Page 481 - Complete Works of Dr. KCV Volume 1

duties are so fixed that we can hardly emancipate ourselves from that. To break out duties was to court excommunication in ancient times, in earlier times till last century, I should feel. And, when we came under the foreign rulers whether they were Islamic or Christian, we became more rigid about our observance of Dharma because we were afraid that we will lose the little security that we have in our Karma. Well, that is rather a paradox. But then you know such a thing alone forged us to a resistance to the invasion of Islamic and Christian power and made us Hindu-conscious or Hinduism- conscious but what a Hinduism have we inherited now? Here again there are two types of people - the reformist Hindus and traditional Hindus and both of them are struggling, one for the preservation of the karma and another to modify the karma to suit the modern age whether it is Islamic modern age or Christian modern age or the technological modern age of today. So, on the whole we are finding it rather a very difficult thing to believe that religions can emancipate us and the methods given for emancipation seem to be certain kinds of formulas. For instance, if you want to emancipate yourself, they counsel ANASAKTHI YOGA OR NISHKAMA KARMA. Do all your actions according to the principles of nonattachment to the fruits thereof, or try to imagine that you are Brahman and that you are not caught by this Karma. But imagining merely that you are not caught by Karma has not emancipated you from Karma. And a formula has not released us. Every one of us has been uttering Japa or the Maha Vakyas or other doctrinal thesis of the other vedantins. But merely a reaffirmation or reiteration of the ancient slogans called Mantras or tenets has not provided the clue towards emancipation. Now-a-days people are confronting the materialist world with so called Bhakthi, devotion and devotion to what? devotion to ancient past modes of behaviour, devotion to certain types of worship and without any kind of desire for real emancipation. Now therefore the static condition has arrived. We are now in a static condition. As against this static condition, Sri Ramchandraji has provided a dynamic mode of approach to the same problem. There is no use in merely confronting man with duties of the society or towards the society nor by confronting with formula of Veda nta-Advaita, Visistadvaita, or Dvaita or any in betweens, as we may know. Nor is it alright to say it is enough to say that we are listening to Puranas and Ithihasas and spend time chanting the names of God only. What really matters then, is, we do require a higher consciousness to help us out of the situation. To provide that