________________ Homage to Vaisali and enjoy their intellectual and spiritual freedom, by originating following and tolerating diverse schools of philosophy and ways of life in their midst; a University with that breadth of vision, harmonisiog apparently different ideologies and philosophies of life, would be a solid contribution to world peace in these days of hatred, fear and conflict. Let our scholars and exponents of various religions and philosophies come together to recall and re-establish this Vaisalian tradition of unfettered intellectualism and serene spiritualism. (c) Philosophies of life and their practical application to individual and social life have probably nowhere else been so forcefully enunciated and carried out as in the region of Vaisali-Videba in the past. But have we here today a philosophy of life that has grown out of our present situation? If we have not, let us have it,-let all wise men be on the quest for it; and if we have it,- let it be practised and realised. It is useless and childish to borrow and preach the philosopbies of life of other human groups whose problems, nocds and genius are and have been different from ours. I do not see why we here should not be able to think out and carry out our own ideologies, instead of looking on helplessly towards diverse European and American countries for guidance, in their interests.Then, again, if we say we believe in such and such social, economic, political or cultural principles, let that faith have a tangible relation with practice. If we preach a classless society, let there be no classes and castes and touch, food or marriage taboos; if we preach & secular state, let there be no communal, provincial or racial divisions; if we swear by democracy, let minds and souls, let the individuals, be free from educational or political regimentation; if we hold that religion is a personal matter, train up the personalities of individuals to be the shrines of religion, instead of merely circularising that the state has nothing to do with or think about religious life.-What I am driving at, is this-Both according to the Jaina and the Buddhistic thought, which is the Vaisalian way of looking at things,-Falsehood in man, or "Mithyatva', consists primarily in the disagreement between Cognition and Volition, between Reason and Action, between Conviction and Life. In these days, in our midst, we badly require this Vaigalian outlook to be reinstated; our individual lives, our social, economic and political life, have become saturated with this Mithyatva'; we have mostly become babitual hypocrites,-saying and preaching one thing, doing and practising another. That is how corruption and discontent are spreading and eating into our vitals; we will not be able to preserve our freedom long, for we have not yet paid the full price of it, in sacrifice,--and the stiffest and greatest sacrifice of all is the sacrifice
