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KARMAYOGIN
Surely THE UNITY OF INDIA. ly, in this way, concepts in the mind. They must afterwards be externalised, it is true, but their birth is in the mind. There they must first be recognised and shaped. There they must be asserted. From this, they become external. We all know
unequal? Surely not! material and spiritual cannot be compared in potency! Was Kansa Any match for Krishna The ancient tales say not, and we believe the ancient tales speak true. We know well that the race-epics never die, for they eternally repeat themselves. And we live in a day when the thought is born that no day in the past was ever greater, a day that is minded to put to the tent the truth of these tales of old, # day that is not content to believe that the age of miracles is past, a day that trusts to thought, and yet determines to re-make the world, a day of infinite ambition. Is it not true that a new age is born? The Test
-000 There is no subject more germane to our aims and purposes, than the much mooted question of the unity of India. India is so disunited, say those who do not love her. And,
India is one answer her children and Bhaktas.
Let us, then, take the matter at its worst, and assume that the disunion and diversity of our Motherland is a fact. What is the line of thought that we ought in such a case to pursue? It is to be supposed that we do not wish to intensify the problem, but rather to solve it, to treat in such a way that it may grow less instead of greater, day by day. In the first place, it is open to us, to dwell on the many elements of unity which India already
Her own civilisation, Apart from foreign influences, is
for is for lives, toil, for remarkably harmonious, throughout
tion.
Those
But it is easy to work ourselves. up into a fine frenzy of inspiraровисався. Words are but words, and the question IN of deeds. The ery Achievement, for vows ninde and kept, for spirit and sacrifice and courage. We want co-operation, fellow-feeling, public spirit, and the power that sees things in their truet proportion, never mistaking the relative claims of the little and the great. The restoration of the na tional industries, and the establishment of some sort of rational edueation are lightly felt to be the With ore of the task before us. these, goes all the rest.. Nor have wo occasion to despair. In every battle there comes an hour, after the first victorious charge, when all seems to be in 10-action. who are finally to win the day seem for the hour to be the losers. It is then found out by every fight worth his sit that even battles are won, not by itpetuosity, but by steady work. In all human victones there is an element of wormlike toil. Perseverance is one of the greatort of economic assets. Even military life is not wholly a series of glorious dashes. Therefore we have nothing to give us a nomer-t's uneasiness. On no. ount must we abate une jos of our Awadeshi vow. For the rest, it is only our power of work that is being tested. The strength of our will to build and build and build again is being called in question. Let the mole and the ant and the earthworm become our gods, but let these he no doubt shout the answer. WE CAN.
AC
the length and breadth of the coun
try. There is not even such diver
how true this is of the relations of the family. Does the wife allow herself to argue the question of her husband's character and loveableness? This would soon destroy the most perfect of relations. But she dwells only on the facts that support her own devotion. The rest she ignores, as so much waste material. It is of no consequence to her.
Similarly, there is a very actual sense in which only the positive is true. Only the positive really exists. Just as, to the eye of affection
only the sweet and beautiful has any real objective existence, so in many other things also, a like tru.h holds good. Harmony, and harmony
alone is, in this sense, real, while discord and its elements are unreal. The whole of human society is built up along such lines as these. The passionate love of nothers for their chiklren would soon be at an end, but for the great intensifying concept of the child's need sad dependence which 18 read into every act and word, and makes the relationship firm and growing. In a parallel way, then, it may be said that only unity is true: that the opposite of unity is negative and there
fore has no existence. It matters not what the senses report. Reality is conferred by the mind. The arise great life-giving concepts within and become pparent after. wards. We see that India is one and she is one, and shall be one..
This thought, with the note of joy and strength, is the duty of every nationalist to hold.
sity of language as people suppose. The old Motherland did not fail, amongst all the provisions that she made for her children, to evolve also for them a common tongue, more or less universal in the North, and well known as a language of culture in the South. If, again, wo take up religion, it is difficult to see the acute diversity of which people talk. The whole theory of Hinduism is one of a vast accordance of faiths, and a scheme in which even Islam and Christianity, strongly indivi dual as they are, may find places.
Let us, on the other hand, look at the problem with which other countries have to deal. Could Indian disunity be compared with that of America, or even England, who have to assimilate thousands of aliens every year? Could her linguistic variety be compared to that of Switzerland, when we remember the relative sizes of the two populations? German, French and Italian divide that little land amongst themselves, and this vast India practically covered by Hindi with its variations, and certain Dravidian tongues, all linked together, as these are, by a common classic, and common social characteristics and ideas.
Unity is a thing of which it may be said that, whether it apparently exists or not, it must first of all be conceived of in the mind. All the greatest realities of life are primari
A SYSTEM OF NATIONAL EDUCATION. CHAPTER VIII.
THE TRAINING OF THE LOGICAL ACULTY
The training of the logical reason Inust necessarily follow the training of the faculties which eellect the material on which the logical reason must work. Not only se but the mind must have some develop ment of the faculty of dealing with words belore it can deal sucessfully with ideas. The question is once this
