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Re: theos-talk Some Comments by T Subba Rao

Aug 17, 2012 05:19 AM
by M. Sufilight

Quite important words, I think.

  ----- Original Message ----- 
  From: MKR 
  To: theos-talk 
  Sent: Friday, August 17, 2012 6:10 AM
  Subject: theos-talk Some Comments by T Subba Rao

  T Subba Rao, a very well known theosophist and contemporary of HPB
  delivered four lectures on Gita at the International Convention at Adyar in
  1886. He made some comments at the end of the last lecture which are very
  significant to any theosophical student. He said:

  We have merely commenced the study of Bhagavad Gità in these lectures. Try
  to examine, by the light of the statements found in our own books, and in
  modern books on Psychology and Science, whether the theory I have placed
  before you is at all tenable or not -- decide for yourselves -- whether
  that is the theory supported by the Bhagavad Gità itself. Do not rely on a
  host of commentaries which will only confuse you, but try to interpret the
  text for yourselves as far as your intelligence will allow; and if you
  think this is really a correct theory, try to follow it up and think out
  the whole philosophy for yourselves. I have found that a good deal more is
  to be gained by concentration of thought and meditation, than by reading
  any number of books or hearing any number of lectures. Lectures are utterly
  useless, unless you think out for yourself what they treat of. The Society
  cannot provide you with philosophical food already digested, as though you
  were in the ideal state of passivity aimed at by the advocates of the
  Sankhyan philosophy; but every one of you is expected to read and study the
  subject for himself. Read and gain knowledge, and then use what you have
  gained for the benefit of your own countrymen.

  The philosophy contained in our old books is valuable, but it has been
  turned into superstition. We have lost almost all our knowledge. What we
  call religion is but the shell of a religion that once existed as a living
  faith. The sublime philosophy of Sankaracharya has assumed quite a hideous
  form at the present day. The philosophy of a good many Adwaitis does not
  lead to practical conduct. They have examined all their books, and they
  think with the Southern Buddhists of Ceylon, that Nirvana is the Nirvana
  promised by the SÃnkhya philosophers, and instead of following out their
  own philosophy to its legitimate conclusion, they have introduced by their
  Panchayatanapuja and other observances what seems to be a foolish and
  unnecessary compromise between the different views of the various sects
  that have existed in India. Visishthadwaita philosophy has degenerated, and
  is now little more than temple worship, and has not produced any good
  impression on men's minds. Madhwa philosophy has degenerated in the same
  manner, and has perhaps become more fanatical. For instance, Sankaracharya
  is represented in their Manimanjari as a Rakshasa of former times. In
  Northern India people generally recite Saptashati and many have adopted
  Shakti worship. Kali is worshipped in Calcutta more perhaps than any other
  deity. If you examine these customs by the light of Krshna's teachings, it
  must appear to you that, instead of having Hinduism, we have assimilated a
  whole collection of superstitious beliefs and practices which do not by any
  means tend to promote the welfare of the Hindu nation, but demoralise it
  and sap its spiritual strength, and have led to the present state of
  things, which, I believe, is not entirely due to political degeneration.

  Our Society stands upon an altogether unsectarian basis; we sympathise with
  every religion, but not with every abuse that exists under the guise of
  religion; and while sympathising with every religion and making the best
  efforts we can for the purpose of recovering the common foundations that
  underlie all religious beliefs, it ought to be the duty of every one of us
  to try to enlighten our own countrymen on the philosophy of religion, and
  endeavour to lead them back to a purer faith -- a faith which, no doubt,
  did exist in former times, but which now lives but in name or in the pages
  of forgotten books.


  His emphasis on the need for each one of us to do our own thinking and not
  to expect the TS to provide philosophical food already digested is worth


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