Sadhana

Sadhana

by Rabindranath Tagore

So in these papers, it may be hoped, western readers will have an opportunity of coming into touch with the ancient spirit of India as revealed in our sacred texts and manifested in the life of to-day.

  • Language: English
  • Category: Philosophy
  • Rating: 4.19
  • Pages: 136
  • Publish Date: May 22nd 2006 by 1st World Library - Literary Society
  • Isbn10: 142181904X
  • Isbn13: 9781421819044

What People Think about "Sadhana"

It gave me a more perceptive look and understanding of Buddhism by pointing out a few subtle similarities and differences.

I tend to forget things, and Tagore in this book explains loads of stuffs, some of them so deep, that I promise, I have forgotten them already, (reason being I am such a dumb guy).

One of the more comprehensible, and clear, (without compromising the beauty of the prose) expositions of Hindu/Brahmo philosophy which I've read. Short answer- by love, harmonious action, and by seeing beauty. What is the connection between illusion and truth, given that both are aspects of the universe? Short answer- illusion is the imperfect, transient, temporary aspects of the universe, and truth is the eternal underlying substratum. It also contains what I've tended to term "atmanism," a neologism created from the term "egoism." The Atman's (soul's) realization is the ultimate goal of life.

Sve ostalo u naem umu postavlja pitanje: "Zato?" i zahtevamo razlog postojanja, ali kada kaemo "Ja volim", nema mesta za pitanje "Zato?", jer ljubav je sama sebi odgovor."

The flying fish I glimpsed above this immense school: -------------------------------- * To live in perfect goodness is to realize one's life in the infinitive. * It is only when we wholly submit to the bonds of truth that we fully gain the joy of freedom. * This is the ultimate end of man, to find the One which is in him; which is his truth, which is his soul; the key with which he opens the gate of the spiritual life, the heavenly kingdom. * The truth is, death is not the ultimate reality. * Man, who is provident, feels for that life of his which is not yet existent he is ready to sacrifice his present inclination for the unrealized future. In this he becomes great, for he realizes truth. We see then that man's individuality is not his highest truth; there is that in him which is universal. * The most important lesson that man can learn from his life is not that there is pain in this world, but that it depends upon him to turn it into good account, that it is possible for him to transmute it into joy. * Man's freedom is never in being saved troubles, but it is the freedom to take trouble for his own good, to make the trouble an element in his joy. * We have seen the great purpose in us taking shape in the lives of our greatest men, and have felt certain that though there are numerous individual lives that seem ineffectual, still it is not their dharma to remain barren; but it is for them to burst their cover and transform themselves into a vigorous spiritual shoot, growing up into the air and light, and branching out in all directions. * When the self feels no impulse which urges it to grow out of itself, when it treats its limits as final and acts accordingly, then comes our teacher's call to die to this death... * He who is wise tries to harmonize the wishes that seek for self-gratification with the wish for the social good, and only thus can he realize his higher self. * The emancipation of our physical nature is in attaining health, of our social being in attaining goodness, and of our self in attaining love.

The western civilization has been grappling with divisions of mind/matter, god/human,nature/ human and within our spieces. the wall built by civilized beings has been the source of control,subordination of the other.

Nevertheless Tagore mentions Christianity and make few comparisons between Buddha and Jesus, but his aim is to elegantly represent the knowledge he had acquired from Easter Philosophy and Religion which is closely seen as the English interpretation of the concept of Dharma. Dharma as Tagore explains has much more dimensionality than the word Religion represents to the English reader. In the Sadhana Tagore tackle the big questions of Philosophy and Religion. For someone writing primarily along the lines of Hinduism and Buddhism he refers to Jesus and when he refers to concepts of God, the intelligent reader can see a transcended thoughts similar to many religions. In the next chapter Tagore tackles a problem which face all religions and philosophic teachings how to explain the existence of Evil. The question why there is evil in existence is the same as why there is imperfection, or, in other words, why there is creation at all. Tagore appeals that Evil is proof of imperfection of an object. This is similar to the ideas in the City of God by St. Augustine, who rationalized a purely Good God, thus Evil and its presents are the result of the absence of this Good God within the object. In the next chapter Tagore talks about The Problem of Self whether or not we really exist. However Tagore has to justify the individual where the basis of their existence is questioned at the fundamental level. All action for Tagore has the purpose of leading you to God. For love is an end unto itself. Tagore talks about love and its all-consuming power. Most religion hold on to the existence of eternal God. For power to be a power must act within limits. After that Tagore talks on the Realisation in Action here he begins to heavily quote the teaching of the Upanishads. The Upanishads say: "Man becomes true if in this life he can apprehend God; if not, it is the greatest calamity for him." It is an existential question the origin of life and religion, and the things of God, Tagore simply means that we cannot fully be aware of our own lives without thinking about God; our conclusion may lead us in on different paths. The inner Hindu came out as Tagore wrote extensively on the infinity of Brahma, this infinite being and the finite beings that venture to pray is similar in many ways to the Christian philosophy and it was remarkable to read. Returning lastly to St. Augustines City of God which is a Fourth Century AD attempt at a proof of God through the idealism of the Good God. Here in a similar attempt Tagore claims that Brahma is the image of perfection.

As with other books about personal religious beliefs, he takes a pretty broad brush look at the philosophical and ethical components and uses a little of his own experience and scriptural verses from the Bhagavad Gita and Buddhist texts to back up these ideas.

Gitanjali (Song Offerings), Gora (Fair-Faced), and Ghare-Baire (The Home and the World) are his best-known works, and his verse, short stories, and novels were acclaimedor pannedfor their lyricism, colloquialism, naturalism, and unnatural contemplation.