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KARMAYOGIN.
An in tbe education of the mind, the self-devotion, the parity, the or religious exercise, is mimple of so in the education of the heart, the renunciation of the Brahmin,-the the ignorant confusion which die best way is to put the child into courage, Ardour, honour, nobility, tracta mon's minds on this subiect the right road to his own perfection chivalry, patriotism of the Kaha The probibition is a aop to secolar. and encourage him to follow it, triya -the beneficence, skill, in- ism declared or concealed. N. watching, suggesting, helping, but dustry generous enterprise, and large
religious teaching is of any value not intorfering. The one excellent openhandedness of the Vaisya,-the unless it is lived, and the use of lesent in the English boarding self-effacement and loving service of
various kinds of sadhana, spiritual school in that the master nt his best the Sudra, these are the qualities
self-training and exercise, is the Mtands there ma moral guide and of the Aryan. They constitute the only effective preparation for relicxample loaving the boys largely moral temper we desire in our
gious living. The ritual of prayer to influence and help onch other in young men, in the whole nation.
homage, ceremony is eraved for by following the path silently shown But how can we get them if we do
many minds as an essential preto thein. But the method practised not give opportunities to the young paration and, if not made an end in is crude and marred by the excess to train themselves in the Aryan
itself, is a great help to spiritual of outor discipline, for which the tradition, to form by the practice
progress; if it is withheld, some pupils have no rompect oxcept that and familiarity of childhood and
other form of meditation, devotion offenr, and tho exiguity of the in- boyhood the stuff of which their
or religious duty must be put in its Der assistance. The little good adult lives must be made?
place. Otherwise, religious teachthat is done is outweighed by much
Every boy should, therefore, being is of little use and would almost cvil. The old Indian Ryntem of the given practical opportunity as well be better ungiven. gurui commanding by his knowledge as intellectual encouragement to
But whether distinct teaching develop all and sanctity the implicit obedience,
that is best in his in any form of religion is imparted
natnro. If he has baul qualities, perfect adiniration, reveront emula
or not, the essence of religion, to ,bad habita, bad sanskaras whether tion of the student, was a far super
live for God, for humanity, for ior method of moral discipline. It
of mind or body, he should not be country, for others and for is impossible to restore that anci. treated harshly as a delinqnent, but oneself in these, must be made the
enconraged to get rid of them ent system; but it is not impossible
by ideal in every school which' to substitute the wiso friend, guido
the Rajayogic method of sanyama, calls itself national. It is this
rejection and substitution. and helpor for the hired instructor
He spirit of Hinduisin pervading our or the bonevolent poliooman which
should be encouraged to think of schools which, far more than the is all that the European system
them, not as sins or offences, but as teaching of Indian subjects, the
symptoms of a curable disease al118nlly makog of the pedagogue.
use of Indian methods or formal terable by & steady and sustained instruction in Hindu beliefs and Tho Arat rule of inoral training is
effort of tho will. --Calsehood being Hindu Scriptures, should be the to suggest and invite, not command
rejected whenever it rises into the cesence of Nationalism in our or imposo. The best method of sug
mind and replaced by truth, fear by schools distinguishing them gestion is by personal example,
from courage, selfishnes by sacrifice and all others daily converse and the books read
ronunciation, malice by love. from day to day. There books
Groat care will have to be taken should contain, for the younger
THE STRESS OF TAE HIDDEN that unformed virtues are not student, the lofty examples of the rejected as faults. The wildness and
SPIRIT. past given, not as moral lessons,
rocklessness of many young natures but as things of supreme human are only the overflowings of an
The world is a great game of hide interest, and, for the elder student, excessive strength, greatness and
and seek in which the real hides bethe great thoughts of great souls, nobility. They should be purified,
hind the apparent, spirit behind the passages of literature which sot not discouraged.
matter. The apparent masquerades fire to the highost emotions and
I have spoken of morality; it is
as real, the real is seen dimly w if prompt the highont ideals and aspi
necessary to speak a word of reli- it were an unsubstantial shadow. rations, the records of history and gious teaching. There is a strange
The grandeur of the visible universe bnogrphy which exemplify the idea prevalent that by merely
and its laws enslaves men's imagiliving of those gepat thoughts, noble teaching the dogmus of religion
nations. This is a mighty machine' notions and aspiring ideale. This children can be made pious and
we ory, "but it moves of its own is a kind of good company, mtaanga. moral. This is an European error,
force and needs neither guide por which can soldan fail to have effect,
and its practice loads other to maker; for its motion is eternal." Ho long as sentqutious gormonising mechanical acceptance of a creed
Blinded by a half truth we fail to A wyoided, and beoonges of the bating no effoot on the inner and
noo that, instead of a machine with high rat gffoct if the personal life of little on the outer life, or it oreates
out & maker, there is really only an the toucher is itself moulded by the
the fanatio, the piotiat, the ritualist or existènoe and no machine. The great things he places before his the unctuous hypocrito. Religion has
Hindus have many images by pupula. It cannot, however, have
to be lived, not learned as orood. which they seek to convey their full forco unlons tho young life is
Tho ningulet compromino made in knowledge of the relation between given an opportunity, within ita
the so-oalled National Education of God and the world, but the idea of livnited sphere, of embodying in ac.
Bengal, making the teaching of tion the moral impulses which rise
the machine does not figure largely | religious beliefs compulsory, but among them. It is a spider sod withini The thirst of knowledge forbidding the protice of anusthana hio web, fire with many opako,
