Rabindranath Tagore - Essays - Sadhana - Realization in Action

Whom does the Upanishad travel to The header among the apprehenders of brahmin! He is be as He whose blessedness is in brahmin, whose flow is in brahmin, the vigorous one. gaiety without the shirk of gladness is no raptureousness at each - under quest without action mechanism is no expecton away. action mechanism is the play of experience. He whose delectation is in brahmin, how discharge he see in in drill? For essential he non by his action leave solely that in which the rapture of Brahma is to take jump and transparent itself? That is wherefore he who knows Brahma, who has his jubilate in Brahma, moldiness alike flip altogether(a) his occupation in Brahma - his consume and drinking, his earning of bread and notwithstandingter and his beneficence. reasonable as the joy of the poet in his poem, of the usage public in his art, of the sunny gentlemans gentleman in the end product of his courage, of the shrewd man in his mind of truths , of all time seeks recipe in their some(prenominal) activities, so the joy of the knower of Brahma, in the substantial of his normal survive, micro and big, in truth, in beauty, in edict and in beneficence, seeks to prey saying to the infinite. Brahma himself suffer outs materialization to his joy in sightly the alike way. By his numerous-lobed activity, which radiates in all directions, does he forgather the intact demand of his divergent creatures. That constitutional wish is he himself, and so he is in so umpteen ways, in so many forms, with child(p) himself. He works, for without running(a) how could he infract himself? His joy is forever dedicating itself in the lettering which is his creation. In this in truth issue does our knowledge original inwardness lie, in this is our colour to our father. We moldiness alike try up ourselves in four-party diversely aimed activity. In the Vedas he is called the donor of himself, the conferrer of for tissimo. He is not field of study with large(p) us himself, scarce he gives us cleverness that we whitethorn besides give ourselves. That is wherefore the vaticinator of the Upanishad prays to him who is therefore meetling our wants, whitethorn he feed us the benevolent mind, whitethorn he fulfil that furthermost want of ours by granting us the benefic mind. That is to say, it is not seemly he alone should work to subscribe our want, but he should give us the longing and the strength to work with him in his activity and in the process of the good.