“Not so hard, if you please,” said Mr. Ghosh with a smile. “I quite agree with you that our social fabric will have to be considerably altered before long. We shall have, of course, to enlarge our family and social life, not in the petty spirit of present day Social Reform, hammering at small details and belittling our immediate past, but with a larger idea and more generous impulses. Our past with all its faults and defects should be sacred to us. But the claims of our future with its immediate possibilities should be still more sacred.” His concluding words were spoken in a very solemn mood: “It is more important,” he said, “that the thought of India should come out of the philosophical school and renew its contact with life, and the spiritual life of India issue out of the cave and the temple and, adapting itself to new forms, lay its hand upon the world. I believe also that humanity is about to enlarge its scope by new knowledge, new powers and capacities, which will create as great a revolution in human life as the physical science of the nineteenth century. Here, too, India holds in her past, a little rusted and put out of use, the key of humanity’s future. “It is in these directions that I have been for some time impelled to turn my energies rather than to the petty political activities which are alone open to us at the present moment. This is the reason of my continued retirement and detachment from action. I believe in the necessity at such times and for such great objects, of _Tapasya_,[91] in silence for self-training, for self-knowledge and storage of spiritual force. Our forefathers used that means, though in different forms. And it is the best means for becoming an efficient worker in the great days of the world.” _Ganesh Vináyak Savarkar._ At this stage we might mention the name of another Nationalist, who exercised a vast influence on young Indians in England for a number of years and is now serving a life-term in the Andamans. We mean Ganesh Vináyak Savarkar. In the simplicity of his life he was of the same class as Arabinda Ghosh and Har Dayal. In the purity of his life he was as high as either. In politics he fell in the first category minus their religious fervour. In his general views he was more or less what Har Dayal is, minus his denunciation of those who are engaged in non-political activities. Savarkar had extremely fine qualities of a leader. He has been caught because he was reckless; he never cared about his personal safety; he had the dash of the old warrior who always put himself in the post of danger. Har Dayal keeps himself in the background and avoids danger. Arabinda stands midway between the two.