their opinions, they boldly declared that even the Vedas were to be rejected if they did not conform to truth. They urged in favour of persistent efforts for the discovery of physical causes yet unknown, since to them nothing was extra-physical but merely mysterious because of a hitherto unascertained cause. Were they afraid that the march of knowledge was dangerous to true faith? Not so. For their knowledge and religion were one. These are the hopes that animate us. For there is something in the Hindu culture which is possessed of extraordinary latent strength by which it has resisted the ravages of time and the destructive changes which have swept over the earth. And indeed a capacity to endure through infinite transformations must be innate in that mighty civilisation which has seen the intellectual culture of the Nile Valley, of Assyria and of Babylon war and wane and disappear and which to-day gazes on the future with the same invincible faith with which it met the past.