Page 29 - Complete Works of Dr. KCV Volume 1
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 everything. Because ultimately we know that there is a sense of liberation when we get a little moderate wealth; a sense of liberation when we experience the fulfilment of legitimate desires; a sense of freedom when we get legitimate order or government. Excessive government is always dangerous, and therefore dharma may be an excessive government. So we want liberation in government, as we want liberation really, ultimately. That gives us what is called a graduated growth of expansion of our consciousness when we feel that we are growing in freedom, rather than growing in bondage. Obviously you will realise how the second one is a self-contradicting proposition! Growing in bondage!
So we want to grow in freedom, and the sense of freedom should inform us; and if we ask God to help us, it is because the techniques of the lower thrives, namely a political power, an economic power, or any other hedonistic power, or even excessive police-power or police government, cannot promote freedom along with the granting of these things. In this conviction the great people of the past thought of God as the ultimate Being who can grant our freedom on all the levels without giving up the ultimate freedom to which we ought to go and aspire for. So ultimately then, our goal is getting the ultimate liberation because all of us are having a life in terminable condition, which ends. All of us die! And we want freedom from this. We are afraid of the future, as a matter of fact, and we want to be assured that we will not be once again turned into the world of bondage-that we will not be returned to this bondage. So we want freedom also of that level, after death. A feeling of freedom now, and a feeling of freedom hereafter. This seems to be the natural goal of the vedic rishi who said that Nanyah pantha ayanaya vidyate there is no other path except total surrender to the ultimate Being, and who also said you will experience that freedom even here, Ihaiva bhavati. So this is an ancient aspiration which we have held very dear during the ages.
In our Sri Ramchandra's Raja Yoga we are taking up this concept in its very practical form. Now our prayers, as I told you, have been of all sorts and kinds. So to whom shall we address ourselves? Kasmai devaya havisha videma? As the great veda said it-to which god shall I offer my oblation? Myself and my prayers? And it answers, the Supreme Being, the Purusha. The supreme being one who purifies you; one who exalts you; one who
































































































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