________________
YOGIN.
motion were in be contient by a freely aleated Congress the Nationalists would have no case si conplaint, for they would still be five to organise a party stitution which would spiral the knowledge and appreciation of democratic principles ami got these, limit: tion abrogates from within the Congress itself. But the Constitution is also not free in virtue of the elegibility to delegateship being limites to those who can sign a declaration of faith specially designed to exclude the ad-in vanced school of patriotism. This limitation is vital. A national Assem bly cannot bind itself by any creed but the creed of patriotisma which is understood and which it would be futile to express. The Nationalist party cannot accept the limitation of delegateship by an exclusive creed. They would not seek to bind it by their own creed, still less can they accept
a
creed which contravenes their avowed principles. The Congress may always pass a resolution expressing its aims and objects. That is morely the opinion of the majority and can always be changed if the minority booomos the majority. But a personal subscription to views one does not hold is unthinkable to any man of honour and probity. These are the three parties and their views. The election of a free Congress is the only possible way to their fiual reconciliation, the omission of the ereed the only condition of the continuance of an United Congress. It is for the good sense of the people at large to decide between these conflicting views and determine what is best for Bengal and the nation.
and incurable defect, which prevents it froig sitting at all. The constitutional difficulty will not be mot and the political difficulty. will remain as serious as ever, for the Nationalists would still be excluded and the menace to our unity in Bongal would increase every year. Others of the advanced Moderates Ree more clearly and can understand that only a freely-elected Congress, as freely elected as the Hughly Conference will be, can accept this constitution or form any other. Any resolution passed on this subject must therefore contemplate a freely elected session and the submission to it of any constitution proposed or drafted for the better organisation of Congress procedure and Congress affairs.
The third section of opinion is that of the Nationalist party. Iminediately after the fracas at Surat, on the same day indeed, the party became acutely sensible of the nature of the catastrophe which had occurred and its first step was to take an attitude which might leave the way open to reconciliation; and this attitude they maintained at all the subsequent Conferences where they were either represented or dominant. We do not agree with Lala Lajpatrai's suggestion that the Congress should always remain in the hands of the Moder ates; a popular body must remain either in the hands of the party which numerically predominates or be run by a joint body representing them proportionately to their numbers. But the Nationalists would not deny the name of Congress to a body increly because its administration was in the hands of a single party. They refuse it because that body by a constitution passed without right or authority excludes a powerful section of opinion in the country and pretends to be a National Congress when it is really a party organisation. If the Convention were to consent to a free election and a free constitution, the Nationalist party would not allow a matter of nomenclature, however important, to stand in the way of reunion. But the Convention con
stitution is not free. It is in the first place a close oligarchical constitution seeking to limit the right of election to a few privileged bodies aliated to it sell Been if de reactionary
THE KATHA UPANISHAD. PART 11 Chapter Three
are
1. Yana said. "This is the eternal uswattha tree whose roots aloft, but its branches are downward. It is He that is called the Bright One and Brahman and Immortality, and in Him are all the worlds established; none goeth beyond Him. This is the thing thou seekent.
2. All this universe of motion moveth in the Prana and from the Prana also it proceeded; a mighty terror, is He, yen, a thunderbole
up Him are the mo
3. For fun of Him the thre burner of Him the un giveth for fone of Him Inden and Y abd Death hasten in their coursew
4. If in this weld of men and before thy body fall om thee, thou art able to apprehend it, then then availes for embodiment in the worlds that are His pron tious..
5. In the self one seeth God an a mirror but as in a dream in the work of the fathers, and as in water one sath the surface of an object, so one seeth Him in the world of the. Gandharvas; but He is seen as light and shade in the heaven of the Spirit.
6. The calm soul having com.. prehended the separateness of the sonses and the rising of them and their setting and their separate cinergence putteth from him pain
and sorrow.
7, The mind is higher than the волкен, and above the mind is the thought, and above the thought is the mighty Spirit, and above the Mighty One is the Unmanifest.
8. But highest above the Unmanifest is the Purusha who pervadeth all and alone hath no sign nor feature. Mortal man knowing Him is released into immortality.
9. He hath not set His body within the ken of seeing neither doth any man with the eye behold Him, but to the heart and mind. and the supermind He is manifest. Who know Him are the immortals.
10. When the five senses cease and are at rest and the mind resteth with them and the Thought censeth from its workings, that is the highast ntato, say thinkers.
11. Not with the mind hath man the power to see God, no, nor by speech nor with the eye. Unless one saith "He is," how can one become sensible of Him.
12. One must approhond Him in the concept "He is " and also in His essential principle, but when he hath grasped Him as the Is,then the essential of Him dawneth upon
a man.
13. When every desire that harboureth in the heart of a man hath been loosened from its moorings, then this mortal putteth on immortality; even here he enjoyeth Brahman in this human body.
