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·DEDICATED
TO
THE EAST & THE WEST

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·PRIDICE
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·CONTENTS I. Universal Religion & Sociology. PAGE 1 6 (1) Luty of Religion 1, Universal Religion (2) Umti of God (3) Manifcstution of crud mu the Cheese (1) Micrnchucs of Spuitul Being (5) lucarnition of Sput (6) The I'wo Lasic lulls of Callisel10n and Sacuficc (6) Thc l'huile Huiles of Ilumn I volution ii Universal Sociology *(8) L111cis'il Brotherhood 12 13 16 19 II Hindu Religion & Sociology, 22. 23 31 . (9) Dhammi, the Kernote of Hinduism ali, Hindu Religion (10) The I'rativa IUM (11) Thc l'hagavad (util (12) Ilmu Religion IV Hindu Sociology (13) Ilindu Solivloo) (11) ludu l'olitico 35 85. 96 .

·11 ع 11 ) !!!.۰ ۱۹۱۰۰۱، ۱۱:۵۱ ۱۱۱) Sociology 1 Coup، ۱۶ : !!! ܙ ܐ ܙ هم مس حم \ 1 : !! م Comparativt Socioluss 1 : و ده م و 1 را ان) } و{ } : دار ا و ا ۱۱(۱) ۱،۱ ۱۲ ال 11 (1) 181 را! ۱۱ را با را ۱۶ ، ر! :: .. ، ۱۰۸۰ | ۱ | در ۱۱۱ ۱۱۰ : 1:14. 141 14 13 14 (۱) l'onglile lui (1) 1 }\'ll clini (2) lili.11 \\{{t | M11 ۱۱۱۰۰ 15:14 121 11111111111111 ·Comparative Religion & Sociology. · I. Universal Religion and Sociology. In all times, throughout human history, man has been searching foi God, and the various Religions of the world are God's answer to the search, pude through piep in whom more of Himself wils panifest than is the case in ordinary people Every one of Them biought the same Divine message to the world, taught the same fundamental • I linse been a lifc-student of Coinparativo Religion and Sociology in the light of Science and the conclusions of my study-the notes of which are cinbodied in this workilo that Religion teaches the Immanence of (lod, just as Soicoco teaches the Unity of Nature, that all Religions are essentially one, that Hinduism has all the characteristics of Universal Religion and that Sociology 18 but the application in Lito of the Solidanty of Man, which is the colollary of the Unity of Nature and the Immanence of God - N. K. R 1914 ·2 spuitunl truths, pochumed the same ohangoloss moal law, and lisod noble and inspiring liſo They put the one Moserge in different ways, cach cboosing the way wuch would most holp the peoplo to whom Ho como lion this litson icligione are different hut all the diffcicnic, ho to tho waking of porfection, and to the onuching of the voild as a whole Sects have anson in all the eligions and dudo tben alborents froin éach other in various matters of teaching and admipistration Yct as these sectariau divisions group themselves iespectirely under the banners of their difterent faiths, so may all the religions of the world be seen as Branches of one Tree of Life, tbc Universal Religion, those loots are stiuck deeply into the soil of the Divine Wisdom, and whose leaves are for the healing of the nations They all have one treasure the kinowledge of God, which Is Etorpal Lifc. They use many methods, but all lase one object the helping of man though purification to perfection. They have the essential truths in coipmon , but differ an ipany details and in the lelative stress laid on eroli The doctunes of Universal Religion and Sociology ale

·co
(1) The Unity of God--One Solf-dependent
Life,persading all things and binding them
all togethol mn mutual relations and
dependence
(3) The Manifestation of God in a univeise
under Thiec Aspects
(3) The Hina chies of Spitual Berugs.
(4) Incarnation of Spuit
(5) Tue Two basic Lairs [of Causation and of
Sacufice)
(6) The Three Worlds of Human Evolution
(7) Tho Biotbei hood of Man

·cu
i Universal Religion
(1)
1 The Unity of God is the central locurine di
Religion und ihe one we foundatiou of Joris
2 He is Seil-eristeat. Infinite nod Eternal, :hu
One Life on which ali imes repreud,'The One
Existance from bich all evisionces are drain
Whle the fact or the Pune Urity is the
found iron of religion anil morils, the rellisation of
it gives sirengib and streetnes to life
Is ve learn to see the Divine in everybody
aud in everything, we rerlise that all is moving
towards
blissful gori Be ng but trigments of
Divinity, we are each imperiect, od our sepsiete
imperfectors cause our dlıhan mones, but are are
fragmevis sinch ara Eponing grouing towels
perfection
j When that perfection is reached we shall
bare reached the Doity
6 Thea neuy Soires-superhuman bunian,
and sab-human--sie all irigments of the One Self
and therefore destined to perfection
Good is oui meritable destiny
2
7

·5 . 14 of iron onlinna Illin til por frafninnt. n Diss. 91.". So I find formelis plunging into the pro. frados riepilo roub: 11111s lo zonu is changing fridus qui soughts ??!! Bor, !!!!! mwil Spunt, 1, "728 1. lnsils isoin 111111 raul ever bulvo- hein: TI-:linly on rirrorl on us, or decprost 1,11 11:26 110 in!' ang clorl alate zil11439 11081) in hun.1972 onio picca of good oli gold is known), is het nous ont purpo ull 110is tuonin, cat 1.110,1 on Sallroonils is inkoon the Soll, w1.no, God 10 Bu ilu Divino Self may be found only by Ilona whora lisas 110 pure who are solfoss, di lotou 11 birl, and concentrated in mind (2) 11 Ill I neologismi dontinguished between God in llis own Xiture und God m Manifestation Religion 1740f in not much concerned with thuis listinction, since it wochs for God and deals with inan's icintion to Ilm, without troubling itself with the morphysical concepts wlich Theology demands These cleinands are mado in order that the intellcit ny find anskors to problems which confiont it, the heart only searches for an Object to love and to adoro ·66 12 But soligione Pirve per 100 theii luolo gles, and those contain profound truths, poprosil in intelloctual lorins, the statoment of the truths varying in forni according in the particula ieli. gron, and even the particula leucher Religious disputes lange around theso intellectual tornis, not round the truths which they partnlly and imperfectly express Sput is one, but intellort is mnul. tiforni, ind, like a prism, it analysrailin sluite light of truth into its constituent colors, and (ich color is different liom the icst, though put of the one w lite light 13 Imong these ti uthis is that of the divine Sell-manifestation in uiniverse, and this Sell. manifestation is, by tbo deepest intellectual thought, seen to be a Triplicity God shows Einself in thuee Aspects, in three fundamental Modes, as three essential Qualities, as discbaiging thiec primary l'anctions in iclation to His Uriteise This fact has gren rise to the Tunities in many religions, ancient and inodein 14 The unmanifesteel Goul, Infinite and Ab. solute the eroi-changeless, Sell-eustent and unconditioned, is "without qualities, the manifester God, the Supreme Lord of the Universe, is " with qualities", these essential qualities are Existence, ·7 Consciousness, Bliss, and tho tuplicity of tho buman Spuit, with his thice qualities of Activity, Cognition, Will is the lunted reflexion, or image, of the Supremo Loid, and the proof of the triplicity of the Object wlioin be ieflects 15 This is the 100t-tiuth underlying all Trmities, wlintover names are given to their constituent parts in the various religions 16 Ail pioclaim with one voice this indei triplicity of nature displayed hy Doity in manifestation, reflected 10 the triplicity of cousciousness in the universe in wbich He inapifests The three Aspects of Divinity ievenling themselves in a universe become, for the delleis in that universe, thee Beings, Three Persons, but one God' 17 And, as it were behind and below all these, there is the deepest metaphysical truth--universal and abstract, tino of all unireises past, present and to come, of which truth all these are expressiong in Time and Space the One Self, the Universe 01 Not Self, wbichi is His Thought; Eis thinking of it, or the Relation between Thinker and Thought by which the latter lires and is fruitful 18 This manifested God is the Root of the universe 19. He is the Sbapei, Builder, Architect of His

·.
19
world, and I h 11 von jism burtli rolluin, jira.
corses thom ilming these 11 song, of
roonile th0111 011€ or lluitar por ellos postes ili 'r'
i Folien blint lernt l' ospin
20 The work of Innene tinivit into h:11%.
of giſting it will it lilles on In line
veating in it, it only inny lies lli plorati, relin
vt ilon Turner, IX Cros nail: tbni obliky 10
Jis thin Aspeel.
21 llo nono sustning in po 3011". the world,
and the Orcicise of the function is with uchlira
tho maniloctition of Dis second-pet os Person,'
in relation to 1114 unit oran
13 And Ilealono,wben thc pecoris fiullt65,
cally lomo lo llum olf the Spirits such wont forth
from Him, dissolsing tho worlds llu forint
In this loctrine of the thico dresspect!
of God in solution to His universe we have the
priminzy truth of the divine Unty made concicio,
and applied to the primary functions of Divinity
in Ilis voiliis
Ho is the Butler ol on Spuits, the Protec.
tor of om lisos, tho Souco of our clivities,
copie into thoso cloco iurlions with ll101 ets indusi.
duals, while m 1114 own nature nel now Hini a
our innormost Sell

·9
(3)
25 The divine Life clothes itself in an immense
variety of forms, and these are not confined to
tbis our world--mere speck in illimitable space
nor even to those kinds of matter which we can
see with our bodily eyes In our own world, God's
Life holds the mineral togetber, in His quality of
Existence, expresses itself in dawning sensibulity
in the inrumerable forms of the vegetable kingdom,
in a partial explession of His qualities of Cons.
ciousness and Bliss, gives feeling and dawning
intelligence to the animal, in a fuller expression
thereof, and unfolds Himself most fully in man,
"the crown of creation," in his triple patuie
26 It would be unieasonable to suppose that
the divine Life manifests only in physical matter
on our one small world, and is confined to our
earth, water, and all alone Not only are there
countless inhabited worlds, but the huge realms of
space, the all-penetrating ethol, woulds composed
of matter too subtle foi oui vision, are all thionged
with beings sharing in the inesbaustible Life of
God. Intelligences of every giade, super liuman
and sub-human-as we may phrase it, taking our
own race as a standard of comparison-reflect the
divine image in erel varying piopoitions; teeming

·10 nyunds of Livos are grulca, as it wore, one mighty laddoi, whose foot 18 set in the inire of the visible woulds and whoso top is lost in the splendoi of celestial radiance 27. All religions bave iccogniscd the Carslonce of superhuman Intelligences, ind bave called thicin by yrrious names, Shuning Ooes, licbangeis and Angels, Most of the religions also recogniso the existence of inferior Intelligences, foi tlo greater part sub-human, 28 These Angels dic the ministers of God, the living Intelligonces ever at work througb wbat nie called 'natural lairs' They are the agents of the divide Mind in its censeless activity 29 Some have to do with the administration of the laws of nature, soine, latoi, with the helping of men, and the answering of the players foi material things but the spiritual man does not woislup them, for they aid but in worldly success 30 Religion bids us see in the universe not a dead macbine, a soulless automaten, grinding away mechanically according to chemical and other laws, but a living organism, in which chemical action is the Jesult of living activities-- as the chemical changes in the cells of the brain are the result of the exercise of thought-and in ·11 whicb Spuit, as intelligence, guides inattei, as natuie, to deliberately foreseen and chosen ends It shows us man as evolving in the midst of beings above and below him, evolving like bimself to lugher and bigbei stages, unfolding hidden posslbilities, developing endless potentialities He is one of a vast family, dwelling among elders and yourlis, elders who help hwn, youngers who need his belp A dazzling kanolama of interlinkung lives uniolls before him, and he sees that both above and below bim the divine Natuie is voiking in the changeless and perfect will which is Law that below bim cientuies are compelled by that Law, and work unconsciously according to it, that above lim creatures associate themselves jog fully with that Law, and work consciously according to it, that in the intei wediete bunian Ordei alone is there an annuchy of waling wills He begins to 29alise that this di-harmony is a necessary stage between the compelled activities of the lowei Oideis and the voluntary, but equally law-abiding activities of the highei onas, that man occupies the stage in which will is evolving, and that anarchy must continue witil that Will, which is an Aspect of God in bım has grasped the fact that in its voluntaiv association with the Paient Will lies its true freedom ·3 f 111112 tir whol unise. in ?rn 1*10n of Siti 1918: !11.13????? of 11 d. how costrutti, tuli holder !.** 1)"')) tant sw for the life which alsnul in Custs but for the (pey93 or spil. mcammgies, pu poselooms holes, time micum for such disple!!! 33 Vers 11in is dane M12011!!, 11.15 U12. CIC mon trus miner- Sarit mc ironic, Tarius mins (It'p'44', balusia and illu, lint Spuit aldetli ever 31 There is difference of opinion, though only in molern anys, as to the method wherely min Touches perfection 33 But the eller ieligions of the world. Tuing and dead, nero unanimous in their declaration that ·13 the Immortal Sput slowly unfolded hus divine powers through a long succession of lives upon oarth, seprteil by intervals spent in the superphysical worlds, the carthly lives were regardeil as hemg devoted to the giltlcuing of cyperience, the clisembodied lives to sufitoring the results of evil experiences, and to transforming the good experiences mito intellectual and woral capacities These ciliacities, wought out in the the heavenly world after death, form the character with which the babe is born in his next life on earth (5) 36 The Two Basic Lausaic the laws of the unfolding of tlie Sput in bis matoual vehicles, and of the growth, oi ei olution, of those vehicles 37 The first Lair is the Law of Action and Re-Action, Wherever there is Action there must inevitably be Re. Action, in this is the Lal of the material worlds, every object is volated to, intellinked with, other objects, and by these interrelations they ovoce Hence it is the Law of Evolution foi man s bodies, whether they be made of dense or of subtlo inatter. nattei is in continual movement, is ever vihiating, and the Spuit embodiel m mattei cannot escape from this Law. For every change of consciousness in the Spirit--

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·16 15. In the mainii) sorlds, the ondloss chinin of cause and effet.--cffertbecoming a new use, and so on endlessle-binds, "the world is houod by action," truly, ul cury action done is a pov. hond But the action vluch is donc as part of the divine Ictivity, in which the doer is but an agont, in which he seeks for notlung, desnes nothing, for hinsell as it separated sell, that action Oilereil as sacuificc--that action docs not bind, for he whole is acting through the part, and not the part for itself, action hinds, "except that dono for the sake of sacrifier" 46 Ilere is the road to fieedoin inntter binds hy scltish activity, Spint fees by sacrificial activity, thus Spuit triumphs over matter, the Jan Immortil over his bodies, the human trill becomes one witb the divino (6) 47 In the pbysical workl, man dwells during the hile-tune of his plivsical body This is the world of causes, ip srbicb lie sows the seed, the harvest of wbich be leaps on the othoi side of death 48. The Forld iuto which man passes at denth, is called by many names, but all the names convey the idea of an intermclinte condition, sometimes ·17 از quite bapps, sometimes suficumg, counctimes puri. fying, sometimes punitive, but not tho slato of perfect bliss ol-llie state of lopeless vol. attamod litei Tho licasen-1 old, from which alles is cicluled is tho would 111 wluchi joy hoyond caith's vlıcamings, pouc beyond caith's understanding, is the lol of the blessed ones who diell therein 50 These, tlien are the theo worlds of lournan ciolution Man's iclation to these thiec woulds is con. stant, during his phiysical life llo lovos nu tho ply sical world by lus bodily activities--thuling, desning, and acting through the brain and neilous sistem, as well as Cilliying on the ordinay vegota. tiic and animal functions By 113 omolions and desnes he is relate to the intei mediate world the matter of which is intemningled with the physical in lus niiterial constitution--and by bis intellectuul faculties to the heavenly. J2 The Physical World is the field foi mau's waking activity, whereby lie cols tho seeds of grod and ovil, to upen in the future 53 Where the Soul has been enslaved by the hody in the plıysical world, suffering follows in the intermediate world, whicle the Soul ju the physi- ·1 lol. 1. !! bois, pince ? 1:1pni ti the r e i ii Illic lupusys 111 lilli livigni into the land of lik linin 31 the line video port, purl 10 17. 21:0! ille 171 liti png on loto the loren-sol . longer or solie: 13.7011 - 42093.6.0/ass Colon ir actual 1.17 mou tle or tin I'Crevilna inie -- ise returns in carth l'ile Soil i jus in hon, iing world of 1h00.-'1' 11"pintelle: the locale nie thellrtene of all 35,131 scudo 10 poi prin cunotion soi !! cunnilis - 2018 in tries popullol liessel Tho.C 12 11 lie 1114 1!lition sc? 101 the her.cn-lovi i pos' onlı ile bireresting of all noul soni 4063 iul'ta piitsi fr but also iz world in winch di g. 11-11l!'ces espai10115 and eclesia'5 Plotillism.ent l'ito mental and mou.21 (pufilm''Ichi, inilim loirity, form the chaute" 1.113 inch lines ant in cone- 11100 the phir sicil vold el leith ·ii-Universal Sociology. 1 Is ieligion begins declaring the Unity of Cod, so it ends by proclaiming the Brotheliood oi. Man In fact, the two linths alle inseparable, the second beng implicit in the hist If there be bus, one Life, then cach tom it comtes must be linlecl indissolubly with overy other form similarly nimated All forms make but one body, of which the life is God 2 Brotherhood is a fact nature, and fio'n at there is no escape 3 So far in bumu bistoni, Brother hooi his been partial rather than universal 4 Biotherhood is in fact in nature, 1ooted in the One Infe whereof vee all partakers, uneffaccable by any cume, unescapable by any bergh: of attainment, including the ulest anil the noblest, the lowest and the lofuiest, the singer and the saint, an undefeasible buthugbi, beyond any confiscation Wherever (ol 15 immanent, there Biotherhood onists 5 So long as man knows himself as a bodo kathai than as a Spa, so long mist Biotherbo ·20 Jemain uurealised, for watter glors by taling, by - coustantly appiopuating that sluch is without and incorporating it will that already possessed, all joatenal tlungs diminish, and finally peusli in the using, and as the available quantity is limited and the would-be possessous are multitudinous, strife arises for their possession, grasping and Lolding is the condition of mateual success. 6 But when man begins to know himself as xx Split iather tban as a body, he lealises that sharing and giving is the condition of growth and Lowe, spuitual icbes increase in the using, they do not perish as they allo giren anay they multi- Ily, as they are sbazed ther zie mole thorougbly 1 ossessed and assiunilatec Hence Brotbe bood kuust hare its roots in Sput, and spread outwards through the intellectual and emotional realms, until it hoalls asserts itself in the material, it 1 ist tuumph by Spuit, out-selling from ithin Brother lool is, illis trudli, a las 11 Iiritule Nation after nation, State attei State, bas fallen inlo ivia by the ignoring of Biother bood; saere the stiong oppress the "cah, instead of p1owhere the ich exploit the poor, ilstead of aiding them where the leriner (lespise te goolant, instead of educating them ; tbeic the tacting them

·21
19
inexorable finger of watulc mules over the ciuilis: -
tion Doomed Bul a little rinic and it has passe)
away. Only when Brotherhood is practised, shal}
a civilisation niso that shall enduic
8. In the early anys of cach religion a sprit of
Biothcılıoor las prevailed, and lias gradually .113-
appeucl as the religion grow older
9 In the lays when new icligion
embracelefiom roniiction, and is follower fior:
puic devotion, it flous naturally into the mould oí
Biothoi hool, foi Sprut is temporali trumphan'
But ever selfisieso las ciept m , cve bas the fino
gold becomo dimmed, and ambition, greed, envy,
have tamted the carly rcal. Yonc the less has th ,
dicain, tho hope, of an eniumg culisation basel
on Brotherhood gillo, fiom immc 10 1o, tho
horizon of the great Saints, of the giant Lovers of
Humanity Prophets have pomted to it, Poetu
havo sung of it, Philosophers have outlmed it,
Naitsas lato clical foi it, the Llder Brothers of
Humanity, the great Company of the icligious
Teachers of the world, They shall establish it, and
the Spuit of Love, ili u lich ench ieligion has bee.
cladlec, sliall brood orci tle maturity of the Race

·11. bindu Religion & Sociology. 1 ۱۰/۱۰ روور ) + ار دارد و 14 و1(۱۰) )۱۰ 11 O t 1 1) 11:54 *, Iliesiems! nie i thot turi tenint insellisillir vinteren relati "bunn,' lite bitke 1.'!." "lives. This . potong rof Dh51154 Tortllin 111 111111 "11 Mo' ellne 11 dhinnimestele ich von 11 ir las of licentie Tuinn (117 vject. freithic 1111natu OL 1111111111111 iluntlics Teoribic mal oi um." - its 0:n lills ofl. 14. 50 W 111110 isomnili 11 the word 'n regard to them all Th. 1.1" u Los of Being is to, los (1611, imposud pour objecision willent, hat 41055 room within, ilonul ile elleboll (On-Guillou Histo: mí ciolution It is what in tlic philompopolis of curi?1011, the rail ol liegulatile liler Il is something (00-0utomat in :is thic COUSItullions of life.cn llums liller, so this illas. la Organiseura ryzucensen ilmeld differently in chitterent vilojerin Is there 111 constitutionn! wifiorence PCIWC One Budissent luman ani? another so the album of one man cannot truly he

·.st אחוריןווה )
tric dbama ol 11. luis somethm Swolinils
spicmfic in personal The laks on peutline of
(tlucal tri hiillil riolution in one: 2011,
carni, these tra loro pracamisely thin 4!!!) ng that
or another What insoulfo 0114, 11'i nini, liicro
Rose', la roul nos olimeler Thele 0:11-1 (DISC
quently is less inteistie' of lotii Putton and
cultures in the culminants, own in fundamental
constitutional dittorenean lietween the utviduals
11.1.1-111 lens alupu i nescil
tlus fact It in, thicktion, not onc rengin loul :
deintion of mult si cuilo14 The Illulu
ancies in alno, lui ilde 4.10110 Toison, not alomo.
geneous ut ut lalu luglils developed 01.me
whole which wehs to 2021-yits (-wentual units not
but (ppt'l \ 41( ct using !!!แli !! 113(on-un!!
mtlie (onhits of its life the endloss divostics of
its component !
Lihetlie 11indu religion
lindu sociclisilla 101 at at 116 il fueleddsor of
anny units Thic facrion and integrity of the paris
mule thic unit of the whole, is the very soul and
Osecuice of the leacul ideal
ind in 110 iclou 01
Society has this ongi! tecleral ideal henn cought
to be so ially realiscil as in the blindu religion and
Ilic llindu society Ind because of this wonderful
combination of isolation and associntion, or fruciom
los denuing

·م ر ، {} {11}} } }} !!! .1 41 201413، وا !!! !! !!! ۱,۲۰ ۱ )۱:۰۰ ، ۱۱۱۱۱۱ ۱۰ ۱۱ ۱۲ f ۱۹۱۱ ۱۰ ۱۱۱ ۱۱۲ ۱۱ ۱۰، ۱۰ !. ! It! 1 مه . ;1 16}; { ، را ! ۰۰::: ۱۱۰ (}} 1 : 1 1 11166} )):!!د )10) 10 1110 111 | 146 ، ، 10 ،106 ، ۱۶۰ ۰۲۱ حم مد مد و را ا ا ا را به اررر 11 .) 1 1 1 1 1 1 1 1 ، 1 ، 1 ::رم ·i. Hindu Religion (1) The chief Scriptures of Hinduisu ale tlic Velas Rig, Yajus, Sama and Ithai vana They have two paits, tho Kaina2 and Granakanık29. The Upmishands form thic Granakandi of the Vedas and are vallal tho Pedanta They are codifier in the Vedanta Sutias The lipwislade, tlic Vedonia Sutras in the Bhagnviul (iitn are the Prasthanati dyil or the Tupou of Voluntat or the Upanislads Vandul vopanishat is to inci onc, dealing as it docs, with the Sacied Woul, the Pranavi 1 UNI God-consciousness, the consciousness of the Sell, is ietlected in the forms in the universe The thico are summer up in what is called the fouitli tliough thic fouth is the summation of the thice, megeri 113 to the olc Reality T'ho partless IUV, the one syllable is the suuration The letters i l' and I are the thuco states of cous- The three states of consciousness are the waking consciousness, called the vital self oL vital soul, the personal self, that which exists Whenever theio is consciousness embodied in physical mattei That is the all-pei vading, the Zetter A. Then thoie exists in the subtle worlds a Icllsness

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·27 the whole syllable AUM pionounced as OAT synıbolises the unity of all A U M ], alm (Thc l'outh utc) Sushupti- (Deep sleep state) -shillie 1 Kalana Dcha (Causal Body) 1 Chit Pitbuli Bliranya. gurbhi (C) Budalu Vanas Chitta Tham hamil trhlin1100, Silpni su (Dreaming state) Tanmatrali Tho diffcrcatinten Simple Elements Suikshm. Dcha (Subtle Docs ) Guanandriyani himendri. Yani Prawalı Tary152 () Vouslara nara (C Jagrat (Waking state) Thic durteientrale? Compound Llcments Sthula Dehu (Gloss Loci) E Just [The left hand column represents the Subject and the right the Object side of the Universe, the Vijaona and Kuyashakti sides of Istisaia oi maolfested Binuman Chit ol Pure consciousness in its first stage in contact with Plahuti, 100t-olnjectivity

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·29 the powers of speech, handling, locomotion, excretion and piocieation The fire Piaval ale vital etheis oi cuients, the uppei, lower, equilibi ating, distributiog and piojecting Clit in its thud stagem in contact with Sthula Deha is called Vaishranala: where all men live cosmically and Jiva oi thie living one, individually ] (1). That Aum, the word which never diesthuis all its meaning is What was, That is, what Will be, all is but Aum What else besides mbicho tuple time tianscends, that too is lum (2) All this is suely Brahman Tlus Seli is Brahinau This Self is fouifold too (3) Whose field is wahing lite, vliese cons ciousness is outuaid, of seven members, nineteen. moullis, devouici of gross things, where all men liic is state the first (4) Whose field is dieaming life, whose cousciousness is oulnand, of seven membeis, nineteen vouths, of subtle things derouie the shuning one is state the socond (5) here no desiies of any kind the man izleep desnes, no dicam of any kind beholds, that In sleep sleep lite atoned, of consciousness ill- Katliciel, nothing else, of bliss composed, clerour·mi boless, whersage Distillisdell alone 11, one of 2011 (1011-105 in stil the thund 6) Them in the look of all, i buon linie, thin 111nnen inle this, then in the womb of "ll, the sint and time it 512mly or irtollilles (7) Vol 113,00kn (Online 110 (1:1), als conscious 1101 Conscious (1) lolli "L, "ol (yet) ingathered as lo consciousons 1101 (PIC!), printsilous noi (jcl) 110Cons/12115, wholt 110110 ( Hisce nós olaSp 1101 compichen, son of víst, ucille inark, unthukalle, past riefminon, 1114't but will conn. ciousness alone, Chiacúroudly off 11119.out fiiccc952- tion ou end of olution) perceful, bem, (and) secondluss (tim) men thunk of its i mill lle 1 Glic self It is Ilu 1o must be h...n (s) This Seiftlen is the lum, byt s concerns the word Itsell rullis concerns 11 paión, states pails, pails siltes the I the li, 111, 11 (9) Whose helli, Mahing consciolisties, the oue where all men liais letter I put fun, frovi corcing all or bung fist, lie sinely guilds all fully desires ani dust becomes who huonesh this (10) Whose field is rise inmoglie, 1112 -linn: one is lctci 1', the second part, inom ricing better Dibctiseen ille iso lie hele suuely makes bis

·31
know ledge-range and counl-wided grows; in that
man's clan theic is none who knows not Brahman,
who knovelli tliis
(11) Il boso held is deop-sleep life, the one of
consciousness is lettci M1, pail thud, from mengui -
ing or being final
\ll this le suoly measines
Ind i caches to the end, who knorreth thus
(12) The
P
itless fourth, nocomprobensible,
that ends all going out, benign (and) secondless,
lum, sucl ils tlus is Seit Indeed, By Sell he enters
Self who know etha thus, who hnowotha thus
Manlukyopanusia
Il lll the One-syllier Itinal reciting,
thinking upon Ve, le who gocth louth, abandoning
the bolly, he goeth on the inghest pati-Bhagar
Gita, VIII 1.
(2)
The Blingblind Citolins 18 ('Lapteis -- which
may be dauderd mto the chavisions, Chipeis I to
VI realing with the Two ford Piulli, VII to XII
with God, I'm cascs Man and XIII to XVIII with
Bondage and Liberation The Blaguill Gita deals
ith both the Kaima and the nanahamilas. The
tercling of the Bhagvad (iltar beyms really with

·3 tho Snoom Complet. ("lupiloon I thi Fotosijaiurt's Besponding th the first stop to sputul lifr ignorant or the neuils of lung lines fotball- Plient to the things of the world and the close to Sonos. Truccorritun huonlariga ICHIGIC, Ignoranco inil consequently atlicinent au 201704. Tho Blignanci (iiin pics Ilie tinc laoulerunc tin: lends to Htonni l'encc Thcicieling of the Phraga Bad Gitat may be briefly hnose from the fullos- 2014 151 Shlok en out of the lotal 10bci of 7011. Chiptu ll lleuls with the lnofuiel Lithi of Sanklija on luon ledge aun Tugil oi allion l'lic name of thes Clapiei Suhhyan Suhly. Your nous not mean is in the other Chapleis the Yome of San. Wya but Sankhya and Your [The uneal hath no being the icni neses ccasella to be, the truth about botli lutlı been percer ved by the seals of the essence of things (169) Kno. Ibat to be mestructible by uliom all this is pevadel Noi cau my work the restiuclion of tist umper islable One (17) These boilies of the umbodice! One, who is eleual, mestructible and aminonsmable are no111 10 mite Thicieroic nght, 0 Bharata (19) Thus teaching set forth lo tlico is in accordance with the Sanku heut now ·33 according to the Yoga, imbued with wbich teaching O Partha, thou shalt cast away the bonds of action (39). Thy business is with the action only, never with its fruits, so let not the fruit of action be thy motive, nor be thou to inaction attached (17). Perform action, O Dhananjaya, dwelling in union with the divine, ienouncing attachments and balanced ovenly in success and failure, equilibrium is called Yoga (18)] Chapteis III and Il' deal more fully with the Twofold Path, as Arjuna thinks wrongly that there is a difference between the two Chapter III deals with action and IV with knowledge. It is significant that though the Chapteis deal with the one or the other of the two paths, Sii Kushina, in dealing with each, nefers to the other also, to show that there is no real difference between the tipo paths Su Kushion does the same in Chapte. Il in dealing with both Sanhhya and Yoga. ŞIn this would there is a twofold path, as I bofole said, O sinless onc that of Yoga by knowledge, of the Sankhyas, and that of Yoga by actiou, of the Yogis (3) The world is bound by action, unless pelloi med for the sake of sacrifice : for that sake, frco flow attachment, son of ·11 Kimi, prilorm thoni clion (). Ticicloic without attachuoni, constantly liculo m action which is duty,ſci, lny perlouning action without altnchment, mun verily reachchhi tho Supicmuo (19) Is tho ignorant inct for alini lument to action, 0 Bharatha so slouli tho wisc acl without attachment, desire ing the welfaic of the world (2.7)] Chaplci IV deals willa'llic path of kootre ledge but as abosc obscurod Su Kushun, icfers to intion also thus showing the intei-1 clation and non-cluflcience between die tuo [Thoughi unhonn, the inpelisliable Self, and rulso thic Lord of all beings, brooding over nature, whiclı is Minc own, pel I am loin through My own l'ower (6). lle who thuis knoweth My divino Dirthi and action, in its essence, having abandoned the body cometli not to luthi again, but cometh into Mic, 0, Arjuna (5) Tuo foul castes were omauatc by Mic by the diftcient listuibution of qualities and actions, hoon Ale to be the author of them, though the actionless and we haustible (13) Vauly there is no puufie in tlus world like wisdom lo that is perfected in Yoga finds it in llio Soli in clue season (35) Chapter 1 is deroted to the reconciliation of knowledge and action for in spite of Su Kush- ·35 la's clear exposition Arjuna feels doubt about the wofold Path [Children, not sages, speak of Sankhya and Loga as different, he who is duly established in one obtaineth the fruits of both (+) That place rhich is gained by Sankhyas is reached by Yogis also He seeth, who seeth that the Sankhya and he Yoga ale one (5) The harmonised man, laying abandoned the fruit of action, attainetu to be eternal Peace, the non-haimonised, impelled by desire, attached to fluit, are bound (12) He lose seli is upattacbed to external contacts and indetli Joy in the Self, having the self harmonised irith the liternal by Yoga, enjoys imperishable bliss (21). Chapter VI deals with at--one---ment or neditation wluch is the necessary supplement to both the Sankly and the Yoga paths That neditation is supplemental is seen fron Chapter SIII, Shloka 23 where it is said that knowledge of he Sell is attained by meilitation as well as by Sanh liya and Yoga. I Let the Yogi constantly engage Lisell in L'oga, icmaining in a secret place by lusclf, with bought and self subdued, free from bope and şiced (10) There haring made the mind one- ·36 pointail, wills thought and the functions of tho songes sullueil, sloniis on hi4 saat, he should practice Yogn for the publication of tho sell (12). The Yogirior united thue with the Soll, with the mind controlled, gocth lo l'oncc, to the supreme Bliss thint abidcthi in lio (15). .is often as thio waveling and nustendly mind gocth forth, so often reining it in, let lum bring it under the confiol of the Soll (26). The soll, harmoniscil by yoga, seeth the Solſ abiding in all beings, all beings in thio Sell cvery wlicie lic sccth the sainc (29). He who, established in unity, worshippeth Me, abiding in all beings, thit Your loveth in Je, whatovei bis mode of long (31) Without doubt, O mighty-arined, the mind is haul to curb and iestless, but it may be embed by constant practice and by dispassion (1.5) 2 Chapter 1 I deals with the relation between God, Universo and Jan (Carth, watoi, tuc, 211, other, Vind and Reason also and Egoism these aro the eight-fold division of Vyvature (1). This the inferior Know My other naturo, tue lugher, the life element, O mighty arined, by ubich the universe is uplela ·37 (3) Know this to be the womb of all beings. I am the source of the ſoithgoing of the whole unireiso and likewise the place of its dissolving (6) Thero is naughty hatsoeve higher than I, O Dhananjaya All this is threaded on Me, as ions of pearls on a string (7) The natures that are harmonious, active, slothful, tliese know as from Me, not I in them, but they in Ne (12) All this woull, deluded by these datuies made by the three qualities, know eth not Me, above these, imperishable (13). This divine illusion of Mine, caused by the qualities is had to pierce, they who come to Ne, they cross over thuis illusion (14) By the delusion of the pairs of opposites, spiung from attraction and le. pulsion, 0 Bharata, all beings walk this universo wholly deluded, O Parantapa (27) But those men of pure deeds m whom sin is come to an end, they fleed from the delusire pairs of opposites, worship Ne, steadfast in vous (28) They who refuged in Me, stiive foi liberation from birth and death, they knoir the Eternal, the whole self-know. ledge, and all action (29) They who know Me as the knowledge of the elements, as that of the Shinwog Opos, and as that of the Sacrifico, they har. monised in mind, know Me verily even in the timo of forthgoing (30)

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·39 romanifested, cternal, wluch in the destroying of all beings, is not destroyed (20) That unmanifested, "the Indestiuctible," It is called , It is named the rughest Path They who ieach It ietuin not That is ily supieme abode (21) Light and darkless, these and thought to be the Tould's everlasting patlıs, by the one he goeth who ietuineth not, the other he ibo netui neth again (26) Chapter IX deals with the Immanence of God, bich is worked out fully in the Xth Chapter and is shown actually to lijuna in the XIth (kingly Science, kingly Secret, Supreme Puulie thuis, intuitional, according to righteousness, vely casy to perform, imperishable (2). Men without faith in this knowledge, O Parantapa, not i cacinng le, icturn to the paths of this world of death ( 31 By Ne all this would is pei vaded in Jy ummamſestel aspect, all beings have 100t 19 Me. Tam not 100ted in them (4) Nou bave beings root in Vlo, belold ly sovereign Yoga' The support of bemes, yet not 100ted in beings. My Sell, then chicient cause 6) All beings O, Kaunteja, enter Vi lonci nating at the end of a world age, at the of a world-age again emanate then 17) Ildelen in nature, wheh is Wilme own, I emanate au and again all this viultitude of beings, lielpbeginning I ·165-, los line for(' mi podarcin I'nele, Veilt Super- 11401, Natur er min forth, the 110unione mingi. inly lwy altro of this, o 111111!!, thicum.CIE! inlinie 10 11:22:22 I deild stir thic Imnncnce of (1017 11 the I'mers in detul Su finalinn docs wo) on lxing questioned li laju Ile who knowoth ile, non, beginning. Icss, the real Lord of the world, hic, among mortals, without delusion, is lolicrated from all win (3). I am the (senciatoi of all, all crolves from Me; understanding thus, the wise adore Me in rapt einotion (%, I, O Gudlahosla, am the Selí, scateil in the least of all beings, I am the beginning, the middle and also the end of all beings (201 and whatsoever is the sccil of all beings, that am I, O lijuna , nor is ihere ught moring or unmoring that may exist boieſt of Ve (39) There is no end of My nie poucis, O Parantapa V bat bas licen Jeclaicil is illustratic of Vi inimte glory (10) l'ut that is the knowleilure of all these details to ilice Olijuna! Having persaded this whole upi- 16ise with one fragment of Vy sell, I iemain (42)] Chaptei XI gives the rescuiption of the universal form of Ishian slioru to duzuna by Sri Tirishna op his icquest. Being unble to see it ·- With the ordinary eye, spiutual sight is giren him by the Lord This Chapter deals with the personal realisation of the Universal Self by Aijuna, This is the 118101 of the union of the many seen in the One Ilusiog heard in Chapteis I to VI of the Tirolold Path, ard of God, Univeise and Man in Chapteis VII and VIII and having been told in detail of the Inomanence of God in the Universe in Chaptcıs ‘IX and X Arjuna is naturally desnous now of personal realisation which is given bim by · the grace of the Lord Suu Kushina lllcic, to-day, behold the whole universe movabic and immorable, standing in one in My body, o Gudakesla, with aught else thou desuiest to see 17). There Pandava beheld the whole uni. verse, duruled into manifold parts, standing in one .: the body of the Deity of Deities (13) This Foim of Mine beholden by thee is very hard to see. Teuly the Shug Ones ever long to behold this. form (32) Noi cau I be seen as thou hast seen Me, but the clas, por by austerities nor by alms, or by oficings (73) But by devotion to Mo alone I irus bc pcccid, Arjuna, and known and seen in diluence and enteica, O Parantapa (51); Chapter XII deals with Derotion to God, which uleject bitly comes aftcı the personal con- 1

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·13
[They who with mind fixed on le erei
Laimonised woisbip Me, sith faith supreme
ondowed, these, 10 ly opinion, are best in Yoya(2)
They who worship the Indestructible, the Ineliablc,
the Unmanifested, Omopiesent, and Cnthinkable,
the Unchanging, Immutable, Eteipal (3) Restiain.
ing and subduing the senses, regarding everything
equally,in the welfare of all lejoicing, these also come
unto Me (4) The difficulty of those whose minds
ale set on the Unmanifested is greater , for the
path of the Unmanifested is hard for the embodied
to ieach (5) Tbose veuly ulo, renouncing all
actions in Me and intent on Je, worship meditat.
ing on Nle, with whole heaited Yoga (0) These
I spoedıly lift up from the ocean of death and
existence, O Paitba, their minds being fisca
on Me (7)]
3
Chapter XIII denls with the relation holwoon
God, Universe and Plan filet and tlien will, wir
question of Bondage and Liberation. It is Wies
qualities of Matter that binil, 2017 Liberalion 1018
sists in tianscending them.
[This body, son of Kumti, iss celleri tem
Field; tbat winch knowoth ilu, le 1"
---

·41 knower of the liichtly the Snoggen (2) Indesland Ve 14 to honor of the lichil in all fields, ( Bintit llisilom ils lollie Bicklunit thic hinosser of the liek, tlmt in li opon is the wisdom (3). linou thou the Vatici in Sprit 10 both without beginnm illud linov thou also the inoilıcations and qualities are all Vatter hown (20) Mattel is called the CAUSC of tho fonciation of causes and and cffects; Spuit is called blic ciLUSC of the enjoy: ment of pleasinc and pam (21) Spiul scated in Mnttei usctlı the qunlılıos boun of Matici, nttachment to the qualities is the cause of his births in good und cul wombs (24). Ilo ulio tlus knoweth Spruit and Mnttor with its qualities, in whatsoever condition lie mny be, he shall not be boin ngain (24). Whatsocial creature is bou, immobile oi mobile, know thou, O best of the Bharatas, that it is from the union betucen the Tield and the huower of the lield (27) They wlio by the eyes of Wisdom perceivo this differ once betwcon tlic Field and the linowor of the field, and the liberation of beings from Matter they go to thic Supione (35) Chapter XIV deals with lbe tbice qualities of Matter that bind Man to the lieel of baths and deaths.

·45 [lly womb is the great Etcipal, in that I place the germ, thenco cometh the buth of all beings, Bharath (3) In whatsoevci wombs moitals are produced, 0 Kuunteya the great Eteidal is their woml), I their gencing father (1). Haimony, Alotion, Incitia, such do the qualities, Aatter-boin, they bind fast in the boily, O great aimed one, the indestructiblo duelle in the body (5) Of these Ilaimony, liom its stainlessness, luminous and healthy, bundeth by the attachment to bliss and the attachment to wisdom, () sinless one (6). Motion, the passion-natuie, know thou, is the souice of ardchment and thust for life, O Kaunteyir, that budeth the dwollei in the body by the attachment to action (7) But Incilia, knot throu, boin of unwisdom, is the deluder of all clwolleis in the body that bmcloth by hecdlessness, indolenco and sloth, 0 Bhavatid (5). IIaimony attacheth to bliss, Voliou to izction, 0 Bharata, Incidit, veuily, Laying shoudel wisdom, attaclicth on thio contrary to becdlessness (9). Now harmony prov ailotlı, having overponeral Votion and lootia, 0 Bharatn, now Motion, having overpowoleil Ilarmony and Inertia and now Incitia having oral powered Haibony and Motion (10). When the Seer perceivetlı no agent other than tlio qualities, and hooweth That ·1 which is liglioi thieu thic quulitics, culrreth into My Naturo (19) When we dwelloi n. thic bodi batlı crossed orci these linee qunlics, u licnco all bodies livo been proclucol, lihenteri siom luth, dcalli, ola ngo and sorrow, lic (liini cth thic ncctar of im. molality (20)] Chapłci XV rccurs to the subject of the unity of the scll, lost the teachmg of the previous Chapter should Icad to tho forgetting of the unity of the solfamidst tho multiplicity of phenomenal manifestation. Sii kiislına docs it especially liccausc in tlic succeoding Chapteis Ilo is going to work out fully tho Triplicity of Maniſested Life [litli roots above, banches below, the Astattha is said to be indestiliclible, tho leares of it aic lymns, he who knonth it is a Tellaknower (1) Downwards and upwards spend the branches of it, nomushol by the qualitios, the oljects of the senses its buds, and its 100ts grow downwards, the bonds of action in the world of men (2). There aro (110 Energies in thus world, the Clestructible and the indestructible, the destructible is all beings, the unchanging is called the indestructible (16) The highest Uneigs is vouly Auothoi, leclared as the Suplenc Sell, He who porvading all sustaineth the three woulds, the ·47 indesti uctible Loid (17) Since I excel the destructible, and am more excellent also than the indestructible, in the voild and in the Veda I am proclaimed the Supreme Spuit (18)? Chaptei XTI deals with qualities from the ethical point of view, because Ethics foi ms the most practical part of any synthetic Philosophy based on Religion viewed in the light of Science, Ethics affects practical life and sociology most Hence this Chapter is devoted to it This Chapter deals with tiro sets of qualities, the Demoniacał that bind and the Divine that liberate Map [Tearlessness, cleanness of life, steadfastness in the Yoga of wisdom, almsgiving, selfiestraint and aud study of the Scriptures, austeuty and straightforwardness (1) Haimlessness, truth, absence of wiath), ienunciation, peacefulness, absence of ciochedness, compassion to living beings, uncovetousness mildness, modesty, absence of fickleness (2) Vigour, forgive. ness, foltitude, puuty, absence of enig and piide-- these are bis who is born with the disine piopeitics, O Bharata (3) IIy pociisy, allogance and conceit, wrath and also baishness and unwisdom are his who is boun, O Partha, vrith demoniacal piopelties (1). The divine properties are deemed to saciifice ·48 bo for libention, tlic demoniacal foi bondage Grievc not, thou art loin with divine properties, O Pandavit (55) Chopter XIII takes up again the subject of Chapter XIV, thic tluco qualities of Mattei The triplicity is worked out fully in Janifosicd life both in tlus Chaptei and in Chapter XVIII except in its last portion which forms ionlly the conclusion of the Gitn itself. This Chaplet ought to be called piopoily Tuplicity w Lilo, but it is called the Threefold Faith, foi lijuna opens the Cluapter with a question about Haiti, or Shraddha This Chaptei tracos Triplicity not only in (1) Iaith but also in (2) Woistup (3) Food (1) Saculice (5) .lusterity of boily, specchi and mii and (0) Ilms [Theofold is by natwe uho iborn filth of the embodied-purc, passionate, and dark Heal thou of thosc (2) The faith of each is shaped to his orn nalule, O Bharata Thonan consists of huis faith, that which lus faith is, he is even that(3) Paie mcu worship thc Ciods, the passionato, tho gromos and grants , the others, the darkfolk, Troislup ghosts and troops of nature-spuits (4). Tho food also which is doar to each is threefold, as also saculice, austeuty and almsgiring Hear thou tlic distinction of theso. The foods that ·49 augment vitality, cnergy, vigour, health, joy and cheerfulness, delicious, bland, substantial and agrécable ale clear to the pule The passionate desire foods that ale bitter, soul, saline, over-liot, puogent, diy and burning and which produce pam, guief and sickness That which is stale and flat, putud and collupt, leavings also and unclean, is the fooda deal to the drik (7-10) The saculice phicb is offered by men without desne loi fiint, as enjoined by the ouliances, under the firm beliet that sacuifice is a duty is pure. The sacrifice offercd with a view seuly to fluit, and also indeed toi sell-glorfication 0 best of the Bhalatas, know thou that to be of passion The sacrifice contrary to the ordinances, without distubuting food, devoid of wolds of potrei and without gifts, empty of farth, is said to be of darkuess (11-13) Worship given to the Gods, to the twice boin, to the teachers and to the wise, pulity, straightforwardness, continence and haimlessaess, are called the austerity of the hody Speech causing no annoyance, truthful, pleasant and beneficial, the practice of the study of the Scriptures are called tlie austerity of speech Dental happiness, equilıblium, silence, selfcontrol, pulity of nature this is called the austelity of the mind (14-16) This threefold austerity, performed

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·51 (11) Reason (12) Fumness and (13) Pleasure and m (11) the Fouifold Caste [Sages have known as ienunciation the ionouncing of works witb desile, the relinquishing of the fruit of all actions is called ielinquishment by the wise (2) Acts of sacufice, gift and austerity should not be relinquished, but should be peiformeủ; sacrifices gift and also austerity are the purifiers of the intelligent. But even these actions should be done learing aside attachment and fluit o Paitha, that is my certain and best belief (5-6) Verily ienuociation of actious that are piesciibed is not ploper , the relinquishment thereof fiom delusion is said to be of darkness He w bo ieliquisbeth an action from fear of phrsical suffering, saying "Painful," thus pei foi ming a passionate ielinquisliment, obtainetlı not the fruit of zelinquishment He who peifoimeth a presciibed action, saying "It ought to be done," O Aijuna, relinquishing attachment and also fruit that relinqushment is i egarded as pure (7-9) That by which one indestructible Being is seen in all beings, inseparate in the sepainted, know thou that knowledge as puie But that knowledge which iegaideth the several manifold existences in all beings as separate, that knowledge kuow thou as of passion , ·+ 1 vilisi 1 ► ، ، ، ، ، ، ، ، رد :: . ۹۱۱ را 14 (14 را ان ...:: ۱۰ را، ر (23.7.) t 1*34;" piesze!ip po let!! 11.117..., Il' isterlos. Film olin (...). isilla postele pod piese les ro, puerta, rost sit funt, idioot of it., go th.tk by on 123mmy! Por din thantvilla, world's pie pillen Tlin 1110011 Bilancio!! Proll Tall . itiner! ionu peritiam non ft 1117 791 injury oboristerul to forg lodgietti 110111 rilerinin il, 1, Oinbor! ondieu Hith tranne is 1951 otulen, "mulut. I loy -[(con un fuline, limni ila lust in Impas-one, lestening ons ook in the front of : tions srcel, 1.nul, impie'mowillig fost real s 111011, chill live in pronounce |--1011.17o Discola dimt, vulgill, siniblorn, Vinnum. m 10mlln inilo. lent, die puſtil, procras'ın itms. tfit. 4:01 is called dm () That which helow.oil I W abslidenice, shit ought to be alone and wat ought not to be slunc, fear an frule-dimys, boninge nu libert11), that liesont in pule, Oluthun That ly which ono understandeih awry Right in trong Indiau ulert onght 110t lo len done, that Reason, O luthit, is passionate That which, enwrappeut lat pute ·53 in darkuess, thioketh wiong to be right and seeth all things subver tell, that Reason, O Paitha, is of darkness (30-32) The unwavering firmness by which, through Yoga, one zestiaineth the activity of the mind, of the life-breaths and of the senseolgans, that firmness, O Paitha, is puie But the firmness, O Arjuna, by which, from attachment desirous of fruit, one holdeth fast duty, desire and wealth, that firmness, O Partha, is passionate. That by which one from stupidity doth not abandon sleep, fear, grief, despail, and also vanity, that filmness, O Paitha, is dark (33–35). And now the theefold kinds of ploasure heal thou fiom Me, O bull of the Bharatas That in which one by practice rejoiceth and which putteth an end to pain, which at Dist is as venom but in the end is as nectal, that pleasure is said to be puie, boin of the blissful knowledge of the Self That which from the union of the senses with their objects at first is as nectai, but in the end is like venom, that pleasure is accounted passionate. That pleasule which both at first and after wards is delusive of the self, arising from sleep, indolence and beedlesspess, that is declared dark (36--39). Of Biabmanas, Kshattriyas, Vaishyas and Shudras, O Paiantapa, the duties have been dis-

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·55 forming supreme devolion unto Me (5+). By devotion lie hnoweth Ve in essence, who and what I am, having thus known Me in essence he forth with enteieth into the Supreme (55). Though ever pe) all actions, taking iefuge in Ne, by My giace he obtaineth the etei nal indestiuclible abode (56) Neige Neige thy mind in We, be my devotee, Sacrifice to le, prostiate thyselt befole Ve, thou shalt come eren to Me I pledge thee ly tzotb; tliou ait deur to Me (03). Abandoning all duties come unto Ve alone for shieltei , SOLLON not, I will liberate thee from all sius (66)] (3) 1. Hinduisın is predominantly guostic. But it is a gnosticism which does not repudiate and deny biit fully accepts and transcends the fundamental facts of agnosticism, 2 Hinduisın says that the Absolute cannot be kuown in the way in which we know all that is knowu by us, that is, as objects of our knowledge, for to know the Absolute as such and through this method would be to destroy the very essence of the Absolute as the upielated and the unconditioned. The thugs that we know ale always conditioned by us as then knoei. We are here the ·- fry thin puso tilingos, HV piss oljer!, '11 11.,.ulei compris 2012: its rige! 1111011, ( of wills setite 111,"11 pibe,s! soy I nevinny orill Bilaza to'l itolius pistil, Un tilbjer!. itibarition monitononly, 0 Polsce it hul pols Towilinin il The 11 slut Ion for Inovas, mobile, noul os ribojo mop houtes lilijent ln tin Seli, ilipoingi liir Sill, it's All Sull-ti trin fir Olli longurna, oving to it nntuse mat1011's, ir poslly !!bolie positions, 111, tinou, cil itu, imp?sing 4011it's not Illition, rodot pupole tolle llinoluks mul the ruletkel, -llon (in the laolude byr recsery Thie Immal trutii. llicol, in "Thai (The Wholufe or Birumn) Thou." "Thou" in the above.pliouism is not the body The Ilmu (0115cious105, lind always 1cdise.lllic distinction beiseen the coul andillio horty Sor 13 Thon the intellect It is itself one of the (116s, the eleventh sense It is called manns, the Tuinction of the munus in to see the meaning of the senses to dislingush OLC sensation from inolhar, and to this mahe limouledge of sensuons objects possılılc Thic inauns or the intellcct loves and worls in duality and dillcrenco Nothier is ·57 this thou' the emotions oi the will, for both our emotions and oui wll, like our intellect, live upon tha sense of division and duality, and cannot therefore be the Absolute, And when our physical, our intellectual, our emotional, and our rolitional life, -all these are eliminated as not identical with the Absolute, then wbat else is it that iemains in us? That is the real question. If we can discover that comething, we may then know what is the "thou” 101 "Trat (oi tho Absolute or Brahman) ait thou 4 Now oul scuses, our intellect, our emotions and om will, all these are working perpetual changes in us But we are all the same always conscious of the fact that in spite of all these changes we ate ieally one and the same Indeed, unless we were the same in and through these constant changes, we could never have known even these tory changes themselves There must be something in us which beals witness unto all thicse changes And the witness of a series o changes must be such as, though piesent in the changes, is not itself affected, that is, changed his them Not one singla experience of ouis, Whetliei ol intellectual ou emotional oi volitional, is at all explicable except upon the hypothesis that there is this witness in us, whicf. censuous .

·59 is clangclens i llocs and of 111!" ,, 4, 11111 olated in lho mly or selli0114, 11070 onional in the me1 of munito (onlitions, such as Literal and Ibsolute. It is this thug 111 lis, vlucht consli. Guies 0111 lule Sell, and whicle in jorrusel to on thic stntement, "Ihne nit thon In fact, if C only could lelith ourselves from ourselves, lieu ou consciou571055 from thic false Hentification of our soll with the chiangmg sollstions of our body, or tio alternating consciousness and semiconsciousness and unconsciousness which is the condi. Lion of om intellectual liro, oi kathth fitful flow of om omolions on the impuls10115 zepulsions ol oui will, --if we could lelach om selt irom these, then wo would at onco see that in every act of knowledge, as well as in ovely movement of oui affections and ow will, we are constantly creating anil cancellmg the dualities through which these work, and arc icaching out to that iu us wluch is, really, the lhsolute Through this absolute selfdctnchiment it is possible to reach the state in wluch all duality is cancelled, all differentiations cense, where there is neither objecu nor subject, noither knowe noi known,--and therefoie, bo knowledge either, as wo understand knowlodge on the lowo intellectual plano--but there is still ·59 Cousciousness We are pei petually Teaching this Consciousness, but ale duiven out of it immedintely we get into it, by the outward movement of oui senses and ou intellect, our emotions and our will But he can so discipline our senses, oui mind, our emotions and our will, that these outwald movements, natural to the senses, the intellect, the emotions and the well, le brought absolutely under control, and then we can iemain in this state of supercousciousness as long as we desnie It is then only we know and truly undestand what is meant by “That ait thou 5. Even the most abstruse speculations of the Hindus alo not mere speculations They alc based upon positive, inner experience, and alle, therefore, as much verifiable thiough the specific methods as are the truths of sciences 6 Hinduism seeks absolute verification, in actual 'experience, of its most abstruse faith and speculations The Hindu wants nothing to be taken for granted, nay not even the universal theistic faith m a Supreme Being, who is the Antliou and Govelnoi of the Univeise Hinduism wants every man to lise to his own faith through his own efforts. The Hindu teacher always tries to gently guide the pupil to the truth, but never to forcibly ·60 - impois do 17%.31 ? esovi opiniose“ 18fo on hirm Thiim. piece lines and dowlo: mutlood or postin tuning 1,0M! 'insi ni uma mintis, florerorc, tini !! Pri sility imelle nei sities of fmth and välill. I lindu 11101), vine to discotte of 11'ental in pneumoniendo senil ich-itions 7 The Ilmu lles illiinsa ricogniwl the im. possibility of trainint enumg tlic limntations of our no escopo thuongthe following tlir innei lients and tiends of thont 17tie it if Those Hiio are completely uncle the rloininntion of the sensuous C117 1750 gradually to the consciousness of the spiri tual only tinh thcsc vcry senses themselses The senses must, by some means or other, be slici natualiscul for them It is though this supernaturalisation of the senses that these people can gradually rise to the faith in the supersensuous The first thing to do foi lum, to create a sense of the supoiscosuous, is to gradually tinin lus mind to habits of detatcliment fioin the sensuous And these habits are cultivated by two means. One of tbese is to establish the domination of the wul over tho impulses and activities of the senses, and the other is to tam the mind to see the Unseen in the seen S The first of these is called in the literature ·61 of Hinduism, dehia-shudili. The purification of the body is the first step in llindu culture Thc Hindu bad calısed, ages and ages betoic the modern man, the close and organic interdependence betwceu our body and our mind And it is beciuse the Hindu had fully realised the organic dependence of oui mind and moals upon the state of our body, and more puticulnily upon that of OUL 11011cs, that he has always insisted upon couise of psycho-physical disciplines and practices as an absolute condition-piccclent of the glothi of morals as well as of the true spiutual life Dela-sludilla, oi puutication of the holy is blie common name of this course of psycho-physical (lisciplines Tlic personal cleanliness, chincteristic ot llic lmdu, is the ſout of these ayelong disciplines Like lis poison, lus food also must always be eligiously clean The lIindu s ideal of cleanliness loppuently a lot loilo with iestuctions imposed by lus ieligion in the matter of both food and lunk Vany of ou clomostic habits and social usages hul them ong in this roligious regard of the lImdu foi the quality of cleanlıoss. 9 These disciplines of cleanliness hare hors evei pot merely a physical or liy gemic valuo but have alway's bocn regarded by ilo lIwdu as ·62 1 the very as I presupues in its soligious mm spread life 103-10 'the proming of psichophinson un pichological Osearches in tlor rollecquent recordation of Inc t1fante inte vlepenience of on mind on lois vill ginully brains on the chuliscit in to undestand und :ppicentro tho ethical resence of the physical flisciplines of Hinduisan 10. I'richo plessical disciplines buve Comcil * fuulncntil prit of tho moral inuicl 100 Linining of this linda The plurication of iloha or llo plipcuul boli, callec alco bluta-suddhi jormcd, therefore tuist step in this training Time laily bathis abil blutions, 1.ell is thic till 10u5 lestrictions iogarding food and Crinks, have all doubted psycho-physical 1cfci- Orice All fooil is disder into three classes. the highest of thiesc that which is comiendue to the Bialmios, those whose special lunclion is to lead and shape the soul-life of the people Thiey must theinselica bre supiemely spuntual Ind the propei food ſoi the spuitually minicd people in that which is suscet, and fattı (las vegetable fat in it), and substantial and pleaant to take This is the class of food that contri- Intus lo halil nel stiength, juappiness and long Ile and vigou and yrılity The next class of food is le- ·63 VICIOUS consists of things that are bittei, acid, have toomuch salt, is too Maim ol diy oL pungent oi hot. This is the class of food that is proper for the Mallol class it causes pain and bereavement That which has stood overnight, the flavou natuial to which is lost, which is decomposed, ol consists of the loavings of other people's plates, ou which is forbidden to be used in saciifices, these are the last class of food This class of food contributes to inertia anı anımalısm, and is liked only by those whose nature is essentially very low and The Iludu lealised that what we ent on dunk has a very great influence upon the condition of our innei life 11 The Bhaguvad Gita says that the actual agent of what we clean as our acts is not one, but five, and these five agents are responsible for everything we do These are -(1) our body, (11) oul sell on the empirical ego is the philosophers would sav, (111) oul senses, (11) the multifarious efforts that we make to realise ouu purpose, and (v) the impulse of the Divine Ill our acts lie the joint pioduct of these lod this being so, 16 iş sinful perversity, to look upon the self as the only agent, 12. True moial education, therefoie, the Hindu says, must insolve the training and regulation of ·01 all the literys thine 10)!be und on-operato h, ithi ona stolu, to originne. Il om tchisi 109 runt Woll up 011 urt in lif.. l'irri cinton bolu.com thes! 114 nejen ja luches ut, o co onliurlion Umn thrill of the showing on or bomo is the tlomimion of others In this ligter stages of evolution, tly 1016 apinduni oi thies Grcice dlo contiol the imas pristani, it is ille, and it last, tha sell, niced by long ('011154 of disciplines from the boulage of this sensus In all thien outcı stimuli, can an lo creemo almost complcto sovereignty orci ticni But this tigo is cuchical when the clucation of them neli is complecil, and not alien 16 15 only stailed on is progress2014 .is long as this high stance is not sureliod, ou body and our senses, nu intellect, nili emotions, and ou will, and the outer suimuit that 110 constratly qmchening, these all act and cact upon one another, and it is impossible oi non lo impossible lo conuiol and icguinte rny one of these tre-soki agencies that nic jointly responsible for ou moral life, without simultaneonsly conuolling and cogula- Ling the others Ind it sliould be recognised that these 1arious agencies haver certain measure of what tity be called local autonony, each within its own plopci splicie The boily and the senses, ·3 65 for instauce, have this autonomy within the limits of the playsical and the sense-life. No one can, therefore, neglect the laws of physiology or psychophysics, and yet expect, by sheer exercise of the will, to control theil innei propensities or their outei actions And it is in the light of these that He must study and understand the complex outer ordipaucos and iegulations of the religious life of the Hulu In fact the close psycho-physical 1eference of ethical culture is not entirely unknown eren to ochei Religions Indeca the psycho-physical disciplines of Hinduism, are not exclusirely Hindu Almost all the old-world ieligions had them. They were fully recognised as essential to every higher religious and spritual cultuie Tbe main difference in regard to this matter between Hinduişın and other religions lies in thuis, namely, that while in the former these are enjoined upon all or almost all classes in the latter they are almost entuely confined to the lughei culture of the saints and devotees In, other words, that which has been organised into social and socio-religious istitutions among us, exists only as special disciplines in other religious. 13. The injunctions and probibitions of Hindų. ism in iogard to the utmost outer concerns of

·GO
1
man's life have a ciy salutary clicct upon bus
chincter hy helping to shongthon the inlubituvc
powers of the will, as well as by training the ind11 ?-
dual lo perpetually give preference in bis daily
work wd 10creations to the good over the pleasant
The llmu bas aly's iecognised that Ibo desne
for food and for piociention are the two strongest
sonsc-impulses in humanity. Ind, consequently,
he has helged in cren tbe perfectly logitimate
satisfaction of both these impulses by the most
minute restrictions
14 In the socio-religious life of the liodu there
is a much pallonci lange for the idulgence of the
senses and the appetites than there is, perhaps, in
any other system The lidu has to submit
to niuch gicater iestraints cicu in what 15 iegarde
as quite legitimate enjoymcots es clywhere, than
the rotaries of the other great would-religions
It is by these mcaus that the general socio-religious
scbone of the Ilindus helps matenally to advance
the real ethical life of the people It is to these
that me one all the humamty of our national
character. Our proverbial patience and mildness,
our admitted iespect for all life, both human and
non-liuman, oui sperial spiritual aptitudes, and
oni general freedom from the most obrusl'e vices of

·67 humanity, all ihese are laigely due to these SOCIO-religious institutions and the physico-ethical disciplines associated with them, which are so often dismissed by the modern man is mele superstitions, 15 and the fundamental object of all theso restraints and regulations is to train the inind to habits of self-contiol and self-detachment, and, thereby, to free it from the universal bondage of Nature Strictly speaking, the attainment of an absolute mastery ove Nature is the centual idea oſ all these disciplines 16. The Hindu had analysed }us relations with outer Nature througlily The Indu saw that Nature's hold upon bin was onlı through lus senses and lus appetites Here, in lus sense-life, lay the loot of the cruel dommation of Nature over man The way of science is sealiy bol to curtail but contipually to extend and strengthen the dominion of outer Naturo over man's sense-life. The practical application of the laws of science for temoving human wants means increased satistaction of the And this increased seirice of the seuses increases inevitably the hold over man, of erhat is called the world, the flesh, and devil" end these incioased demands of the senses upon the senses ·63 oltention and activities of man, mean not tbe diminution but rather a corresponding increase of Nature's liue master over 115. The Elindu koer all us, and theicfoie, lic did not follost this suicial plan in thie ciolution of his culture and civilisation The spuutual genius of the Linda clearly sair that the ical mastery of man orer Matme does not lie that way The root of onr Leiflun lo Mature is not in Nature's strength butin on our wellnesses It is thuongh our senses inat Vature exercises her civel svay orer us. and consequently if we could only control these seoses, if we could so train ou body and oar senses that these would be absolutely imperious to the influences of the forces of outer Nature, thep we could easılı şain a master orel tbese outer tungs which would he perpauent and absolute. 17 This complete mastery has been the aim and objectire of all the psycho-physical disciplines cf the Hindu The entire system of one spintual disciplme has tłus nasters for its primary end. It is through these disciplines that the Hindu is able to attain that perfect physical state in trineh neither heat nor colu can affect him in the least. 18 If the holy and the senses are not so completely brought under control that no change of ·60 outei natuial conditions shall in the least atfect them, how then can we opect to concentrate oui mind absolutely in the contemplation of the Supleme> And it is as a preliminary pieparation for the attainment of this corcentiation, that these physical and psycho-physical disciplines have their aeal spiritual value The true end and objective of these psycho-physical disciplines is to acquire a complete detachment of the soul from its physical and physiological liabiliments 19 If the main object of all the socio-leligious and psycho:physical regulations and disciplines of Hinduism has always beon lo train the self to completely detach itself from its accidental, though for the time being organic, connections with its outer physical and physiological habitat, that of all our apparently sensuous and external ieligious zitualism has been to train the mind to see and seize the Unseen, in and through the soen 20 In Hinduism, there is no particularistie emphasis, no exclusiveness and absolutism The Hindu's God is the God of all The Universe 18 His, and He belongs to the Univeise He is the Indweller in every heart, and from there directs and controls the life and evolution of all, according to their iespective ine natures and in view of ·70 trin inversies ci Ilirdusi, ro worship or culturc can be coneipneri llis oi lier otro lair or rilirrmır, the lisciplines anci sorships suited to his or lor minor nature is thic hest for ereri mun Or 150:nan Du vet vlen ricried from the stand- Toint of the whole or the niversal there are distinctions of superoi and inierior between one form and another This claim to snperioris is not eausidualistic oi sectarian but upisersal. "1. ind it is liom this universal stand-point inst the Krisloa Crilt stands açon a much higher round spuntually and philosophically philosophically than the oiber Iindu cults In the first place, tre hgre here 2 much smo glasp of the Philosophy of the Absolute than in any other Hindu system Kushne 15 no: tbe lcdifferentiated Absolute He is not Pare Being tribien is equal to Pcre Nothing. This is the Absolate of thich our l'panishads declared, that ther conid posit neither being nor non-being We cannot say that It is, tre cannot sar that It is not This Brahman is only an effulgence of the Body of Krishna Brabman is, in other words, cals an aspect of the Reality, but not the fullness thereof That Fall Reality is Sree Lirisboa 22 Krishna 15 2 Person ol matber, more correctly speaking, He is the one and the Only ·differentiation tbat kuşlına Ol the Absoluto-the Supreme Reality as He is called 112 our htamtare, realises His Personality and becomes The Person. And in this eternal process of Reasons the very Being of the Absolute, Ridha as the momentalily diferentiated Self of the Absolute, is how Run 7 Person in the universe. The human personalities are only a faint and distant shadoir of His Divine Personality. And He eternally realiscs Elis Divine and Absolute Personality through an eterval cess of self-differentiation This process of the eternal self-difterentiation of the Absolute is called in our literature--nitya leela, or the eteipal sport of tbe Lord Aud in this Divine Leela, Radba is the Eternal Partner of Sico Kushna. Radha is the Eternally-Differentinted Sell of Sice Kushpa. Radlia is, therofoie, neithei absolutely different from, nor absolutely identical with Kuslina Their mutual iolation is one of "inconceivable diflerence in identity and identity in difterence Both this differentiation and this identification are moments in the eternal process of Reason and Love And it is in and through this eternal process of selfalso Herself a the Personality iealises His or 11nd up read through inds

·72
Pure spul.
Krislina is only Pure Being
Pure Being Ind Pure Being
is truly Pure Nothing. It is thic Nirguna Brahman
or tie ibstiact Cniversal
23 Tue form of Sree Kushni is not real but
only symbolic. So is also the form of Radhr.
Truly speaking, peithei Rushda noi Radha has
any such material and sensuous foim
tual enrotions are the coustituents of the Body of
Radhn. It is a spiritual body, realised 10 the spirit
of the derotee, in his own inner and enlightened
emotions, and not somethiug cai nal that can be
cognized by the outer senses So also is the Body
of Siee Krisboa It is spuitual, and not material,
rational and not physical.
21 This spiritual men of Sree Krishna is
ievealed not to the outer ere, but in deep trance,
in moments of great spirtual evaltation, when the
outer senses baring been absolutely quieted down,
and the ionel sputual faculties haring, thereby,
been completely freed from all sensuous contacts
and impulses, the soul sees with its our refined
organs its oro Loid and Lover
The experience
is absolutely supersensuous and spiritaa) But
Then the mind comes back to itself, at clie close of
the beatific s100, and is thus related once more to
the outer orld of sense-forms and sense-sounds,

·73 ť iccalls the inner spurtual espeuence, by asso rating it with outer things that nopiesent and esemble it most closely It is thesc outei sememblances that cieate the symbolic forms not only of Siee kuushwa but also of all the numcious spuitual beings that are woislupped by the Blindus Tbesc putei foi ms, visible to the natual cje, aio not the ical forms of the dune beings, but are only something purely mnemonic of thjen inner spiritual picsencc Even so it is with the 1sual figures of Siee Kushina 25 The foi u bich the Hindus attubule to le Supreme are not so gross ou matcual as these naturally appeat to the unitiated stiavger It apprais so even to many of our own people, wbo have not had the profound spritual traming anıl esperiences of the saint and the devotee Theicis 10 suspicion of any gross wateualistic conception in regard to the Absolute Yet we spenh of the lbsolute as haring what mat be called the quintesserce of the quality of the different souses, though wthout the sense-organs 26 Ind the mesistible logic of thought thni. ilove lImdu speculations to post this senso quality, without tho scuse-01425, in the Supreme, seems to have been this When wasly that.ro $ ·71 ) knous all, the question arises, clocs lle or does Ile not know all our scose-espoiicices 11 Ho does, llow is it possible, unless Ile lias, not the outer physical senses, but something that possesses the essential qualily of those oigans * In other woids, omniscience cannot be attubuted to the Deity without positing a sensorium in His Own L'eing. At least it is impossible lo accept IIis omniscience, in any systein of Natuial Theology, except upon the hypothesis that God has il sensoriumi, It is ically the sensorium ulich is of "the quintessence of the quality of the senses And if we giant a sensorium to the Supreme, we must also giant lIim an adequnte object for it In othei words, we must grant One Subject and One Object, One linjoyel and One Object to enjoy, Ono Will and One Object upon which that Will eternally oporates, in the every Being of the Supreme, as part of His Unity And both these,--the Subject and the Object, the Enjoyer and the Enjoyed, the Worker and the Workeit, both these terms of these correlations must be co-equal and coexistent, co-ofinite and co-eternal In the Ultimate Reality, in the Parama-Tattva as it is called, Kushna is the Subject, Radha the Object Radha is not absolutely separated from Kushna, nor are

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·76 how can ouc avoid this, consistently with ono's fouth in soul and immoitality,---in the sense of the continuation allei douth of the human individuality,--then, it will also have to be concodel as puifectly reasonable, even whero one may find it hard to conceive 11,--that the Suprenie loo inay lave i form or iupa of His Own The Deity las a form ol lupa of Ilis Own For the vory idea of personality iavolves distinction and differentiation. The differentiation may not be abiding and absoluto In fact peither in our cx poilences of out on a personality not in our conception of the Divine Personality, is there any such abidnog and absolute differentiation ou duality. Every differentiation is followed inmediately by integiation, cvoly Quality, immediately it is established, is subsumed in a bigher and moio per lected unity So the differentiation and dualıby absolutely necessaly for the Personality of the Godhead is not abiding and absolute but only a mere moment in the Divine Conciousness and Berug But still it is theie It is real, and not illusory If tlus diffelentiation be not leal, then the Personality of the Godboad must also of necessity be itself unreal and illusory 1

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·73 tbrce gunas or properties is the root-olements of the ul!'l crse, is not physical but psychological The gunas aic, therefore, not properties of matter but those of mind They cien cxist in a state of perfect equilibrium in the very Being of the Supiemo, when at dissolution ou pralaya, cieation is merged in the creator It the beginning of thic next creative process, thesc once more break out into diffcicntiation, and theu equilibrium is lost 30 These three qualities are --Sattia, Rajas, and Temas Sattva is the quality of Illumination and Godvess It is the true spiritual quality Razas is the quality of Desire ul.Scturity. Tamas is the quality of Ignorance and Inertia valiously piosent 10 all Lieu the gods ale contiolled by these three qualities Sattra is cssentially the highest spiritual quality Rajas is csscutially a mental or intellectual quality Tamas is a gloss animal quality In excess of Tamas ovel both Rajas and Sattui, meulis ignorance and inertia, nele animalısun and reminousity excess of Rajas in the composition of any person means inordinate desire for enjorinent and possessiou, and constant conflicts between uvals and competitors for these. In e\cess of Sattva ia the composition of any one iudicates his superior spull- These ale دله ·79 uality Such a person is alwdys self-illumined ind self-collected, free from all the angry passions bat characterise the two lower classes, lives in upei petual consciousness of the Spiutual and the Universal His body is perfectly attuned to the ughest lairs of love and bliss, aul his whole bemg s per tectly attuned to the ve.y Dewg of the Supieme In the lughest stage of the developnent of Sattva on the qnality o: Illumination and sodness, the man becomes absolutely possessed vy his, Ciod His body becomes, so to say, the very expression of the pure spiritual energy of the Divine Having been puutet by the psychoohysical cultures, his body loses all its animalities, ind becomes a pcifect instrument for the expiesjon of Divine energy His mind becomes a perect leceiver and transmittel oi Divine Thought, us heait of the Divine Emotions, and his will of be Will of God Thus perfecled, the human beyomes divide, the individual becomes the universal. In such a man we see, even with oui, eyes, that which ble eye caouot tinly see, and realise with our intellect what transcends the intellectual. It is these men and aromen whose Rajıls and Tamas have beenabsolutely overwhelmed by the excess of the qualıdy of Sattra, who give us a glimpse of what we see, ·80 in moments of the most cxalted healitudes, as liuman perfection It is thus perfected human who slightly reveals the Rupa or Form of lus Loid 31. The Icelan or sport of Sice Krishna has two ilspects one innei and the other outer. Tlie joner Icela, called in Sanskut, antaranga lecla, is the сtornal sport of the Lord within Ilis Own Being Radha, His Orro sell-differentiated Piakuti, is kuishna's Pazlivou in this jubel oi antzauga leela. This ioner or antaiangir leeln stands outside the time series It is eternal It is also called in our litciature apiakriti leela, ol Supia-natural sport There is, howerci, another aspect of the leela of the Lord It is lis outer leela, called also His prakuita oi natural lecle. Iu Sanskut it is also called Ilus babilanga leela Balunga means the outer body Thus Univeise is the Outci Dody of Sree Kuslana Tlus is what is called his Visvai upr ol Universe-l'oum, The babuanga lecla of tue Lold weans, therefore, luis leela OL spoi tire ipantestation in the outer cosmic life and acti- Tities, and especially in the human hingdom This outer - ou babuanga leela is not an absolute necessity of His Berug That ipnei necessity is fully met by Hış inne leela of which Siee Radha is His Co-Fatuer As the Co-Partner of ·$1 the Lord a Jis unei oi antarangi leela, Siec Radha is a necessity of the very being of the Absolute Without Radha He is incomplete, unconscious and inactive,-meie Nugund Diahman, ol the .bstract Universal, Slee kuishni cannot exist without Sice Radha Puiusha and Piakuti, kushna and Radha,-cannot exist without one another, The One, without the Other is unieal, e meie abstraction But the same necessity does not exist in icgud to the bahnanga on the oute. cosmic leela ol spoit The Absolute is full and complete in His Own Being. This outer phenomenil vould is not at alla necessity of His Being Tho would is not necessary foi God But He is :ccessary for the world He has no need, leally, of us, nellone lave need of lim Oui relations wuth Him are not necessary like those of Radha. Tho jeera--the common name for all intelligent ciention, including both human and non-liuman,-- is Kushna's, not upon the jeeva's oun ught, but through His Prabuti, by adoption Vot hiusboa, but Radhuis om prototype Radha is liushina's On Reil Supeuni Plakuti we humans are also llis superon o paia-prakıtıs, but only by adop- *101 -0 lo say, thiough Radha Is in His Own ·82 Inner Being, Krislına is eternally engaged in His moner oi .utarange leela with Radba as His Co- Partner, som tlus outer cosmic leela se humans aic tbe co-partners of the leela of the Lord. Our bodies and our senses are the instrumcnts and velucles of His leela oi sport 32 But as loog as tre bare a sense of owner: ship orei om onn body and our senses, so long Sree Krishn. cannot use and enjoy these as the instruments and vehicles of His on n leela or sport. His leela ou sport, whetber in His Omro i per Being or in this outer cleation, whether it be antalanga oi balanga, is always with Sree Radha, aod not with any other being. Before our bodies and our seuses can he used by Sree Krishna as instruments and rebicles of His leela, they must cease to be ours, and become absolutely Radba's. We must cherish absolutely no sense of proprietorsbip orei these The senses are not ours but Krisbra's, it is He alone sho has a right to their use and enjoyment But he uses them and enjoys them not as oui oirn, but as Sree Radha's Map 10 bis sense-lite anů sense-activities, is merely a witness of the leela or sport of the Loret It is not the leela betsreen Siee huslina acd himself, ·83 in but between Sui Kilishna and Radha He sees and enjoys his own body this Radba- Krishna leela. Our self is not directly the partner of this supleme leela, but simply a witness of it. In his sense-life man seeks to lealise tbis Radla- Krishna leela It is thus that he loses the concert of ownership over these It is by this means that even the very flesh is purified, spuitualised, idealised, and universalised 33 But not only ale the body and the bodily senses spritualised and universalised, but all the social zelations are also equally idealised and universalised Sree Kushna spuitualıses all social relatious even as Ho spiritualıses our physical activities and enjoy ments. 34. Thus in the Kushna cult we have a more thiolough, mole concrete, at once a more real and a more ideal presentation of the Universal than Perhaps we have in any other culture In it, the innate sense of the Spiritual and the Universal of the Hulu consciousness seems to have found its loftiest and deepest expression If we want to visualise the Soul of Hinduism we must seek and find it in Sri Lushna

·SA
30 In presenting Sieg kusima as the Soul of
Timusm, lle is not here presenters a sectarian
Ideal, but as the Principle and Personality in and
though ulom, as in the past so also in the picsent
anileen in the future, the rat Hindu Syntbesis
was, is bemg, and will be worked

·T ii Hindu Sociology (1) 1. The units of India was a poculini type of unity, which may, perhaps be best descubed as cultual The cultural character of Indian unity is due partly to the peculial genius of the Indo. Alyan, and paitly to the very peculial methods by Thich the Alyan settlers of India spread themseles over the whole of this continent, quietly absorbing all the numerous races and cultues of the land into tbon own body These methods are practically unknown in the other parts of the Troila The methods of social expansion known to history, in the other parts of the woill, are either tliiough religious pioseletyzation, or thiough political conquests, and more often, per baps, though a combination of the two 2 The expansion of the Algan society in India followed neither of these two usual methods kuown to bistory The Arjan expansion over the greater part of India, and more particulaıly among the civilised Diavidian peoples of the South, tras effected by other and infinitely molo civilised and ei en spiritual means The ancient Alyan settleis of India piopagated then superior culture, not by the popular 3 ·86 IDISSIObaly methods of picaching and prosclety mation, but through the introduction of the socioethical aninngements and disciplinos among their non-diyan neighbouis. And they did so by the proniulgation of their special social economy. 4. This social economy is sunimed up by mbat 19 called Varnasiamadhaimr (the caste-and-order lax) in Sanskrit. The castes are four in pumber. They are (1) the Birumuns, (11) the Kshatriyas, (111) tbe Vaishiyas, and (iv) the Sudins The first thee castes who alope belonged to the dijan communion), lepiesept the three grent functions of the social organism, pamely, (1) the intellectual and the spiutual, (ii) the administrative and the military, and (iii) the economic and the industrial These are universal social functions. In every society we have people who discharge these three fundamental functions of the social life The Sudia did not originnlly belong to the diyan com- He FAS perhaps, originally, either captive of war, irlo, according to universal ancient customi, tras reduced to the status ot the domestic oi agricultural labouer in the victouous community, olvas, possibly, a member of a very low aud pumitire tube ou ince, absolutely unfitted, both intellectually and morally, to under take any munion ·87 of the first thiee functions of the social organism in the wore advanced Aryan community Thus caste-system, more or less universal, un come sbapo or other, in all old-wroild civilisations, was, lowevei, joned in India to another, and a supremely significant law and order, known as the ashramas, which literally mean stages or stations of life. Society was divided into the above lou caste-divisions Individual life was divided into these four asiamas or stations on stages Distinctions based upon fundamental social functions, however universal and eren necessary for the piesci vation and development of the collective life of society, have an inevitable tendency to breed puule in those who zile called upon to discharge the superior functions, and ents in those who have to fill the lower places Division of social functions, especially in the earlier stages of evolution, wlien the oflices Lave of necessity to be hereditary', -nevitably leads to these moral evils These dividons cannot be absolutely eliminated from any form of social organisation, however democratic it may be incl a perplexing problem before every healtlıy society as how so to adjust the relations between the higher offices of society and the individuals who must fill them, that the enjoyment of these olhices ·88 slal liccl no pude of position in them, nol crcate the concert of any superior distance between them l the test of the community. The ancient Iudo-dlyans seen to have discovered in this Alangomont or order of the asilimas or stages, a 112ppy solution of this universal social problem, Which oven our inodern democracies with all their CLY of cquality and freedom bave not yet been able successfully to tackle 5 The greatest moral and spuitual danger of the system of caste such as obtained, not only in India, but in almost every ancient society and cultuie, in some form or olbei, lies, in the almost juevitable pude of office (and later on also of birtir otring to the bereditary character of these offices) which it generates in the so-called bigher castes Iho only true iemedy against tbis evil is to be found in placing the individual members of society undel some disciplines as will trair, their minds to habits of more or less complete self-detachment, and thereby prevent them from identifying their individualities with any bigh social fuoction or office that they may be called upon to discharge or fill This was, clearly, the object of this law of stages oi asiamas that was joined to the caste-laws of the ancient Aryan community of India The ·89 he fust of these asiamas was that of the student or brahmachari In tbis stage erely individual was absolutely equal to every other individual, whatever the lank oi oihce, that is the caste, of their parents might be The next stage was that of the householdər Having finished his tutelage, entered tbis stage Here he becume a regular and recognised member of the social body, vested with all the rights and obligations of his particulaz station m life All the inequalities in life came in leie, in the bouseholder's stage, and vele due entirely to the val'ety of social functions which different individuals had to discharge Haring thus seived society, raised bealthy issues, and trained and brought them up in the ways of his caste and position, in the next on thid stage, the individual was encouraged to cultis ate the spuit of detachment ouce moie, giadually killing the concerts that might have been bred in hum by bis accidental place and functiou as a member of society Ile now etuied from active life, and adopted the duties and disciplines of the higher and the contemplative life And, finally, if he lised long enough, and was able to attain complete self detachment, he might enter the ſouth on the last of these stages ol asiamas, that of the san- ·90 nyasin on the incndicant, wlien his one aim in lilo vecamc to absolutoly lose all conceit of isolated individuality, and thus identify humself entirely with the universal. 6 The niicient liyan social economy was based upon this varnasrama, ou caste-and-order scheme This caste-and-oider law sums up the vhole soul and spirit of anc:ent Hindu culture. Tbrough the establishment of this law, the aiyans brought the divergent laces and cultuies of India 'within theil own fold 7 And it was comparatively easy for the Indo-Aryan to establish his vainasiama law all cover this vast continent, because, at certain stages of social evolution, there exists in every society somo anangenent or other that wonderfully falls 10 with the Hin.lu's system of castes At tbis stage there exist in every community, individuals or families who, either as puiests 0l, la still lower cultures, even as medicinemen, discharge the leligious and elucational functions of their society, and who, therefore, correspond coi respond to the Aryan Bialımıns Similarly there are others who fight and i ule, and are, therefore, akın to the Alyan Kshatriyas And others again, who are devoted to agriculture or handicrafts, and who correspond, - ·existing social one of their non.Jijan 01 this, to the Vaisyas of the livan cronomy In every society theic cust, at these eniller stagos, another class niso, who belong to alien tubes ind cultures, and hong admitted into a dominant and conquoring community either is captives of uni or in any other way, become meie labources and slaves These corespond to the Sudies of tho Aiyan communion Ind owing to this lumelamental affinity belireen the ciste order of the Indoliyans and the gereial social scheme of the non- Alyan communities of India, it became icly casy for the former to almost imperceptibly absoil the latter Jod they did so by simply pulling, so to say, the scal of then own ciste-system, upon the neighbours Tlus peculiai process of socinl e pansion cieated absolutely no perceptible disturbance in the cominunities affectel by it The method was strictly evolutionary, and not ievolutionary, as at has generally been in other parts of the world $ But the Ilindu system of casto did not stand, by itself It was organically bound up with the law of the asiamas ol stages of lilo It is this aslama-law that pieseived the liumanity of the Hindu in the face of the inequalities cicated by the bystem of caste It was these special disciplinos ·12 oillig 150,2 ml rinci 25 long as they were faithfully pursiler bu tie co ciller higuiet cisteacles cloped an 11:21 of spiritual democracy, un, 1101 n to the 1c3t of the world, and it may pelirps be reisonably held that the real cause of the clegiadauon of meallsal Hindu society was not to lo found in the system of caste so much, if at all, as 1a tra dirores bessen tue tirars and the 2512! 23, batason the outer functions and inequalities of the custo-life, and the oner spurtual ideals ani disciplines that were organicaly connected Srith these in the earlier periods of our history and culture 9 Tne Arrans of ladia did not only pu: their omn caste-seal upon the natural social dirisions of their ne.gaboring non-iryan communities, which tras an e13! e nuh rb h it also broug't thes? new socul or lersuader tre 1215 and discipline of the astanas or stagas This is the special contubutioa oi the Arrans of India to the evolution of the noa-drved communities of the countrr srbicu ther absorbed into themselves Tuis is how the general characre of these non-ryaa communities was fundamentally changed by what may well be called a strange process of realisation and spirituzlisation The caste economy gare to these new ·93 acquisitions the outer forms of the liyan social structure, the law and disciplines of the asiamas communicated to them the innei spirit of the Alyan culture The moment these non-Aryan peoples received the badge of the Brahminical social economy and accepted the disciplines of the Brabminival 'culture, they became, both in forin and substance, part and limb of the great Aryan community Tbe priests of the non-diyan communities, when adopted into the Aiyan fold, became Biabmuus not merely in nuns, but also in fact, and though pieseiving all the old peculiarities of thei tubul OL incial laws and customs, became in every respect the absolute equals of the holiest of the Alyan Brahmios The same thing happened also in legard to the other castes The different castes in the different provinces thus fully letained all thien old, and even non-diyan provincialities, after then assimilation by the liyan community The Biahmins therefore, diffel 11 different parts of India is the diyan society absorbed the different classes of the non-liyan society, by putting upon them its own caste-order seal, in accordance with thien iespective places and functions in the old community, so also the gods of these non-liyan peoples were accepted into the ·91 Aryan pantlıcon, being interpreted according to Aryan iders and conceptions, wlule eren their specint litigies and worships were also retained, sometimes in the original forms, and sonetimes with modifications, but always with a new and spiritual inte, pietation, for the special use and profit of the nesly acquired communities and when a nation gross in this way, it must Becessarily retain almost endless dirersities of customs and rituals, faitlis and worships, sacraments and disciplines inside its broud anil catholic unity. This is the real psychology of the perplexing dirersities of our cults and cultures 10 But whule giapting the utmost freedom to the different communities not merely to maintain but eren to derelop their respectie peculiarities, both of thought and institutions, the Aryan nationbuldeis took great care to ordain certain rules and rituals, certain sacrameots and ceremonials, that Tere binding upon all the sections of the espanding Aryan society, and that sought to preserve and strengthen their fundamental units The sacrament of the Upanaraga, popularly known as the ceremony through which erery boy of the first turze castes, called the tice-born castes, is rested with the Braboinical insignia of the so-called ·95 Eaciel thread, is buding on all the Bralinuns and Kshatuyas and Vaisvas to whatever province they may belong, and whatever may be then faith oi their peisonal law, oi provincial customs. Theio arc local gods and sectarian sanctitics, but thione are a few gods who icceive univci sal homnge, and some places that arc sacicd to every IIindu or 0101! denomination And it is significant that these saciel places, visited by devout pilgrims of erent sect ani from every provinco, nie ſound very widely spicad over the whole Continent Pilgums from overy Invian province dle used to visiting these distant places, and thus are able to visualise the unity of their sacied country-then kaimabhumi on the land where they have to work for the attainment of ment and the desti uction of deniorit. And by this moans they carry the experiences of different social and religious life of distant parts of the country to then respective homes, to at onco broaden their outlook and strengthen tho scuse of national unity in them And all these are very conclusive proof of the fact that at a very cails period of our history wo bad fully ienlised a vcly deep, though comple, kind of organic unity at the back of all the appaiont diversitios and multiplici. ties of our land and people.

·96 (2) 11 Lich country not aspies for independent national cristence insule Felerations What each countr, desires is not simply pontic:l seli gorernmant but rather & Self-contained acd self contro'lel national life, which will give them free scope for the development of thosz mental anul moral and spritual characteristlus 10 vrbich these reoples stand cutterentiated from others, and thereby enable them to make their special contribntion to the general nie zorl culture oi Corrersal Han 201", T121 do not demin rational isolation, but rather a healthg inter-natios:l federation, And it ricries the nature oi the coming type of sociai erslation 12. India Ind dereloped this federal type of nation:lity ages vad ages ago Our religion has bega organized after the federal ideal. Hin. dusn s5 aot one uniform religious culture, aor based upou one laiversal creed or one particular system of dogmas bat it is a group of many direrse ibeologies aad cognies and disciplines and rituals 324 Torsbips, all mored, howerer, b;' one counon spini and pursuing one common deal Our social economy bas similarly been of distinct federal character, The Hinda Society is really a group of ·97 many commile.. cich practically independent of the other ...nonomous within its own SCCtional or communal ou ciste liſt, but combine with the others in the pursuit of a common ideal, 11 inicli tlic levoll101 of God in Var Our Statos scicado ofilien fericial type Lacli Villogo Communlı 11.- ' lonomous within the lits of thic couma lind concerns of the villige but ſoimeil poril rotilor lnge lile or the provinco or p.incipalit Imel sometimes cien these provinces and puncipaleldeen combined to form largo confcdemaches, 11ssel wule lerung all loonl avtonomics absolutely m1111 combined them into one grond nigamic wirele foi thie pustul of large curls and llicicalisation of more general purpo-cs. Thus is loully thic venced type of social ongimsition tovarils whicla humiti is slowly moung. In fact, Indu fumishies it model of that I'miren sal l'edcialion, the l'elevation of the Iloill, which is thic team of thic sccis ind piophiels ol modern hunanita, 13 Indell llicsc peculiautics of ou listory and cvolution, we helpoil to des clop a peculine type of patholism anong us wluch is almost unknown elsen licrc ·98 The imagina- It was 11 Our hughest deal of love and vlevotion lo our counlis is to be found in oui conception of our lind 129 Hollici 1.7. Hepressions like Father and on motlıcıland ale clearly metaphoucul There is an element of poolical imagination hchind them tion that clotheil oui conception of our countiy was, however, of a much super sol oder not poetical but essentially ieligious We addres sou ou land not meiely as jumpi jannabhuni ol mother counlıy, but simply as Jother 16 The real concept Mother as applied to India by lier childien bias vo metaphou behind it. Of course most of oui modern erlucated people use and understand the word 11 a poelical ad metaphorical sense But ibis is because then education and. entonment have more or less completely Nivoiced then thougbt and magination from the ancient realities of the language and literature The originnl significance of the wou Mother us applied to our countıy, has also been largely lost to many of our educated countrymen, who see nothing more saci ed or serious in it than a very tender and beautiful metaphor 17 It was, howerei, very defierent with those sho first applied this void to then land. The

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·100 of these different danities in diferent natumi Olujects,-clanities that are as much invisible and Loun) is the coul of man The outer objects ale not really the colls, but only their bodies. jusi its Call own lolies fre not ourselves but orly our Cuir labilmenis Incl 25 the evstence of inli merable lumii personalities does not destioy ini Cnits of the Supreme, so even the extension of incidler of sim.de pei 300.211ties to what is called t'e natural Oilti o creation, in no way destrors ibe Divine Loits -0. lle origin of tbe concept Noiber as applied lus the Ilidu to lus gergraphical habitat must be torced to the ancient Vedic conception of the Irath-Gou Subsequent specuktions, instead of crissipating: raiber on the contrary helped very Bterially to deepen and giviis, this old idealism. T.,e bighest philosophical specuiations of the H ndos hare positeul tro ultimate principles, or, lucre corect r speaking, two fual personalities in ile urirerse one is called Puuska, the other Parti at the time walvars, two ulumate princ.ples are found in cieation, one is the principle of pia manence the other of change To national Igierpretation of cosme erolntion is possible escept ziz on ile hypoiles.s of these iwe fuudamental ·101 The concepprinciples All evolutiou means change in some thing which zetang its identity through all chunges Like shwe and shade, permanence and change always go together the one is unthinkable and impossible without the other Puusha tepicsents the piinciple of permanence, and Piahuti that of change Purusha is caller? Isvala and Piakuti Maya the former representing the noumenal and the latter the phonomenal aspect of Reality Siee Kushua is Purusha and Prahuti is Radha Puiusha is Shiva and Piakuti is Shakti tion of Mother associated with ou geogiaplucal habitat is filiated to this old, old, universal Hindir conception of Prakuti but of Pinkuti concerte especially as Shakti 21 If the Ultimate Reality be, as is admitted in every Theistic system, Intelligent and Sell- Conscious, thon it must bare all the necessary elements of consciousness Reason OL consciousness can work only through duality Rational or thought life is mconceivable and impossible, without something to know ou think of This soulething must not be absolutely different from us, noi must ut be absolutely identical with us TOL we call never know that which we dle not, all knowledge is, therefore, ieally self-knowledge Nou ·102 0917 we know anything which is not hitlerentiated from us. The object of our knowledge must be the same iis oli selies, jot at the same timo difforout from 115 And in overy act of hnowledge or thought we first ciento, so to sni, a separation between ourselves and our object, and unine liately thuis is done, we cancel it again In ciery act of knowledge or leason, "lhe sell separates itself from itself to return to itself to be itsell' And if this be the logic of intional life, and if the Ultimate Reality be intelligent and self-conscious, then we must posit in the rely Bemg of that Reality an element of difterentiation which, litliout cancelling the Dine Uuti, supplies the object of Dirme thought, through which the Divine realises His own conciousness. The Ultimate Reality being infinite the object through which tbat Reality cau zealise its infinite reason, must also be iofinite. As it is true of the intional, so also is iš tive of the emotional and the volitional life In all the thee elements of the rational oi spiritual life the same process of the separation of the self, from itself and its retun to itself, with a view to realise itself, is perpetually present In all these there is a necessair element of differentiation In all these our ohject is both diffcient fiom, yet identical with us

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·104 changes through which the universo la crolving it. self. It is Racrality in the luslois und evolution of inces. It is the Spuit of Nationality in national life and evolution. 23. Both Radha and Sbaktı in Jlindu consciousness are not meie ideas but persons It is through the personality of Radha that Krishna realises His Ossn Personality it is tough the personality of the same Prakriti, but viewed not through the emotions, but though the will, and called Shaher, that the Personality of Israra or Shia is realised hushod and Shise are really one the two nimes representing not tiro entities, but only two aspects of the oue anel the same Truth or Being Soale Ranlia and Sbaktı really Ove the tiro names symbolising not to Beings but one Truth and Reality, riewed liom two differept stand-pom's Brahman represents the ultimate Reality, in its undillerentiated and therefore impersonal aspect Kushna represents the same Ultimate Reality, but eternally selt differentiated and, theiefore the fulle: tiuth husho is the Perfected Persouality of the .lbsolute And Kushua is really ibe same as the Shua only viewed in another aspect And Shakti is no more an idea or abstraction than is the Racle ·1115 1 ! 3 1 ܐܝ Tu 11.111 P 11.11 p.: no ! :: indicativo all'inolli the one to pirmreszt1993: rimise the soliton il supera rotiler11 tion of the lindizeas, int quindi inne of the Day line 1:17 Trepiko - 153 1r 1110 tional Specialisto liner 1.9:11.'1,'? qurile ani 11111111 s rof sorrosin 'l lum.1:11011110 minister or the 11:11 Ilir. Il ent win in workin;' final title in si pri 11 ol Ilzcome III III 101111 of Siis: . the Spins of tonaliis 23 Votionality breinforce 1 110811141 insa Husets of lichenoide I'l, molle's loans no ", roppslis 1 licitim su " const 10129 Intellige 116 through lip 10:4411.11.un of 100 ponown 11:11:1 man, louns را درنور ܕܕ ܝܨܒܨܐܢ ܝܢ ܕ ܙ} ܥ܂ܐ ܐ ܙܝ ;ܙ ܐܕ از ۱۹۰ ء وا اء (11 11 11 11 11 11 11 11 111 د، Alieve and solu:1011 in luistollil 1733nt 1But a mescolares of blund one if, the in, lixeiro en in dult and purpose belud human besteed, lutin only natinal in contatto 11-(،۱۱ ،:۱ Hitional solutions 101 ( le lundu ili (01)CCII Personaliti lichamel buon hustoji od cvolution, and ili ilois l'el On. ܐܙܙܙܐ ܢܐ ܐܐ »ܐܐܕ UN!!!

·106 aitis ulch lle adresseil lie adriessel as Boiler as Bottel in bis notllund 25 Ind be found little oi no difficults in con- Cousing such a personiltbulund lie bistpils Elolution, becau-c he had a much clearer l'asp of the concept personality than niany oti:er peoples. Laterally personality rerili m.ins sometlung that is nasked Differcoce of personalitics cloes rot therefore necessauls imply separate entities bus onls difereni »ppellacces The personality of the Mother in his motherland, thereioze does not in on! way destio, in Hindu tlought the fundamentai Cmty of Prakı'il, any more than tire Personality of Prakrti herself destross che Dirie Prahuvil has many foimus and in erer! torne is a pers! 27. The teist ini pumz' form of the Voiher is therefore ya tie ieri inom of the Supreme That is het eternal place abil l, 199 Io Hiodu symbol. izual, she is stated in this form, on the lap of Namrapa or Jaiurishnu Vaharishnu represents tre firs: step so to sell in the process of the eternad seil-difierent'aticn of the solute,mthithin His Owe Deing Here the mother is undifferentatca Puakrit She is lotli Radha and Shakti. Fiere she is 200 out other as differenuated from Initi ·107 10m Vlothes, lorat the lohnt of this to lom lleie the liothies in the role of ile bir I'miche The Spm of (mme Instit: »11, : humm ama on human Jis lion here, con 100 collici Lord, ahol Sloonli aiuta pon lii annilnil ſamme tirons of COS1116 um nocul solution Sher in alle Loice thai stand behund the solution of 111111111, voihing out the inhuin chinges 1luogh vluchy thin lb-olute is programmschs 10,111-111, llumscoli in the comic mucos is the Spirit of liire, she stanis bam, in meciul contiel all 1.0ial and social evolution lle liist innfelldinn lici is in the earliest jungle cleum stellen, ushen mall, but scacchi jomoc s ict from the sellounding iloimal creation, is chuigel in it life and leaflı angle with both lus physical anılammal couronment to secinc n slice of mother-ciuth for lus humble habitation The luce Spunt, vi Shalti, manifesta heisell it tlus stage as a liomendous and pod ielentless animal foice, fighting aml subjugating malicious butc forces about her. The Hindu has symboliseul lei, at this stage, how the guic of thie Goddess ligadebilice You have simpls to glance at thic bgune of Jagaddhatice to calıse this fact Jagaddhatice ude il lion And thic lion ·108 Van was here is symbolic of the hughest arwal stieofil and intelligence The lion sepresent, vot mere's & reir superior hmd of brute ioice, but its specie al characteristic is the superior combination of nutral strength with animal intelligence The lion here aloes not simply stand under agaddhatiee, but l'as its foie pas upon 2 ranquished elephant Toe elephant las pieserred to us the type oi the extinct mometh It is a renunder of the mimroth me of terrestrial history abil erolution The mammuch de ras characterised log the almost compleic domination of the incrls over man then only a recher animal Lolution of nag at tils stage, Folked itself out almost compleos through the conflict of the brute iu win with the Dute in h: fedulu' animal suuoundings in Shakti, as symbolizei by Jigaldhatrea, there is apparently no leſe.ence to tribal conflicts Tre seiting oJag vlahutres is not in human hebitafions, bui vaihet sarili mountua scenes, where Natuie reigns in all her terr fic luurance, annst ret inole territic animal life and activities SIRDS of murderous struggle are there hus it is te struggle with anilors and not yet with men 29. The neut stige of vacial i social erolui ou :s maked by force tubil contiicts Man LS, ·109 .) 1.4را5 را los thus imme, pulis. conq98.01 !!! «! ili (in from the Unite, il dit Glosbe bitntion Ti 11 le matin Innti ici ammin. 10 11 1. ponton No t" 12.2011 (p1-75;n noi on line 09118 runs with Wammals on with the fall lu07.113 of the veletrhlı lung lur hii ithu will brothers are Tiia in the 98,19 of Gull contlerin this Spa of Rinciales or thirnnulla allt llur £* ilus stories on mooiwer los 1.ellinu (orotenien Kilec slcie website te lene nenshade-st10n ( pure human cortlui, lue the contrict in on 1110 pucli ammal plane linelines on no wins.il Seithout any 10011111111s / Icept the supporting bends of men uliom she has liesme If heller lli selling is in the lieart of ile blooili chenolations of Sur 15 uk nitli anges, and inconsciou of the terrible currenwuch she is engaged Vilcien lí this stage of 11111cikal Mall and cann. age the Iliou could no: db-olitel lose los inmute seasc oi the autual im ile imici sil, oi lus (14Cous!!! S-of thic fac: that cien all thus cinello ari? curvave 11001lıstanding there is rioolnes. and Love in tiention The aim and oljectic of (olution, whatevci inży be its passing and uppent pases, 15 not to kill but to save, not ·110 to destroy but to develop, this principle of Loro and Goodiress in the world So Kalce, this feailul God less, ievelling in cainngc, aloined with the skulls of the hillel, coscred with blood, darkedel by all the passions of a competing, quauelling, fighting, killing humanity, is still standing on Shiva oi thie (iood But Slura lies prostrate at biel feat' When Kalee was cogiged in ihis work of destruction,she so completely forgot hiei self that she did 205 stop siti the hilling cod conquest of her enemies, but tbreatened, in her passion for mai and cardage, to troik un11eisil in At it was then that Shiva, the synubol of the liood, who alone in all the rolás could stand the passion of the dead Goddess, -tbier Lunselt down at her feet, and thus brought ber back to herself Kalee, therefore studs, naked, and fearful, diunk with the lust of Malaod blood, on the postiate form of Shiva lei Lord and Lorer 30 But this is not the final stage of 1.cial or national erolution The conflicts betireen the barbalic tribalities, yet but scarcely removed from the animal kingilom, is succeeded by the role organised but, therefore, nove the less sereze conflicts, bet reen more advanced nations Hele sbe conflict is between competing colours and rral ·111 Jouni .11 cultures Ilahe Vilnius marsi in the animal life 2001 istutador 117:11:', the fall modo closedpind 11111 01118 arist 191:10111? noual ou 71111!115 'Iloco in loro ni 113, 11.7" .. : 11 } . ۱۱ ۱۲ ۱۱، را ، ۱۱ را، 01) دار را ورا ۱ Inulu ;111 וווילין ادرار را ، ا ، ، ، form of 11 min tioiden The pit of Tile2!11111s on lil's fungis clcicloper? The anal loan in purpleiels vint-il socul func11011. Pri nalul sito; } national .111100ml of the site sont slep112111n1n of life --multi cconomie, Internet -2111uni, licha been fauly established Tul tliest wc unitel 111 and suboiduata in the 11111 or lor Vitional puri the Social Lite Imga icpre-l in this perfectail type of nationhool She is the Soul of National Luſe and inity With her ton buls she joms all the len points of the compass in humbolising thic tentowal umts of Hic Villions Boily lay spoie, lei ten bands symbolise allo the unity of the whole globe They are simbols of general telesa tuin intcnclations and unity She too, like Jagu. uhatice, ides i lion I! shows that the Spurt of the Nation is ielated vil.llly an org.mmcally lo the animal kingdom about her But they are no longe, as in the curly junglo clearing stage, loci cuenca and competitors for the posacssion of mother-cilith, ·112 but hei lielp.mimstruments Biule ſoice is not eliminatou, but l1.13 bernabuolitelt brought under contiol The lion zu bere the willing slave of the Mother, ienden not sullun lut joyous service imto Hei not leuring, but loving her with all the lorc of lus loud valore But unlike both Jagadilhatree and lialue, Bunga does not stand simply by herself That was the Vother form in the earlier unditfercntutes stages of social and national evolution Jagadulhatiec and Kalce represent those exilier stages ils simbolsig a much moie ndkanced and lereloped, that is, at once more diffeleputed and more upiteil national life. ---Dmga is supporteil on one side by Lakslimee the goddess of Wealth, the cumlol and spirit of the cconomc and ulustrial lie and activities of the nation, ou the other side, by Saurasiatee, the goddess of learning and the arts, the mhol and spirit of satellectral and itsthetic lite and actisities But the economicthe unstlielie wol the intellectual activities of au people do not sum up and exhaust the whole range of their social functions and life The economic activities bug them into almost perpetual conflicts with their neighbouring nations These cocflicts arose in the earliest stoges of social erolution, from the competitions and risalnes of neigbhouring

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·114 This is why Dung, will all these, ulo nie one with lici, bei own progeny and lamily, has always symbolised the fully realised national life and consciousness in the religious imngmntion and symbolism of the Ilmdus Durga is it form of Prakriti, Ithe Jagaddhatice i linlee While these two ieprosunt, howevci, the Spuit of National Life and solution at the best two stages, Durga sepiesents the saino Sput at the last and fully cvolved stage cl that life 31 But though there seems to be little doubt it' at the ongind meaning of tho Dunga Cult was esentially racal on national it soor. became, as Crel ything did in the consciousness of the Ilindu, L'uvei alised The Mother of the Race ol Nation soon became the Mother of Ilumanity The Piesidisg Deity of the Race and Nation became identified Tith the Lord and Juthor of the l oireise So digadilatiee, Kalee, Daiga, and all other dames and sumbols ol slinkti, came to be addressed as ligalmata on the World-Vorbei They became thie Motlier of ind this nuteisalisation I elped considerably to weaken the old and ongmal significance of the Shakti Cult as what may be Cilled the Cult of Nationality o1 Patriotism 11 India 7 ·115 It is 32 But wbile to some extent it was weakened in intensity, it game very consulerabili in biendth and liberality, loy thuis umsei salısalion. It helped to prevent the unfortuito divorco between the life of tlic nation and the larger life of luunnly in and through which alone can all national lucs and cultures find their hughest and most reifcct fulfilment and realisation, The Cult of the Motlou among us is by 110 mcans a politicii cult The ieal Cult of the Mother among us is part of ou goncal sputual culture It is the idealisation and spil itualisation of the collective life and functions of on society the apoilicosis ol ou Rice-Sput and National Organsın It is organically related to our highest conceptions of Humanity, .34 This Humanity is lopiesented mou thought os Narayanil or Malavishnu Nuryana iş an cmapation of the Supecue lle is a Bemg, only differentrated from the . Wbsoluto He is an element of the very Being of God Both individual humans as well as the collective entity called Ilumenty, are equally manifestations of Narayana They are both equally Daunc. The one is inseparable from the other, and both ilon God. And the original form of the Motlici is on tho lap of Mabavishnu,

·116
the Xixtion 1cling eternally i Humanity. The
truc Cult of the Mother is, therefore, with us
as much . Cult of Yalionality as of lumapily
And it is because of this essential unei salısu that
this Cult of tlic Jollei inco vlal a part of our
iughest icligious syinbolism and spirtual cultuie.

·iii.-Comparative Religion & Sociology Hvci vulete thee ille loop stuunt in the placid waters of life and Thought There are serious questionmgs. 25 nog wuls the truth and significance of many an old ideaalne institution Theic no mucli gravei misgings als icgards the couectuess of new ideas and caperills leurumg thien suit ability to one's ois vemtus amil culture Ind all theso requinte foi th211 solution, leverent study, and dispassionate cuLICISM, a diligent serich for the permanent henerth iccuring changes of vlogmas ane disciplines, of locals and itaals that hare characterised the list history of crer people Ibove all, these demund the (liscovory of a large and consistent Philosophy of Life, that Ingher generalisation au supru101 synthesis u huch will rescal the truc place and function of every people in the coining Felciation of the World We must interpret ancient life and culture in the terms of modcin consciousness.indieconstruct modeindcals and institutions in the light of the accumulated and progressive cypolience of overy civilised people Ench nation is necessiuly identified with its orn particular culture and civilisation and quite naturally it has a pardonable partiality for its own ·119 ideals and institutions but it wouki bo faithless to the ici) spruit of its truc culture if it fails to respect tbc natural dulcicnces of siew points ou tolezato the incutable contlicts of ideas due to these differences. The spuitual genius of van must lecognise the fundamontal Unity that ucderlies all forms and classes of diversities and diferences In Plulosophy there are endless appearances but One Reality In Religion there are couutless Gods but only one Supreme Loud Iu Social Economy there alle numerous classes but one organised social whole of winch tucse classes, highest as well as the lowest, are mere lmbs and organs All races, all communities all religions and all cultures are parts ou manilestatious of that One Supreme Unity trhica folkls and realises itself through these endless differences and diversities The conceit of 111- dividuality or separatism is a wnersal fact of human experience. We must iecoguise the necessity of the subjection of the individual to his social ordel But there must be piorision, of course, for That may be called a super-social state, wherein the individual finally freed from all social obligation has the fullest possible scope and fieedom to live and grow as a law unto huseif. To set up each indiridual upon the true latr of bis own bewog ·119 must be the wcal-end of eni social polity Tluougli suljection to lieciom this is the ley-note of lo culture Bien the counts or religious O. social lifchive this licedon is thieu ultimalc curt ind this enl is ierchol by cichy individual after ſalillfully dischugmy the obligat101 of the various stages of lus life Cmcd of luis natural concert of Self by the nigu loss and disciplines of the wally stages of life, cicly ono stines at the end, cousciously identified with tho Lulici sal Doroid or self-regardmg desnes, luis boily placed, throug!) long physical and psycho-plusical exercises anil disciplmes nbove the changes and conflicts of the physical world about humus intellect establisher? w the eternal routies of 1 c. sonudisturbed by fancy, ſolsehood ou voubs-lis emotions perpetually lost in the senscend enjoyment of thel nici sal ilsiovenleil in both the natural and live buman hingeloms-und lus will face ſom all individualistic impulses, the ti uly evolved man stands Teally for the universal in every department and spect ouus life and can consequently be safely allowel to be iz law unto himself Jle is no longer subjected in this supersocial stato to my social lails and regulations The development and perfection of the human personality is indeed the one OVCI-present idea ·120 as well as tieultmate ideal-end of social evolution. This pl_isonti realises and perfects itself not through individualistic isolation but through larger and large social associations On ideal unust not he absence of lestrant or regulation or dependence but self-lesi?amt self-regulation and self-rlependence Here the Self is truly a synonym for thie Loireisal Our weal inust tlieiefore be the complete idertification of the iods dual with the Cinsel sal 'n eicis conscious relation of his life The self-zes elation of the Absoluto Universal has always been the quest of Social Economy. While tlie Abstract Universal is ibe last Troic almost of Jictaphysics, the Conciete Universal las been the eternal quest of Social life and Phulocopus Reason may rerel in the Abstract Universal but our emotions and out fill demand the Concrete Upire, sal for their play and fulfilment. And though ieuson, emotions, and the vill are not three cotities hut only the three diffe.ent aspects ol modes of one and the same lots and consequently cach is implied in the others, jot oui emotions and our will are in a special sense the bases and organs of our social life. The progressive selfierelation of the lbsolute as the Conciete Univero sal is therefore the universal logo of all social lif-

·121
.
and evolution ou esolution proces fiom lower
and simple to biglier and more complex stages in
proportion of lie mau's range and valuety of his
iclations with other human units ud associations
expands nl closes liom the mdundual to
tho famils, from llie ſom to the tube, from tho
Hibo to the ince, from variabili in nationality, slucha
includes many 1aces, this 11.1s been so for the as.
cending series in social or bistone cvolution From
nationalism to intunationaleson in the gioising
cry of modern lusions auil cultur And no mation
in om time can suth impuniti refuse to accept tho
lend of modern hu-touc csolution and opposo tho
adsance of this into nationalism liederalism is
only another name for oigand internationalism
l'iccdoni of the parts in the unity of the whole is
the very soul and essence of this fcucial iden.
Tederal internalionalism is the commg idea in the
present social cı olution and modern politics It is
by means of largoi and larga luman associations
that mau piogicssively icaliscs lus une peisovality
and in the consequent development and perſection
of huis own humanity unveils tho Divinity in bim
God, Univeise au lan ric indeca One God is
the indweller in indiscual humans, indeci in all
hcings severally Ile is also the induellci in the

·-- 123 collective life of Lumanity, the duccion of all social and luskou!c movements Every huma', the lowest socially as well as the inghest, must be formly vieired as liod The collective lic on the various Luibes, races and nations of the world must lye equally icyuded by thc lugliest thought as His diverse vehicles and mamfestations Gioil is the whole and the various itions of the would ale parts of that wnole, God is the body, the different tribalities, 12cialities and nationalities are limus o: that body The whole is implied zu the parts and tbe organism tu the organs God is logicallı mplicit in every tube and natiou .Ind the end and win of erolution of all social units must thciefore be to make explicit the life of God in theil one lite and activities Lach nation must more along these lines to finally take up its God-appointed place in the Universal lederation of Vanl.ind, we will find progressively the largest and most peitect oigan of the life and love of God hero belour 1 ·i Coniparative Religion, (1) al حرار The llmau belieics tha: God, silvation is lou all llis cientuics In this respect the Bludu is lhe Hindu ncici imposes any hind ol condition inicici, circul ui Ollies wise, upon man's ng ho to be silica Thic mcic bas como flou God and inusi, by the ici les of its own being, leturn to Gol again in the lImdu s philosophy there is no difference as regras the ultiintc soal, all must, soonci on latei, ieich it 2 But though the ultimato enl is one and absolutely issunel foi all, the means foi the lealisation of that eudaic 1.110u5 and iany, ideed, uic almost inumite There die as many different ways of calising thus ullimate end, as there nic individual human beings Foi, each person's inci constitution must letermine the particulai Huy along wuch he or she must proceed with a view to reach the ultunate goal of cvstence This incl constitution is the resultant of many forces that have vorhed to inahe the indivduul what he ol she is now Ind these forces de not of one hind or character some are physical, some physiological, some are psychological and some social; some ·191 بت mental and comt spuntual Thicse he acted and reacted upon one another bom tren before the hilth of eacl, m.la cual, and barcically determin- All the course of low plıysical, mental, and spiritual evolution Ill the trading that the individual Teccives in te lute, all the expeiences that be gatliers, and the way that he uses these er. periences, all these ac dependent upon his or lier original constitution No education oi training cin succeed unless it works upon the peculiarities of the original constitution and temperament of each udurdual liuwan anit. Hinduism clums no esclusive knowledge of thie truth or of tlie says of God All knowledge, the Hindu sais iniclatire, incluling even ou socalled kuosledge of God Tlie understanding sometimes also loosely called the mind is the orgao of all hoowledge lod tlus understanding gathers its materials from ou outer experiences of nen and thuons The rode standing, supplies the forms of thought an koowledge, shule outer er: Beriences supply witae called the contents of thought and kuonlelge Both these are essential elements of ail thinking and hoowing And both our understanding and our experiences are contourlly gorring thugs These are universallı ·1:35 olute,راه ار | God is mitteil locis Imifilis berulle, en allow thoughts and knowlerle must also, necessiul, lo continually Hull!!! and evalmis thought and knowlerigo is that incl is completo m itself, inel con, therefoic, liron 10 growth or eynsion Cunt of 1)Illes mole no: less The thing that immits of growth in epansion is necessauly. poil and not the whole on it Cousequcntly, all om knowledge, adatling ot goull ind expansion, c.in only be putial, nu neler completo Thic question Lien is Cill, under these conalitions, oun buou leigo of God salille oi of llis Ways he ever comploto oi bsolute) Infinite If all om knowledge grous always from less to moic, om huowledge of Cioil, who is Inhumta must gion mitoly and can nei icach ans linality 3 The miscst among the ludus neiei saud that they line a full and perfect huowledge of God In fact, there is an clement of agnosticism at the back of all om most devout anel prolound theological speculations 6. It is, how over, a much heative kind of aguosticism than what is usually hnown as such in modele thought and speculntions Tiue agnosticismi can never be clogmatic, yet the modern agnostic ·120 7 15 is doymatic in luis lenial of what lie proſesses not to know as orthodos cligion is, I what it piofesses to clien Om 17mdu agnosticism is vel ilifferent from this It is more bunble, and icfuses to dogmatice about what (1011 can be or can do, The IIwdus standa folciance of all faiths, lowcrer different from lus orin, or iepugnant to him, is clue to thus underlung agnosticism of lus fundamental plulosophy of life It is, the only healthy kind of agnosticism known to lustory, the type of agnosticisini rhich is e-sential to evciv form of tine universalısın The alısence of dogmatism in oull leligion is the direct front of this bealthy spuit of aguosticism triat peliacie, all ou thoughts and speculations Ind Hinduism noi ei logmatiscs, because it knoirs that all our knowledge is really relative and not absolute, only partial and not full anl complete. Jad in tius plane of relativiti all experience is title Oui enols allise not in that we actually are pelience, but in wat nie infe from that experience, Very little, indecd, of bat we claim to kuow, is the result of our cuect experience There is aliars a rely large admi tuic of mele nference in all that We claina as duect knowledge. In fact, it is a commop character of oui mind that while tre ienlly ·197 TUIS lalec nie know in pits, we all the while thuh in wholes, in almost ovoltlung that we usually claim to know, thoic is always a clcment of inference mixed up wtlı ou ducct knowledge Ind all our disputes als voll as all on ellois luc to ilus un cisal clement of inſcience tlint gets me up will oui ducct preceptions of things ou thoughts If onlı , llc could always carefully sliscumminate between what is actuallı cyperence und what we only miei fiom that openenice, all om disputes and differences might be automatically Lottle olac lecall4c thielliniu jutri fion of old, to make this discumination between actual cyperience and natwal infcienens eluced from cypolence, that bus religion has been always so pecumuly free from that dogmatism which is characteristic of the otlıcı hent icligious systems of the world S Vlhrow ledge is thic iesult of direct epcii once Oui bnou lege of God oi of the lacts of the une soul-lifc, 15 110 ciception to thus rule We can 110 moio know a thing on a person without some immediato cyperience, than he can know God Witbout silaleyperience Of couloc ne do hnon of things and persons from the testimony of other- also. But this is more heaisay, and not ·129 luc and scal knowledge. Populia Bhgion all tho- Torld orei is based almost eni'u'y upon such liears. The man in the strees every there receives his belicis liom the trailvions of buis family, his chuch, oi lus ince Jou theiefore he follows the rules of liis ieliuion mole ou less obliomatically creysbio Popular religion all the world oici bas, consequently, much far greater power of resistance than cipiciit :01 adaptalı and glosty, greater intentia than re And the chief 1e.json of this meilla is that popular religion erery w cic is very little iclateil to le actual and direct icliyous aparcaces of its rotries But irhenerei and scheierei ieligion is a maiter vot of heaisay or tratlıtion but of actual living, pner erperieuce, then and there we find a slow but sule process of the failio array of all liidebound dogmatism and bigotis With the growth of real erperience of the inner life, man's spirtual vision gets wole aui mole claufiel, 2011 with thus clarity of his inner i sion comes the conriction that after' all that he knows is only 2 vczy infinitesimal part of what he shall knorr tuouglı ille eternal ages And from this conricuion there glors within huu a spuit of real humility which iefuses to dogmatise either about the Nature or about the lays of ·129 the Deity. The ical saints in eroy Chuch havo ther cfoio, infinitoly granter toleration nud respect for other peoples' faiths than thoil followers aro usually found to slow And the icason of the strange aflımitics that alo discovered in the life and teachings of the saints and sages of all the different religions of the world, is to be found in the fact that with these loly men icligion is not a matter of meie cieed on tradition or of socallel faith, but of actual, Anoct, peisonal e perence. 9 Huduism has a plulosophy of its own, or more collectly speaking many plulosophies that seek to explain and interpiot it It has also its sacraments and ceremonios, its utuals and disciplines, its laws and codes. There are these things in Hinduism as much as they are found in the other world-religrons. (2) 10 The Hindu view of inap has always beon complete and scientific There nerei was any autithesis betrreon man's body and spirit in Hindu thought. The organic unity between these had Teen fully iecognised by it agos and ages ago. It never ignored, therefore, the pbysiological basis and reference of psychology, or the psychological basis and reference of philosophy and leligion.

·130 Neithai philosophy nou ieligion is therefore it matter of mere speculation with us The most abstruso Hindu inetaphysics is, therefore, essentially practical, in the sense that its genclalisations are not based upon merc inference or logic, but upon actual spiritun osperence and icalisation The Bialman of the Ilindu Vedantın is, thus, not a mere generalisation, like the Absolute of Western philosophy, but something which is "seen' in the self, as the Sell The object of all tiuo philosophy is to discover the basal unity of all experience Ireedom from all kinds of distraction is, therefore, an absolute condition precedent of the right pursuit of it There are almost endless causes of distiaction in out ordinary luie At the 1000 of all these lie, lurerer, our body and its limbs and organs Heat and coli, lunger and tbilst, lust and arance,--all these are almost constant causes of our mental distiactions The study of philosophy and pursuit of the highest spiritual religion must inevitably be fruitless unless and until these causes are entirely removed lnd these cannot be removed without submitting to a stract course of purely physical or psychophysical disciplines For the loot of all these lies imbedded in ·131 oui plissical and physiological constitution 2017 habits 11 Uwusm docs not seek to impose any particular beliefs ou doymas upon any person from thic outside, but wants every minvidual to discore his Gail and work out his amin salı2010'i husell 12 Hiom of old IIındıusur had been possessel sith a passion for the linseen that coule not la satisfied unless it could " sce and “licaz " LIH eutel mito dnect communion with that Caseen This Bialman should be seeni, hicard, and rongtantly meditateil upou -1$ an oll injunction of the Upanishads Non Bauman should be " seen and "head" and meditatel upon las been the eternal problem of 0111 spritual and mental life, and our sages and sauts have completely solved this problemi We have countless testimonies coming flom the most ancient donn to creu our own day, from boly men of all denominations, legarding this God vision Indeed, we do not really .count any person as a true saint, who has not " Gou Every tiue Guru lends his qualificad disciple on to this beatific expolionce, so that he too inay iealise in and for himself the truth of this ultimate reality of the true spritual life It is not seen ·132 the special privilege of sclect souls, but is the common boulage of all hunans, only thoso who qualify tlieinschies by long and laborious courses of disciplinc, extonding ofton over many successive buths, comc, however, into the common inheri. tance. It is, with us, as much a demonstrated and demonstrable truth as any fact of the physical ou the biological sciences, with this difference, that the methods of this demonstration differ from those of the ordinary sciencos. But nothing is wanted to be taken on meie trust, except the testimony of the teacher, that the experience is perfectly attainable by the disciple only if he follows 1118 directions with loyalty and diligence. And thuis much must be taken on trust by every student who enteis upon a course of practicnl scientific training And it is foi this reason, that the neligion of the Hindus is an intensely personal religion. Indeed, it seems that Hinduism is the only one of the gient world-religions, which declares with such absolute logical consistency that each porson's religion must be his oi bei own peisonal matter, built upon his or her own personal experience It, therefore, never sought to impose one man's God upon another; but left each person, 'ai d collectively each community or tube or each ·133 ethnic group, to find out then God for theinselves Not that the Hindus nover took any interest in the life and crolution of other neighbouling human groups. They did always care for them,-irele, indeed, ovei icndy to give them their own culturo and civilisation, which meant their religion also But their method was different They knew that the religious and spiritual life of people was always a matter of growth and not one of gift They know that each person of comwunity can pulsuo with profit that icligion only which was the expression of then one highes thoughts and ideals. These thoughts and deals, again, are the sum total of their inner exponiences and outei activities They grow, in Coulse of natural evolution, out of the ouginal nature on the one side, and the particular physical and social Onvizonments in which they live on the otber. And the fundamental thing in ieal ieligious and spuitual propagandism is to pursue such inethods as will gradually altel both the ouginal constitution and temperament and the outer enynonwents of the people sought to be conveiled simultaneously Indeed, unless the ouginal nature be absolutely unfitted for the assionlation of the new ideas and cleals, the more vital thing is to alter the ·134 puter environmeuts of people in seeking to imprit lo tlen a new and highei culture. This is Cuctly what linduisin tried always to do, in pro. pagating itsell among peoples who were outside its oso pale 13. And in doing this it adopted an absolutely scientifıc ipcthod The Hindus had of old clearly iccognised the mlimate physical and physiologica] reference of psychology Our mental and psychic constitution and temperainent very largely depend upon our physical and plıysiological constitution We all balc certain intellectual prepossessions Certain typos of thoughts and certain classes of sentiments come naturally to some people, yet they are most difficult to understand or feel 1nspired thith, by other people Spuutual truths come easy to some, as scepticism comes to others. Some quite naturally can iesign themselves to whaterei calamity may boſa'l them, others ale Loin iebels, and feet and fume at the least failure or cusappointment These differences are tem. And if we can analyse the inner constitution of these different people we will oftentimes discover that the ougin of these temperamental raziations and peculiarīties are always partly physical, partly social,-due partly to their peramental ·135 polysical constilution and partly to their early truning, which means, Icully, then domestic associations and social ou cconomic ouvionments And if we want to educate these people into any new Kleas or ideals, he will ho, tricicfoie, to llock upon thicse two 1001 causes that cicated their picsont temperament The propaganda of IIinduism, whon it did scek to spicul itself among neighbouing non-lIidu tubes oi laces, took note of these facts, and followed a method that was, at onco, physical and physiological, as well as ethical and social 14. The basis of cul life is plzysical and physiological Oui psychological or intellectual life glows out of our physical and physiological make and tempei The action of food upou our physical health and constitution is universally iecoguised. Certain kinds of food are conducive to health and certain other kinds to disease. But what we ent iind dunk have also an equally vital reference to oui mind also That stiong alcoholic dunks and narcotics aflect our mind is woll-known But it is not as yet generally understood oi recognised that creu our food has a similar effect upon our inteltectual and moral life Meat, for instance, excites always oui animal appetites, while a purely vege- ·136 table or milk-end/-vegetable diet has a contrary ellect These are deinonstrated and demons. trable facts 13 The Hindu koer and understood these things In propagating his religion among other peoples, he therefore, started with course of purely physical and physiological, or more corectly speaking, psychopuysical chisciplines Ho did not impose any creed upon them He did not ask tbem to give up their old faiths. All that he Tanted was that they must gire up their old babits of life, must not eat forbidden foods nor drink forbidden droks. In short, they were asked to adopt the Hindu's mode of life, his achara-or disciplinary laws and regulations Discrimination in food and drink is the soul of these disciplines. The nou-Hindu eats whenever be is bungry, eats whaterer edibles he finds bandy, eats tbelerer he gets the food he desires, out of any dish or platter that may be placed before him There is no discrimination here in the matter of cating, between what is pare and what is not pure This lack of discrimination is a sign of mere animality the lower animals eat likewise The barbauan does the same The bigbei we rise in civilisation, we commence to be move and more punctilions in these matters These ·137 habits have a distinct iofeionco to thon mental and mornl lito, in the first placo, quito w1.consciously it may bo,—these habits have a icstiaining influonce upon the animal nature They baie to control then longmg foi food, out of icgard for personal cleanlıess and health and the conventions of genteel society ind this iostraint has a lefinang influenco upon tlieu1 The action is physical Its dnecticsult is hygienic and physiological. But uducctly its abiding nfluence upon life is positively ethical is in the matter of food and dunk, so in the use and enjoymout of the other animal appetites also, the lindu always male a similai disciimination Even the system of caste, bad from some points of viou as it undoubtedly is especially in the form in which it exists to-dny, by mtoidicting promiscuous interdining and intermanages, acted as a poucıful check upon uniestricted plny of our animal desies These iegulations were practically practically unknown to the neighbourmg non-IIindu tubes and communities And Ilinduism, in seeking to spicad itself ovei them, started by introducing those socio-religious laws and regulations among them Thus the outer ordeungs of their life touo fist Hinduised, and gradually, the ground being prepaid for the culture ·139 of the highei cthucai and sputual ideals among them, these gies. naturally, in course of their oro mental and sputual evolution, from sithin these peoples, and had not to be oually taught or outvaidly imposed upon them (3) 16 Ilmcusu'is a class by itself a lughly dereloped and e cecdingly compler socio-religious culture that has no parallel in the lustoi y of human religions In some sense it is very naror and erclusive In another sense there is no system so broach and catholic as Ilinduism In some of its aspects it is grossly materialistic, in other aspects it is supe.hly spuitual, And the meaniag of all these cuirous complexities and contradictions is to be found, in the fact that Hinduism is, perbaps, the only one of the great world zeligions, known to the modern man, that can lay claim to true 10iversality IB a 'word, it is the only Universal Religion in the world 17 Litcalls, universal is that which is contelminious with the universe Universal must include all, can esclude nothing A unireisal that leares out ou caunot accomodate within itself one single atom of matter or one solitars and fecble breath of ·139 life in this uncisc, ccnscs, foi that ono cume or incapaciti, to be unitei sal Universality can be clamed bus a thing ol gategory only when it includes cicy ibing or category and all things and categories of its on class and hand, and loaics nonc out 15 The unisci sal that we actually know custs in thc prticular, not limited to, nol clausted by that particular, ycl all the same not standing absolutely outsile of oi opposcú to it The particulni and the universal are organically bound up: like sluiue and shadow, the two always exist togethcı, nic absolutely inseparable in experience, tloughi separated in logic 19 As universal humanity is something whiclı accommodates and accounts foi all human indii dunls and social groups, wlicthei savage oi cıvılı/- cd, which keeps none out, and which no human indis alunl or group can, by any means or for any reasons, ically keep out of, cren so Universal Religion must be such as accommodates and accounts foi every form of human ieligion, and out of wluch no ieligion can keep itself. Hinduism alone, of all the koon would-iclig:ons, does it Fiom the crudest kinds of animism to the most iefined spiritual worships, all are accommodated by and ·140 accoupled for a Hinduism. It believes that each icligion and all the religions logethor, are only fooling after " thic Absolutc. They alo all tiue, in their own proper place, and none possesses the absolute and the final rovelation of thio Infinite And this is why Linduism can legitimately claim to be the only true universal ieligion in the world 20. Hinduism is not one religion, but corectly speaking, it is a compendium of many creeds and cults, all united in a common culture and a common ideal-end, Hinduism accepts whatever may be or is classed as religion, as parts of itself. The Hindu believes not in one but in innumerable Incai nations of the Deity. And this fact enables Hinduism to accommodate within itself all the hosts of prophets and avatars of the would as revelations of God, His manifestations in the flesh. (4) 21 The Universality of the Hindu's religion is conclusively proved by his conception of religion atself, The name Hinduism was given to ou religion by the stranger, who did not kpow oui éulture on our character, We have always called it Sanatana, or Eternal It is not our religion only, but of all mankind It is Manaya Dharna ·111 or IIuman Rcligion This woud Anuair Dbama is indeed, Very significant It shows that the concept dharma is much wider than the coucept rcligion Dbrima is from the 100t dluzi, to hold It is tho Principle that liolds nu object or being together. It is the basis of the fundamental unity or individuality of crois object. It is that which differenlinics onc object from another Consequently, wc apply the term dhaima to cicly l'orm of existence. Dimima, from another point of view, is the highest gcncralisation of over genus om species ol of crcly order or class of boings or objects. As ovou object bas soine individuality of its own, so ereis object has a dhauma This dharma is the fundamental law of being of that object And as the law of bemg of an object is its own particulaz law on tlic one side, and the unitersal law of the class oi order to wluch that object belongs, on the other, this dhaima is at once boter particulauslic and umiveisal It is a universal lawy that fulhls itself though the self-fulfilment of each particular object subject to it 22 To understand the significance of the Hindu's religion, we must, first of all grasp tho absolutely universal character and reference of his concept dharına Foi it is from this concept that ·112 7 all those characteistics of the llinilu's religion which differentiate it from all othei icligions of the world, and wlich seem so conflicting and con- Lz auclictos y to the uninitiated for cigaci, liave arisen It is here that we must seek and find, for instanco thic real o planation of the strange toleration of this system It is liele, again, that we must look foi the variety of the Religious and spiritual disciplines and symbolisms of thic Hindu's iehgion For iſ dharma means the law of being, thus law cannot be the same for all beings, it must say according to the nature ou constitution of each individual object or person. Manava Dharma, which may be roughly translated into “ Juman religion" must differ as between one individual human and anothoi, owing to differences of their iespective constitution and temperament And all these individual and particularistic differentiations &le all held to gether and unified in ove common law of universal humanity, Manara Dharma is something absolutely universal, which no human religion can escape and which can reject no human ieligion, however, primitive or ciude it may be. 23 Ind the most convinciog proof of the universality of the Hindu's zeligion is furnished by his definition of dharma OĽ more correctly ·11) speakmg Jannia Dharma Thc lindu dofint. tion of Dharma is lliciofoie of unii clsell icfeionoc, foi it is not the dharma of any particulaı human oi of any particulai groups of humans, but of the whole buman ice, niespective of then etlimo oi ollei particularistic associations and obligations And onc has just to examine this definition to recognise, huist that it is a generalisation of unniesol human experience in legnd to matteis peilung to the zeligious life and second, that it is, theieſoica difinition not of any particular religion, but of all heligions, Iccoudig to lindu s detwilion, thone a10 four distinct climacteristics oi noies or marks of Dharma ol Vanala Dhiama, namely, (1) tbat it is in consonance with the revelations of the Vedas, (2) that it is in consonance with the injunctions of the Smuitis, (3) that it is in consonance with the usages of good and noble men, and (4) that it is, in consonance with ono s own notions or expcziencos of the good and liue This is the foul-fold basis of all human icligions. 24 The last of thieso elements of cligion, namely, that it must be in accord with what one's intellect and conscionce support as true and goodl, 18 a 001- seisal clemont, Foi every man necessarily believes that to be true and good which has the sanction of ·144 renson liis onnionson and conscience Tlus is the primary thing; all clsc, whethoi3cuptunes Ol traditions, o cuslom or papal authority o priestly injunc- Lions-all these ale secondary Scriptures work always upon thus fundamental basis. Popes and gurus, honcici lespotic then authouty may seem to be, really brse it upon the inner self-consciousness, or svadubhuti as it is called in Sanskrit, of those who submit to the authority Tf what the scriptures saj fiud no echo in our own pel consciousness; iſ our revolts against their tencluing, they cannot hold then sway over either our opinions and our conduct, Similarly, traditions lose their sanctity, and customs their moral hold upon us, if they are not cordially supported by our individual season and conscience therefore, the ultimate basis of our ieligious life. No religion can affoid to ignoise these It is to satisfy these, and make the disciplines and dogmas of religion acceplable to the changing and proglessive intellectual and moral outlook of successire geneintious, that even super natural scriptures bate to be progressirely interpreted from age to age These are matters of universal experience In no other system has this right been so openly aud freely recognised, and the season and conscience These are, ·145 of orch person been given thien ughtful positio' and authority in thic doler munntion of their religious faiths and practices als in the icligion of the Ilindus And thus ught must cuist n the real, as distuyushed rom thio formal, ieligious life of ciei y person, in every monomation Thus ole ment of the linus definition of ieligion is thus, & Universal element of religious thought and life It is an clement, not mcicly of the blindu's, but of untıcısal Human Religion on Manava Dharma 25 The same is us also of the nel precedin; taim of om deluition of Dhaumil, nameli tint 10 must be in conformity with the visages of the best and noblest men and women of the community Indecil, the indivdual 1onson and conscience or odunny humants 10 full move powerfully influenced and contiolled by these usages than 13 usually thought ou believed Ilhat I think as tino or good is very frequently i. cclio of what the Hughest and best people about me believe to be true and practise as gooul Both ou faiths and our practices are generally determinal by the fauths and conventions of what is usually called genteel society These lisages are, therefore, also a universal clement of human religion Like sianubhuti ol self-consciousness ol seli-perception, this ·146 And sclip sadachala or good usage also is a universal factor not merely of the Hindu, but of universal human, icligion. As ieguids the second factol of this defitrilion, namely, tiadition or smuts, this too is a ci sal element of the religious life tural evidence or revelation also is sunilurly not an clement that is peculiar to linduism, but is common to all the gient religions of mankind What is one man's syanubhuti ol self-consciousness oi self-perception is not another man's sranubliuti. Oui svanubhutis differ widely, it is true; but desinte those differences, it is a universal basis of uian s religious life Similarly, what is good usage nonc country is not necessarily good usage in another, set the conduct and conversation, the ideals and conventions of respectable people in every society, really set tbe standard of truth and right to that society, and thereby becomes a very vital element of its religious life Traditions of different peoples also diffel widely, still, pipety pel cent of people in erery land, iecere then leligious faitlis and sacraments from the traditions of tliei race And lastly, the scriptures of different religions are no doubt different But these diffeicat scuptuies all equally claim, each for itself, the authority of a special and specific revelation ·147 fiom tho luthoi and Governor of thio Universe, And, therefore, wbrtcicr may be the valuo or natuic of scupivial authority, in some shape or other, it is a universnl factor of human icligion (5) 26 Dharma must lie in consonance, inst, with the teachings of the Vedas, secondly with the traditions of thic Inco as iecorded in the Smitis, thudly with tho isnges of noble and pious men and women, and ſomthis with the cliciutes ou one's owniensou no conscience lil these, thoiefoie, are the sent of authority in II.duigi The sanctions of this rcligion are much broadci than those of any other woill-icligion that is kuown to us. To state it in most general terms, tlio soat of authonity in the Hindu's religion are (1) scriptures, (ii) traditions, (111) nobile and sacied usages, and (12) individual judgment 27 This baic statement, however, does not fully bring out the untule of the authouty of the Hindu's ieligiou lou the whole significance of it. lunges upon the ical meaning of these four elements of leligious nutnolity, and then rational ielations with one another Thole is indeed a dual ielation between these four factors. In one sense, the ·149 Verlas co istitule the supicinc and the final autho- 27ty in lması. Yet, in another sense, even the authouty of the Vedas is only co-ordinate with thut of llic thrice ollier factor, The former may lo cuaiactcised as the theoretic, and the latter the practical view of ichgious authority in the Hindu's icligion Theoretically, u: luci meania speculatively ond logically, the value and truth of the Smritis must be determiucd by then agicoment with the Vedas, as the value and truth of noble usage or sadachant my be detei muner by the absence of ny conflict between the Vedas and the Smutis oz ancient traditions, and sunılarly, the truth and validity of indivual juilgment must he determined by the absence of any contlict betaceo it and noble usages and traditions Viewed in this way, the ught ot pusate judgment must be exercised and asserted ithin certain lumits, namely, on condition that its conclusions do not run courtei first to tbe practices and pious people and noble society, second, to ancient tiaditions as lecorded in the sacied statutes and lairs To il certain extent, therefore, ndividual judgment is subordinate to both sporiti oi traditions and sadacbala or noble usage This subordination is only partial but not absolute The freedom claimed by Hinduism for usages of ·1.19 ICS011 is pitial individual 2011 conscience also lisage and traditions, sallachara and smuuti icpresent thic static elements of religious ciolution and authority Individual reason nud conscience icpiesents then dynamic clcment The foimei contulute to the continuity of the collectire ichgious life and authonty of societs The latter contubules to its progress lnd both these clements together make icligious cvolution possible The individual is fice to move along ficsh paths and githei neu cxperiences of thc ieligious and the spuutual life, only the validity of these cype- Hiences will be determined by the fact that they do not contradict the actual sputual oyperionces of the race as recoidel in tlie smutis or as embodied in the usages of noble and pious society Tiesli esperiences will necessary differ from old oxpaulences, but such diference only will neither in alılato oi validate them But actual experiences can nevei contradict one another It is only when we add ou inferences to them that enols creep in, and those inferences may well be contradictory to one another Such contradictions between the inferences of individual experience and those of ancient experience as recorded in the smutis will not invalidnte the former, though to establish its ·150 validity it 18 nocessuy to clamine and ndalyse these ancient accords, and scparate wbat is actaal experience from what is meie inferenco deduced from that experience, but mixed up with it, in its l'ecorded statement or presentation Truth and experience lo mixed up in all our statements of osporionce, whether ancient ou poderu But he alone who has seen the truth, can, by careful analysis, separate it from its natural, though not, for that reason, infallible wference To sift the actual truth of either usages or traditions from the inferences with which it is mied up in current notions ou ancient secoids, one must earn those actual esperiences one's self, pass through the same or similar disciplines, and must either duectly ou through the exercise of chastened hustolic and religious imagination, uctualise the environments through which those experiences must have been gathered Unless thuis is done, the judgment of individual season oi conscience, segarding ancient errors can never be authoritative Hol all ou errois are the result of invalid inference diawn from some actual and valid experience And xphether a particular inference is valid on viong can only be determined by an eramination of the oliginal evperience itsell, and not without any ·151 knowledge of it Individual reason or conscience, thicicfole, has no summary juusiliction oroi tho accords of ancient espeuence or the usages of conten porany noble and pious society Hinduism alono has sliuck the truc middle path in this mntler, hy seeking to co-ordinate pusate judgment with both Smuti and Sadachain 28 Thc Vedns, however lopiesent the final anit bsolute scat of authority n thc Hudu s icligion. But this baie statement 15 ciceedingly misleading Fol when we spenh of the Vedas, people usually understand by the lem tho fou ancient books of the Alyans of Indi, thic Rig-Vali, the Yajur Veda the Sama-V'eda, zud tlic Ithalia-Vcda. Even Ilindus generally understand by the term these fout sacred books only Ithe teim Vedas in the Hindu definition of Dlaina docs not mean these four books. In the first place, the hond Vedas is used here in the singulaz number, and could not, therefore, by any means icfer lo these four books, in which case the plural form Vedns--trould have necessauly been used. And the use of this singular form is significant It ices to something above and beyond these four Vedas These Vedas derive their authority not from themselves but from something lugher, and that something is the ·152 scal Peelies, ieleual to in the Ilindu stntcment of the seat of authouts in Hinduism All the terms of the definition refer to teisal ol sanatapr Tharma and not to any particular Illaina, either Jiinduism or any other This is anothei ienson why we cannot put any sectarinu ou particularistio interpretation upon the term Vedas here. Thudly, the Vedas themselves iepudiate all pretensions to final and ultimate sciiptural authority. Thie Upnuishads are iecognised as parts of the Vedas, and have the same authority as the Sambutas theni selves And one of these canonical and iecognised Upanishads openly and emplatically repudiates the clann of tue Vedas to final and absolute authonity and sanction for religious life and spiritual truths All knowledge stands divided, it says, into two classes, one apara oi infeu101, and the other para o superior In this classification, Rig Veda, Yajur Veda, Sama-Veda, Atbaiva-Veda, with all their siz appendices or angas, ale counted as apaix or ipfenol that by which the Eteinal is known is alone counted as paia oi supenoi Ind here we have a most complete and anthoritative repudiation of the populai notion that the ultimate authority in the Hindu sieligion is vested in the four sacred books ·153 popularly known as the Vedas Winteici nullionity those sacicd books may have, is vernici, vlnus, not from themschics, but liom, and only to the ci. tent of, then identity with that pain oi superior knowlalye lov winch the Bleimal is known In other words, thiese Vedas aro only records of man's experience of the Absolute, and as such, and to thic citent that they do iccord that experience, they harc a supicmc value and high authouty lut tlient value and authouty nie nou dlucct ou alsolutc, but only induect an iclatuc These lulus, tlıcrefore, iure not the oigans of the knowledge of the Absolute, nod the authonty canno, conscquently be accopted as self sustained, but it is clependent upon the collaborative Lestimony of those who hac dnect and personal hnowledge of Brahman oi the Supieme This is, ieally, tho meaning of lodic autliouty on the pinctical sido This is the only meaning, indeed, of the authouty of the lens in the Ilindu system And thus testificator! valuc and authouty, the JImdu may well and ficely concode to the scriptures of the othoi llouid-religions also Thei worth and validity too, liko those of the Hindu's Vedas, depend upon, and inust hc determined by and to, tho cytent in which they are ·154 couoboratcil by man's actual experience of the 11solute oi Biabman 29 But to fully ginsp the meaning and significance of the l'edas, in the singulai number, «s distwuguished from the Vedas in the plural number Byaluch 210 ineant the four well-knop sacred books of the IIindus, we must ver it in the light of the Hindu's science of thought and reasoning Iccording to this science, all experience is divided into two classes, namely, sensuous and supersensuous l'ollowing this classification all evidence or testimony is also divided into two classes, first that ielating to man's sensuous experience, and second that sbieh concerns the province of the super-sensuous Perception or platyaksha, and infelence, whether deductive or inductire, these are accepted as ralıd evidence in the realm of all sensuous experience Shabda oi the Vedas, in the singular number, is accepter as ralıd evidence in regard to all supel-sensuous experience Pratyaksba or perception ausing out of the direct and immediate contact of our senses with then Jespective objects, is unire sally accepted as having an absolute eridental value of its owo Tbe truth of Perception or pratyahsha is prored by itself, and is got dependent for its coroboration upon anything ·155 else. It is sell cudent It is, thciefoio, icgarded as primary cudenco Infeicncc uns also an evidential value But it is not scif-sustained, but is dependent for its proof upon perccption or piaty - aksha . Shabila ou the Vedas also has an cqually primary and scli-sustained value as "ovidence ot things unscen 30 Now the whole question here binges upon the fundamental problem of the sputunl life lie all creuences o brusled by the sensuous would ) Oi, is any super-sensuious experience possible for man" This iş ically the clu\ of the wholo problem of the religious and the spiritual life Unfortunately, however, this point docs not seem to have been fully seizcil so foi by modern tlought The spruitual is with us either the ciention of our ethical or esthetic imagination on the inference ou suggestion of om intellect Modern thought sechs to establisb even the fundamental trut'is of ichigion and the spuitual life upon what at calls the logic of thought oiicasoning The Absolute of modeir pbilosophy is the creation of this logic The apparent contradictions of buwan experience cannot be cancelled cicept on the hypothesis of an Absolute Bomg Nodein Theisini ·156 haung liscantieri lise ilmech and self-sustined testilicatory value of Revelatior. Cstablishes therefore, only an infened and hypothecated (iod Thus God is ically a cication of oui intellect Thuis intellect, honcier, thougli apparently super sensuous, is not ically so The Tindus teinu for the intellect is manas This inanas, though it can neither be seen no lieard nor tasted nor touched non smelled, is jet intunately and organically related to the senses Without the mapas, the senses Cino00 work, and without the quality of these seoses, as clistivguished from their physical organs, the Diapas also cannot cust The quality of these senses are called tanmatras The manas or the intellcct is, therefore, classed by Hindu thought among the senses The senses and the intellect hoth work together to help us to get sensuous experience They are both oigins of perception Thic eye the ear etc are the estei nal oi gans of pel. ception The intellect or the manas is its internal olgan That is all the dificience between then. Our intellect 21 maves, therefoie, cannot take us boyond the range of the sensuous any more than the senses themselves The Deity, which oul intellectual speculations establish, way be something n bich we can neither see noi Lear nor taste nor ·157 touch But it is still sometlung ubuch is deduced, by the logic of oui mtellection, from oui crpciiences of thic sensuous Iloilo Voiciclation is necessaly to tontifi to tlic existence of such a God. The fact of the mattor ically is that the modern mind has lost all conceptions of the ruly supcisensuous and the sputul Wint it calls as super-sensions is only il suggestion of the senses, something that is deduced by what is called the logic of thought, liom the testimony of the senses themsclics Thus testimons would be classed by Ilindu logic as mference oi anumana and upimana, and as the testimiento y value of all inferences: whether diluciiie di inductie, is dependent upon the pum perception on pratyaksha liom which it is deursel, thic ical evlence or the liutli of modern Virtual Theism is that of our senses only, the mind on the manas itselt which works these ipferences being classed with the senses, as an orgin of perception, though as an internal organ 31 Now, the question upon which the Hindu position of the Vedas is built up - is, ale there only one or two odeis of cyperience If thoie are two orders, one sensuous and the other super-sensuous or spuntual, then, there must be two separate classes of oigus or means foi grung these two ·158 The cres different classes of esperienco Il care acquainted with the organs of one class of experience only, namely, that which is called sensuous the oar, the touchi ctc, arc thesc oigans These aic the direct cvidence of the sensuous world Any wſcience daun liom these sense perceptions, cannot go beyond the origmal perceptions themselves All inferenco is based upon some duect experience, and establishes only that whichi, for the time being, stands outside the innge of that immediate erperience but unch, for that icason, is not ipcapable of being known by the same organs of knowledge through which the ouginal experience is derived Consequently, do inference deduced from tle known facts of the world, as we see thein and know them with the help of our senses, can be valid in regard to that u bicb is absolutely incapable of being cognised by the senses and the intellect The super-sensuous is descubed in Hindu thought as that bich cannot, by any means, be graspec either by word or by the itellect It is called avang-manasa-gochaia. It is upapprochable both by our language and our mind, all our deductions and inductions are voikings of the manas or tlie intellect. The super-sensuous cannot be reached, therefore, eithei hi inference or analog!, any mole ·159 than it can be appichonded by the souses Those who believe in the super-sensuous aie, thcioforo, dunen 1220sistibly, by the very necessity of then faith, to postulate a specific oigan or some special organs or instruments of knowledge, for the cogni. tion of the super sensuous and the spiutual The Iliu says that the Vedas (in the singular) is thus specific organ of the knowledge of the super- Sensuous 32 Whint the different would-icligions present to us as Resolution mini ou may not be rccepted as such, but if there is lenlly au oude of experience which is absolutely difterent from ubat we can cognise les ou senses and our intellect, then there must neccssauly be some oigans or instiumonts othei than om senses and our intellect, by means of which it is possible for us to gain this special order of epeilence Hindu thought, iecoguising thus necessili, has accepted what is called the Vedas as the specific instrument and vehicle of the super-sensuous and the spuitual world The testi ficatoly value of the Vedas is absolutely of the same class as that of our sense-pei coptions Bott are really pzatyahsha, one being sense-pratyaksha, the othe: supel-sense-pratyahsha. Both ale dnect cognition, and are therefoie, self-evident, that is, ·160 Or they lo not depend on their entication upon any. thing outside licii own capciienco 33 When we tull of experience on huowledge, "Calwys incan by it eitlicı our own experience or of that of some onc like ourselves The two oides of experience, sensuous and super-sensuous, physical and spuitual, both refer to man as their common subject lui as man is endowed with the senses and the intellect, through which he gatheis his cyperiences of the sense-world so he is equally cn lowed with some specific Oian oi oigans by means of which lie 1xy galbei s'aper-sensuous experiences also The Vedas as the specific organ of the super sensuous ol the spiutual, exists, therefoie, as an element of mans soul nature, in every individual human though it is developed in a relj, very few members of the human race It is none the-less a univci sal human facul:y, latent in all though patent in only a feu superioz souls Judit is here, in the absolute universality of the conception of the Vedas, trat the Hindu's theory of Revelation differs from the theories of other religions. Other ieligions may realise what is in theiu Scriptuies, but can know nothing new or beyond them Tlien Ingliest purilege is, to seek to kuior and ·101 follow what lias alieady been 201 caled The sinctions of thion religion ano basoul, tho Ilindu says, not really upon dicct Revelation ou Vodis, but upon Shruti oi hical say only Without shiuti or hearsay; anel smuli ol traditions, ordinary men could never follow then 104pcclive icligions For though every human as cudowed with the capacity to dnoclly cognise spiritual truths, few, voy feir, mdoeu, aiciblo to develop tlns Intent spiritual faculty in them, and the multitude base, therefore, ncccssauly to depend foi then huowledge of these tiuths, upon oilets who had seen thew and communicated then experiences through the shutis w the smulis Botlı thesc nic, bowerci, only Secondary oudeuce In the Llundu system the Vedas alone is pimary evidence of spritual truths sliuti comes in only as secondary evidence, the Value of which depends ontnely upon ou faith in the sage oi sunt who beais testiwony to these truths Owing to the univei sality of the Vedas, the Hindu finds absolutely no difficulty i acceptwg new Revelations as equally authoritative as the oldei ) ecoids The founder of every new school oi culture promulgates among us, therefore, always a nevy Vedas ou fresh Revelation. And the authority of all Revelations being based Il

·102
logically upon the possibility of its bemg probed
and venle by celj human lieing who, by submit
ting to tho necessary elisciplinen, is able to quiclcu
and develop his monte mutual sonse or organ
which is only anothici name for what is callech
Shabıla or the l'cdns in Hulu logic,--the Vedic
Revelation though cei tamly super-sensuous is by
no menns super-ontural in the sense ir. which the
Revelations of othtı icligions nie so called Thus,
is the native of the Vedic authority upon which,
not ouly the Hindus Dhun but versal
Manalil-Illaina is based
(6)
31. ledas aro no doubt composed of words, but
all rouls are uot alike What, mileed, arc words?
Any sound is not a word
Iroid is the express1013
of some thought on idea combinatiou of sounds
that represents some idea or concept is alone a
xroid
The idea, then, is the pummay tumg And
an idea is unknown, non-existent, unloss it is
organized into a woid ou Shabela as it it is called in
Sanskut. The ielation between alu sden ou concept
and the void or sbabda through which it is 01-
pressed, is an organic ielation in oigame relation
is not, and can never be, au u bitially elation No

·163 one from the outsiile can make ou un make this 10- lation It is a pirit, an clcmcnt, of the very stractule und being of the object vluch holds this Lolntion It is co custent with that object, a necessity of its own cistence Having discoverer? this necoss.llj und eternal solution betweon every idea and its copiession, oi shabin, Blmdu speculations harc duel these shabuias into two distinct classes, which have been called by two difierent, teims, namely, dhvanyatmalıs and splotutmazkazy Dhimiyatmakn shabdias ac those of which the very soul ilma essence is sound Sphetatinha sbabies ille dieient, the soul and essence of these is not sound but loot-ideas oi concepts Sphola mcans, literally buisling forth as of tho spout from its seeul The second class of woids 0 shabda, callod splotatmaha in oil speculations, are, therefore, those that iepiesent this buistingforth oi sprouting up of the manifold of experience from the 100t-deas olougmal concepts. This sphota-shahda is the same as manic and form, Damo joined to its own necessary form, and form joined to its own propei name 1'lom this pame and foim have all things come into existence. This name-and-foim co-custod with the Creator is the original idea of His creation It is the eternak ·164 object of the thought and knowlerigo of the supone. This namo-und-form is that which was, from the beginning, with Goil, and which made all things that were ou have licen made This namenil.foru bang an clement of the very being of Bralum, 25 like him, eternal. It knows neither bonith noi death, neither groutli noi decay It is llic Slic alvass, blic same to me as it is to you, the same lucur as It Trils when creation filst prouted forth from it This is our idea of what lias been called the sphota-shabda But the words that woulu and usc w oul speech we not of this hud and character They are never the same to Ils and indici all cuicumstances and at all times They are composed of sounds Sounds bare lelation to our TUICO The same wroid sounds diffeient wien utleiul by my voice to ;j bat it sounds shen utteiel by trothel person Tliese sounds are producerl and vama's They are within the time I man utreis them and they are: he ceases to voice them, and they are not A breath mahes then an unmakes them These aic alvadjatmalıd of the essence of sounds They de diffeient from the splotatnaka words or shabdas. Teclas, in the singular numbei, to which the supiome authouty in matteis pertaining in the Selles ·16) religious and the spuntual life is attributed m Hindu thought, icpiesents not the dhvanjutnaka shabdas, ou vous of wuch the soul and essence is sound It is composed of the sphotatmakı slabda, the soul and essence of which is the 1001-doa or primordial covcepts of all objects and i elatious 35 Diested of the peculiuities of our special expressions and termomologies, that which has beon called sphotntmaka shabdas in ou thought, will be found to absolutely coincide with the uleas of Plato and the logoi of tric Stoics They nic the aichetypes after wluch the whole ciention has been produced and fashioned They are the primeval releas io the evolution of the universe. Ind the truth of an olject can only be found in, and testcil by, the idea foi which it stands The truth of z piece of painting oi sculptuc is not in itself, but in the idea oi ideal wuch the painter or the sculp- 401 desned to ieproduce upon his canyas oi in his marble The idea is the only coniect and rational measure of its own outer expression, the thought of the word That is the only tost of the truth of the expression on the word And thic Ider of Creation is the only lei elation of its tiue meaning and purpose, the only Law of its own being Collectively, the speak of the Idea, sovcınlly we ·100 1 speak of ideas als die univcine las One Tiloa at ils ongin aud ci'nlik', so the differont objocts and persons in this oise basc lso then own spe- (al and 104pective ideas at thieu ougin and contier and those diferent ind individualisoil eas constituto the law of cuch dividual olject on being, and allo lbo only icuolation of then respectivo mennings and ends l'lic (nivei so is not a chaos bata cosmos, not a chance malley of things and persons, but nn odeiod and intelligent unity, based upon domite intional relations and ends This 13 tlie fundamental hypothesis of all science No leal knowledge of this universe, such as crely science plusupposes, would be possible, if it were not the cypression of a Rational Idea This Rational Iden is our Shabda The diffcient national ideas which ac held togethici as parts in a whole or oigans in an organism, or limbs in a body,--in the One Ultimato Rational Idea, which constitutes the very hasis of cosmic unity, and aie v bat is called splotntmaka shabdns in our language Evely idea must evist ua mind It must where in and proceed froin some Rational Intelligence When it is joined to its natual expression, it means the attempt of this Intelligence to communicate its ona thought to some other Intelligence of its own ·167 hund Oui Spliota shabda means both thus Idea and its necessary and organic cypression, not the Idea onls It is, therefore, a tine lovelation of the meaning iind purpose of the Intelligence to which it belongs In other wouls, it is a Revelation in the true sense of the lemn 36 The Unitesc 15, thus, composed of idens; oi of ideas and then natural and intional cypress1011, of name-and-form is wo should soli in Supskut It is il collection of what would be called ideus in the Platonic sense But alons Lic Invisible, supice-sensuous things. They produce all the properties of matter, but all themsclies immaterial They have neithici colon 101 shapo, noi swell, nor taste, 1101 touch, 1101 Cilention, they cannot be appchendal by any of our sonses. They a10 qualities of the Reason, and can be appichended by the Reason alone They me, in fact, above and beyond the mental plane-eien intellect the cannot appielend them. Foi what we odwuly kuok as on mind, creates all its invisible or super sensuous ideas out of its experience of visible and sevsuous objarts Our ordmary reason and even ou loftiest imagination, tok jeally, upon the sense-impicssions that we ieceive from our contact and conflict ·168 will thus outer world. Om 100e and our intel. lcct oi mind, wluch niso is smally a sense, an organ of outcı-hnoslerige, though it is not an cxternal organ like the oyc on the ou, but only an internal organ, reach only to the icim of ſoms, of words, of ospiessions, but not to that of the ideas which stand at then back These kicas nie eternal, they are complete in themselves, they hnow neither moro no less, it is only in their outer expression, in the time selles, that we recognise this evolutionary process liom less to more, in these ideas Oui intellect can iecogpise these archetypes ou pumeval ideas only in the process of their outei, cosmic evolution But this evolutionary process is meanogless and unntelligible except on the hypothesis that, that - inch is being evolved before our senses and our intellect eusts in itself, full and complete, in its own perfected measure and form, soient beie I see the evolution of a picture oi al statue before mio They are in the making But ue ubois making these bas got a full and completed idea or vision oi model of the thing that is being made, in his one inind and thought The painter has this idea oi vision of beauty, full and complete, in his mud Tbeie, it is not in the nakiog, but alleally made In] the mood of the sculptor bis ·169 statue is already fully and completely evolved, though it is bemg slowly re-cvols cl oi le-pioduced in thic maibic heroic lum Thoic, 11 tho mod of the paintei, lus painting, and in the mid of the sculploi, lus sizinc, custs in then finished forms When these cictors take up then bushi oi thien chisel to execute their heas they become quick with life and movement, that which is beyond time, commences to submit to time conditions, that which is alicarly perfect becoinen imperfoct with a sieu to slowly and gradually lepoluce its own perfection in and thuough in evolutionary process But its per ſection lies latent in tll the imperfections imposed upon it by the neressity of this reproduction through a process of galual crolution The perfect oak is latent in the acoin, the peilrct hen oi goose in its own egy Tho' perfect Wiinin lis own embryo Thuis perfect ty po oi iden OL model 15 lihat dnects the course of the erolution of all objects Some rench this perſcction, some apparently fail to rlo so. But even this fuluie has always at its back, the perfect klecz oi model or type of the inng that thus fails to reach itself in outer evolution l'ol even this flue is known and mosued by that perfect ide, and never by anything else The laulure of the acoin to bocome ·170 a proiect oth i knout nnd misul a b' the perfect ouk onli, lud 1101 in the maplo o lle willoir. The fillure of it pilulil-punting is known and inotnited onli lisille omrl ilch Mis sought to be 3r«2roduced upon (2138.25, not in any tung clsc This is us even o lumes lovcal our night and trio destiny , in produce olul clums ind title 10 0111 Om porrections My su proves, thus, not my swfulness, but really my true and lughost moral perfection for it is only my absoluto and inviolable night and title to that perfection, wlach boli cronies 2016 proves diy s.1] It may be called ouglani su, but it is inevitably only to the Process of cosmu o human evolution, but is no element of that which is being erolsed in and thuongh this process That truch is being evolrcil, stands eternally above and beyond thus process, «though passing through the changes involved it it is itselt let alo.e all change Evolution meus change But change has no meaning er cept is cortun conditions in something wbich is permanent Lsolution means progress from impellection to genter and greater perfection But tlus joogless can have no meanis except as a moveincnt tonaris some complete and absolute perfection, foi it is in the light of this perfection ·171 only that it is possible for us to know and monsule this movement of ciolution from lesser and lesser to greater and sicillei perfection Permanenco und Perfection are thus the fundamental logic of the lan ut evolution As theic can be no cvolution unless it be an diolution of an idea, so there can equally be no meuing and reason in colution mless it be a change in something that is Peima. ncut, and a progress towards something that is l'enfoct Permanence and Perfection me, lowever clements of tho .lbsolute The ideas oi archetypes that stand at the back of this cosmic evolution, ale therefore, clements of the l'en Bemy of Brahman They are co-cristent and coolainal with Him The reproduction of these ideas and archetypes in the ci olutionary souics of the cosmic uocess, proceeds from Ilim uc maintained and dnected by llim, ard they move perpetually towards Him as then ultimate end and goal This is the only 12- tional mcaning of the cosmic process Thus is the only cyplanation of both ou innei, mental, and this outer cosmic, life and evolution. It is here, in the primordial and cicative ideas and archetypes, that the ultimate, the full, and the absoluto tiuth of all things are found. In the world-plocess we find these ideas and archetypes in a state of ·172 evolution, sowing continually from loss to moip. They are proscaled here in a stato of flus. But they are, there, in the Reason of ilie Absolute, in then own liuc, perfect and free forms-ungvolved but about to be cioli ed These ideas or arvliety pes exist in the Divine Reason as Sphota-Shabdas. The icl l'eda, that which is the lughest authority in iegud to all maticis pertamıng to the Unseen and the Sputunl world, consists of these Sphota- Shabdas Theso cheative Heily or uiclictypes, being eternal, that Veda too is, necessarily, ctei pal, As these Spliotatmaka Sbabdas, ou areas and arche types are clemcnts of the sery Reason of the Absolute, they have not been cicated by any one. not even by the Brahman liseli, foi uo agent can ever produce that which is a part of his own being Therefore this Veda, composed of these Sphotatınakı Shbdas, is Apauiusbeya not wade of cieated by any Purusha oi Person dod as the truth of every expression lies in, and is measured only by, that which it essays to espress, and that wbich stands behind the expression is self-sustained, io ielation to its owo expression, even so mbile the truth of this world lies in, and is measured only by, these Splotatmada Shabdis or creative ·173 ideas and primordial archetypes, these laller thema schics, uc self-sustained, stand i no need of any outoi support, so far as then crpression in and through the cosmic process, is concerned Thc Veda, being composed of these idcas and archetypes is sell custent and self-sustained, can stand in no need of any outer verification It is, theicfoie, its own alsolute evidence and testimony, no other oudence can prove oi dispove it 37 Giantmg that there we theso cientue and alichotvpal idols of unch all objects alo only outer and progressive cypressions-a hypothesis without wuch we can discover neither meaning, noi law 110 alin wlucu is implied by law,--in the universe the question auiscs, can we at all know them, ercept so fai 15 we can uſe then evstence, and something of the nature also, from this creative This process is cognisible by our seuses, and oul intellect can deduce what we call national generalisations fiom these sense-eypeil. ences, and thereby posit a supel-sensuous backgiound of these sensuous experiences So far one can undei stand But all these generalisations aie, lowever, only tentative They are rot, and can never be, fival and absolute. With fresh expell. ences, and the expansion of our field of obseu ration process itsell ·171 londing to the discovoiy of 1108 filcts and clations, tlıcso generalisations are able to be more or less umenica Sono of these may even bave to be altogether abandoned as unsupportel or contradictcil by these 110W cyperiences The results of our intellectual cognition, which is basoul, really, upon our sense-perceptions, aze, thus, hable to erios' Wo cannot accept them as absolute truths. And unless there are any means of powing these truths, there can be really, no validity in ou ideas of and hanheung after the unseen and the cvellasting Our intellect, arguing from the seen, may postulate these unseen ideas and archetypes This postulate is essential for giving a hational interpretation of cosmic evolution But so far as oui intellectual experiences go, it is, after all, only a postulate and nothwg viole The Unknown and the Unknowable of modern Western Agnosticisu is only a postulate, a mere hypothesis, w something which our season demands as an absolute condition for getting any intelligent meanng out of the universe But it is not a Reality It is not something which is self-evident, sell-sustained, selfestablished, ud ich stands in need of no verification from anytbing else. In our own thought, this unknown and unknowable, is prored not by itself,-- ·175 foi of the unknown we can have no positive knowlouge--but lay tho known Ivical, we can say nothing of the ukuonn Is the I panishuils say, Necunot 4.21 tlint it is, mocamot say that it is not That which is l'ohnoun is neither Real nou Umcal Ind like this unknown in Unknonable of modern lgnosticism, om speculations igazdnug God wd the soul and also based ellei on tiaditional buncis and notions, or on the postulntes of oui on intellect and ionson They lle not baseil on weet creilence lnd the question iliscs, thus, --15 111duect experience of tbese achetypal loims or weas, of thoso Splot.ttmalı Slabdas, it all possible for man? 38 The Ilindu says that the e'perienco is possible Thcsc Sphota Subdas, theso idons and archetypes, which constitute the truth and cality of this phenomenal world and Ional truth and meaning to both cosmic and human evolution, after such thc unreise has been fashioned, and to moic and more fully revoal which is the rational aim of all ovolution,—those can, under certain conditions, be directly cognised by the soul of man It is possible, because of the essential unity of what we call the individual luman soul, and what may be called the Unncisal Soul This follos, -- ·176 indcrii, fiom tho sory logic of our own thought. There is, for 12-inco, order and intelligence in the 11n11else It is because the natural order is 22 intelligent order, that is alle able to constiuct tbc different branches of what we call thio Natural Sciences. We fud 11 aflinity letucen this outer natural and our minei mental onder Th113 aflivity is only possible on the hypothesis of another mental order, ich holds together our own indisi. dual montal ouers on the one side and this universal coolic oner, on the other Science inplies the existence of some intional relatious between oui mind and the outei phenomena 112 Nature or in olhou niinds or in human society. Ind creis velution implies, 10 the first place, tho oi mole factors of the zelation, and secondly, a punciple of iclation This principle of relation evists simultaneously in both on all the factors of the relation 125 tbing tbat exists simultaneously in two or more isolated entities, stands both 10 and boyoni those entitties The Principle of Relation, that iclates our mind to this outei cosmic Toild, and thus makes it possible for us to know, to understanı), and woteipiet that would exists, there. fore, necessarily, both in oui on Reason or Intelligence and in this outer rould about us The ·177 same Mind that erists in jou eusts also in me, as my own mind, and it is, the cloic, possible for me to understand vou tlought The like alone can understand the liko If the cosnuic would woie absolutely different from ou owo moutal world, wc could never have understood one word of Nature ou construct a single scientibc interpretation of these natural phenomena In understanding this outer Natuie, wo ically prove oul alinity with the Mund that stands bchind it Because we le, in ou rational life, at one with Univorsal Reason, we are able to understand and conectly interpret the Univeise-process The Hindu belieres in this essential unity between individual and Universal Reason. batucen tho Soul oud the Oversoul, between Jecin and Bialuar And be bases huis faith in the possibility of the human soul dicctly cognising the Spliotatwaka Shabdns, the Ideas and lichetypes after wluch the univeise-oider has been fasluone, upon this essentinl unity between the human and the Supreme Soul. These Splota-Shabdas ac elements of the Universal Reason. They ne eternally present there, as objects of the Eternal Consciousness They are the Name and form, "not identical with, noi diffeient from " Bialman _"Name and Toim- ·179 unctolic, but thout to be ciolved' And the huinn soul being the same in essence and sulistance with the Omncisal Soul ifly any means it can, duectly place itself in unison with that Soul, it can cognise, in that Soul, these primordial ideas and archetypes. these " Mames and Forms '- these Sphotr-Shabilis, even as it dncctly and with. out the meiliation of anything else, cognises its own mental ideas and forms The Hindu believes that there are means by which the buman soul can lealise its own unity with the Over-Soul, and when it does so, it sees both God and the world, diectis, face to face, and noi indirectly, “as though a glass " vinch is the character of all oui outer and unillun:ined know ledge both of God and His Univeise (7) 39 The ical authouty of the Vedas, according to bighe Hindu thought, is based upon the Hindu theory of the logos ol the logoi.--upon splota-rada as it is called Thuis doctude is not peculiar to Hindu thought, but the Hindu alone claimed a knowledge of the particular scheme of psychophysical and psychological disciplines, practices, and acquis tions, by means of which these splotatmaka shabdas, these logoi oz archetypes, cculd be duectly ·179 cognised and logically renfied by the luman reason. Plato s doctime of Ideas was a discovery of meie plulosophic speculations It was built upon what we would call now, the necessity of thought It was the same inesistible logic of thought that forced the theory of the Unknown and Unknowable Absolute, which forced, evidently, thus (loctrine of Ideas on Plato The cognition of the sphotn-shabclas does not belong to the psycho-physical or even the puiely psychological plane where these veligous elperiences lic possible, but to the transcendent spiritual plane 40 Modern thought seems to have, however, completely lost its hold of what the Hindu under - stands by spustunl anıl spirituality Tho spuitual as fiequently identified by us with the emotional A sensitive conscience, a tendei heart, a strong will, joined to faith in God, and a life conseciated to social service, constitute the truest and the bighest spiutuality, in the cstimate of modern liberal Religious thought, both r Europe and India The Hindu idea of spuituality is different from these 41 Van is a composite entity ou being. He bas, in the first place, a body which is subject to all the laws and limitations of the playsico chemical plane This is bis annamaya kosha--his material ·180 shonths. Inside the body, thus annanaya Itosha on this material ou plysical shienth, theic is his life, subject to the laws and limitations of tlve biological planc. This is luis Pranamnyit koslia, bis brological shenth. Toside this life-principlo in bim, man has his manns-hus sensorium or bis intellect, that by which he works, tluough bus outer senses, upon the sensuous world about him, and wuchs is salject to the complex laws and limitations of the psychological plano This is lns mannomaya kosha or psichological sheath Insido this psychrc ol in- I tellectual life, in the nanlouer sense of tire teim, there is in man wal may be called luis Reason, in thie lughest sense of the term, the organ Tug' mhuicla the manifold of his sense-experiences and inteilectual moods and molles aie slimped up and united in one unbiohen and organic series, related to one another, and though these relations forming one complete undivided consciousness This is called Vijnanan)-in ou language It means the unity ol consciousness, the sense that "I am I” the intuition of permanence in changes This Vijnanan, tins unity of consciousuess, is the Tabernrcle of the Indveller, oy the Antaryamin-the Sakshi-Chaitanyamothe Consciousness which is the witness of both our outer activities and our inner It is ·181 thoughts and feelmgs IIc is thic budge betireen the phenomenal and the noucnal, between appearance and reality between that which is passing alay and that which eternally poi sists in us This as the sbeath of \'ijnaam—tho Vijnanamaya kosha. Inside it, there is oui l'sthclic faculty, the basis of the emotional life, subject to all the laws and limitations of that life lleio sils the enjoyer, the Dhokti, cien as in tho Vignanainaya-kosha sits enthuoned the knower or tho Jual But from tbis mei most slicatlı of the instliclic life and consciousness, or the anandamaya-hosha, to the outerswost physical or maleinl plane, oi tbc anaannya kosha, all these slıcaths cover only the realm of the related They do not ioach to-though they petpetually suggest,--the pieser cc of the Ibsolute. That presence is i caclied only when the seer is able to picice through all these five-fold sheaths, 42 It is a long and laborious process, but neither supernatural nou impossible In every countiy and almost in cvely genei ation, there have been superior men and women, who, having passed thiough these long and laborious disciplines, finally attained this end. lll the sciiptures of the world, which we ieally nothing more than records of man's bigliest and deepest spiutual experiences, ·182 Iseni lestimony to the butli and validity of these cypersonices; some morc, somo loss, but in none is Loio il compicle absence of thiese evidences. Lacking osperience, uc may not be able to believe in u hint they believe, but we cannot say that their faith is not as much labional as ouls 43. The Hindu believes in the reality of this spuitunl cognition Ile believes that under proper conditions, any person, possessing the plıysical, psychological, mental and emotional qualifications for it can, by submitting to the necessary disciplipes, soo the Truth dnectly, face to face Our sages and sceis have never denied the possibility of the vision to any human Indeed, they bave ploclaimed it, on the contrary, that unless this vision is attained, no human gets release from this bondage of self and sense, which is the cause of all sips and suffeungs The soul being eternally free, bondage is a mele accident, it is like a passing cloud over the face of the moon The passing a way of the cloud bank does not create or work up the beauty and light of the moon, but simply lereals what was already and all the while there, thongb hidden from view. Similarly the iemoval of ignorance or illusion, does not work up the freedom of the soul, but simply ievenls what was ·183 niway's thcic. Ind ſi cedom and illunination being of the very quality and substance of the soul of man, oroij human, whatever his or lier present condition, is bound to ho ichieved of this bondage some dels It may, tahe one lifetime, it may reque a hundied on it thousand re-incarnations, fou an indiscual lo attam tlus salvation or moksha ; but soonei ou intei, it must be icnched. And as this visior of the Ibsolute is an absolute condition. precedent of mohshua, according to every school of Hindu thought, crey human can, and indeed must,--0110 day oi another,-be in a position to Teufy in luis or her own inde life and experience, whatever truth theic is in tbe lecoids of ancient icligious and spuntual life The Hindu sculptures, therefore, lay no claim to any supei natural revelation Tbci highest claim is that they are records of super-sensuous and bere, even the intellect is mcluded in the term sensuous) experience These experiences are quite possible of being gained by any one who has the necessary equipment for the purpose, and goes through the special disciplines that enables a person to have duect cognition of Truth and Reality 44 As the truth and meaning of a book or speech are not really in the words of it, but only in ·18. the uleis (isting in the minil of its lutlon, for Which the willen or spoken words gland; and as to know and icet thicil liubh and meaning, we must go into his mind, think ini ſecl just as he does, and thereby get into duoct lojich with his ideas; ovon so the truth and meaning of thus universe are not in its multifarious outer forins and movements, but only in ile ideas and thoughts of its Maker, and to know these, we must get into His mind, think IIis thoughts and realise is ideas. Complete and absolute Identification with the Universal is the only way to a real and live knowledge of the monning and purpose of the universe All the gient i eligions proclaim not only the possibility of this dnect knowledge of God, but claim it for their founders and prophets But while the other religions legaid this "Inspuation as something exceptional and peculin to their founders and prophets, Hinduism views it is a universal possil)- lity of thic human race The Universal 18 eternally present in the particulai Lihe slive and sliadow, Brahman and Jeeva eternally exist together He is the eye of our eye, the eai of oui eai, the mind of oui muud, the soul of our soul The eye sees, the our henis, the mind tludhs, the soul exists, because of Hiu The Universal is the logical condition of ·195 OUL sense actus illes, as well as of om intellectual, emotional, esthetic, and, moal lic and judgments We live and more and have out being in Him, but unconsciously Philosophy recognises thic picscnice of the Conseisal in all our activities, both outci und me, only by melence and implication, thiough the logic of thoughi Cannot we get into alucet, conscious, cognition of this reality? The Iliodu sais lle can . pounded we nilopt tho necessui y disciplines, and have the pieluminary physical, psychological and spiutunl qualifications foi initintion into them The general leiin ſoi these disciplines is Yoga Yoga literally means union lleie it meaus wwion with the Unireisul When the individual consciousness is completely lost in the Universal, thon the soul sces the Supreme und stands face to face with the eternal enties The e pelience is difficult to explain It cannot be fully translated into odurry language Inalogy is the only possible velucle of expression hele Inalogy is not arguinent, not ieason, but mere indication of facts that cannot be expressed in then own ternis All the higher spuittial literature of the race, abound, therefore, in analogies of this hind Literal inteipretation of sciiptuies is, consequently, always ·186 iniulcading I wlio lias direct cognition of the 11111is ulush thrsc innlogies scrk-to suggest and cypress, can alonc understand the meaning of these analogies. The teachei or Guiu who has reproluc ed the teachmgs of the scriptuirs in his own aner life and cyperience, can loue interpret them He alone knows the Wizy to the truth of these He alone is comprient, therefore, to lead others along that way to the auect cognition of these truths. ind the Guru is only a human who has seen the Dirinc Jlan can hnor the Supreme, uot as an object, but as the suliject, cren as he knows himself as such This is the meaning of the statement that the Ibsolute is seen and heard and cognised as the scli Man kaows the Absolute in lus OTTO Seli, eren as that rely Sell itself. The state Therein the Self is thus cognised is called Samadbi. Samadhi is roughly translated as trance In this state the senses are withdrawn from their objects, the mind or wanas, the internal organ or the sensorium which makes sense-perceptions possible, Is nithdravo liom the senses the understanding ol buddbi wbich makes all intellection possible, is withdrawn from the manas: the empirical ego or abankara upon u bich the understanding works, 15 withdrara from it When all tbis is done, then

·197
the Self exists in itself--conscious of no objectivity
oi dunlıtı, identified completely with the Supreme
ou the Universal Tlus is Samadhi In Samadhi,
then, the soul sees the Truth, not mediately, but
immediately, not " darkly as through a glass,' but
" face to face The ical Veda is, thus, revealed in
Samadhi Tlus Samadhi is attainable by all, who
have the necessary equipments and submit to the
necessary disciplmes for its attainmert Saints
and secis and devotees at cicy age and in every
community attain this state, and, become the
source of new level tions. Our Vedas theinselves
confess then own subordination to the actual,
ducct, acrelation of the trutlı in the self of mao.

·II. Comparative Sociology. (1) 1, Ill demands foi crom presuppose a conflict boticon the illcal and the lctual, botween that wluch is and that u luchi ought to be It does not menn simpls cienial and destruction, but a sunultincous issCilion and consti liction also Tbeso nro all seis apparent commonplaces, yet when one comes to cutically consider the history of many an aident social i eform movement, one frequently finds that cien those commonplaces bave been ignored in thic cictement over some rampant wrong or in the cothusiasm for some abstract good The primary thing to bear in mind, in the copsidelation of social merls is, that the ideal of every object ou institution lies latent in its own constitution and being, and need not be wwpoited, and indeed, cannot be imposed upon it, from the outside This is tbe fundamental truth of that law or punciple of evolution in the light of which wodein thought seeks to consider the iationale and nature of every organism and justitution Social reform cannot be intionally considered except in the light of the general course of social evolution in any «country. And evolution is, and can only be, the ·189 evolution of somc idea Importation is not the same thing as evolution. There can be no evolution, without lalu There can be vo liw without adaptalion of means to end. Lan, thcielore, unis cisally implies an end which it seeks to reachi A law that has no encl, is not law but blini anaicliy The law of social colution presupposes the exis. tence of an ultimate social end, some idea oi ideal that runs per petually through all the changes both of stiuctue and function, which are progressively nouglit in the social orginism with a view to reach and icelise this ileal-end This ideal-end is the regulative idea in social cvolution It is the halus man who ducets universally the course of The hielmsman should always be installed at the steel-wheel But in oui excitement orei isolateii social wongs OL injustice ol ou enthusiasm for some tempting social idea ou ideal, which is often times impoi teu nom alien social life and institutions with whom we may be thuown into close contact under pressure of lustouc conditions --Hovery ficquently igpoio the night of this helmsman, and paralyse the band that controls the steel-wheel, thus leaving the social baik to iun aduft along the curients of passing ideas and fancies This is why so often social ieſoin, social piogloss ·190 instead of contubuting to socul progress, iatler holps the cause of socinl anni chy. 2. Ou present social.icior movements have been almost unii crsally inspned by alien idenis. They lic the result of our English clucation, dioctly. Indnectly, and 21 oz wider measure, they laro been influenced by the oughty transformations in out life and thought wuch the new methods of administration and the numerous vehicles of moiicin luopean civilisation, introduced by the British rulers of the country, have been working iinong erery section of our community The nesi auction such voicceriell was steepeu in the Klealism of the Fiench Illuorination The natural longing of youth for self-assertion and selfexpansion, its universal iestiveness under erely form of control whether palcntal or communal, ieceived a new and over-powering impulse from the new teachings The iesult was a violent and rechless social and religious ierolt This new education taught us three new ti uthis first, the absolute supremacy of individual human lenson, 10 the determination of what was and what was not, true, second, the sanctity of personal freedom, oL the inviolable night and duty of every individual to think and act as seems ught to biw, or as, in his ·191 opmon, may be calculated to prowote hus own dappiness,-provided this ught and duty did not infunge the similar ught and duty of other indivi. ilunts, and thudly, it taught us the grandeu and nobility of the ical of universal human brothelhood, which proclame that all men were equal, and every individual was the biother of every other cadividual and of all humans, 111espective of caste, or colour, or ciec, or country, oi eion so The society in which ilus new education was mtioducod svas, on the other hand, practically medieval, steeped in ntualism, overwhelmed by sacerdotalism, and eleimally divided into a number of mutually exclusi o castes The thice notes of the new education declaied war agilnst these thuec dominating eloments of our old social life and structure. Its rationality declared war against oui ritualism, its liberty declaied war against oui sacerdotal domibation, and its ſiaternity and humanity declared war against our medieval system of caste And through this three-fold i evolt, oui fust and earliest social neform movement sought, practically, though perhaps not always consciously, to transform the ancient Hindu society into something that, so far as may be, would be a replica of the “ advanced " and " civilised society of modern Europe. This ·192 is really the innc pas chology and history of our social reform remanis Ind though in course of its subsequent cvolution these morcidents have heen moic or less ino'lifici in many directions, the impulsc inputul to the n by the forces that ongnally called them into being still controls their general coute and ciclution, 3 The fact of the initei really is that we have had so far onlı more or less violcnt re-actions against the earlier novements of social refoım in the country, but ro conscious and considered attempt to reach out to a new socul synthesis such as will reconcile the conflicting claims of the det and the old social iderls For, it should not be overlooked that though he bitterly bates the name. even the social ie actionary too is essentially a reformcı lle feels Even if he may not always lealise it, that the oli order is changing, and it is in the power of no man to keep things just as they had been in the time ci ou great graddfathers He feels, perhaps nci always consciousls but feels twithout doubt instinctuely, the slock of new ideas and the imperatire demand for social chaoges and reconstructions, of the new conclitions. Tres as a jerivalist, he tacıly admits that the old order is either dead or dying for unless it mele so, there ·193 would be no need to try to iculteit So oven the 10-actionnly too is working for some sort of socin! recoustruction, to work some changes in the exist. ing order, with a view to save its vital continuity with the past Ind so far as his musicii lo pro. Scro thus continuty goes, the 1C-actionary is instinctacly in the night lle has supplied, howeier fecbly or nationally it may be, a much-needed conectic against the cacessive tendency towards the alienisation of our society, which the earlier social iefoum movements had unmistakably dere. loped Butallie-actions are inherently protestant- If the earlici social ieform movements liad iaised a violent protest agaunst the upienson and inanties of the old order thie le-action that followed these movements, itself also iaised a similar piotest against the iechless Bildlicnlışı of the now refoi ms. And a protest is always a half-truth. It is an antethesis itsell, even though it may stand against an antecedent antethesis. A l'e-action can Qevel stude the lational mean between a thesis and an antethesis It can nevel offer a ground of ieasonable ieconciliation between two conflicting ideas or movements On the contialy, it always becomes a party to the old conflict itself, and, thereby, openly abdicates its night and authority to ·191 - acl 25 jules and arbitinio between the coilalants. The volent social i'c-iction that followed our crilici social Icform thus udenólied itself with tło oka ili cuisling order, agninst which these leform movements lind declucl open vai, changing thereby, the nur of the conflict, without Offeung any hope of reconciliation between the forces of ordai and those of progress in our complex social life 4 In fact the social re-aclionary will be found to be the greater ici olutionary of the two-greater not in his conscious desne, but certainly in his ultimate result While the radical iefoumei seeks to change how the spirit and the form of our society after all alion Ideal, the violent and bidebound conservatism of the le-actionary, unable to actually withstand or neutralise the onslaughts of these voiy izlien itſuences, whose octopus band las laid its hold upon every yıtal centie of om intellectual, etlucal, and social life, inainly thiougb tbe imperious needs of ou present political and economic life and struggles.m-lias been actually transfusiog the inner spurt of the European social institutions into the old veins of oul own social body. This social ra-action has been organising the old sacerdotalism upon a new basis, which has ·195 Been practically inuing to bivatlic the cluss-spuit of Europe into the structue of ow old caste system While always slicaung ly the name of the ancient Hindu cullic, this movement is an eicis respecta donmal of the scy sprit of that culture Thio onc saying grace of the old system of om castes nas that by the very act of doing the social functions moto fou mutually cyclusive classes, and thus creating an impassablc buon between them, it practically picicntcıl the south of any unhealthy spunt olinally and coutlict bertsioen tie ditleient castes, and thus prescried both the unity and the amity of ouu oll social lite in iclations liiom of olul, the social philosophy of the JImdus had 1ecognised the organic unity of the social whole The very test which says thnt thic Bialmın came out of the mouth of Bralman, and the Kshatriya from lus aim, the Hillsya from his thighs and Sudia from his lccl, pioics thus fundamental orgaznic conception of the sociological idcals and speculations of the JIndus Thc ſect, the truglis, the ilms, aic all as vital and nccessary paits and limbs of the hody as the mouth itself The body liveth not by its mouth only. The mouth can no moie isolate itself, in its conceit of superiority, from the feet and the thughs and the arms, than.

·l'lfi 1-3 Gr 2014 cythew 1!57 bis eieci link : yulinzi te monts Therrial.c. inportance de no: in tremb, lai ir velgels of thel incy are coci noi ail only lusri; The funcion o cachas vital to be rvici- sit. io ile wole buis in ruicl thes ise and 10. i arhia.cilici. licing. In the Geeta Pe find a letalion of the old ideals of Brabniclogri. and 2 ness and rational progresis of the Hindu CILIAI OLUCE Tlie institution of the four rarnas tre createci les NC sars Sree Bhagaran bere -- accocuing to inert gunor essential natale and quants, and tres respective karna Or Social sociions .). Irrere are tiree iuginental functions of the social organer namely, first legislatire or regulatire: seconii. esecut re and proteciise and third, prorlucture and distituire In ancient times, a fourth fusc:'0' was also neede:l and recognised. ramels the : o: uenial service. Thick iurmed liv ibe slares or leiots an insulation thr! ...ust bare on anricu vith the captures of ar. Isit to those riro ere engaged in the other ihres iunctions or ile social bols. suficient leisure to iunt and mosrose ther mind thus copzibating to the general progress oi hamar culture and civilisaion. These are the four functions or karmas, heibg per ·197 accordmg to which, as Sieclisma says licie, the four vainas, now roughly icndered by the English word castes,--\ICIC orginalls divided These foulfold social functions icque dierent qunlifications 20 thoso who should be cntiusted with thom Thic first of these functions is that of the legislator It is the regulative function of society This function is essentially not moiely one of contiol, but of reconcılıntion). It is essential, therefore, that those who are to be entiusted with this utal social function, should be tramel to approrch overy social problew from the stand-point of the Social Whole, because it is only in the life and ends of that Vhole that the essential laws and principles of the social life are found, as it is heic also that the particuluistic conflicts of the dificient individuals, or families, oi groups, composing the Social Whole, cau be settled and loconciled The legislatoi 15 the regulatoi of society lie is mole, he is also the reconciler of the contlicts of class or individual interests It is essential, therefore, that for the effective discharge of luis higb functions, the legislatoi on legulator of society, sliould possess certain very super101 mental and spiritual qualities A balanced mind, well-ordeel emotions, regulated impulses, and a heen spiritual cense, ibich is ·1918 ly particular enlly the sense of the Whole or llic Uniseisal, Aliosc are un possential qonistications of the truo iind successful lexislator le sliould be freed from Miced, both of uenllli and porci, and have no partinlits 01 piepossessions for membei 01 4490111> of the body politic IIo should be a ficc man, 11 DICI V sense of lle tein Those who are ontrusted with the executise and protec. tive functions of society, iequiie, borrerei, somewhat different qualifications They must not be as quiescent and contemplative, as free from passious and desnes, as tendei of heart and forgiving, as the legislntor or the regulatoi of society The pimmary mentnl and ethical values, namely, the power of right discrimination, with a ver to aclapt means to then ends, the power of self-control and perfect domination over the senses and appetites, strength of will and persistence of purposem all these are as much needed by those who have to discharge the legislative and regulative functions of society, as by those who hare to cauy out these laws and regulations and protect the community from outside invasion oi conquest, ou intei nal disorder by the strength of then ums, as they are needed also by those who hute to produce and distribute the wealth of the community. But apart from these ·1999 geueni mollectual and ethical qunlthentions, these cufferent functionales of society toque also celtuin special urblicos ou qualifications that bare special reference to then particular functions in the hodi politice 6 Ju the old Ilundu social economy, the legislatiic anil iegulative functions of society belonged to the Babamins The exccutie and protectie functions belonged to the lishatuvils T'liat of the production and clistubution of wealth, what we should now all the cconomic functions, were enº trusted to the lush vos To the Sudin, wbo oligi. nally did not peilinps belong to the community of the lizan colonisers of the country, were issigued the status and functions of menial labourers The wou gimas which we usually iender into English by "qualities" has a technical meaning in Sanshut Ind the concept is not ensi to comprehend by those who have been trained to purely Western habits of thinking These gunas icpresent tlie ultmate generalisation Teached by Jlindu thought, through a psychological analysis of our cypeiicnce of the phenomenal would These gudrs aie the component elements of Pialati (1 Natuie, in the widest sense of the teim Tlus Pinhuti oi Natine is both manifested and uomanifest- 7

·200
In
cil. Inity unmanifested stato, tus Prakriti ou
Nature is the scell, so to say, of the creation
In
its manifested stnte, it is thic crcation itself. These
guns oi component clements of Prahuti, ale three
in number, namely, sattva, rnjas, and tamas, Sattva"
is the quality of illumination, rajas of activity, and
tamas of incitia And when the three qualities exist
in a state of perfect cquihbuium, they constitute the
Unmanifested Prukuiti Creation atarts with the
breaking up of this perfect equilibrium And the
diversities of thie universe are due to the various
degrees in which these thiee gupas enter into the
constitution of different objects in this would
some objects, for instance, there is a pieponderance
of the quality of sattva over those of rajas apd
tamas In others, it is the quality of rajas which
dominates both sattia and tamas
TVhile in many
others, both sttra and rajas ale oveiwhelmed by
the quality of tamas There are, indeed, almost
endless forms and degrees of permutations and
combipations in which these three primary gunas
Ol qualities cuist in this world, both among animato
and mammate blogs
9 Jccommg to the Gcota, which, indeed, bele
echocs the essence of all the Hindu sciiptures the
quality of sattva is the dominating quality in the

·201 Brahmm, wule iajis is the commnting quality in the lishatuva, ani tamas is the chaincteustic note of tbc Sudin. Ind the classification is clearly based not on meie hcicility and bith, but essentinlly upon ndividual lemporaments The value of Jouth and liceedily real not be denied, whichi, indeel, would hardly be justified in the presence of ibo advancal icscilches into thosc domains by modcin psychology and cugenics. But the value of beicdity is in reference to the endowments and acquisitious of just a few generations of the immeclinte ancestors of the individual only, and it cannot be scientifically traced to the days of Manu or Moses, unless il contmuous and unbioken record of superonity can be established through will these countless gencrations. In the next place, the supreme icfcience of the truths of hereditary transmission is to inlundual lives, or at the utnost to the family of the mdividual only, it cannot establish any special character for a class Ol caste, who have lived undei widely different condivons, both physical and social, foi countless centuries, dog then blood wish widely different stocks, and whose unity of blood is only a matter of almost pichistoric tradition ou legend In fact, cho Gecti doctine of caste on raina is a distinct ·202 piviest ilmsi the locais chains of the Bialsmins anii the other luglici casten Deillise the declaration could not have any rational mraning or practical necessity It is curlentli to remove tbe hereditas pretensions of the castrs that Sree lusslina promet out the real psichological and cociological bases of the Illindu social economs, and placed the castes upon the gunas Noi can thus disision based, not upon buth or heredity ools il at all, but upon persooal temperiments be sum-, manly dismissed as fanciful and absolutely unscientific, even by modern thought It is a dirision of universal social functions, and the ganas. upon which Sree Kushion bases and justibles these duisions, have undeniable reference to these social functions We must, howerer, adroit that a scientitic generalisition, from the viewpoint of modern sociologs would give us perhaps only three and not four distinci social functions, and consequently want loom only for three and not four, castes or puikis as these hare sometimes been called The Suda los no place iu the modern idcal and scheme of social liie. He was a necessity in primire social economy, which was honogenous, and when the leisure that the helot on the slare prorided for bus waster, was essential for tbe promotion of the T ·203 hughcials and crafts of life Thic Sudia was a helol. a meie labouci But when the social ie. constinction that is going on in our time, is completed there will be no hiclot oi seif o Sudra in ou futne social cconomy But it is as yet an Jelcal of the futuc si not all ncluality in the present The proletariat dll ovci thic modoin would, the millions of vokes who are employed in mills and incloues, wasting the physical and spuitunl substance for producing other people's goods and 111ccasing othei people's wealth and pioviding other people's leisilc,ale the exact countei pait, economically at least if not intellectually oi socially; -of the old Sudias of India fact, in ancient India, thou were like the American Negrocs, or the Blach populations of the different Kuopean Colonies m frica,--people of another colorin, though admitted into the dean social economy as menial laboucis But though the Sudias may not exist in the society of the future, that the three other divisions of the Ilindu social cconomy ale pei mavent and universal, cannot be Teasonably denied Thesc aic fundamiental social divisions, based upon a diffcientiation of the primaiy functions of the social organism Ind the gunas ou so-called qualities, upon which Siee In ·204 1 Trisha benes and justifics thcsc (livisions, have a distinctiferenco to the oficient discharge of these tunc illud vital social functions. Without these gunas, Liesc vital socini functions can never he effiently perſoi meil. Considei od in the abstract, these unas might be iclented to the realm of the fanciful , thic transcendental which to many people is practically the same thing Rut when viewed in ielation to these vital functions of the social organism, their practical value in the discussion of this ques. tron ol castes ol fainas, cannot be denied Viewed from this stand-point, these gupas have a great Psychological truth and importance. 9 The problems that face us today, ale very similar to thosc that faced the .Izyan society of the Mahabharata epoch The spiutual basis of the old system of caste Hey practically destroyed The Brahmin had lost the illumination and equanimity', characterstic of the sattyika natue, and following the degradation of the Brabmins, the other vainas also had coinmenced to lose the specific fitues which had assignel to them their iespective place and ſunclions in the ancient social economy And it was n view of these lovolutionary tendencies, cruently, tlint Bhaglan Sree Krishna propounded his scheme of social neconsti uction in the Bhaga- ·205 Tald Ciectie I similar scienc, which will once moic place tho old and decadent system of raivas upon the guwas, and not merely upon buth and heiciuili, wll alone be able to reconcile the basal principles of the old mdu polity with moden conditions and the icunements of the modern spuit. (2) This section dlcaling with Politics that forms but an integral part of Sociologs --closus Cuinpara. tuclicligion and Sociology which is a constiuctie Review of Modern Lile and Thouglit mainly from the standpoint of llindu l'upcrience and culture, Before taking up lolitics, we shall deal with cci - tain pielminanics which would thion light on the tile place of Politics We shall fost consider what sunthesis is ncciled now, then deal with the foui great ilepaitnients of National Liſc, v. Religion, Education Sociology and Politics coiiosponding to the four functions of Life-the Spuit, the Intellect, the Emotions and the Body Lastly we shall show hoi Yoga on the Scienco of the Realisation of God which is but a synthesis of Science, Philosophy and Religion is quite consistent wit Piactical life 1 10 The synthesis needed at the present time is that of man himself Tho haimony of his faculties ·200 is the cou lition of lits peaon, then mutual understunden anl helpfulnes- ihe means of lus perfection It will they distinct the limuslom of his being Ille victory of one at the eypen:c of inothei uns his selt fullimicnl 11 The peculiar character of ou aye is the duvoice that lias been pionounced between season and faith, the logic.el muul and the intutive heart At first, the declaration of war lietseca then tas ttenleri be painful stingies, a furth disturbed OL & sceptic.sm dissatished But nou then dioice has cicatcl cuggenated tenilencies which porelish human life by their mutual exclusireness, ou the one sule a neguire and destiuctive critical spuit on the other an imaginative sentient thich orposcs pure instinct and a faith fouuded on leams to the steule fanaticism of the intellect 12 Yet. Toel nvoice is impossible Science could not move a step without faith and intuition and toily it is g1011114 tull of dicams Religion coulil not stand for a moment if it did not support itself by the intellectual presentation homerei inalequate of profounil tintlis Today we see it Jonowing my of its reapons from the armoury of its opponent But a night synthesis in virtue of a lugher and reconciling truth can alone dissi- ·207 pale then mulua msunderstandings 1111iestoie to the race its inlegini sell-development 1.3. The sertlicsis then of ieligious aspnation and scientific locultı Is a beginning and in the resultant progress an integrallits also of llic innei clistence, tlic inlegial dumne harmony wilm, but as it iosult a changed caith and a noblos ind happiei humanitas 2 11 We must recogniso the Unity of Satunc and the Immllence of lioil, ces well as the solucionity of V - which is but then coollais 15 Science teaches the l mity of Jature and Tieligion the Immanence of lioul Sociology is but the practical application in life of the solidauty of Van which is the coiollary of the 1 nits of Nature and the Immanence of God Sociology includes Education, Sociology Proper and Politics Educalion in the true sense of the word is the basis of Sociology l'ope and its fiution is Politics 16 Science is but the complement of Religiou and the true thicory of Life must be basel on them 17 There is but One Life, whose clifferent expressions alle lhe Spuut, the mod, tho Lmotions and the Body These four great functions of human life ale closely inten elated and form also the ·205 fou cal aspects of national life in een country 117 the liolig2015, the Educational, the Social and the Political and any antagonisin botsscen them nat, any mutual coldness or indifference throsss the whole loilu Politic out of health. 19 Ilhule Religion corresponds to the Spirit of Man, these three livisions oi Sociology-1 ducation, Sociologi Propei and Politics -correspond to the Mind, the Emotions and the Bous 19 Universal Religion regards the diferent Religions of the world as wars to God and as such essentially one Unesl Education iosists on the necessiis olimpaiting education to all alihe, based on the foufold aspects of human life Our aiml bere should be t niversal L.lucation on Nationa lines. l'mersal Biotherhood aims at the bro. therly co-operation beineen the different disisions of cach nation 10:1 between dificiens pations Universal Federation aspnes to train erert people to manage then common affans themselves in cooperation and liainiony with other peoples Our aim is to build up complete sell-gore opent of Village Councils through District and Provincial Councils to a National Representative Issenbly. Thus till lead to the lunperial Federation the first step tow uds the Inirersal Federation of the ·209 World, bisel on the titloihooil of God and the Brotherhood of you 20 Religion in the Thcoietical or Spuutual aspect of Life, while Sociology wluch includes Education, Sciology Proper and Politics is the Piaclical or Worklly aspect of Life 3 21 \ll life is Yoyil Yogn is a methodlisod cftoil towards sell-perfection by the cypression of the potentialities intent in the being and it won of thic luman uddual with the loncisal and transcenient Listence ne see pailalli cypressed in man and in the cosmos lll life, when wo look · Duhind its appearances, is a vast Sogn of nature attempting to realise lici perfection in an ev el-incicasing cypression of her potentialities and to unite herself with her own divine Reality in man she foi the fist time devises sell-couscious means and willed arangements of activity by which tbis great purpose may be more simply and puissantly attained 22. No synthesis of Yogil can be satisfying which does not in its aim ieunite God and Natue in a liberated and perfected human life or in its method not only permit but favol the harmony of oul inner and outei activities and experiences in the ·210 living consummation of both Tlie Liuc and full objcct and uulty of Yogil can only be accomplished wlion bho Conscious Yoga in min becomes lihe the subconscious Yoga in nature outuully contei minous with life itself and we can once more looking out both on the path and the chievement-say, in a more porfect and luminous sense-all life is Yoga 23 The ical couise of Yogal is to start with Will and finish with the Body Educate the Will first, thougli tho Will erlucate the Jnanan, through Jnanam purify the Chitta, contiol the Plann and calm the Blanas Thiough all these instruments immortalise the Boily You uc Ishwara You nie the individual God and He is the Universal God, He wills and all things happen according to Elis Vill 24 Will is the foundation of Yoga-\Vill is the organ of Ishwala or living Vaster of the Body It works through Buddhi ſoi thought and knowledge, through Manas fou sensations, through Chitta fou emotions and through Prana foi enjoyment. Theo it functions perfectly, working in each organ according to the capacities of the organ, then the work of the Will becomes perfect and infallible. Man must remember that he is Ishwala, the King, the Nastei and God Himself. He has a mighty minister ·211 the lill The Will obers the Ishuain, but it acts in atsolf and hi itself It uses the rest, it must not be usel by tliem It uses Buddhi foi huowledge, not for command It uses the lans for sensiztions, not for either command oi kuon lodge It uses the laut for emotions not los sensation, knowledge or command It uses the Prana foi enjoymant, not for any other functiou It uses the Body ſou motion and action, not as a thing that can limit oi dele mine eithei huon leilge, feeling, sensation, power oi enjoi mont It must hecp itself 2pait and commind all other things, as a thing separate from all of them They allo only a machine, the lui usha is the Vuister of the Machino the motor powei This is the Right Knowledge 27. The Will, when it begins to act, will be krampeied by the Swabhava, because the nature of humanity is imperfect, only partly cvolved 1112- manity is evoli Ing and Yogil is the means of caliyug the evolution foulard with great and victorious inpidity The Will must fist get ud of the old Samskars, the Ajnannn, that I am min, not God limited, not illimitable, helpless, not omnipotent. If there is confusion and disorder among the functions, then the Will cannot act omnipotently. Therefore, you must develop Jnanam.

·212 T'ho sencial paloc oftlungs has coitam tendencies o laus in it, which opposc the development of the ogn, as well as certain tendencies winch help the dvrelopment of your owule, habit oi teniency cuce established bna ir nuht to survive, a natural ullingness to be changed or annulleil The Will in the end, establishes by its action ncs i ules, bibits ou tendencies, which fight with and gradus'ly orcicome the old The old, thouglı put down, Jeakened and no longer a real part of the nature, 1-sists eviction They are supported by an anay c. forces ou spritual beings who surround you and lie upon you elpcuences and enjoyments l.cic agen the Will is bound to triumph, if it is supported my futhi au huonledge Lien then the Cricted hubs ani tenilencies sture continually to leeptou the sistem and recoro tbeil lost scats of Lowei and On the other hand, when a det habit oi tendency is once establishell, it is the do that it shail de clop towards sticugth and perfection It first, i bile the Willis comparatirely Freak ou unpractiseil, the progress must be sloir. I ll the stages must be successivel and consciously l'ussed through. By the growing strength of the Will..ou can icplace slow process by swift process. enjoyment ·213 Then gradual processes allc ieplaced by concenlialel processes Lastly when the man bumself becomes God either in a part of his actions OL 11 the whole then the laws of concentratcıl pocossos gues place to the involved processes, when vo plocess at all seems to be used, when the iesuly follows the action islantancously, meuitably and muaculously Ju reality thcie is no macle, the process is used but so iapidly, with such a soveieign cise, that all the stages become involved on bidden m what seems n moment's action 26 Knowledge is awareness, taking a thing into active consciousness, into oui Chutnya. We take it vot fiom outside, but from inside 111 knowledge is an act of conscionsness, operating on something in consciousness itself Brely thing we know euists i Pirambiabman, in ou indivisible, universal self-evistence It eusts in pure Clut, which is the womb of things as an ide of form, name and quality It has name, form and quality in the Karana OL Mahat, the causal, typal and ideal state of cons- Then it gets the possibility of change, development or modification in the Sukshma, the subtle, mental or plastic state of consciousness Frally it gets the actual change, development, CIOUSICSS ·214 t:cification or coluvion in tlic Sthula, the matemul on esolutionis state of consciousness In the Tinana theic is no cvolution, nothing ever changes, all is eternal The Krama is Satyam Jo the Sulslıma all is preparation of change It is full of imagination It is Siapna, not really false, but not immediately applicable to the karana oi Stbula. In the Sthula all volves To know is 1eally to be conscious of the thing in any oi all of these three states The koossle-lue of tbe Sthula is Sciēnce The knowledge of the Sukzlıma is Plulosophy and Tieligion The knowledge of the Karana is Yoga Wheu a man knows the Sthula, be knors it with lus senses, that is rith the Janas, be knows the Sukslima with reason or the inspired intellect, he knons the karana with the Joanam or spiritua? realisation Therefore complete koorledge consists of three operations first, objective experience, secondly, intellectual statement of your understanding of the thing, thuudly, subjective or spiritual Operience The Scientist begios from the bottom and chimbo iſ hic can, to the top The Login begins from the top and descends for perfect proof to the hottom When you speak of hnowledge, you realise a thug by subjective experience, then thuk about it and forwulate your experience, the combination ·215 Mbuch forms thought You venify OL test JOUL ciperence by physical or objectivo cupouence 27. Manas is a receptive organi It ieceives the images espressed on the ojcic, and turns them into tungs poicchied Besides it receives tlo uers, images, fc, sent down from the Vijnaan mto the Chitta and passes ibem on to the Inttoi olgan In this passage these things become concepts, that is, thus conceived oi thought of. Pelcept and concept i C, sensatiounl and intellectual thought make unleistanding The Manas is the oi gan of sensation, not of thought It catches thoughts on their way from Buddhi to the Chitta, but in catching them it tuns them into the stuff of sensations It iegnids them from the point of vow of sensations The Manas responds to the scnscs and is always forming percepts and concepts about the sensations it receives These ideas it sometimes gets from the outside world, sometimes the passive memory in the Chitta, sometimes from the Buddhi But it tries to impose them all on the Buidhi, It tests everything which it does not take for ginnted by reference to the senses You must get the Manas to be still Concepts in the Mans you may get ud of, but you cannot stop seeing la. You must not only still the conceptual ·216 aclivity of the Minas, int transfer to the Budadlı its perceplual activity When Yoga is perfect, Nils will consc to peicento It will be merely a Passage, il channel for things from the Buddhi to thio Chitta You must use the Wall simultaneously foi nwaking the Joonam and ſoi stilling the Manas You do not have to mako your mind a blank. You simply replace hy degrees the activity of the lugbez thought, the activity of the wind by the activity of the same oigan rad the sense-perceptions by the activity of the absolute and so oleign activity of the Indrija. You cannot stop perceiving as long as you wio not in Sushuptı, you only stop thinking So you cannot make your inal blank wake the Jnanam first, you cannot get ud of this intiusite eleinont The Indusa must be there already active before the ordinary perceptions can Thus you develop the Will, you use the Will to awaken the Jnanam, you use the will to still the lind and the lower Buddhi and you use the Jnanam to ieplace thein 28 Theic are two layers in tbe Cliitta, ole for the enjotions, the other foi passive memory In the lower layer of the Clutta, the impressions of all thmgs scen, thought, sensed, felt aia iecorded and remain until the Jura leaves thus body. Even Unless you stop work ·217 מון f attenauis all tliese impressions ille taken with the Sukshma boil and go with thic Joul into the othici volds Il lien hic is born in, they are bought wil bu as latent Samskaras These im. picssions aic Intent in thic Chutin until the activo memory in the Buddhi calls for them Thosc shich alle continually brought to the Buddhi haio ir habit of icoming even when not wanted, habi. tunl thoughts, ulcis, sentiments, opmions dc, wuchi aic the Yogins chief trouble until the Janas in unch they occu becomes quiet Thic second and uppe inyer is that of emotion The emotions nie the acts of the Will sent down into the Chitta and theic assuming the form of impulses There are thice divisions, thought impulses, impulses of feeling incl impulses of action Thollut 1C instincts, mspuntions, insights and intuitions lc, messages, sent down by the Jovit into the Chitta-they pass unobserved through the Buddhi, lodge in the Chitta and whenever cicited by any contact, external or internal, start up suddenly and stuke the Buddhi with the same foice as the real wospnations &c, which come down dnect from the Vijnanam to tho Buddhi But they up colored by the emotions, distorted by associations and memories 10 the Chitta, perverted by the imagination which - comie ·218 7 luings them 112 Duch of what is called faith, C110s, Joelic inspuition dc, comes from this Source It is useful to the ordinary man, but a binianco to the young The impulses of feeling are what ac ordinanly called enotions The emotions lic of two hinds, matinal or ctcinal, artificinl or Viharas l'or example, Love is natural, zt proceeds from Jnanam and tends to endue in tho evolution. Hatiel 15 a Vikaia liom Love, a distortion ou leaction caused by Ajnanam Those wbicb alla natural and oternal are Dhaima, the others are Albaina. Achaima is often necessary as a passago oi preparation for passiwg from an undeveloped to a developed, a lower to a bigbei Dharma, The Yogi has to get ud of Vikaras but not of Sanainna Dharmas The preseuce in the Chitta of the impulse to action is a temporary ariangement due to the rajasic development of the human being. The Isuddha Rujasic m in capnot be easily stired uto aclion, except thiough tiro forces, desile or emolion. They must stil in bom ou be cannot act oi acts feebly. Ile cannot understand action with out desire and independent of emotion-emotion should only grea color to the Man's temperament. Ile should be hırbitually full of feeling of love &c, but he should not act, fioni any individual impulsa, ·219 But of lonerer noble character He should act in obedience to the impulse from the Will id duect communication with the Purusha in the Vijnana, uncle standing with tlic Buddh why the Will acts in that particular way and colouing the act witir the emotion, appropunto lo lus temperament neitlici the Buddhi moi the emotion should duectly inteiſere with oi tiy to clomino luis action Thie Budalı iş foi thought and the Cbitta ſoi cmotion. Neillei of them luse anything to do with action in the Shuddha state The intellectual man determines lus action by lus icason ou huis ideal, the cbiotional man by his feelings But the pure person determines then by the lughcı ir spnatiov procecaing from the livino esistence in the l'ijuanam. Only the l'une can safely iely on baying this kind of experience The other Yogi often mistahes his own kleas, imaginations, omotions or even dosies for the Dumne Ones Tbc Yogi must therefore get rid of the activity of lus lower Chitta oi the old Impressions by stilling the Manns, get ud of his instinctive thought ou thought impulses by the same inenns, get rid of the habit of acting on his emotions by allowing the will to silence his ina - pulses and purify his emotions He should prolii bit and inbibit by the will all action on speech that

·Talling in huis henil.
220
1 mulig slom the passions or emotions
virume quiet ini must lo babituated to come as a
#le falling into a sca instearl of suiging ſurrously
lo chion1 These quct wes which are satisfied
with custing and lo not demand satisfaction in
action or seck to dominate the life on the ideas, ale
the puutiail emotions Those which wise upwaid
into the Buddhi anil try to shape the thought oi
opinion, those which move outward into speech or
action nic impuro molions The emotions in the
Clutta nic foi enjoyment only The action must
be dominated by a hughes
by a hughel pimciple
pumpciple The will
must pufy, govern and ienew the heart. It has
the best chance of doing it if tho knowledge has
first becomo active and the mind is still still
mind means a heart easily pufiel
29 Piana is two fold-Sukslima Piana and
Sthula Piana-bbe former moving in the persous
system of the subtle body, the latter in the nervous
system of the gioss body The tiro are closely
connectel and almost always act upon each other
The Piana forms the link between the physical and
the mental man. The Sukshma Piana is the sent
of desire and its purification is important Until you
have got knowledge and can learn to use you?

·221 will to still the mind and purly the emotions, jou cannot truly get ud of desnic Unpuufied emotions must clamour aftei dosiic , an unstilled Manns gives it linzonage whenever it ietuns, an ullu. mwatca Buddbi contains the secd of it ready to sprout up at the first opportunity. Unless the uliolc antahkarana is puutied, unless you got a ne"heart and a new mind, desne cannot be got ud of When in alluminated under standwg lighting 17p tlic action of n strengthene sull and supported by a puic licat costs lesine into the Sukslima Prana ad abbacks it there in its natrio place, it can be utilely (leslio cd When you haver Visluddha Buddhi jou wll be able to distinguishi thesc 11100s oigins and locate all you mental activitie. Desne cun then be isolated in the Piana and the licent and und kept pure of its insistent inloads Foi desiie is only effective when it can get lioli of the Chitla and Buddbi generating Vikara- of emotions and pericisions of knowledge which give it strength to impose itself on the will ind so influence internal and exteinal action It is most powerful in the lugliei kud of buman boing wlien it masks itself as a principle ol ideal oí as justifiable emotion All desies have to be. got rid of, good and bad You can use the good ·222 ulosires to live out the barl, on condition that immolintely after, jou live on the good also by the one lozilo uſ lilicialion am union with God and cien lline last desire finally you must renounce and give yourself up wholly to lioil's will, eien in that Inst ilud greatest matter becoming utterly dcsirolcss fist beyond Tutuc as well as Vice Be sulisliol nith no bondage, cien though the letters be of gold Desi1C is composed of thice elements, ntlachment lorging and preference Get nd of atleclmcnl, first--1150 you will and puufied antahkarann lo throw out the clinging and insistence on things Whicn the emotions are quist, this will of itself die wozy, but for a time it will iage & glent cleni and try to get the emotions active again Apply the will steadily and patiently and do not get disturbed by failure Then attachment be- .comos wenk, longing loses its force--still for some tme longing for certain things will coure, not in the heart oi Buldh, but in the Plana. Only if attrchmont is gone, the lefusal of the thing claved will not leave behind it a permanent grief or .continual hunger There will be ovly a temporary disturbance of the peace of the heart. When you bave got ad of longmg even then Raga may remain. And if Raga is there, Dresba is sure to come in ·223 opciles You must get ud of Raga and Duesba and liare perfect cquilibuum Then you will have Divine Perce and Divine Enjoyment l'ence is the negiztive Luanda and those live 16 who lost in the Nuguna Brahman Daune Lnjoyment is the posttire Ipandil and those have it who lest in the Tuguna tita Inanta Brahman It is best to bave Hotli 30 The Sthul or gross part of man is conposed of the Sthula Panna oi the physical nervous systom and thic lunam oi body in which the Prana The Pinur is the principle of lite. Death is biought about by the dissolution of the tre between tlic Sukshma Deha and the Sthula Deba That tie is tho Piana Tho Sukshma Dela takes the Prana into itself and departs The little that is left in the loss body is of the nature of Apana with a tendency to dissolution The Prana part of at, which can alone hold the body together, evapoiates and the Apana leads to disintegration. Tho Sukshmın part of man is the Antahkarana or mind, The gross body is merely the shadow or cleation of the subtle Body is a mould into which mind pouis itself, but the mould itself has been prepa ed by the mind and can be changed by the mind A mind puuhed, liberated and perfected, can do what ·221 rroi it lihas with the Body -» Jou yo on with the Yogn in the Intalharinn, the bodi will automatı (ally begin to 1092ond to the neu wluences But 1011 should not consciously medldlo with the body, inntil 2011 have finished with the mind Detach vouiselt as much as possible from the body, think of it as it meie pilse, lenic illo the ciile of God The centres of mans activo 26 present are the Buddhi, the leart and the Manrs nou the Bous, though calicmoli important in il cependent and suboilmate fonction When the Jua is Ishalla of his mind, luis body falls into its propoi place anel insteal of interfering and often dominecung the in and will, it obeys and takes its stamp from them For the body to 17pose its conditions on the mind is an abnormal state of mu's being, much has to be got rid of It is the mind that must command, condition and modify the body 31 Thi nlose indications are chiefly inportant for puuliention the first part of Yoga After the Shuddhi is complete, one has to perfect the Mukti, to get liberation, a thing eası aſtei Shuddbi, impossible before it Mukti is liberation from ignorance, Alankara and all dualities With the progress of the puufication, there will be a natural ovel ·225 tevilency towards liberation and the fartlıcı stages of Yogn, libented enjoy mont and perfection Tanagja is moicly a useful temporary state of muud which Goc uscs to enforce icjection of that to uluch thic old Samsknias clmg too obstinatoly to he unseated from it by mec Jbliyasa. Jnanım is essential to Sluddu ind Vukti But Jnanam must be assisteil either by Abhyasa or by Vanngya until the mind is still and lots knowledge do its own voik. As soon as the mind is still and notsusceptible to lesuscitation of its old oncigles from outside, the Jnanam develops, the Shakti pursues its task unlampeicd There is then only a piogiessive Sıdalı without any deliberately adopted method, incioasing by the more easy and natural process of natura All necessity foi eitliel Abb. jasa or Vrilagja conses. The world is boin of Ananda, lives by Inanda, wheels from Ananda to Ananda Anand, and Shakti are the two leal terms of evstence. Sollow and weakness ele Vihaias born of Ajnanam, of the forgetfulness of the bigh and true Self These are not universal or etezaal tlungs but local and temporary, local mainly of this earth, temporary in the brief period Our business is to buing down heaven on earth for ourselves and mankind, to elim nate of our age ·226 now 21:11 schuess from the littic couvers of esistence in ime uleithey illc allowca to Chist. Im Dirbamn11 I am Ile I am (iod, all blissiul, 1 .211 one with the omnipotent le Being one, 11.25 chosen to be 12. lle hemg inimmte localises himself in many coulies and in urch centie ile is still inanitt That is thic mys. tory of clistence, Ciod's great. Trondelal and blissful secins, occict, logic injecis, but knowledge 9.sps ?l, a hron ledge not to be signed out, bus jenlised, bui om by eyperence loy the purtiel liberated all enjoung all perfect anul 32 The prohibition of action in the hell use of the Will clocs not imply the ionunciation of The action referred to as internal - not external, re ale to cio actions wth the body, Ja, Bude senses erchi ilgulls its own suparilted woch 10 its absolute puined simplicity, without auy desite, cypectation ou sing in the Will after eithçı ction or its success The Yogi should abstam from applying liis methal to important actions in hie until the inghei puified Will is to some extent tinind und even then it will be best for hun to apply it to things of smaller moment first, then to those of greater moment. Duung the practice, subjective progress in superfluous ܕܐܐܐܐܐܐܠܐ ·227 ziction small oi rcat sliould be lus mam nields for test and tuning The aim of Yogil 's not tlic asse: - tion of the individual Will, but surrender of the incudul Will, its absolute, umcserved and ungrymg suucndc! into lle cluection and control of the Infinite Being The limmg or llic systom has for its puu posc finst the subjug.ition of the clamorous desites and impulses, the stubboin me and egoism, the van self sulhicient 1eason and magmntion of the umogenealo min so that they may not inteirere with the completeness of the sullendei, seconills, the possession of a stiony, mighty and clicctive Will lo olie ils Yndna to the most lfigli and not one that is woah, distiacici, ignorant and client The lame of the Sidliau Yogin must be either calm and lumimous or mighty and violent ou gentlr, slicot and useful, eitlıcı loſty ou humble at thic Will of the onesupicme Shakti, impelled and used by bei entuely, and whatever its oulwild rppealince, always working on a basis of illesolute peace, self-sullende and sell-knowledge. 4 In dealing with Comparative Politics, we should remember tbat the Luopean and the Indian ideals ale quite different. There has grown ·229 along thio inoic thoughtful classes in India, a listinct want of confiçience in the importer? methods of political progress. :}} Thints jenis ayO, WO WCIC completely under Ulic spell of tho Luropean Illumination. We knew little then of om own alcals and institutions, and had not the capacity, therefore, to judge and treiglu the idenls and institutions of Europe that bad. commenced to ou oru helm us Since then a gieat ware of social icaction and religious revival has passed over the country All reactiopaiy movements have an clemcnt of unreason in them every- Thero. Our own movements of social reaction and religious levu al were not free from unieason. These excesses are incvitable in all antithetical and protestent movements But they wear off in course of tunc, and the ultimate iesiduum wbica these movements leave behind them, take the couse of social evolution up to a position which is cli-tinctly higher and saner than both the reactionary movements themselves and the antecedent moi ements against which they had commenced to folk The nen thought in India is, tberefore, neribel inherently evolutionary, like the earlier movements of social or religious or political reforms, noi, in any seose, reactionair, like the ·229 subsequcnt movements of social mescitation or żeligious revival, but is essentially a movoment of reconciliation and synthesis. 35 Painly speaking, the moic thoughtful section of oui people have been losing then old faithi in the modein ideals and institutions of Europe The almost absoluto superiouty of the Luropean over the Indiau ideals and institutions, which was at ono time an important alticle of the ciced of the Indiu social ou political icfomei, is bem persistently questioned to day on all sides ۱۱: bare gladually come to ser thint Lurope liad not 28 yet solied a single one of lici nomcious outstanding social oi political problems by her socalled modern and rational methods llei ſiecdoni 15 a lancy, hei demociacy a falsehood, hei meuwlualism antisocial, hei patriotism anti-humanita- IIo woalth cicates much durcl poverty thali the world has ever known IIer montions, while testifying to the superol intellectual powols and equipments of a favoured few, ale killing the intellectual and moral life of the mauy Hei splendid organisations, while calling out the capacity for initiative and leadership of a few, ale practically reducing the many to meie automata All these are being iecognised by the more In ·2:30 thoughtful (1950- oon in Lwoe. They are, prorlip, lieing still mio vivally icaliscil by the 111010 thoughtlul classes in this countı and this 1108 hronleilge his considerally cooled down tho oll political enthusiasm Di Inize and increasing numbers of ou elucile coulijmen 36 In fact cien in Luopc ilself the bigliest thought and cultuo of the essenticth century will lic hound to gradually demand a more or less aadıciliccousulointion of many klcas and weals that had been accepted as the times and the best by the speculations are aspiations of the eighteenth and the nineteenth centuues Ind possibly among the very first to be so reconsidered will be tlie shibholeil of Representative Government Ina Tingland and Imerica, at any rate Representative (lorcinient still dominates, it is true, the most advanceil political thought of the people But in Laglane ani imenica, again, the Goreinznent is absolutely in the hands of what is called the bougeoise in France It is the educated middle-classes who, jeally belonging nethel to the austociacı poi lo the people of the country, almost alısolutely contiol and gude the course of Goreinment more or less in their own interest time tlus middle class was porsheie in the political At one ·231 life of then coutu Thus sjoem of so called Represcutatic (overnment Was then special device to wiosi, ſoi thiemselics, in the name of thic picople, tlic political power and authouty that had lu m the hands of the landed arstocracy of the countis The masses in lungland no more govern then selves cien to-day than thic masses in Russin OL Tibet 01 Tumulto Representative Goicunment means, thus, simply a replacement of one omull body of rulesl, anollici cqually small boily, who though ostensibils "lclui nel " he thic people ou at least by il section of tiem, nie neither of the people nor aicienlli contiolled by them 37 Those who has illy alguntance with the way that l'alimentary Licctions are conducted in (reat Butain, hnow what little ficodom tho voters have in the matter, and what judgment they cleicise 10 thio disposition of the voles No law C.ll), prevent the application of various kinds of “moi al' pressuic to force the votes to give then notes not to meu of their own choice but to somo body elso s friend ou nouncc The class that owned the nations land iuled the people at one time, in the name of the King and unile cover of the authouty of the Crown The class that own the works and factories iule then now, in the ·232 1 namc of Demos and unici coice of the authority of the People But as beſoie so escn now, the ical people are now here. T11115, tho so-called Re. picsentatic Concemnent upon which the political diſc an philosophy of tho cighteenth and the ninctcentlı centucs so inuch prded themselves, is bemg gradually found out to be a mere cupniog dcrice of the intellellectual iniddle classes, to exploit the masses in then own personal or class interest Ind there is absolutely nothing in the political thought of the eighteenth or the nineteenth centuries that can hold out any hope for tbe icdiess of this new cul of bourgeoise rule 35 The lass has given the vote to many people; but the lawr could not secure to them absolute ficedoin in the cveicise of their franchise Nei ther could the law endow them with intelligence to understand the complex political or economic issues that are placed before them by ural canridates, ou with a suficiently heen conscience to do the nigbt when they have understood it 39 No lat can, indeed, do it Meie extension of the francbise will not touch even the outermost fringe of the real problem of modern statecraft Seli-Government, in the true sense of the tervi, will be absolutely unattainable in industrial Europe ·233 01 Imenici, without a complete ieconstiuction oi the present economic sti uclue of Western Socioty. Economic slavery and political licedom cu never 40 logether The vage-cainmg classes all over Turope and Imerica arc moic or less at the mercy of the employers. Non do not buy and sell the modern labourers as they did the Negro slavos in the plantations of the Soutlicin States of America at one time But theso "lice' laboureis 210 really ficc in one icspect only, namely to stallo and die, if they picke it to ienileung obedience to the wishes of the employers Othci wise, thos3 mnolein labourers, grinding thien life away with it view to imd prohls to their employei, 110 piaciically as much slaves as the old Vegioes were Ind long as is this new form of slavery is not cntuels abolished, so long title self-goscinment wall be absolutely unattamal and unattainable by even the most liee peoples of Luope 10 Noi is thuis only an cconomic problein, tvluch a fan and cquitable method of distubuting the produce between employer and labouret might he able to solve We have fughtful poverty in India, but as yet not that debasing economic slavery which they have more or less in every Wes- Lein country And the ieason is that, among other ·231 ܂ | ;: fܝ ܨܶ ܨ ܐ 119" than apps him Ir; in Cor: "10" ilialors this, no !!IC': Eropsid , .prwill Encut'ul comento 1.1977 "17--ipinal oi ", 5179 Barbully re-porside 10. :'.511,76900116, nitko :" Dis 05- imui.!!Pouc Toi, hali 316 To Love OPC "OL incricoin hois.r.o. 13211 Crna 1: 11.uch icos tan ilyge lie rinis inn i could do Hje might casting 240c mi.corel neocoil 10. . -.i in leis ble to enjo: 5 Dec 5623 11. stole of 11 males thereo 19! the perpcitli.cn e nis pieseni econon Cat C1,25 much as the greed of this employer ini lilin viel O. c'l this that true scil.Foreinweni sul never le attilinci les tuo people of L.lu: op Oi Imerica uniess there is an almosi structural change as rich in incir econo- 11. as in alles verzi life and asiliuiiors. Jarl the question belore us in india la die reacting is visels, in undir following this levi oi Luropr. in illis matter and scuting up siipi imitations optical institutions tbai liare not as se been alle infinier a very satisfactori account of themselit- Cirr in their original bone and laint at vicieines we centures of Ep.9019. Epaumenis ani ili-ciplice: aculieck' Tue $2

·2:35
usunl contention of the Anglo Indun Buendiciacy
that Luogean institutions ille not suited to tho
genius of the Indian people, thought alsooks uger
nu a voi ollensive wall, and without any lccp
knowledge eithei ol luopc ou of Cucin, has, after
all, sono substratuur of truth 112 it 16 one tupe no
sliongli resented these sitements, because the
implied that the Indian was intellectually and
morali feno 10 the Buopern The stoully
demic the tiuit and validity of these contentions,
because they suggestel om inlicient incapacity for
self goicunment ind omi iesentment was logh 112
proportion is olli 141101ance of ou own past instory
and traditions included to political life and
thought was gieni Thus it was that because I
could not present anitung from ou own accords
that could stanı comparison with the fiee political
institutions of molnın Luope, that the statement
that these mstitutions are not sulal to oui genius
and civilisation, lut ou incial pude, and we
challenged om opponents to put us to the test and
see how we could prove ouiselies is capable of
working their democratic political institutions as
any Luiopean people
43 We ale gradually coming to understand

·236 that the Ilodu system oj polits wo aiiis con. stitutional, and never desposic. The essence of ciesporr-in is that the will of the king is lar to his subject. But the lindu hug was nerer a la uuto himsuií. Iges iorc the bath oi modern copstitutioral 2012. amen.s in Lurope :le Hindi lm volel out in complete separation ba'sireen the legizkine and ille ciecutive functions of his Gorernment His hing was ilicrefore, ont the clien magistrate of the countri uobid to conduce nis krozis oflice in strict obedience to laira bich be himself riid not male and whicl, he could neither change noi ammend as it suited his rues or 113- teresis Inibe constitutional monarchies of Europe like thiet of Great Bisiain, for instance the king enjors that is cille :he rulito seco indicating that in these counszies there is not as yet t.z3 absolute separation oi tlie es ecui're anii legislative functions of the State, which is a fundamental test of free political institutions To Hindti hai copletely vorhed up thus separation ages before indicating ins superior genius for true constitutionel government Theoretically, the Hindu Constitution 1525 theocrate ec doubt hui not practicals In theory, the Lair wbich gorerned both the lies ud ius people, tas no doubt of divine origin.

·237 This Divino Linnas thc embodiment of thio im-- memoual tinditions and customs of the incc. But though without any disino sanctions, these tradı. tions and customs form the basis cion of the State- Constitutions of most of the modern domociatic counlues of Lurope In fact, the Battislı Monni. chy cannot exist foi a bioment, if absolutely dii ested of these ancient sanctions Bula fiscal hody of traditions and customs, cien thougli clum. ing divine sanctions, cannot meet the changing conditions and growing necds of the historic cvolution of any people. New conditions icquid not alliangements Now culs that arise in course of the advancing life of a people from simple to more complex stages, demand now prescuptions. And these rreio prouded in the old lindu society, not by the coactment of new laws, as is done in modern Europe, but by pioglossive intorpiclations of the old Divine Lai itself. And for tlus progressive interpretation of the Law, the Ilindu polity prouded a body of councillors of the king, to whom the king had to look up for sanction, whenever tho situation in the country icqued the adoption of any new measures for the picscisation oi furtherance of the social well-being In fact, all the paraphernalia of the most advanced form of ·238 coustiluliona) sovement les flumhcú by ancient Jmlu polity for the management of the sintc ilmus of the limdu people Recent escalches into ancien mu chilisalion 10 biging these facts ous Ime in proportion as ou hnoulcilge of oul Ownp.lst lustory On1 p.st lustoise en cuiluie is 03- panding, in ne ille coming to h11016 how so too had i icly superior political plulosoplay and bad developer at very diance Siate-Constilution, the oli cigarness to prove ou capacity for self-governocul lsy submitting our selies to lic tested by the slanlıuds of Europe, though the actual intioduction and working of modern Luopean rastitutions In oui countıs; is madually telling Aurl irith tlie birth of a neu national seli-consciousness, hale gailuually been gatlieuing suflicient coulagc even lo question the absolute super101ity of European institutions over anything that we ourselves had in the past or what ne 12 by and by evolve et present in consonce with our special genius and culture foi mecting our present icquienepis: Ind we are no longer afraid of recognising and eron openly admitting any element of truth or 1 Cson iliat may eust in the indictinents of our Lacopeau clitics and oppoveuts ·239 11 We urc, the croic, no longer lind of aclmiting that the instilutions of so called soll. government ils they baie licen leicloped in Luopc, all'e not entuoly suited to the special genius and culture of own people. 100 we feel bsolutely no shame in making the confession, because it does ir. 110 way prolo ou mcapacity for tinc scli-government On the contiary we have analer that luope lioiseli is full less endowed with the moral and mental qualities that fit ally nation loi cal sell yolcument, than ourselves The whole plulosophy of what is culleil lepecsentative (overnment in Luope is cssentially indiviclualistic and mhciently anti-social It has been so far locked up on the assumption that there is an mheient antagonism botueen the interests of one individual and innotbei as well as between those of the different classes of the community; and Repicscntatic Giovernment is the best device that Luope has so far been alle to think out lou the safeguarding of these separate individualistic and sectional intciests against the attacks OL encroachments of theu respective mals and competitors, We see it piored cvery day in every Repiesentative Assembly in Europe, which are only so many aienas for the cliffcient classes of the ·240 دعوا الموsراه ره} country to fight out the intei muualle battles of The sonso of the organic unity of the nation 14 lost ovory where in the clang. 2011 clasli of those class WILLS, nurl it comes occasionnlly lo the sui fnco only whon the nation goes to war with another nation. And ons on then it is only n poor pruticulnustic sentiment, uniclated to the ident of Universal lumanity And this being the truc character of the Ropresentative Institu. tions tlint Trope luns been able so far to develop. what reason is there for us to hang down out hendis in slınmo and humiliation if we are told that these are not suited to oni gonius and character, ou if we ourselves openly confess it. 45. In fact, it is a ludimentary punciple of the Nationalist School that Euiopean institutions should not be boilily imposer upon us by the authority of the Buitish Govcinment in the country. For it lolls that all such supeunipositions, honever kindly meant, ale mole lihely to lunder than help the ical progress of our people towards the highest modern real This modern ideal is no 10010 the special possession of Europe thnu it is of India It is the result of various forces that are more or less operative as much in India as in Ewope i America It is the common hentage of ·2:11 all the civilised peoples of oun time The West is 110 neaici to the icalisation of it than the East. And ultimntch this ideal will be bound to icalisc itself in discuss foins, through ducise methods, in the difierent countries of the world Limnope has been seching to calıse this ideal in her own way, following hoi oun special genius, along the couis0 of hei special lustoic crolution Indin, with a diffcient genius and charactei, a diferent couse of past lustoic evolution, will, if left to losell, acvelop her own lies of progress towards the same connon ideal 46 Some years ago, not only bad wo a scy superior form of self government in our ancient village-communities, but we had, even tbuty jenis ago, in many parts of the counliy, an actunl measure of communal feedom in regard to all suclı matters as il'd not fall within the purview of the laws and regulations of the Buitish Government in the counti. Oui Panchnycts, though depised of then old qunsi-political powers, were yet, a poweiſul instrument and vehicle of the corporate life of oui villages and still iuled the life of the people to a rely large extent The neip and alien form of municipal government which was enthusiastically received by the English-educated classes foi whose ·2.12 special licochit it was cuidcntly created, was neither unileistooli noi appreciated by the masses 17 In the cypericnce of the last thirty years oſ ou co-clica muincipal self-government completely polos hou dificult, it not utterly impossible, it is to cultivate the true spuut of self-goveinment in our country through imported foreigo institutions and alien methods Though municipal commissionICIS ac elected in inost places by the intc-papers themselves, theie is really no seltgovcinment in any of oui municipalities The pumny object of the franchise, whether municipal oi parlamentrit, is to provide an etlectiva check upon the tendency of those who are entrusted with the duty of Cullying on the adnudistiation of the torn or of the state, to run the business in then on pusate or class interest This check has not as yet become effective even in democratic countries like America or England, wbich bare had a long tining in the working of these socalled popular institutions And it goes without saying that in oui elected municipalities the latepayers have not only failed so fai to realise tbis primary end of the municipal fianebise, but that they base, the educated and the uneducated alike, no appreciation even of this primary end. It is ·243 not at all supusing, thciclone, that our so-callcl municipal sell-goicinment has been, so far, n dend failuic And cien Whec, 25 in some of our picsidency towns, it las been somewhnt of n success, at has not been of much use as an institution for the poliucal education of the milssos, uluch it was rcasonably cspected to be. Ciencially speaking, it may be very surels said that in most places, this municipal franchise is bemg scdulously exploited by a few English-clucated men in then own personal and purntemtecsis. The sinc icmark holds good with regard to our District and Local Bonds also. And thic failure of these new institutions is due to the fact that they did not giow paturally ſiom within the people themselves, but weic imposed upon them from without This failure does not prove ou incapacity for self-government, but only the unsuitability of these to on genius and tinditions Foi it is well-known that in our old village life wo had at one time a leal measure of self-government, even without any voting register or polling booth. The spirit of centralisation that has dominated the Butish Administiation in India almost fiomn its very commencement, has killed these old national ·244 institutions The new institutions of local sell.gov. cnncnt have not been able to ievive, so far, the oll corporate life of ou villages. They never will The Government is gradually coming to see it; and it is, therclore, living to acconstruct our old village-parchnjets. But oui zulurs do not seem to rorlisc it, however, that if the old village life and institutions Riclo bereliled at all, the work mustlig leſt entirely to the people thiemselves Oficial intervention in any shape or form would court the samo failure here again, as has overcome the so-called schemes of self-government in our Muni- , cipalities and District and Local Boards 48. The new and enlarged Legislative Councils in the various Indian Provinces are mainly builtupon the Municipalities and Local and District Boards. There was really no other foundation on vluch tbese could be built This fact may justify the new builders, but cannot inpait to their structuie any greater reality or stiength than nhat those older bodies have had The real people of the country are practically now liere in the Municipalities, Local 01 District Boards they are equally nowhere, tberefore, in the new and enlarged organs of self-government in tben country. The Municipalities, Local and District Boards ·215 have lithoilo been practically eithei oficial bodies ol bougeoisc Organisations They have been run, in many pinces, by the local oflicials after the own mind Whicie the non-oficial clcmcnt has beeu stiong, these have been run by the englishcducated middle-class not merely after thicul own mind, but ficquently cien in theii oun peisonal ol class inteiests And as these Municipalities, Local and Distuct Bonus constitute, under the present regulations the largest clcctor.ztcs of the -So-called Roloumed Councils', theic is 110 icnson to hope that these will not be run in the silme way, to protect and further the interests of the Lnglisheducatci muddle classes, more than to advance ical popular fiecdom oi salcgunid the interests of the masses of the country In the carly stages of the struggle between the prerogatives of the Crown on the one sido and the ughts of the people on the othcı, the educated classes cven in Europe made common cause with the uneducated masses and spoke and acted in then name. This way lay then only chance of success We, too, have been doing this all these yenis In all our past political agitations, we have also been speaking and actiog for the masses Aud we have generally been bouest in this Perhaps, there are many people ·216 amon our linglish-clucatoil classes who still sinco.cly believe tha' they represent the interests of their unciincited countrymen But as elsewhere, so here among 119 also w124 is noir an honest polief wil gradurily become a meaningless, ii noi dishonest, rini T'oi, in proportion as the ponel or government are gradually translerred from the present bureauciacy to an Indian boorfcoise, in that proportion will develop en antagonism between the interests of this new ruling class on the one hand and those oi the general masses of the country on tbe otber It is the common experience of every demociatic country in the West And human nature being more or less the san:e all the world orer, the same social, economic and political conditions vul be bound to produce, roi elcils perhaps the same, but undoubtedly sunilar iesults every where 9 In fict these conditions will rery likels produce much morse erils in India thaa ther bare done in England or Americ? In Lurope, these so-called representative sostitutions have grove slowly, follossing the general couise of the bistoric erolution of the European peoples. And there any social or political institutions grow in this natural way, they derelop not only the needful ·247 checks and counter.checks Soi sccuuung all llic good that may be a them, while climmating, as far as possible, the culs that arcucutably hound up with the good in ciers human institution, but, What is foi moic important, this socul organism leauns at the same time thosc sublle tucks of nature which overy oiganışın pactices foi puposes of self-quesensation Wien, houcrcr, nny social or political insututions suic imposed upon r people ni tificulli, liom without, these natual nd. santages aic lost Ind consequently the cul sido of thesc grow herc moic vigorously than llei good side So theic is much gicatei chance of an unhealthy mddle-class-ule giovanilicio than there was in England, for instance Because, in the first place, the struggle between the Crown and the People was both much keenei and more prolonged in England than the similar stiugglo between the present Buicauciacy and the Peoplo of India is ere likely to be In fact, tho Butish Buieaucracy here, iepresenting tbc Butish boulgeoise, have aliendy been trilling to share the authority of the Government in India with chosen iepiesenlives of the English-educnted Indian boulgeoise And the incieasing paiticipation of the Indian bourgeoise in the ughts and emoluments of ·218 inasses thic presrutrulc, will be bound to separate the ir. terests of this class from the nel cconomic and political mercats of the uncducated These Council "Roloims' mahe, thcicloie, not for the consolidation and strengthening of our neir national liſo, but distinctly 101 the cication of new class-interests and communal antagonisms, calcu- Intca to verilen it 30 Tlico cvils wul be bound to come in the wako of reforms that do not grow from within the life of a people but are super-imposed on them from without, The Indian Legislative Councils uave, from the cry beginning, been really such super-impositions They did not glow out of any rcal and vital nced of the people When a people feol any vital need foi 20y institutions, that need itself cieates the organs that are best calculated to meet it, and these have then, neccssauly, an olgamic Ielation to then general lme and activities. They are looted on the past of that people and are an expaosion and evolution of some of tbeir old oigans and institutions The Ivdian Legislative Councils did not grow tlustrise. They have not groten out of the natural expansion of our own civic or political life, as they did in Europe It is only inevitable, therefore, that these should bring in their ·249 train now political nud moral cvils foi wluch our social organism has not, as jct, descloped any hemcy Jl, Undai noi mal conditions, all institutions are the natural and legitimnte embodiment of the complcı life and ideals of a pcoplc l'olitical istitulions are the natural cypression and cmbodiment of a prople's political life Bust comes tho iden, then its cypiession Fust is quickened the life-foice, and then follou, as ir iesult of its own needs, the outei organs and instiuments foi tho organism's own sell.icalisation Withi uis, lovcici the political institutions have been set up before the buth of ical political life Ou more accurately speaking, whatevci political thought and liſc may have alieady commenced to quicken in the countıy did not cicate these alien institutions and stands completely outside them The institutions nie and more complex than the real political life and thought of the people The organisation is heavier than what the organism actually needs on can beai This is the root of the evil But bowevel much we may feel then evil, wo cannot do aray, oj oven perhaps absolutely do without, these Councils now They nie parts of the Administirtion of the countıy. And they will havo to be larger ·250 tulíciel even wicro they may not be actively fuppoilet. Dub S100 10 cannot stop or alter these Councils, wo must deus adequate means for minimising the evils and incieasing whatever possibilities of good there may be in them And the only way to do it is lo strengthen and oiginise the Nationalist l'irrty, which, with its legitimate Kienl of self-lıclp and soll ichance for the people and its polics of Inissez faire so fai as the Government is concerned, will at least be able to set up a powerful rival Party in our present political life. Such a Prily will largely remove the mean ara deinoinlising personal enpliasis from the Council Elections, and impact cien to the debates in the Councils theinselves a note of reality which they can scarcely have under existing conditions Tbe Indian Councils are built upop the model of the Butish Parliament, to some very slight extent. And the party-system is the very soul of the palliamentary institutions of Europe Left to oulselies, we might have developed ves institutions of popular self-government, in our own way We mny yet do so, by and by But in the meantime, We cannot allow the evsting Legislative Councils to glow in their own way, importing unknown ·251 culs into our counts, and manufacturing a body of middle-class legislators, who, is the same class have done elsewhicic, will cyploit the Idministration in their own inicicst It is, thicicloic, the distinct cuts of the Nationalists in the countii, to actively talc ile field ognist those ne nud congerous forces, and contubute then thoughts and labous to the work of the Idministration Thcy cannot, without committing politicni suicide stick to the old policy of aloofness from the Goscinment anı longci 53 Is on the one hand, sc must throw ouuselvos into cuvient political activities, taking oui ughtful place and part in the new Councils so on the other hand, we must organise oui foices and apply ourselves to the moro ical and useful work of training the rising generations of the countıy 10 the tiuo nationalist idenls, inculcating the duty of self-abnegation and self-restraint, in the interest of tbe common life of the nation The immediate work before 115 is moie inoial and intellectual than political Il is more economic than administrative And for this work, the decadent life of our villages must first of all be zeviyed and reorganised The new generation should, therefore, be encouraged in ovely possible way to keep to then own villages ·la po..e: 7"?seorik :.cre is 03.02 tis' )? negative Governm95: and its p:3ge. Irva: reonazi. Il rc Tork u? Tecnal e reconciat:Ja Uarriedy tie le mie rebutereo's oi Ibu Suidisu 0l vecce s'je orice Briis! Espire on a ganar, ia at probe Robe po it'cz' piuwa-S 122: isce us amircis to be 0742.ce -2012 15 Tse Futus ci cez poite' o: cinzestrat te pro- Stic! Fler is in.: us: 027 be judged of is carrier : is recoce. :::on. Aga te Tort'ı ci crer 23: ci o aluirizitie reform must be le: exced by the same cesto 13. Iguachi Krishcore--in the date of Krisia.:03 tis cogioi que coisasa,-Eas been the Reclaire Ilea in Iadna listory. This bus icenite purpos3 c: Goi in Icais. It is for the realisco os less that Indi bas in fimost ·253 cicis respect, boun a minintie of thic whole world It is foi thus icrison that, in the course of its 12. dual historic evolution, Indian his heromo thic meeting place of almost all the gical nou cul. luues of our time Fiom almost the very beginn ings of our social crolution, the trend of Indian hustoiy scems to huzic been to colic a umquc federal ideal among iis The llinda rcligion hins been, foi countless centines pasl, a federalion of many religions Thc ludu Society has been, similarly, n (cderation of many practicalls autono. mous communitics oi cinstes The lindi ideal of the State, when theic ncc Ilindu States in India, was a truly feleial dral With the client of other religions and cultures into India thus ancient federal idon has icceric furthe desclopments among us Alueucn bas concretised the federal Ideni only in one single department of life, namely, that relatiog to the State, India lins evoli cd thus federal type in almost every department of life We have been cleaıly trained for countless centunies in this federal iden Our appointed pait and function in the coming history of the world is to lead humanity into this Universal Federation, uniicisal in every sense of the toim This is tlie lenl menping of the Nationalist Movement in ·251 ܝܪܽܨܕ ܐܢܐܢ off Inily V2:07911-she sential bun?51227127 dierenre I! ;- riot an cnd unio jise'i, bi us' !07122.5 apucl and porticulzristic enris o aud drogie urisers' cris oi o:ber sucul or sociopontical 2015 inci :bc coilective ends o: Toisarsal Sullt'. Xaconis conflicts anil compi!:1335 e, zherio e only pr?s='05 phases of che eroin 33 na no: 15 pc-m27: ciemos Inc. eni is in liepa c'osor u5'912 anni cotto crezte muier discords .59. The superio1 cibical rilue of the Empira- Idea consists onis in iis capacity to offer a much higher an mir is.mul: of hunan associ::.03 than the fution-idar And 2. ssnbesis impres the rational coolist oa o antecedent contes 1 true empire is that ishici can, in its corporate liie aad coriat on ofier 2 12t:?l reconciliation oi the particularis!'c conilicts and competitions of che d'fierent national units complised within it Io raz'ise tius iga Imperialist ideal, tbe British Emy re 19113* find adequate means for the reconciliation of ibe piri.calaristic interests and ambirious oi ibc diserant uztional units that cornpose it not Tuis recoaciliation must be rorked in and through the larger lie and coastitution of the Lupire do Empire that till not oz zliat cannot.

·257 do this can acier onduic Buah Impounlı-111 must, the cloic, in its own intcicst sech to work out a timely and permanent icconciliation between Indian and Igyptian und lush and Welshanel Scolch and lustinian and South lucan Anil Canadian Nationalism will one anothei and will itself. Such a reconcilinconi cu le roihed only upon a tiuls fcdcial basis In ]mcual lailai ition alone will enable British Impenalı- to fully icilise itsell To scch self fulfilment in any other way would be to comt iuin and failure 37 lll human conillicts, whethici between india vidunis oi between communities, nic dluc always lo umieasonable pretensions on the one side and unjust usurpations on the othei Botlı unicrson and injustice are based on falsehood The picsent conflict in India is caused by a false view of Nationalism on our side and an cqually false view of Imperial interests on then side Legitimato Nationalism has no quarel with true Intoinntionalism ol Imperialısın True Imperialısı also cannot be destructive of legitimate Nationalism The real and rational value of the Impne-Ider, consists in the fact that it ofteis a much wider and bighel formula of human fellowship than the Nation-Idea. Imperialism must, therefore, offer a ·256 lughet sollicsis of nll nalional conflicts and com- Titilions than what can be found in meie Nationalism. The lentunato demanil of Xalionalism is that it meal frise the fullest and ficcst scope to 1 Cillise its own special life and ideals, without any let oi lmdimncc froin any other national units or national groups, and consistcotly with the larger life of Crucisal IIumanity An Empio is a unit composed of many Nationalities An Lnipire is & lange Social Organism, composed of many small Social Organisms, wlich are its linibs and oigaos. The truc interest of any organism cannot be in conflict with the legitimate freedom and self-realsation of its oigans, but rather it is furthered and protected by the piotection and furtherance of the autonomy and self-fulfilment of its different organs. The tiue interest of any Empre, therefore, lies not in the suppression of the freedom of its component Nationalities but only and always in the promotion and perfection of that freedom Isolated independence cannot be a legitimate demand of any National unt that has been placed by force of its own Iustoric erolution in vital relations with any Enpire Csui pation of the right and scope of free development, along its own line, totards its oro 2 ·257 specific cullua cuds, oi any Vitional immi com. puusal vathu an Hime is not requc m tlic line interests of thint isme J5 Tnc pescut position of the Brush lin:cinmcnt . Indii wli have to be matcinlli mculud, before there can lie .2' soil of pe111n11ent iconciliation between it cle and thications of Indun Nationalism Tic Concinment of India must gradually celse lo lic nulocrnlic, and become 31101c and moic tiuit iepresentinc on thic lugliest thought and culluie of India, contiolled and work cd by the composite Indon pcopic, thnough then acccdited spokesmen and olliccis, just as the Colonial Governments nic,.-before it will be ablo to completely 1cconcile itself to the legitimato icquirements of the Nationalist Ideal In other words, theic must be complete National Jutonomy 10 India, before it can be rightly mcorporated into the Buitish Impue ns an organic limb and part of it A tune must be, wlien Indi autonomous, liko the Self-Governing Dominions of Gicat Butain, an autonomous State, 01, moie colloctly spenking, a congeries of autonomous provincialities fedcinted to one another and represented in the collective life and authouty by a Centrul Faderal Goveinment This Way lies the coming couiso of 1 ·258 polilienl evolution in India. This may lies also thic only snícty of the British Impue and the prescivation of its stiength and integrity The only way lo perpetunte tlic Dutish connection with India lics in this ponccful hislonc cvolution. What is wnule now is that all parties should forget and foigino ulio past and loyally work togethci to help the building up of this noble crifice of an Imperial l'ederation, the first roully of its kind in history, which will stand for all time to come as a model for all the ricos and nations of the world to imitate with a view to usher in ultimately an era of uni- Teisal ponco and piogicss, freedom and happiness, Mluch will realise the vision of the propliets and the dienm of the poets of every lace and land Tous through the development and perfection of oui national life, in and tbrough the larger lıfe of a would-wide imperial federation of Hindu, Christian, Zoroastrian, Buddhist, and Moslem cultures of the World 1.s iepresented by come of the best representatives of these, we shall at last ienlise in and through oui social and political life, ou ancient. ideal, enunciated in the sacied formula-Jagddbitaya Krishnayam-foi the good of the universe to Shree Kushna the Lord of All.

·Biri 5 . 1 Ji 14 at deiotce, ;r , (.) ܐܝ ܕܐܐܝ ܂ ،'r 39 The highest "11 1712',mine, ini; tionalism is no: 1oli in ville Indeed, this c140g cini tinggi soul or all denisini tlic 11191 11.111on of the !-^, : .net tion of the manier, on this?"7: 10,411 ::.it human ciolution: '!'111 11111 country ini : impelled by this call or the lie.. :i *;' ;' ;'. mid-t or the pursui of less fos fue of life, docs no: lose, boe: agorapa, 1111 call of the Baroni in tuc in 1924] cosenin oloin Divine ugen ind circaliny The ladounl vilio licars not this call, is liller les illo inconot sunt or bis on individunlısır: . bilion :1791 rola nad seeks nothing beyond its own n2:10111 ularly and interests and pursues only these with sienthless determination, is destined to lic consumed to aslics by its own hent We musticuliec all this When le do so, we shall see both the need and the pos. sibility of a reasonable icconciliation between Indian Nationalism and British Impaunlısmı 60 To reconcilo the icquiements of Indian Nationalısın with the maintenance of the British connection, is tho most vital problem before us just Great Britain and India joined togetlicr in an honest and honourable federal relationship, will "Y not ·260 1.01!113 percevil'e soild 3111 thic late of the mode:: noull-cultures in the hollow of their bands Soprodalom c.ch oilci it may be impossible cou both ethic. to sare thenselics in the corning cinsin of nations, cincip the salsation of o:hers Lieprcconciliation cival claus incans a gooil cical oi ne anllate on either side. To work out 11871 ieconciliation between them, both ladian Nationalism and British Iupeualism must make up their minds to secufice what may scen just 1:01 as plezsini, to what is ically good for all time to come British Imperialism nust renounce its natural desire to perpetuate ilie piesent relations with India S Depenılency of Great Brita.n. Indiin Vationalism nust also amend its equally natural ambition to attain the status of an isolated and independent sovereign state Anů both p2rties sugulil do it in then our interest Ind 20 Nationalism should seriously thunk orer the fatal ishs oi iechlessly pursuing the ideal of isolated independence in the face of the general Toik'- situation Butish Imperialism should clearly realise the zusolute impossibility of keeping a continent like India in a state of perpetual tutelaçe and helplessness. free and honourable federatoip ·201 with Giant Burun and her Colosl 1. l'ro'ng toiates will no: bule: bu, on onni, ni mull help the scale 111011 Indian Xhionnisin The islandlinin 77:{19.011). O the federated staipeisiluri on, 117414 ujio minicio such a feleintion on be built up 1; . tis. secuic to 115 choice for crlon 01 Solfila slo:1, wheli must be om one anni cnl, plus lou in agt, 1974 national mdepenlrnce The notion vilon. 1 .':Ovili considlei on om side wlule" vl. Tortllo compromiso with Crot Dizai!) Gu! 1!:{uin too, on bei sule, should calle that while a deprp. dent and lielpless luca musi, on the one linnad, la a source of fatal wcalness to lici Limpic, naruto nomous and strong India, with her own national Militia and Xary will, on the oilıcı bani, mako that Impuc izbsolutely invincible ngunst cicry possible combination of hai cnemies Ind, aboic all, such a l'edointion will also be a gunantec of the world's peace, such as nothing clac is likely to bc 6. 61 Nationalism is by no means a mio political idea oi ideal it is something that touches every department of oui collective life and activity It is organised in our domestic, our communal, our ·212 socul anil oui COCIO econoinic institutions. In Inct politics fouins from so nc points of view, the least important factor of this nation-idea amony us The co-callelice political institutions of Euiope might, inilcel, luci, instead of lielping, the growth of omical national life, while under concewable conditions, mcic political subjection might not be able to touch even the outermost fringe of Chint life 62. Practically, England's rule in India bas been very vitalls affecting our national life and integrity But that is because British rule means a good deal more than meie political sovereignty This iule is oigan.cally bound up with a special system of economics, for instance The Butisli rulers are not satished with simply clercising political authority ove us, they must, in pursuance of their own cal of statecraft, derelop our mateual iesources also The spirit of Luropean capitalism has, thus, been redded to the administratire policy of the Butish Government in India And it is licie that the real conflict between Indian Nationalism and British Idministiation alises The capitalistic spout of the British Government in India has inspried from the very beginning its economic policy, and has developed a kind of ·263 State-Socialism among us which is almost fatal to our real national life This fact cannot be ignored, and its importance must not be sought to be minimised But this dangei will not be rewoved by any expansion of our so-called political rights and privileges. Such expansion will, necessarily, mean greater co-operation and closel partnership with the present capitalistic and socialistic adivinistiation in the countis It will not change the capitalistic cbaracter of the Goveinment or alter its policy of state-socialısı This being so, the el. pansion of so-called political franchise will spell only an increased menace to the true nationalist ideal among us 63 So faz as our present political life is conceined, the only right policy and attitude of the Indian Nationalist must be what is called laissex fane This policy is forced upon us by the conflict of civilisations between the iulers and the luled in this country In vier of this conflict, it is essential that, foi the priservation of the integrity of Our own thought and culture and for securing do our people sufficient freedom to grow in then owa stay, following the tiends of theil on special histoly and evolution, without being overwhelmed by any alien influences, the activities of the

·201
peace and
Comment should lic ieslucted), as far as possible
to the clincharge of theii pumniy funclions onls.
And in thuy the Govcument must have our whole.
lionilni support The prescitation of
ordei is lle primai ſunclion of cery State The
f.101c of any Government to efficiently discharge
this func'ion spells anarchy, and Icarls ultimately
to the leak-up of the social organisation
It
menns, pirctically theichaiblisat on of humanity.
61 Association, not isolation, co-opriation,
rot competition, socialism in tlie lugliest and
trucst scnsc of the teini and not indusidualism;
duty, and not lgbt-these are the rudimentary
concepts of ou social and polıural philosoply.
These are
the fundamental ideas of Indian
Netion.clism Our intsidurlty as a people 15
based upon these distinctne notes oi marks
of our thought and evolution These are the
pumars factors of our differentiation from other
nat10% of the world Humanity needs these
larger social concepts, to be able to work up the
next bighei social synthesis They aie our moral
title to live as a nation Lurope is groping after
these For us to seek isolawon in the name of
independence, to seek selfish competitions with
other nations, under pretence of furthering our

·265 national interests, to set up individualism in placeof collectivism as the tiue social goal, ou give pie. ference to a nal.ow and selfish, a competing and fighting nationalism, over the broader, altruistic, humanitarian ideal of co-operative internationalism and universal federation,—13 ieally to strangle with our own hands, that very Nationalism, to which so many of us are evei ieady to sweal denthless allegiance If we are to preserve tho distinctive character of our thought and culture, we must perpetually heep Autonomy as distinguished from Independence as our ideal political end 63 In fact, Salaj, the accepted political iderl of the Indian Nationalists, does not connote the same thing is what is called “independence” in English, The collect iendeling of Syaraj is autonomy and not independence, Autonomy is a positite, phile independence is & nogative, concept, Independence means isolation Autonomy implies no necessary setelauce of outside connections ou associations Nationalism implies that, collectively, we, the coinposite Indian community, ale a distinct, and individual social organism, and as such, we have a distinct end unto ourselves and a specific law of oui on National Being, thiough ·266 . lucli we must seek to ieich and calıse that end. Anil b2c11150 autono ni manns the act and the powci of living according to one's own law, it 192 legitimis nztionnlist ideal for nationality implies that ve Hzve a special character, a distinct andauunlityol our ow i, a law of our being, by sulumitting to which zlong we can perfect and Jealisc on! collective life Jt 13 just for this reason that national autonomy is an absolute conditionprocerlont of the pui salt and Tellisation of the nationalist deal 66 .Is it is to the nterest of Indian Nationalism to seek to perpetuate the Buitish connection, so it is cqually to the inteiest of the Buitish Inperialism itself to help and foster the spirit of Nationalism both in India and in Lgypt, and to co-ordinate these grand forces with those of Great Britain and her doininions 67. In fact any bitter and unleasonable antagonism to the British connection will be the greatest menace, to our political futiue Foi, the gradual cu olution of some sort of selfish rule in India is far more likely with the continuance of the Lutish connection than than witbout it Imperial Federation is Britain's impeuous necessity IG ·267 should be our consideied ideal Gieat Bus tain, to maintain hel own position as great would-empuc, must do everything in her power to keep India to herself And the only way to do it is to ieconcile hei own inteiests with those of the Indian people India's desne foi self-z ule will have to be satisfied And the only reconciliation between England and India is possible in a scheme of real Imperial Federation Foi the fieedom of the parts in the unity of the whole, is of the very essence of the Federal idea Great Biltuin in her own laigel self-interest will have to gradually work up this Federation India, in her own interest, to secure bei on national autonomy, shall bave equally to work for this Federation Nationalism in India has bo other future befoie it In its own interest, Indian Nationalism must seek to keep up the Buitish connection Ideally, Fedeialism is a higher thing than Nationalism Pactically, fedei ations do not grow to order, but gradually evolve out of the existing relations of different peoples Why seek federation with Biitain, and not with China ol Japan - S, therefore, al foolish question We cannot seek fedeiation with China oi Japan for the simple ieason that there is, at present, no basis for it. There are no

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·271 ideals and institutions These ideals and insti.. tutions ale the growth of ages They alo tbc fruits of our specific national genius oi lace-consciousness, stimulated and controlled by our natural environments, on the one side and our contacts and conflicts and associations with othei nations and laces during different epoclis of our past history, on the other These ideals and institutions aim at certain lesults which have been the special quest of all our social endeavours On the other hand is the new culture, which the Britislı rules of the countis have brought to us with them That too is the growth of ages That also aims at certain iesults which bave been the quest of all their social endeavours foi countless ages But the characteis of these two cultures are difte. 'ient In fact, it may even be said that the keynotes of these two civilisations are in more or less conflict with one another Fellowsbip is the keynote of Hinduism Legalısm, on the other lind, is the key-note of Chuistianity Collectivism or socialism in the widest sense of the term, is the hey-note of our social oiganisation Individualism is the key-note of modern European social economy Co-operation is the key-note of our economic life Competition is the key-note of that -- - - ·272 of luope Tlie uns oficnunciation has been our etennl way. That of itsscition and appropriation hing been the way of Buopo The conflict between 011 (1silisrlion and the new milisation from lope, is undeniable It the silme time, it can hindly lie Jensell that this new and imported cullinc is more attractive than our oli indigenous cullic Il appenis oftentimes to those instincts ind impulses wuch our culture had noted as lower ara hal tried to keep under the stuctcst contiol, if not to altogethei suppiess The temptation before us to go aftch this gilded gocl is very great There me higher elements in European culture Christianity has desclopeil, after its own manner, as lugh and superiol types of manhood as have been developed, after ou own kind among us But still we cannot ignore the fact that the immediate appeal of the cisalisation of Europe is to man's instincts and appetites meie tban lo tis season and hus spiutual fue And if we succumb to the temptation, it will mean a complete anni- Iulation of the specific character of our culture And if we lose that charactei our title to live as a nation among the other nations of the modern world will be gone. The question with us, as a nation 15-are we to live oi are we to die? It is ·273 not a question whether, as between our ideals and theirs, which is true and which is falsc, fol neither is absolutely true nor absolutely false NoL is it is question of which of these cultuies is good and which evil, for neither is absolutely good non absolutely evil There is a mixture of truths, halttruths and fancies and falsehoods, as mucli in our thoughts, speculations, philosophies and religions, as well in those of Europe Some institutions are good, some indifferent, some evil, some bad, bere as well as there The most vital question therefoie is, how to save our own culture and civilisation from being swamped by the imported ideals and institutions of this new and forceful civilisation that has come to us with the present iuleis of our country 71 In India, among the Hindus, we have very ligid caste divisions Apparently, these divisions, Hased entirely and absolutely upon meie accidents of bath, are unjust They are a distinct violation of the highest spiritual tıuth that all men are made on the image of their makei, ale childien, so to say, of the same Father, and are theiefore biothers. This brotherhood of man is a ludimentaly principle of modern European social philosophy To realise this universal tiateinity is the ideal-end of every ·. ro • Her . 11 in ۱۲م.}'it , 14 : 1:18) + fing . Il vit lorthiaftill att fire-rol. 11111 "}} obar i imit gipto 11:li: Tinto the !!!Sill they (f !m: 116 },scritori i lini pris! (IS Ii lor imponly top condito, i flors :: Inuten rossi, erant Ativity: thuhe Rustilannis B!!1!1!!! i lut1. Inesia il 110. of liter in the neith. r-4.10. Lion' 1111101 l. -> tbils atrii -"1771211 suddy clutch 11011 111'' rullo mogu ilin in 11703071115 '11 iIL tlop goala in 1311 an Tinglines and linen, Vilnir ililini 110:110: lily 0. plules-C1 Iloie, in Tudu, *** lontani dalle orindine liv! tlinie 11 Biler ordresu ponudi imerie e ilu, licens cita-citet." - Seither Diese 12 there las means rol 407 cuality The ideal or 110111n boilıcılıool 10 S much 1111 11111isgil mei in ciste. Didien llnust.nl is it is in ciass-uitsteil Christenlom Tot m boil the countie: persistent iticmpts Imre been made from of old tu 16'11-cit The longhe-series both anong Tidus and Chutauns nyo pieachala. 11015! llic:e social mequrli- LICY, and linio songht to oicline these asianctions un lun own life and con luct The Blizimit uns tulin ·275 sat at the feet of the Palah and bas acknowledged him as his Guru The Iandit has always been taught to look upon the "untouchable" chandala and the "sacied" Biabmin with the same eye. But notwithstanding all these, we have still these caste-divisions among us, as they have then own class-divisions in Chiistendom At one time ve thought that because thero was no caste in England or America, the ideal of human biotherhood had been fauly, if not fully, iealised there. We felt the inconvenience of our casto-lules, wbiclı interfered with the freedom of our movements and social intercourse They interfered even with our personal comforts We could not dunk watel out of everybody's hands noi take food, howevel clean ou inviting, that was not cooked by men of our own ol of a superiol caste The Englishman or the Annenican has not to suffer these inconveniences They are not subject to these i ksome iestraints They are absolutely free in the matter of eating and drinking And all these as one time appealed very powerfully to us All these personal comfoits and conveniences, due to the absence of any strict social o socio-religious restrictions upon eating and drinking and even marriage, added, a good deal, however unconsciously to us it may be, to ·270 1 our chilimsusm for this and similar social relorms Theilend of human botherhood is, undoubtedly, il voiy noblo and losty idcnl ; it is a grent spuitual 111. 111. But its noul spiritual nppcal could only lonch those whose pritual he had been luly developerl To us who were still living in the lowor carnal plane, the appeal of this new gospel of lunar brotherhood and cquality, was not to oui highici sputunl, but only to our lower animal matue. l'ood-desire and sel.desilo alo dccinied by our sages and saints to be the strongest in all humans. Caste-restuinctions into food very soulously, aud at overy step, with the free and unicstricted play and fulfilment of these two common human appetites. The immediate effect of the gospel of lsuman cuality, as pionched by the Buiopean Illuminalion which oui Butish vuleis biought to us, was to proclaim and procure ou ficedom from tho unnatural and nksome vestiaints imposed by our castes upon these two appetitesthe strongest of all our appolites We idealised a Jot, undoubteilly Ou protest against caste, whatevci its mnel and unconscious psychology, was not allogether cainal There was a very large element of youthful idenlism at the back of it. But still we were sliying after a social utopia.

·277 We were longing for a social equality which does not exist anywhere in the world We broke thiough caste, broke atvay from the old and othodox communion, in search of a social alzangement Trbele there shall bo do distinction between man and man except that wbich is due to each indıçıdual's personal character oi intellectual and moral and spiritual acquisitions Honestly speaking, we have not found it yet we do not, indeed, expect to find it over not at any late along the road we took io bienking away from oui old society. In place of the old divisions of caste we have set up, even in our advanced and leformed community, new divisions of class, after the manner of England and America Our old caste-divisions were based upou buth, these per class-distinctions are based upon money and official ou professional lank The man who had the blood of the Bialmın in him could claim special privileges in the old society, be could commit many wiongs with impunity The person who owns a laige balance in huis bank can and does claim similat privileges and has his sins similarly condoned in the new and ieformed community Poverty was never a crime or disqualification in the social code in our own community, it is becoming-if it has not already become--so, iu ·278 the new community And when one calmly thinks over these actunlities and their serious moral and spiritual implications, one cannot gather up enough comage to clair that our present "icformed' condition is intrinsically better, in any way, tban our oli stalc of Social bondage, or that the new social cconomy and anangement cany us neaier to the ideal of human hiotherhood and human equality than the old anil orthodou arinngement did. 72 The fact of the matter ieally is that neither our caste-systom noi their class-system is abso. lutely national or good VOL is it easy to determine which of these is comparatively better Neither oui old theocratic social economy, nor then modern demociatic social economy embodies the bighest social ideal. Both are equally impeiſect If one has some advantages in ono duection, the other has sumlaz advantayes in another dilection Both are a mixture of truths and half-truths of good and evi Both are merely tentative and distinctly experimental Ind, what is most sigoificant of all, both bare at the back the same ultimate ideal-end, namely, to help giadually to budg out the God in man Consequently, there is neithei 1001 noi need for either bollowiog or ·279 lending in organic social evolution Foz Humamity is one This Humanity is the whole The chfferent nations are limbs and parts of this whole But it is not a numerical, but an organic whole. Humanity is an organism The different nations ale its organs The whole is implied in the parts. the organism in its oigans Humanity is implicit, therefore, in every racial or national unit, as much as in every individual buman Racial and national evolution has only one end and meaning, namely, to make explicitlin the life and thought of each iace oi nation, the ideal of Humanity that is ever present and implicit in it India has, therefore, no rational need to borrow anything from Europe, any more than Europe has any need to boilow anything from India There is ieally no exchange oi baitei, stiictly speaking, as a iesult of the contact of one civilisation yith another What actually happens is that they each stimulate in the other those elements that ale mole dereloped in one and less developed in the other us educative, not commercial It is the universal process of all human intercourse of bail people do not inject their evil into me, but only dixws out the evil that lay latent within myself 1ssociation with good and noble men and The process The company ·2-0) . fort!!!!! alex: 116kollinu 1971.17.1 11011t: hoci. 1!1 lulits to 114, lilit s'ils aprel Lilly *11111unities folii 125 loss Alina trosby're morri tinci rom:0! in our loli 7:01 privin Thors linistir nos ller loredu oss. 116.rr (il 18 iliennentuiffe, thinion, by ixing thon into ili compons o porople vlin Bozic think posttrouin avaliuli, logo loji a tvr11 5:0111bid. tr) - $ 1, frie lluinny pesticului spy oi blok -- O sulle literil in thei), remin absoluto's wati.ciurilin in the clock in mont (onunt 001.tion with others who bute that puticular yo'lnesh 01 untu-iully inscicpcilin llicu The part matici ol 16?! common (pr110110 Indll tinc lige thai ilicia is inrll: 111ilies 100:n ari diren of an loironmng or lending In OM!!!IL Ociuli narians ci olmon .ind it follo:,, s. 1775 rol course. the role', that the questions' I: 11 tron! itgou-o no and cannot link in the case of pations or rices, foicoil ly: 111011c circumnatinceinto in contici oi contlict 11111 oilici 1410:15 Or ICES These questioris 10ls 110quentis arisc, ir the case of individuals standung lace to Ince with 810* thought or ideal But he should not foigei that ile paychology of the indtidual humaiz ·281 anit is not exactly the same as that of nations and communities Individual members of a nation or compiuuity may, and do largely and even effectuely, influence the course of evolution of their nation or community But they do it not dnectly but indirectly, by the foice of thought ou habit which their individual thinking and living cumulatively produces in the community A nation very rarely makes any deliberate choice and consciously wills to accept oi leject any particulil idea or course of action National impuls93 like those of all complex organisms, are not tbe lesult of calm deliberation ou considered selection, but are due to what may best be characterised as unconscious ceiebiation A nation aləly ou never waghs and balances the truth or unti utlı or the good on the evil of any thought ou coulse that presents itself before it, but accepts ou rejects it simply according to the law of its own innel affinities ol lepulsions , that which is in harmony with the sum total of its past and piesent life and experiences, and that which is most calculated to help it in its struggle fol existence, it accepts neadily and perhaps even greedily, that which is not of this character, it iejects automatically This law of natural selection opeiates equally in social as in biological ·282 new cvolution. Indivuluals may and do influence the couse of social evolution, but slowly, indirectly, Isy cicaling new conditions, stimulating thoughts, communicating to their community new and noblei idcals But even hec, society uses its own selective powers The collectivo social consciousness nccepts and ombraces only such of these new thoughts and ideas and ideals and institutions as are in consonancy with its own ionel spuit and chalacter, ard rejects those that cannot so fit in with that spnt and charactei 74 Truth is a mister of intellectual conviction or what we call lational bölief And this truth is always ielatia Want 15 acceptable and convincing to one person is not necessally acceptable to otheis Ou intellectual convictions are always iegulated by our cipeleacg, training, and temperament. A thought ou ider to be acceptable to me must fit in with the general scheme of my thinking and leisoning, must conform to the particular cast of my mind It is, therefore, that what seems to be very good leison to one person, appeals as utterly unieasonable to another Faith ieally is not a matter of volition, but of cognition and emotion lnd our faith always accommodates itselt to the general scheme of our thought and the general ·283 It habits and avocations of our life Dogmas of ancient zeligions are plogressively interpreted from age tɔ age, and the injunctions of the prophets and teachers of the would have new meanings put upon them, with either additions ou iesel vations, to accommolate them with the actual thought and life of their adherents and followeis We way vote a thing as lower, but cannot condemn it as sin is true and good for those who are in tort particulaz stage of evolution they must pass through it, unust boat then music out, were out the animal and the carnal that is still in them in this way It 13 bad for those who stand on another plane, and are therefore under another law Those who are in the law must be judged by the law, and not by another, either a higboi ou a lotai law This is the leil ethics of evolution This is what must be unde stood by self-realisation as the ultimate and eteinal ethical end This self is neither ap alithmetical combination, noi a moshanical compound , 'but is an oiganism, very complicated and complex, with many contradictions anl compsuitions within itself, but all harmonised and 12conciled in its own unity The self is a unit It is a unity It is an organic unity, which iallises itself through almost endless variations and changes Wurt və call -

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·285 tions and fears, that it lately can know its own mind and make its own true and honest choice This 18 hy we see the conflicts of so many competing selves in us And hero oul duty is to free our self, first and foremost of all, of these outer bonds Accept nothing, believe in nothing, submit to nothing,—that comes from without Make your mind, so far as may be, a clean slate Shake off these outer slackles Be free of all samskara or prepossessions, social, ethical, ieligious This is the first step, in the knowledge of the self The self that is levealed then to you, may not be very puie ou noble oi good, but it will at least be true and ieal, and oncs that truth and weality is found, and it is established upon its own proper state, then its self-evolution from lower to higher and higher stages will follow as a matter of course, and will be uninterrupted " To thine own self be and thou canst not be false to others"-is the uttelarce of the bighest wisdom 75 As it is with individuals, so also, with nations Every nation must, first and foremost of all, be true to its own self Its self may not be very puie or iefined or noble But whatever its state of piogiess, on stage of evolution, it must above all thungs, be true to the special laws of that true ·286 . state oi stage. Foi upon its faithful fulfilment of that law only will depend every chance and possibility of its ascent to the next bigher state or stage "Faithful in few things, I shall make the ruler over many things this is the lai bere also And this is true nationalism It is the loyalty of a nation to its own genius, its own nature, its own proper and true self Like individuals, nations too are sometimes, if not frequently, tempted to be faithless to itself These temptations come when a nation coines in contact withe another nation or other nations owning a different culture and civilisation, ubicb, if accepted, may place them in a position of greater earthly vantage. These temptations have come to us, for instance, 20 India non The whole structure of the civilisation of our luleis is based, upon the belief that it is a good thing to cultivate intellectual and material capacities even at the cost of certain moral evils which we are able to accurately foresee The; preference of material and intellectual ends over moral and spiritual ends, constitutes a piominente feature of the present phase of this civilisation with thich our nation stands confronted today. The repiesentatives of this new civilisation hold political soveriegnty orei us It is always natural ·237 for the subjects to follow theil sovereign In the next place. the natural leaning of oui coinmon: cainal appetities is to give preference to material over moral and spiritual good. The genius of oui old civilisation was very different It gave pie ference to moral and spiritual acquistions over earthly powers and enjoy merts Ours was the straight way That of the new culture imported into our country noir is much bioader and easier and mole tempting Nationalism bas, therefore, a very positive value to us Loyalty to our national ideals and institutions means ieally oui only chance of living as a distinct and individual nation It constitutes oui only title to live as an indlvidual pation among the nations of the modern world. It is a supremely practical problem to us Its value is positive and not negative 76 To a good many people, nationalism means only rank and bidebound conseisatism reasonable and rigid conseisatism bas often masqueraded as real nationalism, and the note of sobei and intional progress has frequently been stified in its name Hidebound conservatism is, 1eally, as different from true nationalism, as lanpart jugoism is for instance, different from leal imperialism. Thuis un-

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·289 Sidebound conservatism on the one hand ol of rank rerolution on the other Both are at al with real national life and advancement 78 The postulates of the Law on Theory of Lvolution are mainly two 111st heredity, second environment Its one aim is to maintain the individuality on distinctiveness of the type, in and through all the changes of forms and habits that ot may undei go in its attempt to adapt itself to its changing envilonments But even combination of different ougmal types to form a new type is neither impossible nou unknown Tbis is not possible, howerei, in all cases It depends upon the affinities of the types that are sought to be crossed to produce a thud type bigbei, perhaps, tban both the paient typəs But even in thesa Hayyuds the individuality of the original types is not entuely destioyed, but rather piesei ved, either crccentuated on modified, in the new type produced lion them Nationalism does not, therefore, deny possibility of the buth of nen national types, through the crossing, so to say, of two or more elistig nationalities But this crossing can be hlutful in the case of such natiopal organisms only as bave sufficient affinities between them, both in then ouginal lace consciousness, and in their ·3! Hent Line of six tuto il urist 100 Wiggo tire collinities are foarnst these 'nimpii! (10-1 citlica bolugulo los mi-c01:0inier INICIADOR, O LOCOogically los thue (n!oicerior untine mioduction of the others 1:1 institu 110134 of a lughai arhivion 01 (155)151101 101011 lover ice, will let bound to len to 237511 2743 douciicretion lodile 111110021.si principle tha: a nation ought to be true to lis OND p2757331111, wi should seek always to presente continuit with its pasl. is based upon the need and desir. ol avoiding the-casil and is not meant 1colli, to m2.otain its bsolute isolation frem the other butions of the role 7:) Such isolation in mciile possibic noi de-1- It is not possible because of the inesitalle movement of populations from tluchly populated terutories, under pressure of econoor neeils, and tus consequent irruption of its members of different nation ilities upon the neighliguring countiles It had been -om ile pasi sbeni ve had a ations ieally bui onis tribes and it is through tuese tubal and cul fusions and combinat ons tint most of the great nations oi ou cas ouginally S015 It is clen co today, whea lorijuest or داران 1 ·291 1 --- commerce, or botlı, have been leading to colonisation of distant tracts and territories by the more aggressive and expansiye nations of the world. These colonosiations always lead more or less to international crossing and combination These are strongly resisted by the members of a higher civilisation when they are placed in intimate physical and geogłaphical contact with those of a lower culture, and especially of a difterent coloui , as we find in Africa, which is being inereasingly colonised by tbe European peoples But in all these new settlements free and uniestuicted miscegenation is allowed anong the members of the different white nationalities These combinations do not, howevei, destioy national differentiations, but simply create new national types, mole neveloped perhaps, and surely more complex, than the older ones We are thus seeing, before our very eyes, the birth and growth of new national types, with distinct individualities o2 personalities of then own, not only in the United States of America, but even in the Butish Dominions of Canada and South Africa And the fact that these new combinations of the members of different nationalities with developed and distinctive notes and marks of their own, do not destroy national ·292 diferentiations but lather crezte neu neu natioual organisms, instead of seeking self-fulfilment in any shapeless and formless and undifferentiated cosmopolitanism on internationalism, proves the truth of the essential postulate of the Philosophy of Natiocalısa, namels that every composite people either living together, in one common tei utors, under one common state, oiipheitors and torkeis of common culture cod civilisation, whether primitive and simple or a.lvanced and composite, from time imme noual ol thore recently into one another s company as members of the same state, hare oi derelop a distinct personality of then International armixture does not destioy the personality of a new nation, but on the contrary, derelopes it and ghes it a deir shape and form, in which the older types are not enmely obliteratel, noi from luch ihe older spuut is absolutely eliminated but where these are simply tiansformed and transmuted The law of consertation of energy and transmutability of force is not absent eren from social erointion And all these piore the positive ralue of nationalism as a principle and lair of social erolution OTD ·293 (8) 80 'The true empie-idea is not a merely political, hut is essentially a social idea Tbe superior moral value of the empile consists vot oven in its so-called mission of civilisation and progress upon which the modoin European and Imerican Impenalists openly seek to justity then conquest and exploitation of non-European lands, but in the fact that it offers the largest formula of human fellowship so far discovered by oul social movements and speculations, and that it is, therefore, the largest vehicle and instrument of that Universal Humanity towards which social evolution is always moving as its ultimate ideal-end The empne must, therefore, ieconcile within its largel life, all conflicts of the nailorer life and interests of the different nationalities comprised within it This is the true regulative idea in the erolution of This Imperialism is therefore, an essentially humanitauan and moral ideal S1 All moral jelations however, have an element of fieedom at theit very 1oot and constitution Physical compulsion does not cleate, but ieally destroys the true ethical value of all duty The real ethical value of the family-1 fe consists, therefore, in the fiee choice and determination of the empie

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·295 pational obligations, and we would wish to repudiate them only when the common life of our community or our nation tuled to appeal to our pllmany instincts of self-preservation or to provide adequate vehicles for, or sufficient scope and play to, oui natural hankering for peace and happiness and the freest and fullest realisation of our social, Ol civic, or religious ideals Fizedom, thus, is the Tey soul and essence of all human fellowship and Co-operation Where this freedom 18 absent, either in feeling oi in fact, there the real moral value of these ielations is also lost And it is just here, in the very primary need and condition of the moral life, that the profound ethical significance of the punciple of self-government actually lies--in the administration of the common affairs, whether of a community, or a chuich, ol a state 82 But it is a curious thing in connection with the expansion and evolution of human freedom, that it is always restricted in some dnection while Tenching out to higher and bighei forms of expansion anul activity in other duections The freedom of individual passions and appetites 18 restricted hy the common life of the family through which, however, by accepting these very restrictions, the individunl attains a much largel freedom than ·290 . hic could over lunso hiopeil to get ainult the fierce conflicts and compolilions of bis isoluteil individual life and pursuits Similarly, thic pumine freedom of the wobal life has often lunes lo hic lost in this D'OLO45 Winch forces mani tubes into one larger sool unit, whether inchal or national stust, this appaient loss of the older and nariovei fiec. dom of the tubul life may bc fell as a wong anil z clematicn, but in course of line, wlico the tuba! fusion is complete and real community of interest and activities is estallished between the different units of the new national life, this loss is more than amply compensated by the new nights and privileges earned by the former in the larger lile and ficelloin of the nation into winch they are incorporated As long as this compensation is not cained, the process of national consclidation is not completed, and national independence and anthouity are not placed upon a firm basis The true empuie-ulea demands, therefore, that the obligations of the impenal relations and the restuctions which these impose upon national independence, must be acceptable to the difterent national units composing the empire, as necessary foi then ose highest self-fulfilment, and be accepted by them, therefore as then owo free and considered choice ·297 I'or it is only when this condition is fulfilled that thie emple is able to truely offer a laigel - formula and field of human fellowship and international co operation The ethical value and justification of the empire idea must therefore, be measured by the help that it is able to iende, to the expansion of human freedom and human fellowsbip 83 The family, the tribe, the race, the nation, --these foim tbe ussending series of social evolution. In this series each succeeding teim is larger and more complex than each and all the preceding teims Each succeeding stage is leached also by simultaneously iestuicting and expanding the fieedom enjoyed by the social units 1o the proceeding stage Man has, thus, both individually and collectively, to always lay down big freedom to Every human association encioaches upon our freedom, and even by encioaching upon it, it enlarges its bounds and incieases its qualty and strength In fact, the English word freedom oi independence or liberty, does not fully express the fundamental truth of this ideg The tiue plulosophy of the social evolution, in course of which man continually enlarges the bounds of his associations with brother man and expands liis freedom even by continually iestucting it, is more gain it

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seli of those others,152 The sense that “this is

·299 my family and I am of this family", identifies my self with them and thus cypauds it, and by tlus dual process of identification and expansion, it at once iestucts my freedom, so far as it is not in harmony with tha lage life and mterests of my family, and enlarges it also so far as it mcludes in its lange and authority, the collective field of activity and the collective ughts of the family. It is thus, by expanding our sell from the family to the tube, from the tube to the inco ou nation, com tho nation to the empire, that he identify it with larger and large and thuough this identification wo at once iestiict and cpand thc Immits of om fieedom The imperial ielntion tbus enlaigos ou self and helps it to cover much wider ground the the mere national relation, and in so doing while sestucting ow lower and nailoiper freedom it eipands the lange and improves the quality of the new freedom, which we leach as members of this larger and more complex human association Tliis is exactly why in bemg membeis of a real imperial shole, nations while appuently sacrificing then isolated independence, ieally gain assurance of a in uch largei freedom than what as isolated sosereign states they might even hope to get this is hy, National Autongmy mşide an Imperial or ·300 Internationi fericition, is far more picciab's venily than solated antional narpenience Anti this is why there 15 110 miles.lry contlict oi antethe-is between Victionalism and Imperialism hut on the contrais no litionalist propaganda 112- ani mainl worth oi amilcance which does not work towards its own fulfilment in the larger of sone l'ederal Impue, which is the next higher step in the process of social alianceinent towards that L'niveisnl llumaniti, wlich is the Ideal-Ind of all Social Liolution f(9) 94 Presented in ihren gencrall and abstiact teims, the superiority of the emple-ilea ore the pation-kea will not be rlenieil but the Indian Nationalist will fecl inclined to deny is the practical ralue and reference of this higher empire idea to the stein actualities of then lie and relations 67 The internal evolution of imperial polict tends towards a true feileral iclation between India and Leypt and Great Britain and her selt-goveining Dominions 96 The British Empire can endue only upon the fulfilment of two conditions Fust the consolidation of the present Colonial relations of Great Butai in and through the orgavisatiou of an ·301 Imperial Federation, and second, the admission of India, is a co partner of the Empire, into this Federation, as an equal among equals Upon no other condition can the Butish Empio be truly and permanently worked into a real federal unity Upon no other condition, as far as human ieuson and imagination can foresee, can the British connection with India also be peminent The thing 18 simply unthinkable, in view of the awakening self-consciousness of the different Iudian laces and communities, who have alieady commencod to shake off their old stupou and to rapidly move folwall to uccupy their rightful place as builders of a new rationality nod history in India, and wbose spuit of self-confidence and self-assei tion is mainly responsible for the present Indian unest Whether India is OL is not to be admitted into the coming fede, ution of the British Empue is no Jongei an attractive intellectual problem in bistorical probabilities, but has come visibly within the very jange of living, practical politics Neither Butish nol Indian statesmanship can dismiss it as a vain speculation The question ieally is no longe debatable, fol Butloh statemanship must, in the interests of the British Impue itself, devise adeqate means foi the admission of India into the ·:'(13 Impın l'elemtoru 14 ghillud io plin.cr of llis l'impre, in 14 illi Chi Mong chick, in viation to its other p.7/pets The motive force that is during Buitinka policy lowouls this end, is neither Justica, non fange0siti, bout pililli, cion sulan, soll. uti rest The moral 401140 of the Brits-h people may clothic it with the purple colica of justice Then socul-speculations may enshrine it is a nes iend colaged iclucle of upispisal lumanti. Plui. losoplıy inny proclaim its spritual signilcance And poetry inny any of its loiti idealism Put none of these things will alter the fact that thus Ticiloration, when and if it is bull up, will owe its existence absolutels to an intelligent estuate of thie soll-interests of the diflcien! liations composing it 87 India is not npc, is set, 10 tahe UP lier nightful place in the present Buitish Enple She inust be a self governing unit first of all, before cle can enter the common-Healtlı of the self goremmmg membols of the British Impre She is too big, however, and much too dresilied, to form) one upit The problem of self-govcoment in India can only be solice through the ciolution of somo soit of federalism The only conceevable loim of the Iulian State, is that of a Federal ·303 Union like that of the United States of America In the various Indian provinces, withi tben iespective provincial laws and administiatlons, we have an excellent neucleus of the “ State Governments" of India, while the Government of India overlooking these various provincial Governments and, Administiations, and contiolling directly all interprovincial agencies and works, such as Post and Telegraph, and Railways and the Army and the Foreign Office-has all the necessary powes and instiuments of a Federal Government The scaffolding and superstiuctuie of a United States of India are there aheady, and the evolution of a tiuly federal constitution is very easy with all these materials ieady at hand. And even as the development of a federal union among the different paits and provinces of the United Kingdom is beeing forced upon Biltish statemanship by the needs of the Empne, so the saine needs have alieady commenced to ſoice the idea of a federal constitution in India also, upon every thoughtful and faiseeing Buitish statesman Without the establishment of a Federal Union in India of its diffeient autonomous provinces, worked simultaneously with the scheme of provincial federation in the ·304 United Kingilom, it would be impossible to olganise a Cederation of the British Empire, in which the economic and political interest of Great Bultuin will be fully safeguarded against the greed of her own motley brood grown ovel-seas For the time is coming when Great Butain in her oin national interests, will have to play off the Indian and the Egyptian against not only the Soutlı Ahican Boer and the Fiench Canadian, but equally against the Butish Austialian and the New Zealandei Inil to be able to do so, she must admit both India and Egypt into the Federation of her Empre as equal co partners with the other members of the Imperial Coacein, and with a view to do this, she must suit her Indian and Egyptian policy, to the demands of national autonomy in these counties And must meang necessity and It admits of no apology and leaves no loom for genei osity This most is the solid basis of the reconciliation, in true political philosopby, of Indian Nationalism and British Imperialism no favou H&'70. SUADALIN PUBCR l’RUS), TA VIURH ·APPENDIX. I. THE PRANAVA AUM. 1 ओमित्येतदक्षरमिदं सर्वःतस्योपव्याख्यानं भूतं भव- द्भविष्यदिति सर्वमोंकार एव । यच्चान्यत्रिकालातीतं तद- प्योंकार एव (2) सर्व ह्येतद्ब्रह्मायमात्गा ब्रह्म सोऽयमात्मा चतुष्पात् (8) जागरितस्थानो बहिःप्रज्ञः सप्ताङ्ग एकोन- विंशतिमुखः स्थूलभुग्वैश्वानरः प्रथमः पादः (4) स्वप्नस्था- नोऽन्तःप्रज्ञः सप्ताङ्ग एकोनविंशतिमुखः प्रविविक्तभुक्तैजसो द्वितीयः पादः (5) यत्र सुप्तो न कंचन कामं कामयते न कंचन स्वप्नं पश्यति तत्सुषुप्तम् सुषुप्तस्थान एकीभूतः प्रज्ञानघन एवानन्दमयो खानन्दभुक्चेतोमुखः प्राज्ञस्तृतीयः पादः (6) एष सर्वेश्वर एष सर्वज्ञ एषोऽन्तर्याम्येष योनिः सर्वस्य प्रभवाप्ययौ हि भूतानाम् (7) नान्तःप्रज्ञ न बहिः- प्रज्ञं नोभयतःप्रज्ञं न प्रज्ञानधनं न प्रज्ञं नाप्रज्ञम् अदृष्ठम·ii व्यवहार्यमग्राह्यमलक्षणमचिन्त्यमव्यपदेश्यमैकात्म्यप्रत्ययसारं प्रपञ्चोपशमं शान्तं शिवमद्वैतं चतुर्थ मन्यन्ते स आत्मा स विज्ञेयः (8) सोऽयमात्माध्यक्षरोकारोऽधिमात्रं पादा मात्रा मात्राश्च पादा अफार उफारो मकार इति (9) जागरितस्थानो वैश्वानरोऽकारः प्रथमा मात्राप्तेरादिमत्त्वाद्वाप्नोति ह वै सर्वा- न्कागानादिश्च भवति य एवं वेद (11) स्वप्नस्थानस्तैजस उकारी द्वितीया मात्रोत्कोभवत्वाद्वोत्कर्षति ह वै ज्ञानसं- तति समानश्च भवति नाम्चाब्रह्मावेत्कुले भवति य एवं वेद (11. सुपुप्तस्थानः प्राज्ञो मकारस्तृतीया मात्रा मितेरपीतेर्वा मिनोति ह वा इदं सर्वपीतिश्च भवति य एवं वेद [12) अमात्रश्चतुर्थोऽव्यवहार्यः प्रपञ्चोप्शनः शिवोऽद्वैत एवमोंकार आत्मैव संविशत्यात्मनात्मानं य एवं वेद य एवं वेद ॥ ओमित्येकाक्षरं ब्रह्म व्याहरन्नामनुस्मरन् । यः प्रयाति त्यजन्देहं स याति परमां गतिम् ।। -Bhagavad-Ghta VIII.13..

·II The Bhagavad-Gita
2
(16) नासत्तो विद्यते भावो नाभावो विद्यते सतः ।
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः
(17) अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् ।
विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति
अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः ।
(18) अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत
(39) एषा तेऽभिहिता सांख्ये बुद्धिोंगे विमां शृणु ।
बुद्धया युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि
(47) कर्मण्येवाधिकारस्ते मा फलेषु कदाचन ।
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि
(48) योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनजय ।
सिद्धयसिद्धयोः समो भूत्वा समत्वं योग उच्यते

·i
3
( लोमिन्द्रिविधा निष्टा पुग प्रोना म्यान्य ।
जानयोगेन नांग्यानां कर्मयोगण योगिनान
(१, राजाश्रमणोऽन्यत्र लोकोऽयं भगवन्यनः !
तदर्थ कर्म केन्दय मुक्तमा समानर
(12) तस्मादसतः सततं कार्य कर्म नमाया।
असतोचर कर्म परमाप्नोति पुरुप
(25) सकाः कर्षग्यविहाग्गे यथा कुर्वन्ति भाग्न ।
काहिहांन्त सक्तचिकीयुलोकसंग्रहद
4
(6)
अजोऽपि सरन्ययाला भृतानानीश्वरोऽपि सन् ।
प्रकृति स्वामधिपाय संभवान्यात्ममाय्या
(२) जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः ।
त्यक्त्वा देहं पुनर्जन्न नैति मामेति सोऽर्जुन
(18) चातुर्वयं मया दृष्टं गुणकर्नविभागाः ।
तस्य कर्तारमपि मां विद्धयकर्तारमव्ययन्

·।
(38) न हि ज्ञानेन सदृशं पवित्रमिह विद्यते।
तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति-
5
(4, साख्ययोगी पृथग्बालाः, प्रवदन्ति न पण्डिताः ।
एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम्
(5) यत्सांख्यैः प्राप्यते स्थान- तद्योगैरपि गम्यते ।
एकं सांख्य च योगं च यः पश्यति स पश्यति
(12) युक्तः कर्मफलं त्यक्त्वा शान्तिमानोति नैष्ठिकीम् ।
अयुक्तः कामकारेण फले सक्तो निबध्यते
(21) बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम् ।
स ब्रह्मयोगयुक्तात्मा सुखमक्षय्यमश्नुते
6
(10)
योगी युञ्जीत सततमात्मानं रहसि स्थितः ।
एकाकी यतचित्तात्मा निराशीरपरिग्रहः
(12) तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियाक्रियः !
उपविश्यासने युञ्जयाद्योगमात्मविशुद्धये

·vi
(15) युजन्ने सदात्मानं योगी नियतमानमः ।
शान्ति निर्वाणपरमां मत्संस्थामधिगच्छति
(261 यतो र तो निश्चरति मनश्चञ्चलमस्थिरम् ।
ततस्ततो नियम्यैतदात्मन्येव वयं नयेत
(29) सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि ।
ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः
(31) सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः ।
सर्वथा वर्तमानोऽपि स योगी मयि वर्तन
(35) असंशयं महाबाहो मनो दुर्निग्रहं चलम् ।
अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते
7
(4) भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च ।
अहकार इतीयं मे भिन्ना प्रकृतिरष्टधा
(5) अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम् ।
जीवभूतां महाबाहो ययेदं धार्यते जगत्
(७) एतद्योनीनि भूतानि सर्वाणीत्युपधारय ।
अहं कृत्लस्य जगतः प्रभवः प्रलयस्तथा

·vii
(7) मत्तः परतरं नान्यत्किचिंदास्त धनंजय ।
मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव
(12) ये चैत्र सात्त्विका भावा राजसास्तामसाश्च ये।
मत्त एवेति तान्विद्धि न त्वहं तेषु ते मवि
(13) त्रिभिर्गुणमयैर्भावैरेभिः सर्वमिदं जगत् ।
मोहितं नाभिजानाति मामेभ्यः परमव्ययम्
(14) दैवी ह्येषा गुणमयी मम माया दुरत्यया ।
मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते
(27) इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन भारत ।
सर्वभूतानि संमोहं सर्गे यान्ति परन्तप
(28) येषां त्वन्तगतं पापं जनानां पुण्यकर्मणाम् ।
ते द्वन्द्वमोहनिर्मुक्ता भजन्ते मां दृढव्रताः
(29) जरामरणमाक्षाय मामाश्रित्य यतन्ति ये ।
ते ब्रह्म तद्विदुः कृत्स्नमध्यात्म कर्म चाखिलम्
(80) साधिभूताधिदैवं मां साधियज्ञं च य विदुः ।
प्रयाणकालेऽपि च मां ते विदुर्युक्तचेतसः

·viii
8
(.) अक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते ।
भूतभावोद्भवको विसर्गः कर्मसंज्ञितः
(1) अधिभूतं क्षरो भावः पुरुषश्चाधिदैवतम् ।
अधियज्ञोऽहमेवात्र देहे देहभृतां वर
(१) अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम् ।
स: प्रयाति स मदावं याति नास्त्यत्र संशयः
(16) आ ब्रह्मभुवनाल्लोकाः पुनरावर्तिनोऽर्जुन ।
मानुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते
(16) अव्यवाद्वयक्तयः सर्वाः प्रभवन्त्यहरागमे ।
राध्यागमे जलीयन्ते तत्रैवाव्यक्तसंरके
(12) भूतमामः ल एवायं भूत्वा भूत्वा प्रलीयते
रायागमेऽवशः पर्थ प्रभवत्यहागने
(23) परस्तस्मातु भावोऽन्योऽध्यतोऽन्यत्वात्सनातनः ।
यः स सर्वेषु भूतेषु नश्यत्सु न विनश्यति
(2.) अन्यतोऽक्षर इत्युत्तस्तमाहुः परनां गतिम् ।
यं प्राप्य न निवर्तन्ते तद्धाम परमं मम
..

·ix
(28) शुक्लकृष्णे गती ह्येते जगतः शाश्वते मते '
एकया यात्यनावृत्तिमन्ययावर्तते पुनः
9
(2) राजविद्या राजगुह्य पवित्रमिदमुत्तमम् ।
प्रत्यक्षावगमं धर्म्य सुसुख कर्तुमव्ययम्
(3) अश्रद्दधानाः पुरुषा धर्मस्यास्य परंतप ।
अप्राप्य मां निवर्तन्ते मृत्युसंसारवमनि
(4)
मया ततमिदं सर्व जगदव्यक्तमूर्जिना ।
मत्स्थानि सर्वभूतानि न चाहं नेष्ववस्थितः
(5)
न च मत्स्थानि भूतानि पश्य मे योगमैश्वरम् ।
भतभृन्न च भूतस्थो ममात्मा भूतभावनः
(7) सर्वभूतानि कौन्तय प्रकृति यान्ति मामिकाम् ।
कल्पक्षये पुनस्तानि कल्पादौ विसृजाम्यहम्
(8) प्रकृतिं स्वामवष्टभ्य विसृजामि पुनः पुनः ।
भूतग्राममिमं कृतमवशं प्रकृतेर्वशात्
(10) मयाध्यक्षेण प्रकृतिः सूयते सचराचरम् ।
हेतुनानेन कौन्तेय जगद्विपरिवर्तते

·4.
10
यो मामजमनादिं च वेत्ति लकमहेश्वरम् ।
असंमूढः स मर्येषु सर्वपापैः प्रमुच्यते
(8) अहं सर्वस्य प्रभवो मत्तः सर्व प्रवर्तते ।
इति मत्वा भजन्ते मां बुधा भावसमन्विताः
(20) अहमात्मा गुडाकेश सर्वभूताशयस्थितः ।
अहमादिश्च मध्यं च भूतानामन्त एव च
(89) यच्चापि सर्वभूतानां बीजं तदहमर्जुन !
न तदस्ति विना यत्स्यान्मया भूतं चराचरम्
(40) नान्तोऽस्ति मम दिव्यानां विभूतीनां परंतप ।
एष तूद्देशतः प्रोक्तो विभूतेर्विस्तरो मया
(42) अथ वा बहुनतेन किं ज्ञातेन तवार्जुन ।
विष्टभ्याहमिदं कृत्स्नमेकांशेन स्थितो जगत्
11
(7) इहैकस्थं जगत्कृत्स्नं पश्याद्य सचराचरम् ।
मम देहे गुडाकेश यच्चान्यद्दष्टुमिच्छसि

·xi
(18) तत्रैकस्थं जगत्कृल्लं प्रविभक्तमनेकधा ।
अपश्यद्देवदेवस्य शरीरे पाण्डवस्तदा
(52) सुदुमिदं रूपं दृष्टवानसि यन्मम ।
देवा अप्यस्य रूपस्य नित्यं दर्शनकांक्षिणः
(53) नाहं वेदैर्न तपसा न दानेन न चेज्यया ।
शक्य एवंविधो द्रष्टुं दृष्टवानसि मां यथा
(54) भक्त्या त्वनन्यया शक्य अहमेवंविधोऽर्जुन ।
ज्ञातुं द्रष्टुं च तत्त्वेन प्रवेष्टुं च परंतप
12
(3)
(2) मय्यावेश्य मनो ये मां नित्ययुक्ता उपासते
श्रद्धया परयोपेतास्ते मे युक्ततमा मताः
ये त्वक्षरमनिर्देश्यमव्यक्तं पर्युपासते ।
सर्वत्रगमचिन्त्यं च कूटस्थमचलं ध्रुवम्
(4) संनियम्येन्द्रियग्रामं सर्वत्र समबुद्धयः ।
ते प्राप्नुवन्ति मामेव सर्वभूतहिते रताः

·तो केशोऽधिकतरस्तेपागव्यक्तासचेतमाम् ।
अव्यक्ता हि गतिर्दुःख देवदिस्याप्यते
(७) ये तु र चाणि कर्माणि मरि संन्यम्य मत्यराः ।
अनन्येनैव योगन गां ध्यायन्त उपासते
(5) तेपामहं समुद्धर्ता मृत्युसंसारमागरात ।
भवामि न चिरात्पार्थ मच्यावेशितिचतसाम
13
(2) इदं शरीर कौन्तेय क्षेत्रमित्यभिधीयते ।
एतयो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः
३) क्षेत्रज्ञ चापि मा विद्धि मबक्षेनेपु भारत ।
क्षेत्रक्षेत्रज्ञयानिं यत्तज्ज्ञानं मत मम
(20, प्रकृति पुरप चैव विद्धयनादी उभावपि ।
विकारांश्च गणांश्चैव विद्धि प्रकृतिसंभवान्
(21) कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते ।
पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते

·xiii
(22 पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान् ।
कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु
(24) य एवं वेत्ति पुरुषं प्रकृति च गुणैः सह ।
सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते
(27) यावत्सञ्जायते किञ्चित्सत्त्वं स्थावरजङ्गमम् ।
क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ
(35) क्षेत्रक्षेत्रज्ञयोरेवमन्तर ज्ञानचक्षुषा ।
भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम्
14
(3) मम योनिमहद्ब्रह्म तस्मिन् गर्भ दधाम्यहम् ।
संभवः सर्वभूतानां ततो भवति भारत
(4) सर्वयोनिषु कौन्तेय मूर्तयः संभवन्ति याः ।
तासां ब्रह्म महद्योनिरह बीजप्रदः पिता
(5) सत्त्व रजस्तम इति गुणा प्रकृतिसंभवाः ।
निबध्नन्ति महाबाहो देहे देहिनमव्ययम्

·ziy
(6) तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् ।
सुस्वसङ्गेन बध्नाति ज्ञानसझेन चानघ
(7)
रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम् ।
तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम्
(8) तमस्त्वज्ञानजं विद्धि मोहनं सर्वदहिनाम् ।
प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत
(9) सत्त्वं सुखे सञ्जयति रजः कर्मणि भारत ।
ज्ञानमावृत्य तु तमः प्रमादे सञ्जयत्युत
(10) रजस्तमश्चाभिभूय सत्त्वं भवति भारत ।
रजः सत्त्वं तमश्चैव तमः सत्त्वं रजस्तथा
(19) नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति ।
गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति
(20) गुणनितानतीत्य त्रीन्देही देहसमुद्भवान् ।
जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते
15
(1) ऊर्ध्वमूलमधः
धःशाखमश्वत्थं प्राहुरव्ययम् ।
छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित्

·XV
(2) अधश्चोर्ध्वं प्रसृतास्तस्य शाखा
गुणप्रवृद्धा विषयप्रवालाः ।
अधश्च मूलान्यनुसंततानि
कर्मानुबन्धीनि मनुष्यलोके
(16) द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च ।
क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते
(17) उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः ।
यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः
(18) यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः ।
अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः
16
(1) अभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थितिः।
दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम्
(2) अहिंसा सत्यमक्रोधस्त्यामः शान्तिरपैशुनम् ।
दया भूतेष्वलोलुप्त्वं मार्दवं हीरचापलम्

·है
क.मीन नि:
दमक :. नर = !
अनंकि काम
महत्य, न
ना दुर. संप मि.
5
विधा भवनि प्रद देहिनः
।।
नास्तिक रजनी के नाम = =
सत्तनुरून पता भवनि का
प्रदानयो पुरः ये याद एवम
यजन्त नस्विका देवन्यामाई गा!
मनमनधान्य वजन्ने नाममा जना,
- महारस्वत समाविको नवति कि।
यहन्तपन्तम दान तपां नेइनिन न

·xvii
(8) आयुःसत्त्वबलारोग्यसुखप्रीतिविवर्धनाः ।
रस्याः स्निग्धाः स्थिरा ढ्या आहाराः सात्त्विकप्रियाः
(9) कट्टुम्ललवणात्युष्णतीक्ष्णरूक्षंविदाहिनः ।
आहारा राजसस्येष्टा दुःखशोकामयप्रदाः
(10) यातयामं गतरसं पूति पूर्युषितं च यत् ।
उच्छिष्टमपि चामध्यं भोजनं तामसप्रियम्
(11) अफलाकाक्षिभिर्यज्ञो विधिदृष्टो य इज्यते ।
यष्टव्यमेवेति मनः समाधाय स सात्त्विकः
(12, अभिसन्धाय तु फलं दम्भार्थमपि चैव यत् ।
इज्यते भरतश्रेष्ठ तं यज्ञं विद्धि राजसम्
(18) विधिहीनमसृष्टान्न मन्त्रहीनमदक्षिणम् ।
श्रद्धाविरहितं यज्ञं तामसं परिचक्षते
(14) देवद्विजगुरुप्राज्ञपूजनं शौचमार्जवम् ।
ब्रह्मचर्यमहिंसा च शारीरं तप उच्यते

·xviii
(15) अनुद्वेगकरं वाक्यं सत्य प्रियहितं च यत् ।
स्वाध्यायाभ्यसनं चैव वाड्मयं तप उच्यते
(16) मनःप्रसादः सौम्यत्वं मौनमात्मविनिग्रहः ।
भावसंशुद्धिरित्येतत्तपो मानसमुच्यते
(17) श्रद्धया परया तप्तं तपस्तत्त्रिविधं नरैः ।
अफलाकङ्क्षिभिर्युक्तैः सात्त्विकं परिचक्षते
(13) सत्कारमानपूजाथै तपो दम्भेन चैव यत् ।
क्रियते तदिह प्रोक्तं राजमं चलमध्रुवम्
(19) मूढग्राहेणात्मनो यत्पीडया क्रियते तपः ।
परस्योत्सादार्थ वा तत्तामसमुदाहृतम्
(20) दातव्यमिति यद्दानं दीयतेऽनुपकारिणे ।
देशे काले च पात्रे च तदान सात्त्विकं स्मृतम्
(21) यत्त प्रत्युपकारार्थ फलमुद्दिश्य वा पुनः ।
दीयते च परिक्लिष्टं तद्दानं राजसं स्मृतम्

·xix
(22) अदेशकाले यहानमपात्रेभ्यश्च दीयते ।
असत्कृतमवज्ञातं तत्तामसमुदाहृतम्
18
2) काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः ।
सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः
(5) यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत् ।
यज्ञो दानं तपश्चैव पावनानि मनीषिणाम्
6) एतान्यपि तु कर्मणि सङ्ग त्यक्त्वा फलानि च ।
कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम्
(7)
नियतस्य तु संन्यासः कर्मणो नोपपद्यते ।
मोहात्तस्य परित्यागस्तामसः परिकीर्तितः
(8) दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत् ।
स कृत्वा राजस त्यागं नैव त्यागफलं लभेत्

·(0) कार्यमित्येव यत्कर्म नियनं क्रियतेऽर्जुन ।
सई त्यक्त्वा फलं चैव स त्यागः सात्त्विको मनः
(20) सर्वभूतेषु येनकं भावमव्ययमीक्षते ।
अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि, सात्त्विकम्
(21) पृथक्त्वन तु यज्ज्ञानं नानाभावान्पृथग्विधान् ।
वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजयम्
(22) यत्तु कृत्म्नवदेकम्मिन कार्ये सक्तमहेतुकम् ।
अतत्त्वार्थवदल्पं च तत्तामसमुद्राहतम
(28) नियतं सगरहितम गडपतः कृतम् ।
अफलप्रेप्युना कर्म यत्तत्मात्त्विकमुच्यते
124) यत्तु कामेप्युः । कर्म साहबारेण वा पुनः ।
क्रियते बहुलायास तद्राजसमुदाहृतम्
(25) अनुवन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम् ।
मोहादारभ्यते कर्म यत्तत्तामसमुच्यते
-

·xxi
(28) मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः ।
सिद्धयासिद्धयनिर्विकारः कर्ता सात्त्विक उच्यते
(27) रागी कर्मफलप्रेप्सुलुब्धो हिंसात्मकोऽशुचिः ।
हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः
28) अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः ।
विषादी दीर्घसूत्री च कर्ता तामस उच्यते
(30) प्रवृात च निवृतिं च कायाकार्ये भयाभये ।
बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी
(31) यया धर्ममधर्म च कार्य चाकार्यमेव च ।
*यथावत्प्रजानाति बुद्धिः सा पार्थ राजसी
(3५ अधर्म धर्ममिति या मन्यते तमसा वृता ।
सर्वार्थान् विपरीतांश्च बुद्धिः सा पार्थ तामसी
(33) धृत्या यया धारयते मनःप्राणन्द्रियक्रियाः ।
योगेनाव्यमिचारिण्या धृतिः सा पार्थ सात्त्विकी

·Exii
(34) यया तु धर्मकामार्थान् धृत्या धारयतेऽर्जुन ।
प्रसझेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी
(35) यया स्वप्नं भयं शोकं विपादं मदमेव च ।
न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी
(367 सुखं त्विदानी त्रिविधं शृणु मे भरतर्षभ ।
अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति
(37) यत्तदने विषमिव परिणामेऽमृतोपमम् ।
तत्सुखं सात्विकं प्रोक्तमात्मबुद्धिप्रसादजम्
(38) विषयेन्द्रियसंयोगाद्यत्तदयेऽमृतोपमम् ।
परिणामे विषमिव तत्सुखं राजसं म्मृतम्
(39, यदग्रे चानुवन्धे च सुखं मोहनमात्मनः ।
निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम्
(11) ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप ।
कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः

·xxiii
(42) शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च ।
ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम
(18) शीय तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम् ।
दानमश्विरभावश्च क्षात्रं कर्म स्वभावजम्
144 कृषिगोरक्ष्यवाणिज्य वैश्यकर्म स्वभावजम् ।
परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम्
(49) असक्तवुद्धिः सर्वत्र जितात्मा विगतस्पृहः ।
नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति
(50) बुद्धया विशुद्धया युक्तो धृत्यात्मानं नियम्य च ।
शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च
(52) विविक्तसेवी लघ्वाशी यतवाक्कायमानसः ।
ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः
(58) अहङ्कारं बलं दपै काम क्रोधं परिग्रहम् ।
विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पत

·XXIV
(54) ब्रह्माभूतः प्रसन्नात्मा न शोचति न काझति ।
समः सर्वपु भूतेषु मद्भक्ति लभते पराम्
(55) भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः
ततो मा तत्त्वता ज्ञात्वा विशते नदनन्तरम्
(56)
सर्वकर्माण्यपि सदा कुर्वाणो मद्वयपाश्रयः ।
मत्प्रसादादवामोति शाश्वतं पदमव्ययम्
65) मन्ममा भव मद्भक्तो मद्याजी मां नमस्कुरु ।
मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे
(66) सर्वधर्मान्परित्यज्य मामेकं प्ररणं बज ।
अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः
Printed at the "Sri Vidyavnothin Press," Tanjore.

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