Karmayogi

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

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wablo existence without being fot d moment bound. or affected. ternally self-gathered, eterally fee. This akshain parasha is our rial self, our divine unity with Gurt, our maliciable freedom froin that which is transient and changing. It did not exist, there would 40 estpe from the bondage
KAMWAYEGANE
titndinous flux and renaxy Pa kriti. The enjoyment of Purushottapi is both in Pakriti and beyond it, it embraces nd is the reality of all experience and enjoyment.
Development is determined by the kshara purusha, but not conducted by him. It is Prakriti, the Universal Energy, that conducts development under the law of canse and effect, and is the true agent. The soul is not the agent, but the lord who enjoys the results of the action of his agent, Prakriti or Nature; only by his attachment to Prakriti he forgets himself and entifies himself with her so as to have the illusion of agency and, by thus forgetting himself, censes to be lord of himself, becomes subject to A SYSTEM OF NATIONAL EDUCATION. Causality, inprisoned in Time and Space, bound by the work which he He himself, being a part of God, is made in His image, of one nature with Him. Therefore what God is, he also is, only with limitation, subject to Time; Space and Causality, because he has, of his own will, accepted that bondage. He is the witness, and if he ceased to watch, the drama would stop. He is the source of sanction, and what he declares null and void, drops away from the development. He is the enjoyer, and if he became indifferent, that individual development would be arrested. He is the upholder, and if he ceased to sustain the adhuru, the vehicle, it would fall and cease. He is the lord, and it is for his pleasure that Nature Acts. He is the spirit, and matter is only his vehicle, his robe, his means of self-expression. But all his sanctions, refusals, behests act not at once not there and then, not by imperative absolute compulsion, but subject to lapse of time, change of place, working of cause to effect. The lapse may be brief or long, a moment or centuries; the change small or great, here or in another world; the working direct or indirect, with the rapid concentration of processes which men call a miracle or with the careful and laboured evolution in which every step is visibly ordered and deliberate; but so long na the jiva is bonnd, his lordship is limited and constitntional, not dospotic and absolute. His sanotion and signature-aro necessary, but it is the Lorde spiritual and temporal of his mind and body, the Commons in his external environment who do the work of the State, exocute, administer, legislate,
life and death. joy and grief, Sin and virtue: wo should be psoners in i Cage without n door, heating our wings against the Nars in vain for an exit; life and death, Joy and grief, 'sin and virtue would be eternal, ineffugable restiis not temporary rules determining the great game of life, and we should bo unwilling actors, not free playmates of God able to suspend and renew the game when we will. It is by realising our oneness with the Akshara purusha that we get free-sanctions. dom from ignorance, freedom from the cords of desire, free-toin from the imperative law of works. On the other hand, if the akshara pusha were all, as the Sankhya philosophy contends, there would bo no basis for different experience, no varying personality, every individu! existence would be precisely like every other individual experience, the development and experience of one soul in Nature an exact replica of the dovelopinent ind experience of another soul. It 14 the kshara purusha who is
creatures, and the variety of exponge, character and development
offeeted by a particular part of the universal swabhava or naturo of conscious existence in phenomena lng attached to a particular dividual or jiva. This is what s meant by saying that it is a part Go which becomes the jiva. This ww.abhava, once determined, does not change; but it anifests various parts of itself, at Aurions times, under various remstances, in various forms of tion and various bodies suited to the action or development it has to enjoy. It is for this reason that the purusha in Nature is called khara, fluid, shifting, although it is not in reality teid or shifting. but constant, eternal and immutable, muatana. It is the variety of its enjoyment in Time. Space and Csality that ankes it kshara. The enjoyment of the akshara puruha is self-existent, beyond Time, Space and Causality, aware of but undisturbed the continual mul
1h: first step in welf-libention is to get rid of the illusion of agency. to realise that Natura acts, not the soul. The second is to remove the. siege of phenomenal, associations by surrendering lordship to God, leav ing.Him alone to uphold and sanetion by the abdication of the independent use of these powers, offering np the privilege of the enjoyer to Him. All that is then left is the
attitude of the akshara purusha, the free, blissful self-existence, watching the action of Prakriti, but outside it, The kshara withdraws into the akshara. When the sakshi or witness withdraws into God Himself, that is the utter liberation.
CHAPTER I.
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THE BASIS OF EDUCATION.
The true basis of education is the study of the human mind infant, adolescent and adult. Any system of education founded on theories of academical perfection, which ignores the instrument of study, is more likely to hamper and impair intellectual growth than to produce a perfect and perfectly equipped mind. For the educationist has to do, not with dead material like the artist or sculptor, but with an infinitely subtle and sensitive organism. Ho cannot shape an educational masterpiece out of human wood or stone: he has to work in the elusive substance of mind and respect the limits imposed by the fragile human body.
There can be no doubt that the educational system of Europe is a great advance on many of the methods of antiquity, but its defects are also palpable. It is based on an insufficient knowledge of human psychology,and it is only safe guarded in Europe from disastrous results by the refusal of the ordinary student to subject himself to the processes it involves, his habit of studying only so much as he must to avoid punishment or so pass an immediate test, his resort to active habits and vigorous physical exercise. In India the disastrous effects of the system on body, mind and character are only too apparent. The first problem in a national ayecation as comprehensive as tem of education is to give an edu the European and more thorough, without the evils of strain and cramming. This can only be done by