Karmayogi

SR No.: 011075
Original Sutra Author: N/A
Publisher: ZZZ Unknown
Total Pages: 751
Language: English
Classification: Book_English
File Size: 139 MB

Page 361

Temporary makeshift was invented to replace slavery, called free labour, by which men were paid and brihet to accept voluntarily the position of slaves, contenting themselves with the curse satisfaction of the animal necessities and in return providing by their labour the higher wants of their niasters now called superiors or higher classes. This also has become a solution which will no longer serve. The whole f humanity now demands not merely the satisfaction of the body, the anna, but the satisfaction also f the prana and the chitta, the vital and emotional desires, Wealth, luxury, enjoyment for neself and those dear to us, participation in the satisfaction of national wealth, pride, lordship, rivalry, war, alliance, peace, once the privilege of the few, the higher classes, of prince, burgess and noble are, now claimed by all humanity. Political. social and economie liberty and equality, two things difficult to harmonize, must now he conceded to all men harmonized as well as the present development of humanity will allow. It this claim that arose, red with fury and blinded with blood, in the French Revolution. This is democracy, this Socialist, this Anarchism; and. however fiercely the privileged and propertied classes may rage, curse and denounce these forerunners of,
Demogorgon, they can only temporarily resist. Their interests. may be hoary and venerable with the sanetion of the ages, but the future is mightier than the past and evolution proceeds relentlessly in its course trampling to pieces. all that it no longer needs. Those who fight against her fight against the will of God, against a
decree written from of old, and are already defeated and slain in the karan jagat. the world of types and CALIS where Nature fixes every thing before she works it out in the visible world. Nihatah pur
KARMAYOGIN.
and it is the highest function that the mass of mankind has thoroughly perfected. Beyond the manas is the buddhi, or thought proper, which, when perfected, is ide pendent of the desires, the clans of the body and the interference of the emotions. But only a minority of
men
although spirituality has often entered into humanity in great waves, it has done so merely to create a temporary impetus and retire into the souls of a few leaving only its coverings and shadows behind to compose and inform the thing which is usually called religion. Meanwhile the thought is tl e highest man has really attained and it is by the thought that the old society has been broken down. And the thought is composed of two separate sides, judgment or reason and imgination, both of which are necessary to perfect ideation. It is by Science, philosophy and criticism on the one side, by art, poetry and idealism on the other that the old state of humanity has been undermined and is now
have developed this organ, much less perfected it. Only great thinkers in their hours of thought are able to use this organ independently of the lower strata, and even they are besieged by the latter in their ordinary life and their best thought suffers continually from these lower intrusions. Only developed Yogins have a vishuddha buddur. a thought organ cleared of the interference of the lower strata by chitta-shuddhi or purification of the chitta, the mind-stuff, from the prana collapsing, and the foundations full of animal, vital and emotional have been land for the new. Of disturbances. With most men the these Science. philosophy and buddhi is full of manas and the criticism have established their manas of the lower strata. The ma- use to the mass of humanity by jority of mankind does not think, it ministering to the luxury, comfort. has only thought sensations: a large and convenience which all men minority think confusedly mixing desire and arming them with justi up desires,predilections, passions, pre-fication in the confused struggle judgments, old associations and pre- of passions, interests, cravings and judices with pure and disinterested aspirations which are now working thought. Only a few, the rate ariswith solvent and corrosive effect toents of the earth, can really and throughout the world. The value of the other side, more subtle and truly think. That is now the true profound, has been clouded to the aristocracy, not the aristocracy of the body and birth, not the aristocracy mass of men by the less visible and of vital superiority, wealth, pride sensational character of its workings and luxury, not the aristocracy of higher emotions, courage, energy.
successful political instinct and the habit of mastery and rule, though these latter cannot be neglected.-but the aristocracy of knowledge. undisturbed insight and intellectual ability. It emerges, though it has not yet emerged, and in any future arrangement of human society this natural inequality will play an im portant part.
Above the buddhi are other faculties which are now broadly included in the term spirituality. This body of faculties is still rarer and more imperfectly developed even in the highest than the thought organ. Most inen mistake intellectuality, imaginative inspira tion or emotional fervour for spirituality, but this is a much higher function, the highest of all, of which all the others are coverings and veils. Here we get to the fountain, the source to which we return, the goal of human evolution. But
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KISORI LAL SARKAR M. AB. Extint from the Book nied RAM KRISHNA, HIS LIFE AND RAYINGS" by Prof. F. Maxmuller page 04.
The difference between Bhakt deve tion and Jaan kuowledge is fully treated by Babu Kishori Lal Sarker in las intersting book &e"
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The mass of humanity has not risen beyond the bodily needs, the vital desires, the emotions and the current of thought sensations created by these lower strata. This current of thought sensations is called in Hindu philosophy the manas or nind, it is the highest to which all but a few of the animals can rise,
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