The Positive Background of Hindu Sociology c14.s9.t9.2

c14.s9.t9.2

But it is worth while, again, to observe that the author of the Marathi *Rājanīti* does not discuss as to how the inferiority of the Marathas and perhaps of other Indians in navy, guns and ammunition might be removed. He has not cared to suggest that the Marathas and the other Indians should attempt mastering the new arts, sciences and industries with which the superiority of the *Topīkārs* in navy, guns and ammunition was associated. One might expect Rāmachandrapant to declare to his countrymen the need for visiting the lands of the *Topīkārs* in quest of the new learning,—the new *vidyās* and *kalās*,—in order that the *Brahmāstra* (the divine weapons) of the modern times might be mastered by hook or by crook. The *argumentum ex silentio* does not prove anything definite. But it is necessary to point out that no reference to the necessity of learning or stealing the new arts and sciences, the new tools and appliances, the methods and machines of the new factories is to be found in this work. And naturally, therefore, the importance of studying these industrial inventions and military tactics at first hand by coming into contact with the pioneers in their own workshops at home does not occur to Rāmachandrapant. On the contrary, he is satisfied with the naïve, puerile, nay, old-womanish methodology of avoiding the *Topīkārs* altogether, of neither troubling them nor being troubled by them, i.e., of having no social or cultural intercourse of any sort. This is a capital short-coming in Rāmachandrapant’s philosophy or statesmanship.