And remember that in this matter, the Indian States under their own Princes are showing the way in which Education should be developed. H. H. the Nizam, the Ruler of Hyderabad, was first of the Indian Princes who gave the order that in every State school in his realm religion should be taught. The religion of Islām to the Musalmāns, the Hinḍū religion to the Hinḍūs. And he took our textbooks from the Central Hinḍū College in order that his Hinḍū subjects might be taught along liberal orthodox lines; it was a Musalmān Minister of Education who sent out the decree that through the kingdom of Hyderabad every child should be trained in his father's religion, and that religious education should be a part of the duty of the State. And then, H. H. the Maharaja of Mysore took up the same line, and in the State Schools of Mysore, religion is an integral part of education. So it is in some of the Rājput States; so it is in some of the Kathiawar States; and these Indian Princes are showing the way to a religious education, that shall be National without being sectarian, that shall not proselytise, that shall not turn boys away from their ancestral faith, but shall respect the religion of the parents, and bring up the children in the faith into which they were born. But you see how the realisation of this needs the charity of the great Vaishya caste, in order that the money may be available which shall make the schools under National control the equals of the Government establishments. Then, in that caste system, you come to the Kṣhaṭṭriya, from whom more was demanded than from the Vaishya. He had the right to splendour; he had the right to enjoy; he had the right to wealth; but on one condition: he must be willing to sacrifice everything, if the safety of the people demanded it. From him was asked the offering of limb, the offering of life. If he ruled, he must be first in the battle as well as first in the pageant, and he must learn to give up life, family, love, and all that makes life joyous, if the people were in need of protection, and if the order of the State were threatened. And then came the Brāhmaṇa, the teacher, the wise man, the educator of the people. He was not to be wealthy save in wisdom; he was not to gratify desires, but was to be the mouth of God, pure in conduct, ascetic in life; he was to show that the wise man needed not wealth, and that the duty of wisdom was to teach the people. A splendid theory, carried out for many ages. All is in confusion now. The ḍharmas of the castes have broken into pieces, and with the ḍharmas the reality has disappeared. And so the Brāhmaṇa the elder brother, is a lawyer, a merchant, a physician, or anything else, an engine driver sometimes, but seldom a teacher from a sense of ḍharma. And with the old duty, the old reverence has passed away; for only when the elders live up to their duties can the youngers be asked to give them reverence. And so now, Indian Society has to be rebuilt.