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 733

KARMAYOGIN.
Law or Principle of Cansation. In the crudonotion of personal will as the Theological Stage, the Cause is the origin of natural phenomeng. apprehended as personal, whether but has it, at the same time, dissivisible or invisible. In the Posi-pated the idea of purpose also? On
tive Stage, it is apprenied as impersonal,-as Law, which in itself is equally invisible, and is seen only in its operation. Is not this the fundamental difference between the two stages? What the theological man calls gods, or at a later stage, God, the Positivist-philos pher calls laws, and perhaps, ultimately, even Law, with a capital L
But does it offer any satisfactory explanation of phenomena? And what is more fundamental, does it establish the title of the human mind to correctly understand phenomena and anthoritatively interpret it! The projection of personality behind every phenomenon was undoubtedly crude and penrile; but it had, at least, this to be said in its favour that it gave an intelligible account of vents, an account which, whatever its inadequacy, was in any case such as the ordinary human mind could readily grasp. It at least posited some purpose behind every pheno aneaon. It felt the absolute necesity of attributing me aim which every phenomenon sought to reach, and as this purpose was diflicult, at that stage of mental evolution, to conceive without a person, it posited a person at the back of whatever happed, from the regular rise and. set of the sun, to the occasional but. foarful convulsions of nature like an earth-quake or a tornado. The larger conception of Law has dispelled
the contrary, is not purpose a very necessary and fundamental element of the concept Law?
THE IMPLICATIONS OF SCIENCE. Law implies the adaptation of means to an end. It is the generali sation of certain relation observed in phenomena and tending to produce certain results. Theso relations are what may be called rational, that is they are capable of logical treatment, and their working may be resouably predicted in the future, under the mme conditions. And the investigation of these relations and the prediction of future results based upon past observations--all these imply a necessary correspondence between the modes of our intellect and the processes of outer phenomena,
From the stand-point of science the universe may be described as a huge mechanism. And there are two, and only persons who can interpret a mechanism, the person who makes it and the person who has the same intelligence and the same experience as the maker of the mechanism. The correct understanding of a mechanism is inconcievable under any other conditions. In saying this no theory of a creator and his crea tions is suggested, nor even any hypothesis of a personal godhead either. It would be premature to raise these issues, however fundamental they might seem to be to the theologian or the philosopher, at JUST OUT. JUST OUT.
1snJ out!
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this stage of our enquiry. The presont idea in simply to indicate the logical implication of science that whether personal. impersonal, or super-personal,--the Force or Law or by whatever other name you may call it,-that lies at the root and centre of the world-process, has a strange kinship with our own intelligence. This world-process is an intelligible process this much at lenat science must admit in its own interest. But it could not be intelligible without having Iutelligence its originating and shaping princi ple. Whether the Intelligence that lies at the root and centre of the world-process is perfect or imperfect whether it is benevolent, or malevolent, omnipotent or limited in its capacities, conditioned and controlled by other elements co-eternal and co-ordinate with itself,-these ques tions do not arise here, and shonid not be allowed to drive us away from the main track. The only proposition that seems absolutely valid here is that if the world-process be an intelligible process, that is some thing that can be stardied and understood and rightly interpreted by the human intelligence, it must necessarily have a sumlar Intell It gence at its root and centre, this cosmic lutelligence or cosme Reason, or Cosmic Soul, which the ancients in India called Hiranyagarbha or Brahina,--that alone justifies scientific investigations, reven!s scientific laws, and supports scientific generalisat
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