In spite of his keen patriotism and various services to India, in the domain of politics, Laj pat Rai is at his best in the social and religious sphere. It has been the writer's privilege to attend several meetings of the Arya Samaj when he would speak on ethics and metaphysics of religion. Laj pat's extensive study of English philosophical literature, his grasp of the fundamental issues and his able, if also some what ingenious exposition of Vedic texts was always a real intellectual treat. Like his master Swami Dayananda Saraswati he would read back into the Vedas the latest discovery of science and the latest exposition of metaphysical doctrine. But this ought to surprise no one. Even in this country, the race of mid-Victorian divines is by no means extinct, who would either try to place under the ban modern and progressive movements, or trace their origins to some text in the Book of Genesis or to some vague prophecy in the Book of Revelation.
Lajpat Rai has been a pillar of strength to the Arya Samaj. Though most of the Samaj's propa ganda owes its inception to the inspiring teachings and personality of Dayananda, it is diffiCult to exaggerate the value of Lajpat Rai's co-operation in maintaining the Samajic activities at a high level.
Finally, no one has striven more to induce his co-religionists as individuals—not as members of a corporate body—to accept the political ideals as formulated by progressive India. He has always felt that though the Arya Samaj, as resting on definitely religious foundations, must always assume neutrality in political matters, yet if individual Arya Samajists refrained from identifying themselves with healthy, peaceful, political developments, the Samaj itself may degenerate into an obscurantist body. To quote his own words : " The harder the fight, the greater the opportunities of showing the strength which our forefathers have bequeathed to us. These Samajes, Colleges, Sabhas, Leagues, Associations, Congresses and Conferences are all means to an end. They mark the various stages in our onward march to nation-hood. . . . The Arya Samaj has to remember that the India of to-day is not exculsively Hindu. Its prosperity and future depend upon the reconciliation of Hinduism with that greater ism " —Indian nationalism —which alone can secure for India its rightful place in the comity of nations. Anything that may prevent, or even hinder, that consummation is a sin for which there can be no expiation." (" The Arya Samaj," P. •