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CHAPTER IX
THE PHILOSOPHY OF THE ABSOLUTE SELF
Then, after having proved in the
fourth, fifth and sixth chapters, by considering the question, of
happiness and unhappiness, tli.it the Materialistic exposition of
this subject-matter is one-sided and insufficient, and-that its
Intuitional exposition is lame, I have, before entering into the
Metaphysical exposition of Karma-Yoga. and already in the
sixth chapter, dealt with the question of the Body and the
Atman in order to determine what the Atman is; and having
in the seventh and eighth chapter dealt with the subject-
matter of the Mutable and the Immutable according to the
Dualistic Samkhya philosophy, I have in this' chapter
explained what the nature of the A tin an is. and in what way
ONE, sole, immortal and qnalitytess Atman-Element saturates
fully and eternally holii the Body and the Cosmos; and I have
finally drawn the conclusion that the Yoga of acquiring an equa-
ble frame of Mind, which believes that there is only one 'Atman
in all created beings, and keeping that name of Mind perpe-
tually alive, is the clima.c of iSeil'-Knowh d^.'e (Utmnjriamt) and of
Self-Happiness (atmananda); and that the highest humanness of
man, that is, the fulfilment of the purpose of human birth, or
the highest ideal of a human being, consists in bringing one's
mind to this pure Self-Devoted (atma-nistha) state. Having, in
this way. determined what the. highest .Metaphysical ideal of
mankind is, the question as to the basis on which one has to'
perform all the various Actions in this world, it, as to what is
the nature of that Pure Reason with which those Actions "are
to be performed, which is the principal question in the science
of Karma-Yoga, is ipso facto solved. Because, as need not be
told, all these Actions must be performed in such a way as will
not be ultimately inconsistent with, but will foster, that
equable frame of mind, which looks upon the "Brahman as-
identical with the Atman. This Metaphysical philosophy of
Karma-Yoga has been explained to Arjuna in the Bhagavad-
gita. But, the justification of the Karma-Yoga is not thereby'
finished. Some persons say that in as much as the Actions to
be performed in this Name-d and form-ed world are
inconsistent with Self-Knowledge, a scient must give them up.
And, if that were so, all the activities in the world would
become unperformable, and consequently, the science of what
thought to be done and what ought not to be done 2ould also become meaningless! Therefore, in order to determine this question,the Karma-Yoga science must also deal with such important questions as : what are the rules relting to Action, and what are the effects of Action, or why this Action or Karma must be performed, although the Mind may have become purified ; and, therefore, these questions have also been dealt with in the Bhagvadgita. As people following the Path of Renunciation attach no importance to these question, they usually begin to close their shop as soon as the subject matter of Vedanta or of Devotion in the Bhagavadgita has been dealt with. But, doing so, amounts, in my opinion, to sadly neglecting the most important doctrine enunciated in the Gita; and, therefore, I shall, in their respective order, explain what answers have been given in the bhagavadgita to these various questions.
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