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refining from jula to tapas, as and vidynt and from vidynt to ojas, fill- the system with physical strength, ergy and brain power and in its list form of ojas ses to the brain and informs it with at primal energy which is the most fined form of matter and
nearest to spirit. It is ojas that Creates a spiritual. force or virya,
which a man attains to spiritual nowledge, spiritual love and faith, spritual strength. It follows, that the more we can by Brahmaharya, increase the store of tapas, tejas, vidyut and jas, the more we hall fill ourselves with utter energy for the works of the body, heart, mind and spirit.
KARMAYOGIN..
Sattwa i an illumination which reveals the hidden knowledge and brings it to the surface where the observation can grasp and the memory record it. This conception. of the constitution of the knowing faculty made the removal of tamas, the disciplining of rajas and the awakening of sattwa the main problem for the teacher. He had to train the student to be receptive of illumination from within. The disciplining of rajas was effected by
i strict moral discipline which induced a calm, clear, receptive state of inind free from intellectual self-will and pride and the obscuration of passion, --the famous discipline of the Brahmacharin which was the foundation
This view of the human sond was
not the whole of the knowledge of Aryan culture and Aryan morals;
on which ancient Hinduism based its education discipline. In addition it has the view that all Knowledge, is within and has to be evoked by education rather than
instilled from outside. The constitution of man consists of three principles of nature sattwa, rajas
and
tans, the comprehensive, etive and passive elements of universal action which, in one of their thon and fold aspects manifested as knowledge, passion and ignorance, Tuna is a constitutional dullness or passivity which obscures the knowlodge within and creates ignorance, mental mertia slowness, forgetful disinclination to study, mab hit to grasp and distinguish. R an undisciplined activity which bures knowledge by pasattachment, prejudgment, predilection and wrong ideas,
and the interference of wrong ideas was sought to be removed by strict. mental submission to the teacher during the receptive period, when the body of ascertained knowledge or right ideas already in man's possession was explained to him and committed to memory. The remov al of tainas was effected by the discipline of moral purity, which awakened the energy of tejas and electricity in the system and by the power of tapasya trained it to be a reservoir of mental force and clarity. The awak ing of illumination was actively effected by the triple method of repetition, meditation and discussion. Avritti or repetition was meant to fill the recording part of the mind with the shabda word, so that the artha or meaning might of its et rise from within. Needless to say, a mechanical repetition was not likely to produce this effect. INVITATION.
ness
ton,
(Composed in the Alipur Jud.) With wind and the weather beating round ne
Up to the hill and the moorland I go. Who will come with me Who will walk with me?
Wade through the brook and tramp through the snow?
Not in the petty circle of cities.
Cramped by your doors and your walls I dwell. Over me God is bluo in the wellto,
Against me the storm and the wind rebel.
I sport with solitude here in my regions,
Of Midventure I made me a friend. Who would live largely? Who would live freely 7 Hero to the wind-swept uplands ascend.
I am the lord of tempest and mountain.
am the spirit of freedom and pride. Stark must he be and a kinsman to danger.
Who shares my kingdom an! walks at my side. AUROBINDO GHOSE,
There must be that clear still receptivity and that waiting upon the word or thing with the contemplative part of the mind which is what the ancient Indians meart by dhyan or meditation. All of us have felt, when studying a language, the difficulties which seemned insoluble while grappling with a text, suddenly melt away and a clear understanding arise without asistance from book or teacher after putting away the book from our mind for a brief period. Many of us have experienced also,
the strangeness of tak. ing up a language or subject, after brief discontinuance, to find that we understand it much better than when we took it up.
know the meanings of words we had never met with before and can explain sentences which before we discontinued the study, would have baffled our understanding. This is becaus the jnata or knower within has had his attention called to the subject and has been busy in the interval drawing upon the source of knowledge within in connection with it. This experience is only possible to those whose swattic or illuminative element has been powerfully aroused or ciously or unconsciously tr. ined to netion by the habit of intellectual clarity and deep study. The highest reach of the satiwic development is when one can dispense often or habitually with outside aids, the teacher or the text book, grammar and dictionary and learn a subject largely or wholly from within. But this is only possible to the Yogin by a successful prosecution of the discipline of Yoga.
Cons
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This medicated oil has a marvellous effect in curing all forms of impotency and lack of sexual vigour. Even in vongental malfor mation and arrest of development it has been used with much success. Por phial Rs. 2. Postage as. 4.
KAM
CHURAMANI GHRITA.
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SUKRA SANJIBANI RASA.
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Ti you use the three medecine at a time it must cure your imotency. Prioo of three medicines Rs. 5. Postage as. 8.
Kabiraj HARI NARAIN SEN KARIRATNA'S AYURVEDYA AUSHADI ALAYA, 76-1. Shobhabazar Stroot, (Hatkhola), Calcutta
