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SECTION 1: SCIENCE AND ART IN BELIGION.
KARMAYOGIN
AUGAMSEJAZLER MAÇARIO
heart.
The following chapter is taken from Kisori Lal Barber's "Hindu System of Religious Science and Art." Roughly speaking, Rationalism in the developing of knowledge, and Emotionallem is the moving of the And what are Science and Art as explained before! Science is clear knowledge and art is a practical appreciative movement. Thus generally speaking, Science corresponds to Rationalism and Art to Emotionalism. It is specially so in the case of religion, and a regards the Hindu religion, the distinction between Rationalism and Emotionalism corresponding to Science of religion and Art of religion is brought out in relief at every step.
Rationalism and Emotionalism in
dering the oncotaitant propady ne shown below.
The one imparts religious thoughts; the other sabatantiates religions facts. The great difference between Rationalism the portion exagere other of a practical character.
As stated above, Rationaliam as incnt. cated by the Hindus, is kubwlidge puriRationalism or Science supplies bare fied. But how it in purified 1 knowledge, but Emotionalism or Art ful It is purified by self-abnegation Bla some want of the heart. Thus the and abstractie Final breath of Rationalian in abstract, while the of Emotionalism in home-felt. dominates in any degree, it vitiates Although Science and Art are allied thought with prejudice. Thought is also Similarly, the function of Rationaliam together, the of each is subject to vitiation when one is in a and Emotionalism is separate, the one whrilpool of excitement. Therefore gives an abstract knowledge of the self-abnegation and abstraction which are Deity, and the uther makes Him touched and felt in His protection and love. all that is meant by the word renuncia. tion are associated with Jnanabanda. In other words, it is for this reason that Jnanahanda is said to be the Nibritti, Dharma. Again Emotionalism as approved by the Hindus, is similarly desire and action purified. But how are they to be parified? Desire and action cannot be purified-by rest and inactivity. They cannot be altogether suppressed successfully with any beneficial result. They are purißed only by indulging in activity in Thus a selfa self-sacrificing spirit. sacrificing spirit of activity being the only means of purifying them Emotionaliam is very properly associated with what is called Prabritti Dharma or proper indulgence in action.
In reality there is no conflict between what is called Nibritti Dharma and what For Nibritti Is called Prabritti Dhurma in the elimination of self-fulness and not the elimination of action.
Rationalism and Emotionalism may be compared and contrasted as follows:The one is based upon Viraba or dispas drawssionate analysis, the other upon Sadhana
or earnest devotion.
ordinary parlour may simply mean reasoning and feeling processes as found in the lives of men in general. They may be simply matters of loukika (worldly) experience as the Hindus would say. But in the Hindu mind the terms Jnana and Bhakti meaning Rationalism and Emotionalism convey a much higher import.
This sacola Briver cons
the two
Jnana is not common knowledge, but it is the illumination of the soul by which the Para Brahma is realized as the great Soul of the Universe. And Bhakti is similarly not an ordinary feeling of love and attachment, but that self-less devotion which the touch of the All-Beautiful and All-Loving Supreme Spirit
forth from the hearts of men.
Such is the Rationalism and Emotionalism of Hinduism so called. The pro cess which leads to the above Jnand and Bhakti are respectively the process of purified Rationalism and Emotionalism. Rationalism is sometimes associated with what is called Nibritti (renunciation) and Emotionalism with what is called Prabritti (activity).
The quantum of the one is measured by the extent, the quantum of the other is measured by depth; and thus the one tends to a consciousness of an all-prevading expansion and the other tends to that of concentration to a point or to a focus.
The one widens the range of the view of the Divinity; the other, intensißes the the touch of the Divinity."
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