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 618

KARMAYOGIN
monasticisin 80 powerful for whatever' ond it proposes in itaelf. For building, for tasks of education, for industrial enterpriser, it has no rival and the work that it has a --- it does changes the face of the whole earth. Its fruit will not eaten by the worker. but wa enten by the worker, but was given to the world, and work so given endures for ever.
In India the time has come for the exploitation of the ideals of the forefathere. Exploitation nenns realisation. In this sense the blossom represents the exploitation of the plant. By means of renunciation, we are enabled to realise, or capitalise, or exploit, our gathered forces of character and experience. Similarly, we have now to take those powers and ideals of cooperatiun that in de Ajanta and Kenheri and began Ellora, and exploit them on behalf of the civic
tree that mothered it, and denth sees no exhaustion of the family, as froni unsuspected impoverishicht An organising unit. is the imracelinte result of mo
Wherever self-interest was to be Toont of brilliant life.
the momlised ultimate binding
power, The virtues of family organisl power, Indian society graduated
Indian society graduated tion have always been understood
that self-interest by combining with in the East, where we mo them it the idea of the family, Europe,
etunted on arvo scale in the on the contrary---never vividly cruste with its hereditary nocupa
conscious of the family at all. --lespt trons. True to her own genius,
at once to the attempt at nore however, Europe instinctively made complex type of cooperation, for the effort to unito in single enter.
which she drew the elements from princ mombers of widely diferont
all parts of the civic communes at families, while at the same time
will. The family may havo been giving to the art or trade concern- the starting point of the crew, but ed all the advantages of protructed
the soed was soon forgotten in the discipline and long-deferrod indivi. fruit, nod the crew became the dualistic grine. Thus we have the model for new organisations. The trade-guilds of the Middle Ages,
more complex unit thus arrived at with their system of apprentice
could attempt tasks far transcendships and the "schools" of fine art ing the onergy and initiative of the of the Italian cities.
more conservative fainily group, but With the alvent of the machine, it had lens vitality and persistence individual skill Huddenly appeared in face of ndverso conditions. The unimportant as an element in in. accumulating emphasis thus laid on Hustrial success, and the system of the family in all its nspacts, has guilds and npprenticeships broke had a great share in giving to the down. The world of onterprise East its air of suatuosque stability. resolved iteolf into capital and labour, Even in India, however, there have exploitor and oxploito, # single been other forms of organisation,
inachino-owner and a multitude of the Rajput clans, the military conmachine-tonders. Under this classifica federacy of the Mahrattas, the samaj
tion men no longer Htood contrasted or church, and the all dominating in the rolationship of father and unit of the inastor and his disciples, childron, patrinrch and dopondents giving birth to the religious order. or mastor-craftsman and apprentices. Enst or West, this last is the supreme 'Their lines of unity and division now became those of self-intorost can egotism be sunk entirely, in alone. The firm took the place of the realisation of an idea. Here the old-time 'school. The making alone is self-interest eliminated alof a fortune tends to become the together, for the future as for the object of ambition, instead of the past. Here the whole purpose is Hcquisition of personal skill and com- in the work itself. Whatever aomon fame and for the vast majority, cruos from a given effort, whether reduced to the position of units in addod experience or increased i department, no ambition even of means or heightened skill, is at this incanoat kind was any longer once poured back into the common possible. The bettering of their fund, and used as basis for the next own condition in any degree becomes undertaking. The West has grasped
19 impossible for these. As the the fact of the adaptability of nonelevation of overy private soldier in kindrod to each other, and has # regiment to the rank of a com- sought to ne it for the realiantion minstoned officer. Thus the war of of a good that lius moro or less interents superseded tho cnopor. within the senses. The sight of tion of gifts, and at the same time the great Guru. Passing wer his the grogativa instinct began on son, in the quest for a disciple to be underminod by individual of groater promise, is not startling hopelessness .
to the European mind. The tailor The family is the basis of wim- or the banker in the West, would be pler forms and degrees of organisa- apt to do as much. But in suoh tion, but it is vastly more porna undortakinge > thoire there is al
nent than the communu as way8,80oner or later, a profit-shar. . a motif. For its impulse recurs ing, by which the gains accumulated
spontannusly in every gener- are distributed. In the monustia ation and every direction. And order alone, there is no division of the vxhaustion of tho coinmunes the spoils. It is this which makes
Europe has to learn from India of the sanctity of the family, of the sweetness of self-suppression, and the holiness of faithful widowhood. But India on the other hand, has to study the virtues of Europe; the roady cooperation and warm love of thoso who are only comrades and not kindred; the omotional strength and self-restraint of tho individual; and above all, the unfal. toring discipline that looks so like Norvitude, yet is, in free persons, the finest Hower of freedom.
Having these two opposites in one hand,--the civic commune for Europe, the family for India-we can begin to tabulate those elements of each which the other moet needs. In Europe the family is affected by the conceptions of the civic life: in India, ideas proper only to the family tend to be imported into the civic life itself. A certain degree of this will probably prove persistent, giving in each case its national colour to the public life. But in the struggle for the realisation of new ideals we must work in each case to achieve the compliment of the inborn tendency. Europe must strive to nasimilate the culture of the family, India must individualise the whole civic conectouses. The place where we are, it has been said, is the only place in the whole universe towards which we cronot move Similarly, the evolution already neaphed is the very thing we are to traducend. We must not read in the thips we buke pehieved.