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not get out of a machine what is not put into it. It is silly to expect muscular or brain work from persons who never took any food for the muscles or the brain. From vegetables, grains and fruits we could easily make a proper selection to supply us with the necessary amount of nitrates and phosphates to keep up high mental and physical activity. Is it not a pity that we prize ghee so much which contains not a particle of food for brain or muscle, and we despise barley, such an excellent food, for students? Pepper, condiments and medicines undermine the system, pervert our natural tastes, invite all sorts of weakness, disease and death. Carbonates, like butter, sugar and starch, which serve only as fuel to the lungs and supply no nutrition for the muscle or the brain, are valued out of all proportion; the consequence is that lethargy, drowsiness and exhaustion become inevitable. Let Gnanam (Science, Knowledge) guide our eating (Annam)!

The Sádbûs of India are a unique phenomenon peculiar to this country. As a green mantel gathers over standing water, so have Sádhûs collected over India, full fifty-two lacs by this time. Some of them are indeed beautiful lotuses- the glory of the lake!

But a vast majority are unhealthy scum. Let the water begin to flow, let there be marching life in the people, the scum will soon be carried off. Sádbûs were the natural outcome of the past dark ages of Indian History. But now-a-days the general spirit of reform, inasmuch as it is changing the feelings and tastes of the householders, is affecting also the Sádhûs. There are springing up Sádhûs who instead of remaining as suckers and parasites to the tree of Nationality, are anxious to make of their body and mind humble manure for the tree, if nothing more.

The sense of dignity of labour, the religion of unselfish activity, so long orally repeated by millions of the Gita-students, is at last being more or less realized in practice in the land of Krishna.

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Deep devotion and keen discrimination is observable among some of the laity as well as the Sádhûs. And any one who is duly acquainted with the external and internal, ancient and modern situation of India, can see without difficulty that the future religion of educated India must be

PRACTICAL VEDANTA; OR

Renunciation-through Love-in Action..

True action is not separable from true love and true wisdom. The religion of Shruti (Practical Vedanta) makes every act, feeling and thought of our life a yajna, an offering to the devas.

Deva in the Vedantic language means the Power-giving life and light to the different faculties; and the deva or devata of a faculty, indriya or sense, implies that faculty, indriya or sense taken cosmically. (Cf. Adhiatmik and Adhidaivik.) The devata of chak shu (or sight) is the sight of all beings, called Aditya and only symbolized by the material sun or the world's eye. The devata of hands is the power in all hands and is named Indra. The devata of feet is the power in all feet styled Vishnoo, and so on. Thus true yajna or sacrifice to the devas means offering or dedicating my individual faculties and senses to the corresponding cosmic powers. Offering to Indra would mean working for the good of all hands in the land. Offering to Aditya would mean realizing the presence of God in All eyes; honouring and respecting All Eyes; offending no eyes by unworthy conduct; presenting smiles, blessings, love and kindness to whatsoever eyes may turn upon you; and offering your eyes to the All Sight with such a devotion that the egoistic claim being entirely given up, the All Light Himself may shine through your eyes. Sacrifice to Brihaspati is dedicating my intellect (thoughts) to all the intellects in the and or thinking for the good of the land as if myself were none else than my countrymen, merging my interests in the interests of the people and exulting in their joy.

In short, Yajna implis realizing in active practice my neighbour to be my own self, feeling myself as one or identical with all, losing my little self to become the self of all. This is crucifixion

of the selfishness, and this is resurrection of the All Self. One aspect of it is usually styled bhakti and the other is called gnáná.

O All (Om !)—

Take my life and let it be
Humbly offered, All, to Thee.
Take my hands and let them be
Working, serving Thee, yea! Thee.
Take my heart and let it be

Full saturated, Lord, with Thee.
Take my eyes and let them be
Intoxicated, God, with Thee.

Take this mind and let it be

All day long a shrine for Thee.

This dedication being thoroughly accomplished, one realizes the blissful significance of Tat-tvam-asi (“that Thou Art'').

Do you wish to be a patriot? Tune yourself in love with your country and the people. Feel your unity with them. Let Lot even the shadow of your present personality be the thin glass partition between you and your people. Be a genuine spiritual soldier laying down your personal life in the interests of the land. Abnegating the little ego and having thus become the whole of the country, feel anything your country will feel with you. March, your country will follow. Feel health, your people will be healthy. Your strength will begin to pulsate in their nerves. Let me feel I am India-the whole of India. The land of India is my own body. The Comorin is my feet, the Himalayas my head. From my hair flows the Ganges, from my head come the Brahmaputra and the Indus. The Vindhyachas are girt round my loins. The Coromandel is my right and the Malabar my left leg. I am the whole of India, and its east and west are my arms, and I spread them in a straight line to embrace humanity. I am universal in my love. Ah! such is the posture of my body. It is standing and gazing at infinite space; but my inner spirit is the soul of all. When I walk, I feel it is India walking; when I speak, I feel it is India speaking. When I breathe, I feel it is India breathing. I am India, I am Shankara, I am Shiva. This is the highest realization of patriotism, and this is Practical Vedanta.

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