Karmayogi

Publisher: ZZZ Unknown

Page 14

the remedies must be sought. We shall do well in trying to solve the problem to remember that misunderstanding is the most fruitful cause of our differences, that love compels love and that strength conciliates the strong. We must strive to remove the the causes of misunderstanding by a better mutual knowledge and sympathy; we must extend the unfaltering love of the patriot to our Musalman brother, remembering always that in him too Narayan dwells and to him too our Mother has given a permanent place in her bosom; but we must cease to approach him falsely or flatter out of a selfah weakness and cowardice. We believe this to be the only practical way of dealing with the difficulty. As a political question the Hindu-Mahomedan problem does not interest us at all, as a national problem it is of supreme inportance. We shall make it a main part of our work to place Mahomed and Islam in a new light before our readers, to spread juster views of Mahomedan history and civilisation, to appreciate the Musulman's place in our national development and the means of harmonising his communal life with our own, not ignoring the difficulties that stand in our way but making the most of the possibilities of brotherhood and mutual understanding Intellectual sympathy can only draw together, the sympathy of the heart can alone unite. But the one is a good preparation for the other.
THE ISHA UPANISHAD.
I. All that is and moves in the moving universe with the Lord must be covered; abandon all that thou mayst enjoy all, meither covet any man's possession. 2 Verily do thy deeds in this world and wish to leave thy hundred years, there is no other way given thee than this to escape the bondage of thy acts.
3. For godless are those worlds and enveloped in blind gloom where all they after death resort who slay their own solres
4. There is One that unmoving is swif , ter than thought, and the gods can not rea It for It glides far in front; standing outstrips other as they run. In It taristus ordoreth the waters in ther place.
5 Inoves and It moveth not. It is me and It is far. It is within the universe and It is outside the universe.
6 Hut be that seeth all creatures in the self and the self in all creatures, therefore shrinketh from nothing neither ter any man.
KARMAYOGIN.
7. He who knows, whose soul has become one with all areatures, how shall he be deluded by passion, whence shall he have grief to whom all things are One? 8. This is the Brightness that went out to every side, and it hath no body nor sinews nor imperfection, It is pure and unwounded by sin. He is the seer and the thinker, He is supreme and selfborn; this is He that from years sempiternal hath ordered perfectly all things.
9. Into a blind darkness they enter who serve the Illusion, but a blinder gloom is theirs who cling to the Know ledge alone.
10. For one thing cometh by the Illus ion and another cometh by the Know ledge, so have we heard from the calm of soul who unfolded That to our knowing.
11. But he who knoweth the Illusion and the Knowledge in one, by the Illusion ferrieth safe over death and aud tasteth immortality by the Know ledge.
12. Into a blind darkness they enterwho serve the Unbrith, but a blinder gloom is theirs who cling to the Birth alone.
13. For one thing cometh of the Birth and another cometh of the Unbirth, so have we hard from the calm of soul who unfolded That to our knowing.
14. But he who knowetb the Birth and the Unbirth in one, by the Unbirth ferrieth safe over death and by the Birth tasteth immortality.
15. O fostering Sun who hast hidden the face of truth with thy golden shield, from his vision who liveth the truth displace that splendid veil. O Sun.
16. Fosterer, O Solitary Traveller, O Lord and Death, O Sun, O Child of God, dissipate thy beams, gather inward thy light, so shall I tehold that thy goodliest form of all. For the Being who is there and there, He am I..
17. The breath it is wind, the soul immortal abides; of my body ashes only are left. Om! O Will remember thy deeds, remember. Remember thy deeds, O Will, remember.
IS, Exalt me, O Fire, to that felicity ly the path of the good, O Lord that knowest all, O witness of all deeds, war down the devious sin of man's soul, 0. Fire. Profoundest speech of adoration. to thee we devise.
AUROBINDO GHOSH,
PRO-MAHAMEDAN POLICY.
THE LARGER EVIL OR THE GREATER: GOOD?
But the larger evil of these "reforms" will be the creation of a new cause of conflict betwee the Hindus and the Mahomedans. We are not
judge of the motives of people. We do not
know what Lord Morley's motives are. Per Monally, he would perhaps have liked to have
one register for all voters for the Council-eledtions in any locality. The acceptance of a separate register for the Mabomedans has, perhaps, been forced upon him by his own Anglo-Indian advisers, or by considerations of his political opponents. But whatever the motive, the result of his "reformis" will be to divide the whole of India, practically, into tworival camps, one one Hindu, the other Mahomedan.
It will create the conceit of separate and rival political interests between these two communities, where, in reality, there are no such divergencies. This, some people may think, will help. to keep the Hindus and the Mahomedans apart from one another, and, thereby, prevent the political fusion of the two peoples into a common and composite national unit. the Legislative Councila, this arrangement will make it easy for the intriguing officials, if they are so inclined, to play the one class off against the other, and thus retain their own power and control over these bodies. All this may be true. But we are not afraid of these evils. We be lieve that even these will turn to our own good They are all friends in disguise.
GREATER EVILS THAN DENOMINATIONAL RIVALRIES
For, let us not forget there are much greater evils than denominational rivalries or religious conflicts in political life. The Indian Nationalist, triving for the political emancipation and adconflicts. In his eye, the greatest evil in the vancement of his country, is not afraid of stolid stupor of his people. It is the lack of living interest of the general masses of the people in political and national affairs, that constitutes the root-evil in our present public life. We are not at all anxious, like the puppet pohticians of the mendicant school, to present what is called a united front to the British Covernment or the British public. Ons is not a game of bluff or bluster. We do not want to shew ourselves as a nation: we desire to be one. And nations grow through conflicts, first among themselves, and then with outside forces or sal A good deal of beating is needed to solidify masses of incoherent matter into the
We are
strong block, as well as to solidate incohent human units or groups of units,-and thus form them into a strong and consolidated nation. The weakness of our political life has lain really in the lack of political rivalries, and the consequent dead monotony of our political work and agita Lion. The new political life in the country' fàs developed with the birth of the new school of Indian politics that has divided Indian political workers into two opposing camps, with separate ideals, cries, and programnes. To condemn alt internal divisions or conflicts as suicidal to the National cause, is mere copy-book politica Union is strength only when the units uniting together are themselves strong. And conflictas contribute to the strength of the units in the earlier stages of social growth and consolidation