পাতা:সবুজ পত্র (পঞ্চম বর্ষ) - প্রমথ চৌধুরী.pdf/১৯৫

স, তৃতীয় সংখ্যা sfonta fattarsta ১৯১ were reg- of hyinns, the later portion was a manual of rituals. The Shastras (codes of conduct) and the Vedanta, which represent the two opposite poles of the Hindu mind-the practical and the speculative,--- pectively evolved from the prose and the poetry of the Vedas. THE SHASTRAS. The teaching of the Shastras is, that laws were not made by any legislator, human or divine, but are self-existent, and as such are eternal and immutable ; and that therefore man's duty consists in unquestion- ing submission to them. A virtuous life means noth- ing more nor less than a life consecrated to the performance of one's social duties. The dividing line between law and morals was not clearly drawn, and one ran into the other. Our people's social consci- was broken in to this doctrine, and in the result, the willingness to subordinate one's individual self to the social self bas become almost instinctive ousness with us. The Vedanta philosophy is the complete antithesis of this doctrine. It deliberately and completely turned its back on the social life of man, and set itself to solve the problem of the individual soul. “I and my Father are one,” sums up the central doctrine of the Vedanta. According to this philosophy, man's salvation depends neither on work nor on faith ; it