Page 19 - Complete Works of Dr. KCV Volume 1
P. 19

 predicament of the moral degenerate like Duryodhana is made impossible once the individual comes into the path of spiritual regeneration and evolution through spiritual transmission.
All yoga involves the practice of self-restraining (yama) in all conduct, and certain basic observances (niyama). The -Commentary on the Ten Commandments- expounds at length the commandments or directions for daily routine observance by every abhyasi. One should practise these consistently and uniformly with the feeling that all this is pleasing to the Divine. Love dictates the moral life rather than mere duty. Thus one is instructed to rise early and offer prayer to God at fixed hours sitting in a pose which is convenient for meditation on the heart. One should have the goal steadily before one-s mind-this goal being the Ultimate condition of Reality itself. One must become more and more identical with Nature, the Ultimate superfine superconscious state of Reality. This is known to be plain and simple and capable of producing and maintaining sublime peace.
Love for the Ultimate is most necessary, but it is also something that grows in and through the practice of spiritual reception of the transmission from the Master. Faith also grows and so too constant remembrance of the Divine and the Master.
The fifth commandment affirms the necessity to speak the truth. Be truthful. This is the most important element of the principles of Yama. Be honest with oneself refers to asteya. Be not revengeful for the wrongs done by others refer to ahimsa. To treat all people as brethren is to practise - aparigraha (non-robbery)-to treat all as sharers in God-s bounty. To eat divine prasada or offerings made to God is to have contentment as well. One should accept all wrongs and sufferings and miseries and diseases even, as gifts of God. They have to be accepted with gratitude as heavenly gifts. Above all the ethical person should practise repentance for the wrongs one does or has committed and shun once and for all their repetition.
Thus spiritual ethics does not exalt the necessity to choose and discern and weigh and act. He is not concerned with the problem of choice between the pleasure and unpleasure, good and evil understood as productive of pleasure or pain, misery or happiness, wealth or illth. His goal being the realisation of the Ultimate Reality which has been chosen as such there is one






























































































   17   18   19   20   21