Sadhana, The Realisation of Life
Format: Global Grey free PDF, epub, Kindle ebook
Pages (PDF): 91
Publication Date: 1916
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Compiled and translated by Tagore from his Bengali lectures, the book consists of eight essays, in which Tagore answers some of the most profound questions of life: Why did God create this world? Why would a Perfect Being, instead of remaining eternally concentrated in Himself, go through the trouble of manifesting the Universe? Why does evil exist? Do love and beauty have a purpose?
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The civilisation of ancient Greece was nurtured within city walls. In fact, all the modern civilisations have their cradles of brick and mortar.
These walls leave their mark deep in the minds of men. They set up a principle of "divide and rule" in our mental outlook, which begets in us a habit of securing all our conquests by fortifying them and separating them from one another. We divide nation and nation, knowledge and knowledge, man and nature. It breeds in us a strong suspicion of whatever is beyond the barriers we have built, and everything has to fight hard for its entrance into our recognition.
When the first Aryan invaders appeared in India it was a vast land of forests, and the new-comers rapidly took advantage of them. These forests afforded them shelter from the fierce heat of the sun and the ravages of tropical storms, pastures for cattle, fuel for sacrificial fire, and materials for building cottages. And the different Aryan clans with their patriarchal heads settled in the different forest tracts which had some special advantage of natural protection, and food and water in plenty.
Thus in India it was in the forests that our civilisation had its birth, and it took a distinct character from this origin and environment. It was surrounded by the vast life of nature, was fed and clothed by her, and had the closest and most constant intercourse with her varying aspects.
Such a life, it may be thought, tends to have the effect of dulling human intelligence and dwarfing the incentives to progress by lowering the standards of existence. But in ancient India we find that the circumstances of forest life did not overcome man's mind, and did not enfeeble the current of his energies, but only gave to it a particular direction. Having been in constant contact with the living growth of nature, his mind was free from the desire to extend his dominion by erecting boundary walls around his acquisitions. His aim was not to acquire but to realise, to enlarge his consciousness by growing with and growing into his surroundings. He felt that truth is all-comprehensive, that there is no such thing as absolute isolation in existence, and the only way of attaining truth is through the interpenetration of our being into all objects. To realise this great harmony between man's spirit and the spirit of the world was the endeavour of the forest-dwelling sages of ancient India.
In later days there came a time when these primeval forests gave way to cultivated fields, and wealthy cities sprang up on all sides. Mighty kingdoms were established, which had communications with all the great powers of the world. But even in the heyday of its material prosperity the heart of India ever looked back with adoration upon the early ideal of strenuous self-realisation, and the dignity of the simple life of the forest hermitage, and drew its best inspiration from the wisdom stored there.
The west seems to take a pride in thinking that it is subduing nature; as if we are living in a hostile world where we have to wrest everything we want from an unwilling and alien arrangement of things. This sentiment is the product of the city-wall habit and training of mind. For in the city life man naturally directs the concentrated light of his mental vision upon his own life and works, and this creates an artificial dissociation between himself and the Universal Nature within whose bosom he lies.
But in India the point of view was different; it included the world with the man as one great truth. India put all her emphasis on the harmony that exists between the individual and the universal. She felt we could have no communication whatever with our surroundings if they were absolutely foreign to us. Man's complaint against nature is that he has to acquire most of his necessaries by his own efforts. Yes, but his efforts are not in vain; he is reaping success every day, and that shows there is a rational connection between him and nature, for we never can make anything our own except that which is truly related to us.
We can look upon a road from two different points of view. One regards it as dividing us from the object of our desire; in that case we count every step of our journey over it as something attained by force in the face of obstruction. The other sees it as the road which leads us to our destination; and as such it is part of our goal. It is already the beginning of our attainment, and by journeying over it we can only gain that which in itself it offers to us. This last point of view is that of India with regard to nature. For her, the great fact is that we are in harmony with nature; that man can think because his thoughts are in harmony with things; that he can use the forces of nature for his own purpose only because his power is in harmony with the power which is universal, and that in the long run his purpose never can knock against the purpose which works through nature. In the west the prevalent feeling is that nature belongs exclusively to inanimate things and to beasts, that there is a sudden unaccountable break where human-nature begins. According to it, everything that is low in the scale of beings is merely nature, and whatever has the stamp of perfection on it, intellectual or moral, is human-nature. It is like dividing the bud and the blossom into two separate categories, and putting their grace to the credit of two different and antithetical principles. But the Indian mind never has any hesitation in acknowledging its kinship with nature, its unbroken relation with all.
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