Notwithstanding this fact, The study note that the inter-islands sea transport facilities has not been fast enough
Thursday, April 16, 2015
Sunday, November 30, 2014
LIFE
Swami
Vivekananda : Life and Teachings
Swami
Vivekananda, known in his pre-monastic life as Narendranath
Datta, was born in an affluent family in Kolkata on 12 January 1863.
His father, Vishwanath Datta, was a successful attorney with interests
in a wide range of subjects, and his mother, Bhuvaneshwari Devi, was
endowed with deep devotion, strong character and other qualities. A precocious
boy, Narendra excelled in music, gymnastics and studies. By the time he
graduated from Calcutta University, he had acquired a vast knowledge of
different subjects, especially Western philosophy and history. Born with a
yogic temperament, he used to practise meditation even from his boyhood, and
was associated with Brahmo Movement for some time.
With Sri Ramakrishna
At the threshold of youth Narendra had to pass through a period of spiritual crisis when he was assailed by doubts about the existence of God. It was at that time he first heard about Sri Ramakrishna from one of his English professors at college. One day in November 1881, Narendra went to meet Sri Ramakrishna who was staying at the Kali Temple in Dakshineshwar. He straightaway asked the Master a question which he had put to several others but had received no satisfactory answer: “Sir, have you seen God?” Without a moment’s hesitation, Sri Ramakrishna replied: “Yes, I have. I see Him as clearly as I see you, only in a much intenser sense.”
Apart from removing doubts from the mind of Narendra, Sri Ramakrishna won him over through his pure, unselfish love. Thus began a guru-disciple relationship which is quite unique in the history of spiritual masters. Narendra now became a frequent visitor to Dakshineshwar and, under the guidance of the Master, made rapid strides on the spiritual path. At Dakshineshwar, Narendra also met several young men who were devoted to Sri Ramakrishna, and they all became close friends.
Difficult Situations
After a few years two events took place which caused Narendra considerable distress. One was the sudden death of his father in 1884. This left the family penniless, and Narendra had to bear the burden of supporting his mother, brothers and sisters. The second event was the illness of Sri Ramakrishna which was diagnosed to be cancer of the throat. In September 1885 Sri Ramakrishna was moved to a house at Shyampukur, and a few months later to a rented villa at Cossipore. In these two places the young disciples nursed the Master with devoted care. In spite of poverty at home and inability to find a job for himself, Narendra joined the group as its leader.
Beginnings of a Monastic Brotherhood
Sri Ramakrishna instilled in these young men the spirit of renunciation and brotherly love for one another. One day he distributed ochre robes among them and sent them out to beg food. In this way he himself laid the foundation for a new monastic order. He gave specific instructions to Narendra about the formation of the new monastic Order. In the small hours of 16 August 1886 Sri Ramakrishna gave up his mortal body.
After the Master’s passing, fifteen of his young disciples (one more joined them later) began to live together in a dilapidated building at Baranagar in North Kolkata. Under the leadership of Narendra, they formed a new monastic brotherhood, and in 1887 they took the formal vows of sannyasa, thereby assuming new names. Narendra now became Swami Vivekananda (although this name was actually assumed much later.)
Awareness of Life’s Mission
After establishing the new monastic order, Vivekananda heard the inner call for a greater mission in his life. While most of the followers of Sri Ramakrishna thought of him in relation to their own personal lives, Vivekananda thought of the Master in relation to India and the rest of the world. As the prophet of the present age, what was Sri Ramakrishna’s message to the modern world and to India in particular? This question and the awareness of his own inherent powers urged Swamiji to go out alone into the wide world. So in the middle of 1890, after receiving the blessings of Sri Sarada Devi, the divine consort of Sri Ramakrishna, known to the world as Holy Mother, who was then staying in Kolkata, Swamiji left Baranagar Math and embarked on a long journey of exploration and discovery of India.
Discovery of Real India
During his travels all over India, Swami Vivekananda was deeply moved to see the appalling poverty and backwardness of the masses. He was the first religious leader in India to understand and openly declare that the real cause of India’s downfall was the neglect of the masses. The immediate need was to provide food and other bare necessities of life to the hungry millions. For this they should be taught improved methods of agriculture, village industries, etc. It was in this context that Vivekananda grasped the crux of the problem of poverty in India (which had escaped the attention of social reformers of his days): owing to centuries of oppression, the downtrodden masses had lost faith in their capacity to improve their lot. It was first of all necessary to infuse into their minds faith in themselves. For this they needed a life-giving, inspiring message. Swamiji found this message in the principle of the Atman, the doctrine of the potential divinity of the soul, taught in Vedanta, the ancient system of religious philosophy of India. He saw that, in spite of poverty, the masses clung to religion, but they had never been taught the life-giving, ennobling principles of Vedanta and how to apply them in practical life.
Thus the masses needed two kinds of knowledge: secular knowledge to improve their economic condition, and spiritual knowledge to infuse in them faith in themselves and strengthen their moral sense. The next question was, how to spread these two kinds of knowledge among the masses? Through education – this was the answer that Swamiji found.
Need for an Organization
One thing became clear to Swamiji: to carry out his plans for the spread of education and for the uplift of the poor masses, and also of women, an efficient organization of dedicated people was needed. As he said later on, he wanted “to set in motion a machinery which will bring noblest ideas to the doorstep of even the poorest and the meanest.” It was to serve as this ‘machinery’ that Swamiji founded the Ramakrishna Mission a few years later.
Decision to attend the Parliament of Religions
It was when these ideas were taking shape in his mind in the course of his wanderings that Swami Vivekananda heard about the World’s Parliament of Religions to be held in Chicago in 1893. His friends and admirers in India wanted him to attend the Parliament. He too felt that the Parliament would provide the right forum to present his Master’s message to the world, and so he decided to go to America. Another reason which prompted Swamiji to go to America was to seek financial help for his project of uplifting the masses.
Swamiji, however, wanted to have an inner certitude and divine call regarding his mission. Both of these he got while he sat in deep meditation on the rock-island at Kanyakumari. With the funds partly collected by his Chennai disciples and partly provided by the Raja of Khetri, Swami Vivekananda left for America from Mumbai on 31 May 1893.
The Parliament of Religions and After
His speeches at the World’s Parliament of Religions held in September 1893 made him famous as an ‘orator by divine right’ and as a ‘Messenger of Indian wisdom to the Western world’. After the Parliament, Swamiji spent nearly three and a half years spreading Vedanta as lived and taught by Sri Ramakrishna, mostly in the eastern parts of USA and also in London.
Awakening His Countrymen
He returned to India in January 1897. In response to the enthusiastic welcome that he received everywhere, he delivered a series of lectures in different parts of India, which created a great stir all over the country. Through these inspiring and profoundly significant lectures Swamiji attempted to do the following:
to
rouse the religious consciousness of the people and create in them pride in
their cultural heritage;
to
bring about unification of Hinduism by pointing out the common bases of its
sects;
to
focus the attention of educated people on the plight of the downtrodden masses,
and to expound his plan for their uplift by the application of the principles
of Practical Vedanta.
Founding of Ramakrishna Mission
Soon after his return to Kolkata, Swami Vivekananda accomplished another important task of his mission on earth. He founded on 1 May 1897 a unique type of organization known as Ramakrishna Mission, in which monks and lay people would jointly undertake propagation of Practical Vedanta, and various forms of social service, such as running hospitals, schools, colleges, hostels, rural development centres etc, and conducting massive relief and rehabilitation work for victims of earthquakes, cyclones and other calamities, in different parts of India and other countries.
Belur Math
In early 1898 Swami Vivekananda acquired a big plot of land on the western bank of the Ganga at a place called Belur to have a permanent abode for the monastery and monastic Order originally started at Baranagar, and got it registered as Ramakrishna Math after a couple of years. Here Swamiji established a new, universal pattern of monastic life which adapts ancient monastic ideals to the conditions of modern life, which gives equal importance to personal illumination and social service, and which is open to all men without any distinction of religion, race or caste.
Disciples
It may be mentioned here that in the West many people were influenced by Swami Vivekananda’s life and message. Some of them became his disciples or devoted friends. Among them the names of Margaret Noble (later known as Sister Nivedita), Captain and Mrs Sevier, Josephine McLeod and Sara Ole Bull, deserve special mention. Nivedita dedicated her life to educating girls in Kolkata. Swamiji had many Indian disciples also, some of whom joined Ramakrishna Math and became sannyasins.
Last Days
In June 1899 he went to the West on a second visit. This time he spent most of his time in the West coast of USA. After delivering many lectures there, he returned to Belur Math in December 1900. The rest of his life was spent in India, inspiring and guiding people, both monastic and lay. Incessant work, especially giving lectures and inspiring people, told upon Swamiji’s health. His health deteriorated and the end came quietly on the night of 4 July 1902. Before his Mahasamadhi he had written to a Western follower: “It may be that I shall find it good to get outside my body, to cast it off like a worn out garment. But I shall not cease to work. I shall inspire men everywhere until the whole world shall know that it is one with God.”
With Sri Ramakrishna
At the threshold of youth Narendra had to pass through a period of spiritual crisis when he was assailed by doubts about the existence of God. It was at that time he first heard about Sri Ramakrishna from one of his English professors at college. One day in November 1881, Narendra went to meet Sri Ramakrishna who was staying at the Kali Temple in Dakshineshwar. He straightaway asked the Master a question which he had put to several others but had received no satisfactory answer: “Sir, have you seen God?” Without a moment’s hesitation, Sri Ramakrishna replied: “Yes, I have. I see Him as clearly as I see you, only in a much intenser sense.”
Apart from removing doubts from the mind of Narendra, Sri Ramakrishna won him over through his pure, unselfish love. Thus began a guru-disciple relationship which is quite unique in the history of spiritual masters. Narendra now became a frequent visitor to Dakshineshwar and, under the guidance of the Master, made rapid strides on the spiritual path. At Dakshineshwar, Narendra also met several young men who were devoted to Sri Ramakrishna, and they all became close friends.
Difficult Situations
After a few years two events took place which caused Narendra considerable distress. One was the sudden death of his father in 1884. This left the family penniless, and Narendra had to bear the burden of supporting his mother, brothers and sisters. The second event was the illness of Sri Ramakrishna which was diagnosed to be cancer of the throat. In September 1885 Sri Ramakrishna was moved to a house at Shyampukur, and a few months later to a rented villa at Cossipore. In these two places the young disciples nursed the Master with devoted care. In spite of poverty at home and inability to find a job for himself, Narendra joined the group as its leader.
Beginnings of a Monastic Brotherhood
Sri Ramakrishna instilled in these young men the spirit of renunciation and brotherly love for one another. One day he distributed ochre robes among them and sent them out to beg food. In this way he himself laid the foundation for a new monastic order. He gave specific instructions to Narendra about the formation of the new monastic Order. In the small hours of 16 August 1886 Sri Ramakrishna gave up his mortal body.
After the Master’s passing, fifteen of his young disciples (one more joined them later) began to live together in a dilapidated building at Baranagar in North Kolkata. Under the leadership of Narendra, they formed a new monastic brotherhood, and in 1887 they took the formal vows of sannyasa, thereby assuming new names. Narendra now became Swami Vivekananda (although this name was actually assumed much later.)
Awareness of Life’s Mission
After establishing the new monastic order, Vivekananda heard the inner call for a greater mission in his life. While most of the followers of Sri Ramakrishna thought of him in relation to their own personal lives, Vivekananda thought of the Master in relation to India and the rest of the world. As the prophet of the present age, what was Sri Ramakrishna’s message to the modern world and to India in particular? This question and the awareness of his own inherent powers urged Swamiji to go out alone into the wide world. So in the middle of 1890, after receiving the blessings of Sri Sarada Devi, the divine consort of Sri Ramakrishna, known to the world as Holy Mother, who was then staying in Kolkata, Swamiji left Baranagar Math and embarked on a long journey of exploration and discovery of India.
Discovery of Real India
During his travels all over India, Swami Vivekananda was deeply moved to see the appalling poverty and backwardness of the masses. He was the first religious leader in India to understand and openly declare that the real cause of India’s downfall was the neglect of the masses. The immediate need was to provide food and other bare necessities of life to the hungry millions. For this they should be taught improved methods of agriculture, village industries, etc. It was in this context that Vivekananda grasped the crux of the problem of poverty in India (which had escaped the attention of social reformers of his days): owing to centuries of oppression, the downtrodden masses had lost faith in their capacity to improve their lot. It was first of all necessary to infuse into their minds faith in themselves. For this they needed a life-giving, inspiring message. Swamiji found this message in the principle of the Atman, the doctrine of the potential divinity of the soul, taught in Vedanta, the ancient system of religious philosophy of India. He saw that, in spite of poverty, the masses clung to religion, but they had never been taught the life-giving, ennobling principles of Vedanta and how to apply them in practical life.
Thus the masses needed two kinds of knowledge: secular knowledge to improve their economic condition, and spiritual knowledge to infuse in them faith in themselves and strengthen their moral sense. The next question was, how to spread these two kinds of knowledge among the masses? Through education – this was the answer that Swamiji found.
Need for an Organization
One thing became clear to Swamiji: to carry out his plans for the spread of education and for the uplift of the poor masses, and also of women, an efficient organization of dedicated people was needed. As he said later on, he wanted “to set in motion a machinery which will bring noblest ideas to the doorstep of even the poorest and the meanest.” It was to serve as this ‘machinery’ that Swamiji founded the Ramakrishna Mission a few years later.
Decision to attend the Parliament of Religions
It was when these ideas were taking shape in his mind in the course of his wanderings that Swami Vivekananda heard about the World’s Parliament of Religions to be held in Chicago in 1893. His friends and admirers in India wanted him to attend the Parliament. He too felt that the Parliament would provide the right forum to present his Master’s message to the world, and so he decided to go to America. Another reason which prompted Swamiji to go to America was to seek financial help for his project of uplifting the masses.
Swamiji, however, wanted to have an inner certitude and divine call regarding his mission. Both of these he got while he sat in deep meditation on the rock-island at Kanyakumari. With the funds partly collected by his Chennai disciples and partly provided by the Raja of Khetri, Swami Vivekananda left for America from Mumbai on 31 May 1893.
The Parliament of Religions and After
His speeches at the World’s Parliament of Religions held in September 1893 made him famous as an ‘orator by divine right’ and as a ‘Messenger of Indian wisdom to the Western world’. After the Parliament, Swamiji spent nearly three and a half years spreading Vedanta as lived and taught by Sri Ramakrishna, mostly in the eastern parts of USA and also in London.
Awakening His Countrymen
He returned to India in January 1897. In response to the enthusiastic welcome that he received everywhere, he delivered a series of lectures in different parts of India, which created a great stir all over the country. Through these inspiring and profoundly significant lectures Swamiji attempted to do the following:
to
rouse the religious consciousness of the people and create in them pride in
their cultural heritage; to
bring about unification of Hinduism by pointing out the common bases of its
sects; to
focus the attention of educated people on the plight of the downtrodden masses,
and to expound his plan for their uplift by the application of the principles
of Practical Vedanta.Founding of Ramakrishna Mission
Soon after his return to Kolkata, Swami Vivekananda accomplished another important task of his mission on earth. He founded on 1 May 1897 a unique type of organization known as Ramakrishna Mission, in which monks and lay people would jointly undertake propagation of Practical Vedanta, and various forms of social service, such as running hospitals, schools, colleges, hostels, rural development centres etc, and conducting massive relief and rehabilitation work for victims of earthquakes, cyclones and other calamities, in different parts of India and other countries.
Belur Math
In early 1898 Swami Vivekananda acquired a big plot of land on the western bank of the Ganga at a place called Belur to have a permanent abode for the monastery and monastic Order originally started at Baranagar, and got it registered as Ramakrishna Math after a couple of years. Here Swamiji established a new, universal pattern of monastic life which adapts ancient monastic ideals to the conditions of modern life, which gives equal importance to personal illumination and social service, and which is open to all men without any distinction of religion, race or caste.
Disciples
It may be mentioned here that in the West many people were influenced by Swami Vivekananda’s life and message. Some of them became his disciples or devoted friends. Among them the names of Margaret Noble (later known as Sister Nivedita), Captain and Mrs Sevier, Josephine McLeod and Sara Ole Bull, deserve special mention. Nivedita dedicated her life to educating girls in Kolkata. Swamiji had many Indian disciples also, some of whom joined Ramakrishna Math and became sannyasins.
Last Days
In June 1899 he went to the West on a second visit. This time he spent most of his time in the West coast of USA. After delivering many lectures there, he returned to Belur Math in December 1900. The rest of his life was spent in India, inspiring and guiding people, both monastic and lay. Incessant work, especially giving lectures and inspiring people, told upon Swamiji’s health. His health deteriorated and the end came quietly on the night of 4 July 1902. Before his Mahasamadhi he had written to a Western follower: “It may be that I shall find it good to get outside my body, to cast it off like a worn out garment. But I shall not cease to work. I shall inspire men everywhere until the whole world shall know that it is one with God.”
Chronology of Main Events related to Swami Vivekananda
|
1863
|
January 12
|
Birth in Kolkata
|
|
1879
|
|
Enters Presidency College
|
|
1880
|
|
Transfers to General Assembly
Institution
|
|
1881
|
November
|
First meeting with Sri Ramakrishna
|
|
1882-1886
|
|
Association with Sri Ramakrishna
|
|
1884
|
|
Passes B. A. Examination
|
|
|
|
Father passes away
|
|
1885
|
|
Sri Ramakrishna’s last illness
|
|
1886
|
August 16
|
Sri Ramakrishna passes away
|
|
|
Fall
|
Establishes Baranagar Math
|
|
|
December 24
|
Informal vow of sannyasa at Antpur
|
|
1887
|
January
|
Formal vows of sannyasa at
Baranagar Monastery
|
|
1890-1893
|
|
Travels all over India as
itinerant monk
|
|
1892
|
December 24
|
At Kanyakumari, South India
|
|
1893
|
February 13
|
First public lecture,
Secunderabad, South India
|
|
|
May 31
|
Sails for America from Mumbai
|
|
|
July 25
|
Lands at Vancouver, Canada
|
|
|
July 30
|
Arrives in Chicago
|
|
|
August
|
Meets Professor John Ft. Wright of
Harvard University
|
|
|
September 11
|
First address at Parliament of
Religions, Chicago
|
|
|
September 27
|
Final address at Parliament of
Religions
|
|
|
November 20
|
Begins mid-western lecture tour
|
|
1894
|
April 14
|
Begins lectures and classes on
East Coast
|
|
|
May 16
|
Speaks at Harvard University
|
|
|
July-August
|
At Green Acre Religious Conference
|
|
|
November
|
Founds Vedanta Society of New York
|
|
1895
|
January
|
Begins classes in New York
|
|
|
June 4-18
|
At Camp Percy, New Hampshire
|
|
|
June-August
|
At Thousand Island Park on St.
Lawrence river, N.Y.
|
|
|
August-September
|
In Paris
|
|
|
October-November
|
Lectures in London
|
|
|
December 6
|
Sails for New York
|
|
1896
|
March 22-25
|
Speaks at Harvard University,
offered Eastern Philosophy chair
|
|
|
April 15
|
Returns to London
|
|
|
May-July
|
Gives classes in London
|
|
|
May 28
|
Meets Max Muller in Oxford
|
|
|
August-September
|
In the Europe for six weeks
|
|
|
October-November
|
Gives classes in London
|
|
|
December 30
|
Leaves Naples for India
|
|
1897
|
January 15
|
Arrives in Colombo, Sri Lanka
|
|
|
February 6-15
|
In Chennai
|
|
|
February 19
|
Arrives in Kolkata
|
|
|
May 1
|
Establishes Ramakrishna Mission
Association, Kolkata
|
|
|
May-December
|
Tours northwest India
|
|
1898
|
January
|
Returns to Kolkata
|
|
|
May
|
Begins North India pilgrimage with
Western devotees
|
|
|
August 2
|
At Amarnath, Kashmir
|
|
|
December 9
|
Consecrates Belur Math
|
|
1899
|
March 19
|
Establishes Advaita Ashrama at
Mayavati
|
|
|
June 20
|
Leaves India for second visit to
the West
|
|
|
July 31
|
Arrives in London
|
|
|
August 28
|
Arrives in New York City
|
|
|
August-November
|
At Ridgely Manor, New York
|
|
|
December 3
|
Arrives in Los Angeles
|
|
1900
|
February 22
|
Arrives in San Francisco
|
|
|
April 14
|
Founds Vedanta Society in San
Francisco
|
|
|
June
|
Final classes in New York City
|
|
|
July 26
|
Leaves for Europe
|
|
|
August 3
|
Arrives in Paris for International
Exposition
|
|
|
September 7
|
Speaks at Congress of History of
Religions at Exposition
|
|
|
October 24
|
Begins tour of Vienna,
Constantinople, Greece and Cairo
|
|
|
November 26
|
Leaves for India
|
|
|
December 9
|
Arrives at Belur Math
|
|
1901
|
January
|
Visits Mayavati
|
|
|
March-May
|
Pilgrimage in East Bengal and
Assam
|
|
1902
|
January-February
|
Visits Bodh Gaya and Varanasi
|
|
|
March
|
Returns to Belur Math
|
|
|
July 4
|
Mahasamadhi
|
Vivekananda’s contributions to World Culture
Making an objective assessment of Swami Vivekananda’s
contributions to world culture, the eminent British historian A L Basham
stated that “in centuries to come, he will be remembered as one of the main
moulders of the modern world…” Some of the main contributions that Swamiji made
to the modern world are mentioned below:
1. New Understanding of Religion: One of the most significant contributions of Swami Vivekananda to the modern world is his interpretation of religion as a universal experience of transcendent Reality, common to all humanity. Swamiji met the challenge of modern science by showing that religion is as scientific as science itself; religion is the ‘science of consciousness’. As such, religion and science are not contradictory to each other but are complementary.
This universal conception frees religion from the hold of superstitions, dogmatism, priestcraft and intolerance, and makes religion the highest and noblest pursuit – the pursuit of supreme Freedom, supreme Knowledge, supreme Happiness.
2. New View of Man: Vivekananda’s concept of ‘potential divinity of the soul’ gives a new, ennobling concept of man. The present age is the age of humanism which holds that man should be the chief concern and centre of all activities and thinking. Through science and technology man has attained great prosperity and power, and modern methods of communication and travel have converted human society into a ‘global village’. But the degradation of man has also been going on apace, as witnessed by the enormous increase in broken homes, immorality, violence, crime, etc. in modern society. Vivekananda’s concept of potential divinity of the soul prevents this degradation, divinizes human relationships, and makes life meaningful and worth living. Swamiji has laid the foundation for ‘spiritual humanism’, which is manifesting itself through several neo-humanistic movements and the current interest in meditation, Zen etc all over the world.
3. New Principle of Morality and Ethics: The prevalent morality, in both individual life and social life, is mostly based on fear – fear of the police, fear of public ridicule, fear of God’s punishment, fear of Karma, and so on. The current theories of ethics also do not explain why a person should be moral and be good to others. Vivekananda has given a new theory of ethics and new principle of morality based on the intrinsic purity and oneness of the Atman. We should be pure because purity is our real nature, our true divine Self or Atman. Similarly, we should love and serve our neighbours because we are all one in the Supreme Spirit known as Paramatman or Brahman.
4. Bridge between the East and the West: Another great contribution of Swami Vivekananda was to build a bridge between Indian culture and Western culture. He did it by interpreting Hindu scriptures and philosophy and the Hindu way of life and institutions to the Western people in an idiom which they could understand. He made the Western people realize that they had to learn much from Indian spirituality for their own well-being. He showed that, in spite of her poverty and backwardness, India had a great contribution to make to world culture. In this way he was instrumental in ending India’s cultural isolation from the rest of the world. He was India’s first great cultural ambassador to the West.
On the other hand, Swamiji’s interpretation of ancient Hindu scriptures, philosophy, institutions, etc prepared the mind of Indians to accept and apply in practical life two best elements of Western culture, namely science and technology and humanism. Swamiji has taught Indians how to master Western science and technology and at the same time develop spiritually. Swamiji has also taught Indians how to adapt Western humanism (especially the ideas of individual freedom, social equality and justice and respect for women) to Indian ethos.
1. New Understanding of Religion: One of the most significant contributions of Swami Vivekananda to the modern world is his interpretation of religion as a universal experience of transcendent Reality, common to all humanity. Swamiji met the challenge of modern science by showing that religion is as scientific as science itself; religion is the ‘science of consciousness’. As such, religion and science are not contradictory to each other but are complementary.
This universal conception frees religion from the hold of superstitions, dogmatism, priestcraft and intolerance, and makes religion the highest and noblest pursuit – the pursuit of supreme Freedom, supreme Knowledge, supreme Happiness.
2. New View of Man: Vivekananda’s concept of ‘potential divinity of the soul’ gives a new, ennobling concept of man. The present age is the age of humanism which holds that man should be the chief concern and centre of all activities and thinking. Through science and technology man has attained great prosperity and power, and modern methods of communication and travel have converted human society into a ‘global village’. But the degradation of man has also been going on apace, as witnessed by the enormous increase in broken homes, immorality, violence, crime, etc. in modern society. Vivekananda’s concept of potential divinity of the soul prevents this degradation, divinizes human relationships, and makes life meaningful and worth living. Swamiji has laid the foundation for ‘spiritual humanism’, which is manifesting itself through several neo-humanistic movements and the current interest in meditation, Zen etc all over the world.
3. New Principle of Morality and Ethics: The prevalent morality, in both individual life and social life, is mostly based on fear – fear of the police, fear of public ridicule, fear of God’s punishment, fear of Karma, and so on. The current theories of ethics also do not explain why a person should be moral and be good to others. Vivekananda has given a new theory of ethics and new principle of morality based on the intrinsic purity and oneness of the Atman. We should be pure because purity is our real nature, our true divine Self or Atman. Similarly, we should love and serve our neighbours because we are all one in the Supreme Spirit known as Paramatman or Brahman.
4. Bridge between the East and the West: Another great contribution of Swami Vivekananda was to build a bridge between Indian culture and Western culture. He did it by interpreting Hindu scriptures and philosophy and the Hindu way of life and institutions to the Western people in an idiom which they could understand. He made the Western people realize that they had to learn much from Indian spirituality for their own well-being. He showed that, in spite of her poverty and backwardness, India had a great contribution to make to world culture. In this way he was instrumental in ending India’s cultural isolation from the rest of the world. He was India’s first great cultural ambassador to the West.
On the other hand, Swamiji’s interpretation of ancient Hindu scriptures, philosophy, institutions, etc prepared the mind of Indians to accept and apply in practical life two best elements of Western culture, namely science and technology and humanism. Swamiji has taught Indians how to master Western science and technology and at the same time develop spiritually. Swamiji has also taught Indians how to adapt Western humanism (especially the ideas of individual freedom, social equality and justice and respect for women) to Indian ethos.
Swamiji’s Contributions to India
In spite of her innumerable linguistic,
ethnic, historical and regional diversities, India has had from time immemorial
a strong sense of cultural unity. It was, however, Swami Vivekananda who
revealed the true foundations of this culture and thus clearly defined and
strengthened the sense of unity as a nation.
Swamiji gave Indians proper understanding of their country’s great spiritual heritage and thus gave them pride in their past. Furthermore, he pointed out to Indians the drawbacks of Western culture and the need for India’s contribution to overcome these drawbacks. In this way Swamiji made India a nation with a global mission.
Sense of unity, pride in the past, sense of mission – these were the factors which gave real strength and purpose to India’s nationalist movement. Several eminent leaders of India’s freedom movement have acknowledged their indebtedness to Swamiji. Free India’s first Prime Minister Jawaharlal Nehru wrote: “Rooted in the past, full of pride in India’s prestige, Vivekananda was yet modern in his approach to life’s problems, and was a kind of bridge between the past of India and her present … he came as a tonic to the depressed and demoralized Hindu mind and gave it self-reliance and some roots in the past.” Netaji Subhash Chandra Bose wrote: “Swamiji harmonized the East and the West, religion and science, past and present. And that is why he is great. Our countrymen have gained unprecedented self-respect, self-reliance and self-assertion from his teachings.”
Swamiji’s most unique contribution to the creation of new India was to open the minds of Indians to their duty to the downtrodden masses. Long before the ideas of Karl Marx were known in India, Swamiji spoke about the role of the labouring classes in the production of the country’s wealth. Swamiji was the first religious leader in India to speak for the masses, formulate a definite philosophy of service, and organize large-scale social service.
Swamiji gave Indians proper understanding of their country’s great spiritual heritage and thus gave them pride in their past. Furthermore, he pointed out to Indians the drawbacks of Western culture and the need for India’s contribution to overcome these drawbacks. In this way Swamiji made India a nation with a global mission.
Sense of unity, pride in the past, sense of mission – these were the factors which gave real strength and purpose to India’s nationalist movement. Several eminent leaders of India’s freedom movement have acknowledged their indebtedness to Swamiji. Free India’s first Prime Minister Jawaharlal Nehru wrote: “Rooted in the past, full of pride in India’s prestige, Vivekananda was yet modern in his approach to life’s problems, and was a kind of bridge between the past of India and her present … he came as a tonic to the depressed and demoralized Hindu mind and gave it self-reliance and some roots in the past.” Netaji Subhash Chandra Bose wrote: “Swamiji harmonized the East and the West, religion and science, past and present. And that is why he is great. Our countrymen have gained unprecedented self-respect, self-reliance and self-assertion from his teachings.”
Swamiji’s most unique contribution to the creation of new India was to open the minds of Indians to their duty to the downtrodden masses. Long before the ideas of Karl Marx were known in India, Swamiji spoke about the role of the labouring classes in the production of the country’s wealth. Swamiji was the first religious leader in India to speak for the masses, formulate a definite philosophy of service, and organize large-scale social service.
Swamiji’s Contributions to Hinduism
1. Identity:
It was Swami Vivekananda who gave to Hinduism as a whole a clear-cut identity,
a distinct profile. Before Swamiji came Hinduism was a loose confederation of
many different sects. Swamiji was the first religious leader to speak about the
common bases of Hinduism and the common ground of all sects. He was the first
person, as guided by his Master Sri Ramakrishna, to accept all Hindu doctrines
and the views of all Hindu philosophers and sects as different aspects of one
total view of Reality and way of life known as Hinduism. Speaking about
Swamiji’s role in giving Hinduism its distinct identity, Sister Nivedita
wrote: “… it may be said that when he began to speak it was of ‘the religious
ideas of the Hindus’, but when he ended, Hinduism had been created.”
2.Unification: Before Swamiji came, there was a lot of quarrel and competition among the various sects of Hinduism. Similarly, the protagonists of different systems and schools of philosophy were claiming their views to be the only true and valid ones. By applying Sri Ramakrishna’s doctrine of Harmony (Samanvaya) Swamiji brought about an overall unification of Hinduism on the basis of the principle of unity in diversity. Speaking about Swamiji’s role in this field K M Pannikar, the eminent historian and diplomat, wrote: “This new Shankaracharya may well be claimed to be a unifier of Hindu ideology.”
3. Defence: Another important service rendered by Swamiji was to raise his voice in defence of Hinduism. In fact, this was one of the main types of work he did in the West. Christian missionary propaganda had given a wrong understanding of Hinduism and India in Western minds. Swamiji had to face a lot of opposition in his attempts to defend Hinduism.
4. Meeting the Challenges: At the end of the 19th century, India in general, and Hinduism in particular, faced grave challenges from Western materialistic life, the ideas of Western free society, and the proselytizing activities of Christians. Vivekananda met these challenges by integrating the best elements of Western culture in Hindu culture.
5. New Ideal of Monasticism: A major contribution of Vivekananda to Hinduism is the rejuvenation and modernization of monasticism. In this new monastic ideal, followed in the Ramakrishna Order, the ancient principles of renunciation and God realization are combined with service to God in man (Shiva jnane jiva seva). Vivekananda elevated social service to the status of divine service.
6. Refurbishing of Hindu Philosophy and Religious Doctrines: Vivekananda did not merely interpret ancient Hindu scriptures and philosophical ideas in terms of modern thought. He also added several illuminating original concepts based on his own transcendental experiences and vision of the future. This, however, needs a detailed study of Hindu philosophy which cannot be attempted here.
2.Unification: Before Swamiji came, there was a lot of quarrel and competition among the various sects of Hinduism. Similarly, the protagonists of different systems and schools of philosophy were claiming their views to be the only true and valid ones. By applying Sri Ramakrishna’s doctrine of Harmony (Samanvaya) Swamiji brought about an overall unification of Hinduism on the basis of the principle of unity in diversity. Speaking about Swamiji’s role in this field K M Pannikar, the eminent historian and diplomat, wrote: “This new Shankaracharya may well be claimed to be a unifier of Hindu ideology.”
3. Defence: Another important service rendered by Swamiji was to raise his voice in defence of Hinduism. In fact, this was one of the main types of work he did in the West. Christian missionary propaganda had given a wrong understanding of Hinduism and India in Western minds. Swamiji had to face a lot of opposition in his attempts to defend Hinduism.
4. Meeting the Challenges: At the end of the 19th century, India in general, and Hinduism in particular, faced grave challenges from Western materialistic life, the ideas of Western free society, and the proselytizing activities of Christians. Vivekananda met these challenges by integrating the best elements of Western culture in Hindu culture.
5. New Ideal of Monasticism: A major contribution of Vivekananda to Hinduism is the rejuvenation and modernization of monasticism. In this new monastic ideal, followed in the Ramakrishna Order, the ancient principles of renunciation and God realization are combined with service to God in man (Shiva jnane jiva seva). Vivekananda elevated social service to the status of divine service.
6. Refurbishing of Hindu Philosophy and Religious Doctrines: Vivekananda did not merely interpret ancient Hindu scriptures and philosophical ideas in terms of modern thought. He also added several illuminating original concepts based on his own transcendental experiences and vision of the future. This, however, needs a detailed study of Hindu philosophy which cannot be attempted here.
Ø Selected Teachings of Swami Vivekananda:
Ø 
My ideal,
indeed, can be put into a few words, and that is: to preach unto mankind their
divinity, and how to make it manifest in every movement of life.
Education is the manifestation of the perfection
already in man.
We want that education by which character is formed,
strength of mind is increased, the intellect is expanded, and by which one can
stand on one's own feet.
So long as the millions live in hunger and ignorance,
I hold every man a traitor who, having been educated at their expense, pays not
the least heed to them.
Whatever you think, that you will be. If you think
yourselves weak, weak you will be; if you think yourselves strong, strong you
will be.
If you have faith in all the three hundred and thirty
millions of your mythological gods, … and still have no faith in yourselves,
there is no salvation for you. Have faith in yourselves, and stand up on that
faith and be strong; that is what we need.
Strength, strength it is that we want so much in this
life, for what we call sin and sorrow have all one cause, and that is our
weakness. With weakness comes ignorance, and with ignorance comes misery.
The older I grow, the more everything seems to me to
lie in manliness. This is my new Gospel.
Purity, patience, and perseverance are the three
essentials to success, and above all, love.
Religion is realization; not talk, not doctrine, nor
theories, however beautiful they may be. It is being and becoming, not hearing
or acknowledging; it is the whole soul becoming changed into what it believes.
Religion is the manifestation of the Divinity already
in man.
Teach yourselves, teach everyone his real nature, call
upon the sleeping soul and see how it awakes. Power will come, glory will come,
goodness will come, purity will come, and everything that is excellent will
come when this sleeping soul is roused to self-conscious activity.
They alone live who live for others, the rest are more
dead than alive.
This is the gist of all worship – to be pure and to do
good to others.
It is love and love alone that I preach, and I base my
teaching on the great Vedantic truth of the sameness and omnipresence of the
Soul of the Universe.
My ideal,
indeed, can be put into a few words, and that is: to preach unto mankind their
divinity, and how to make it manifest in every movement of life. Education is the manifestation of the perfection
already in man. We want that education by which character is formed,
strength of mind is increased, the intellect is expanded, and by which one can
stand on one's own feet. So long as the millions live in hunger and ignorance,
I hold every man a traitor who, having been educated at their expense, pays not
the least heed to them. Whatever you think, that you will be. If you think
yourselves weak, weak you will be; if you think yourselves strong, strong you
will be. If you have faith in all the three hundred and thirty
millions of your mythological gods, … and still have no faith in yourselves,
there is no salvation for you. Have faith in yourselves, and stand up on that
faith and be strong; that is what we need. Strength, strength it is that we want so much in this
life, for what we call sin and sorrow have all one cause, and that is our
weakness. With weakness comes ignorance, and with ignorance comes misery. The older I grow, the more everything seems to me to
lie in manliness. This is my new Gospel. Purity, patience, and perseverance are the three
essentials to success, and above all, love. Religion is realization; not talk, not doctrine, nor
theories, however beautiful they may be. It is being and becoming, not hearing
or acknowledging; it is the whole soul becoming changed into what it believes. Religion is the manifestation of the Divinity already
in man. Teach yourselves, teach everyone his real nature, call
upon the sleeping soul and see how it awakes. Power will come, glory will come,
goodness will come, purity will come, and everything that is excellent will
come when this sleeping soul is roused to self-conscious activity. They alone live who live for others, the rest are more
dead than alive. This is the gist of all worship – to be pure and to do
good to others. It is love and love alone that I preach, and I base my
teaching on the great Vedantic truth of the sameness and omnipresence of the
Soul of the Universe.
Ø Addresses at the Parliament of Religions - 1
Ø Response to Welcome
Sisters and Brothers of America,
It fills my heart with joy unspeakable to rise in response to the warm and cordial welcome which you have given us. I thank you in the name of the most ancient order of monks in the world. I thank you in the name of the mother of religions, and I thank you in the name of millions and millions of Hindu people of all classes and sects.
My thanks also to some of the speakers on this platform who, referring to the delegates from the Orient, have told you that these men from far-off nations may well claim the honor of bearing to different lands the idea of toleration. I am proud to belong to a religion which has taught the world both tolerance and universal acceptance. We believe not only in universal toleration but we accept all religions as true.
I am proud to belong to a nation which has sheltered the persecuted and the refugees of all religions and all nations of the earth. I am proud to tell you that we have gathered in our bosom the purest remnant of the Israelites, who came to Southern India and took refuge with us in the very year in which their holy temple was shattered to pieces by Roman tyranny. I am proud to belong to the religion which has sheltered and is still fostering the remnant of the grand Zoroastrian nation.
I will quote to you, brethren, a few lines from a hymn which I remember to have repeated from my earliest boyhood, and which is every day repeated by millions of human beings:
As the different streams having their sources in different places all mingle their water in the sea, so, O Lord, the different paths which people take through different tendencies, various though they appear, crooked or straight, all lead to Thee.
The present convention, which is one of the most august assemblies ever held, is in itself a vindication, a declaration to the world of the wonderful doctrine preached in the Gita:
Whosoever comes to Me, through whatsoever form, I reach them; all are struggling through paths which in the end lead to Me.
Sectarianism, bigotry, and its horrible descendant, fanaticism, have long possessed this beautiful earth. They have filled the earth with violence, drenched it often and often with human blood, destroyed civilization and sent whole nations to despair. Had it not been for these horrible demons, human society would be far more advanced than it is now. But their time is come; and I fervently hope that the bell that tolled this morning in honor of this convention may be the death-knell of all fanaticism, of all persecutions with the sword or with the pen, and of all uncharitable feelings between persons wending their way to the same goal.
Sisters and Brothers of America,
It fills my heart with joy unspeakable to rise in response to the warm and cordial welcome which you have given us. I thank you in the name of the most ancient order of monks in the world. I thank you in the name of the mother of religions, and I thank you in the name of millions and millions of Hindu people of all classes and sects.
My thanks also to some of the speakers on this platform who, referring to the delegates from the Orient, have told you that these men from far-off nations may well claim the honor of bearing to different lands the idea of toleration. I am proud to belong to a religion which has taught the world both tolerance and universal acceptance. We believe not only in universal toleration but we accept all religions as true.
I am proud to belong to a nation which has sheltered the persecuted and the refugees of all religions and all nations of the earth. I am proud to tell you that we have gathered in our bosom the purest remnant of the Israelites, who came to Southern India and took refuge with us in the very year in which their holy temple was shattered to pieces by Roman tyranny. I am proud to belong to the religion which has sheltered and is still fostering the remnant of the grand Zoroastrian nation.
I will quote to you, brethren, a few lines from a hymn which I remember to have repeated from my earliest boyhood, and which is every day repeated by millions of human beings:
As the different streams having their sources in different places all mingle their water in the sea, so, O Lord, the different paths which people take through different tendencies, various though they appear, crooked or straight, all lead to Thee.
The present convention, which is one of the most august assemblies ever held, is in itself a vindication, a declaration to the world of the wonderful doctrine preached in the Gita:
Whosoever comes to Me, through whatsoever form, I reach them; all are struggling through paths which in the end lead to Me.
Sectarianism, bigotry, and its horrible descendant, fanaticism, have long possessed this beautiful earth. They have filled the earth with violence, drenched it often and often with human blood, destroyed civilization and sent whole nations to despair. Had it not been for these horrible demons, human society would be far more advanced than it is now. But their time is come; and I fervently hope that the bell that tolled this morning in honor of this convention may be the death-knell of all fanaticism, of all persecutions with the sword or with the pen, and of all uncharitable feelings between persons wending their way to the same goal.
Addresses
at the Parliament of Religions - 2
Ø Why We Disagree
I will tell you a little story. You have heard the eloquent speaker who has just finished say, "Let us cease from abusing each other," and he was very sorry that there should be always so much variance.
But I think I should tell you a story that would illustrate the cause of this variance. A frog lived in a well. It had lived there for a long time. It was born there and brought up there, and yet was a little, small frog. Of course the evolutionists were not there then to tell us whether the frog lost its eyes or not but, for our story's sake, we must take it for granted that it had its eyes, and that it every day cleansed the water of all the worms and bacilli that lived in it with an energy that would do credit to our modern bacteriologists. In this way it went on and became a little sleek and fat. Well, one day another frog that lived in the sea came and fell into the well.
"Where are you from?"
"I am from the sea."
"The sea! How big is that? Is it as big as my well?" and he took a leap from one side of the well to the other.
"My friend," said the frog of the sea, "how do you compare the sea with your little well?"
Then the frog took another leap and asked, "Is your sea so big?"
"What nonsense you speak, to compare the sea with your well!"
"Well, then," said the frog of the well, "nothing can be bigger than my well. There can be nothing bigger than this. This fellow is a liar, so turn him out."
That has been the difficulty all the while.
I am a Hindu. I am sitting in my own little well and thinking that the whole world is my little well. The Christians sit in their little well and think the whole world is their well. The Muslims sit in their little well and think that is the whole world. I have to thank you of America for the great attempt you are making to break down the barriers of this little world of ours, and hope that, in the future, the Lord will help you to accomplish your purpose.
I will tell you a little story. You have heard the eloquent speaker who has just finished say, "Let us cease from abusing each other," and he was very sorry that there should be always so much variance.
But I think I should tell you a story that would illustrate the cause of this variance. A frog lived in a well. It had lived there for a long time. It was born there and brought up there, and yet was a little, small frog. Of course the evolutionists were not there then to tell us whether the frog lost its eyes or not but, for our story's sake, we must take it for granted that it had its eyes, and that it every day cleansed the water of all the worms and bacilli that lived in it with an energy that would do credit to our modern bacteriologists. In this way it went on and became a little sleek and fat. Well, one day another frog that lived in the sea came and fell into the well.
"Where are you from?"
"I am from the sea."
"The sea! How big is that? Is it as big as my well?" and he took a leap from one side of the well to the other.
"My friend," said the frog of the sea, "how do you compare the sea with your little well?"
Then the frog took another leap and asked, "Is your sea so big?"
"What nonsense you speak, to compare the sea with your well!"
"Well, then," said the frog of the well, "nothing can be bigger than my well. There can be nothing bigger than this. This fellow is a liar, so turn him out."
That has been the difficulty all the while.
I am a Hindu. I am sitting in my own little well and thinking that the whole world is my little well. The Christians sit in their little well and think the whole world is their well. The Muslims sit in their little well and think that is the whole world. I have to thank you of America for the great attempt you are making to break down the barriers of this little world of ours, and hope that, in the future, the Lord will help you to accomplish your purpose.
Ø Addresses at the Parliament of Religions - 3
Ø Paper on Hinduism
Three religions now stand in the world which have come down to us from time prehistoric - Hinduism, Zoroastrianism, and Judaism. They have all received tremendous shocks, and all of them prove by their survival their internal strength. But while Judaism failed to absorb Christianity and was driven out of its place of birth by its all-conquering daughter, and a handful of Parsees is all that remains to tell the tale of their grand religion, sect after sect arose in India and seemed to shake the religion of the Vedas to its very foundations, but like the waters of the sea-shore in a tremendous earthquake it receded only for a while, only to return in an all-absorbing Hood, a thousand times more vigorous, and when the tumult of the rush was over, these sects were all sucked in, absorbed and assimilated into the immense body of the mother faith.
From the high spiritual flights of the Vedanta philosophy, of which the latest discoveries of science seem like echoes, to the low ideas of idolatry with its multifarious mythology, the agnosticism of the Buddhists and the atheism of the Jains, each and all have a place in the Hindu's religion.
Where then, the question arises, where is the common center to which all these widely diverging radii converge? Where is the common basis upon which all these seemingly hopeless contradictions rest? And this is the question I shall attempt to answer.
The Hindus have received their religion through revelation, the Vedas. They hold that the Vedas are without beginning and without end. It may sound ludicrous to this audience, how a book can be without beginning or end. But by the Vedas no books are meant. They mean the accumulated treasury of spiritual laws discovered by different persons in different times. Just as the law of gravitation existed before its discovery, and would exist if all humanity forgot it, so is it with the laws that govern the spiritual relations between soul and soul and between individual spirits and the Father of all spirits were there before their discovery, and would remain even if we forgot them.
The discoverers of these laws are called Rishis, and we honor them as perfected beings. I am glad to tell this audience that some of the very greatest of them were women.
Here it may be said that these laws as laws may be without end, but they must have had a beginning. The Vedas teach us that creation is without beginning or end. Science is said to have proved that the sum total of cosmic energy is always the same. Then, if there was a time when nothing existed, where was all this manifested energy? Some say it was in a potential form in God. In that case God is sometimes potential and sometimes kinetic, which would make Him mutable. Everything mutable is a compound and everything compound must undergo that change which is called destruction. So God would die, which is absurd. Therefore, there never was a time when there was no creation.
If I may be allowed to use a simile, creation and creator are two lines, without beginning and without end, zoning parallel to each other. God is the ever-active providence, by whose power systems after systems are being evolved out of chaos, made to run for a time, and again destroyed. This is what the Brahmin boy repeats every day: " The sun and the moon, the Lord created like the suns and the moons of previous cycles. " And this agrees with modern science.
Here I Stand and if I shut my eyes, and try to conceive my existence, "I," "I," "I," what is the idea before me? The idea of a body. Am I, then, nothing but a combination of material substances? The Vedas declare, "No" I am a spirit living in a body: I am not the body. The body will die, but I shall not die. Here I am in this body; it will fall, but shall go on living. I had also a past. The soul was not created, for creation means a combination, which means a certain future dissolution. If then the soul was created, it must die. Some are born happy, enjoy perfect health with beautiful body, mental vigor, and all wants supplied. Others are born miserable; some are without hands or feet; others again are idiots, and only drag on a wretched existence. Why, if they are all created, why does a just and merciful God create one happy and another unhappy, why is He so partial? Nor would it mend matters in the least to hold that those who are miserable in this life will be happy in another one. Why should a man be miserable even here in the reign of a just and merciful God?
In the second place, the idea of a creator God does not explain the anomaly, but simply expresses the cruel Rat of an all-powerful being. There must have been causes, then, before his birth, to make a man miserable or happy and those were his past actions.
Are not all the tendencies of the mind and the body accounted for by inherited aptitude? Here are two parallel lines of existence - one of the mind, the other of matter. If matter and its transformations answer for all that we have, there is no necessity for supposing the existence of a soul. But it cannot be proved that thought has been evolved out of matter; and if a philosophical monism is inevitable, spiritual monism is certainly logical and no less desirable than a materialistic monism; but neither of these is necessary here.
We cannot deny that bodies acquire certain tendencies from heredity, but those tendencies only mean the physical configuration through which a peculiar mind alone can act in a peculiar way. There are other tendencies peculiar to a soul caused by his past actions. And a soul with a certain tendency would, by the laws of affinity, take birth in a body which is the fittest instrument for the display of that tendency. This is in accord with science, for science wants to explain everything by habit, and habit is got through repetitions. So repetitions are necessary to explain the natural habits of a new born soul. And since they were not obtained in this present life, they must have come down from past lives.
There is another suggestion. Taking all these for granted, how is it that I do not remember anything of my past life? This can be easily explained. I am now speaking English. It is not my mother tongue; in fact, no words of my mother tongue are now present in my consciousness; but let me try to bring them up, and they rush in. That shows that consciousness is only the surface of mental ocean, and within its depths are stored up all our experiences. Try and struggle, they would come up. and you would be conscious even of your past life.
This is direct and demonstrative evidence. Verification is the perfect proof of a theory, and here is the challenge thrown to the world by the Rishis. We have discovered the secret by which the very depths of the ocean of memory can be stirred up - try it and you would get a complete reminiscence of your past life.
So then the Hindu believes that he is a spirit. Him the sword cannot pierce - him the fire cannot burn - him the water cannot melt - him the air cannot dry. The Hindu believes that every soul is a circle whose circumference is nowhere but whose center is located in the body, and that death means the change of the center from holy to body. Nor is the soul bound by the conditions of matter. In its very essence, it is free, unbounded, holy, pure, and perfect. But somehow or other it finds itself tied down to matter and thinks of itself as matter.
Why should the free, perfect, and pure be thus under the thralldom of matter, is the next question. How can the perfect soul be deluded into the belief that it is imperfect? We have been told that the Hindus shirk the question and say that no such question can be there- Some thinkers want to answer it by positing one or more quasi-perfect beings, and use big scientific names to fill up the gap. But naming is not explaining. The question remains the same. How can the perfect become the quasi-perfect; how can the pure, the absolute change even a microscopic particle of its nature? But the Hindu is sincere. He does not want to take shelter under sophistry. He is brave enough to face the question in a manly fashion; and his answer is: "I do not know. I do not know how the perfect being, the soul, came to think of itself as imperfect, as Joined to and conditioned by matter." But the fact is a fact for all that. It is a fact in everybody's consciousness that one thinks of oneself as the body. The Hindu does not attempt to explain why one thinks one is the body. The answer that it is the will of God is no explanation. This is nothing more than what the Hindu says, "I do not know."
Well, then, the human soul is eternal and immortal, perfect and infinite, and death means only a change of center from one body to another. The present is determined by our past actions, and the future by the present. The soul will go on evolving up or reverting back from birth to birth and death to death. But here is another question: Is man a tiny boat in a tempest, raised one moment on the foamy crest of a billow and dashed down into a yawning chasm the next, rolling to and from at the mercy of good and bad actions - a powerless, helpless wreck in an ever-raging, ever-rushing, uncompromising current of cause and effect - a little moth placed under the wheel of causation, which rolls on crushing everything in its way and waits not for the widow's tears or the orphan's cry? The heart sinks at the idea, yet this is the law of nature. Is there no hope? Is there no escape? - was the cry that went up from the bottom of the heart of despair. It reached the throne of mercy, and words of hope and consolation came down and inspired a Vedic sage, and he stood up before the world and in trumpet voice proclaimed the glad tidings: "Hear, ye children of immortal bliss! even ye that reside in higher spheres! I have found the Ancient One who is beyond all darkness, all delusion: knowing Him alone you shall be saved from death over again. "Children of immortal bliss" -what a sweet, what a hopeful name! Allow me to call you, brethren, by that sweet name -heirs of immortal bliss - yea, the Hindu refuses to call you sinners. We are the Children of God, the sharers of immortal bliss, holy and perfect beings. e divinities on earth - sinners! It is a sin to call a ma. so; it is standing libel on human nature. Come up, O lions, and shake off the delusion that you are sheep; you are souls immortal, spirits free, blest and eternal; ye are not matter, ye are not bodies; matter is your servant, not you the servant of matter.
Thus it is that the Vedas proclaim not a dreadful combination of unforgiving laws, not an endless prison of cause and effect, but that at the head of all these laws, in and through every particle of matter and force, stands One, "by whose command the wind blows, the fire burns, the clouds rain and death stalks upon the earth."
And what is His nature?
He is everywhere, the pure and formless One, the Almighty and the All-merciful. "Thou art our father, Thou art our mother, Thou art our beloved friend, Thou art the source of all strength; give us strength. Thou art He that beareth the burdens of the universe; help me bear the little burden of this life." Thus sang the Rishis of the Veda. And how to worship Him? Through love. "He is to be worshiped as the one beloved, dearer than everything in this and the next life."
This is the doctrine of love declared in the Vedas, and let us see how it is fully developed and taught by Krishna whom the Hindus believe to have been God incarnate on earth.
He taught that a man ought to live in this world like a lotus leaf, which grows in water but is never moistened by water; so a man ought to live in the world - his heart to God and his hands to work.
It is good to love God for hope of reward in this or the next world, but it is better to love God for love's sake; and the prayer goes: "Lord, I do not want wealth nor children nor learning. If it be Thy will, I shall go from birth to birth; but grant me this, that I may love Thee without the hope of reward - love unselfishly for love's sake." One of the disciples of Krishna, the then Emperor of India, wag driven from his kingdom by his enemies and had to take shelter with his queen, in a forest in the Himalayas and there one day the queen asked how it was that he, the most virtuous of men, should suffer so much misery. Yudhishthira answered, "Be hold, my queen, the Himalayas, how grand and beautiful they are; I love them. They do not give me any- thing but my nature is to love the grand, the beautiful, therefore I love them. Similarly, I love the Lord. He is the source of all beauty, of all sublimity. He is the only object to beloved; my nature is to love Him, and therefore I love. I do not pray for any- thing; I do not ask for anything. Let Him place me wherever He likes. I must love Him for love's sake. I cannot trade in love."
The Vedas teach that the soul is divine, only held in the bondage of matter; perfection will be reached when this bond will burst, and the word they use for it is, therefore, Mukti - freedom, freedom from the bonds of imperfection, freedom from death and misery.
And this bondage can only fall off through the mercy of God, and this mercy comes on the pure. So purity is the condition of His mercy. How does that mercy act? He reveals Himself to the pure heart; the pure and the stainless see God, yea, even in this life; then and then only all the crookedness of the heart is made straight. Then all doubt ceases. He is no more the freak of a terrible law of causation. This is the very center, the very vital conception of Hinduism. The Hindu does not want to live upon words and theories, If there are existences beyond the ordinary sensuous existence, he wants to come face to face with them. If there is a soul in him which is not matter, if there is an all-merciful universal Soul, he will Rote Him direct. He must see Him, and that alone can destroy all doubts. So the best proof a Hindu sage gives about the soul, about God, is: "I have seen the soul; I have seen God." And that is the only condition of perfection. The Hindu religion does not consist in struggles and attempts to believe a certain doctrine or dogma, but in realizing - not in believing, but in being and becoming.
Thus the whole object of their system is by constant struggle to become perfect, to become divine, to reach God, and see God; and this reaching God, seeing God, becoming perfect even as the Father in Heaven is perfect, constitutes the religion of the Hindus.
And what becomes of a man when he attains perfection? He lives a life of bliss infinite. He enjoys infinite and perfect bliss, having obtained the only thing in which man ought to have pleasure, namely God, and enjoys the bliss with God.
So far all the Hindus are agreed. This is the common religion of all the sects of India; but then perfection is absolute, and the absolute cannot be two or three. It cannot have any qualities. It cannot be an individual. And so when a soul becomes perfect and absolute, it must become one with Brahman, and it would only realize the Lord as the perfection, the reality, of its own nature and existence, the existence absolute, knowledge absolute, and bliss absolute. We have often and often read this called the losing of individuality and becoming a stock or a stone.
"He jests at scars that never felt a wound."
I tell you it is nothing of the kind. If it is happiness to enjoy the consciousness of this small body, it must be greater happiness to enjoy the consciousness of two bodies, the measure of happiness increasing with the consciousness of an increasing number of bodies, the aim, the ultimate of happiness, being reached when it would become a universal consciousness.
Therefore, to gain this infinite universal individuality, this miserable little prison - individuality must go. Then alone can death cease when I am one with life, then alone can misery cease when I am one with happiness itself, then alone can all errors cease when I am one with knowledge itself; and this is the necessary scientific conclusion- Science has proved to me that physical individuality is a delusion, that really my body is one little continuously changing body in an unbroken ocean of matter, and Advaita (unity) is the necessary conclusion with my other counterpart, Soul.
Science is nothing but the finding of unity. As soon as science would reach perfect unity, it would stop from further progress, because it would reach the goal. Thus chemistry could not progress farther when it would discover one element out of which all others could be made. Physics would stop when it would be able to fulfill its services in discovering one energy of which all the others are hut manifestations, and the science of religion become perfect when it would discover Him who is the one life in a universe of death, Him who is the constant basis of an ever-changing world, One who is the only Soul of which all souls are but delusive manifestations. Thus is it, through multiplicity and duality, that the ultimate unity is reached. Religion can go no farther. This is the goal of all science.
All science is bound to come to this conclusion in the long run. Manifestation, and not creation, is the word of science today; and the Hindu is only glad that what he has been cherishing in his bosom for ages is going to be taught in more forcible language and with further light from the latest conclusions of science.
Descend we now from the aspirations of philosophy to the religion of the ignorant. At the very outset, I may tell you that there is no polytheism in India. In every temple, if one stands by and listens, one will find the worshipers applying all the attributes of God, including omnipresence. to the images. It is not polytheism, nor would the name henotheism explain the situation.
"The rose, called by any other name, would smell as sweet." Names are not explanations.
I remember, as a boy, hearing a Christian missionary preach to crowd in India. Among other sweet things he was telling them was, that if he gave a blow to their idol with his stick. what could it do? One of his hearers sharply answered, "If I abuse your God, what can He do?" "You would be punished," said the preacher, "when you die." "So my idol will punish you when you die," retorted the Hindu.
The tree is known by its fruits. When I have seen amongst them that are called idolaters, men, the like of whom, in morality and spirituality and love, I have never seen anywhere, l stop and ask myself, "Can sin beget holiness?"
Superstition is a great enemy of man, but bigotry is worse. Why does a Christian go to church? Why is the cross holy? Why is the face turned toward the sky in prayer? Why are there so many images in the Catholic Church? Why are there so many images in the minds of Protestants when they pray? My brethren, we can Do more think about anything without a mental image than we can live without breathing- By the law of association the material image calls up the mental idea and vice versa. This is why the Hindu uses an external symbol when he worships. He will tell you. it helps to keep his mind fixed on the Being to whom he prays. He knows as well as you do that the image is not God, is not omnipresent. finer all, how much does omnipresence mean to almost the whole world? It stands merely as a word, a symbol. Has God superficial area? If not, when we repeat that word "omnipresent", we think of the extended sky. or of space - that is all.
As we find that somehow or other, by the laws of our mental constitution, we have to associate our ideas of infinity with the image of the blue sky, or of the sea, so we naturally connect our idea of holiness with the image of a church, a mosque, or a cross. The Hindus have associated the ideas of holiness, purity, truth, omnipresence, and such other ideas with different images and forms. But with this difference that while some people devote their whole lives to their idol of a church and never rise higher, because with them religion means an intellectual assent to certain doctrines and doing good to their fellows, the whole religion of the Hindu is centered in realization. Man is to become divine by realizing the divine. Idols or temples or churches or books are only the supports, the helps, of his spiritual childhood; but on and on he must progress.
He must not stop anywhere. "External worship, material worship," say the scriptures, "is the lowest stage; struggling to rise high, mental prayer is the next stage, but the highest stage is when the Lord has been realized." Mark, the same earnest man who is kneeling before the idol tells you, "Him the sun cannot express, nor the moon, nor the stars, the lightning cannot express Him, nor what we speak of as fire; through Him they shine." But he does not abuse anyone's idol or call its worship sin. He recognizes in it a necessary stage of life. "The child is father of the man." Would it be right for an old man to say that childhood is a sin or youth a sin?
If a man can realize his divine nature with the help of an image, would it be right to call that a sin? Nor, even when he has passed that stage, should he call it an error. To the Hindu, man is not traveling from error to truth, but from truth to truth, from lower to higher truth. To him all the religions from the lowest fetishism to the highest absolutism, mean so many attempts of the human soul to grasp and realize the Infinite, each determined by the conditions of its birth and association, and each of these marks a stage of progress; and every soul is a young eagle soaring higher and higher, gathering more and more strength till it reaches the Glorious Sun.
Unity in variety is the plan of nature, and the Hindu has recognized it. Every other religion lays down certain fixed dogmas and tries to force society to adopt them. It places before society only one coat which must fit Jack and John and Henry, all alike. If it does not fit John or Henry he must go without a coat to cover his body. The Hindus have discovered that the absolute can only be realized, or thought of, or stated through the relative, and the images, crosses, and crescents are simply so many symbols - so many pegs to hang spiritual ideas on. It is not that this help is necessary for everyone, but those that do not need it have no right to say that it is wrong. Nor is it compulsory in Hinduism.
One thing I must tell you. Idolatry in India does not mean anything horrible. It is not the mother of harlots. On the other hand, it is the attempt of undeveloped minds to grasp high spiritual truths. The Hindus have their faults, they sometimes have their exceptions; but mark this, they are always for punishing their own bodies, and never for cutting the throats of their neighbors. If the Hindu fanatic burns himself on the pyre, he never lights the fire of Inquisition. And even this cannot be laid at the door of his religion any more than the burning of witches can be laid at the door of Christianity.
To the Hindu, then, the whole world of religions is only a traveling, a coming up, of different men and women, through various conditions and circumstances, to the same goal. Every religion is only evolving a God out of the material man, and the same God is the inspirer of all of them. Why, then, are there so many contradictions? They are only apparent, says the Hindu. The contradictions come from the same truth adapting itself to the varying circumstances of different natures.
It is the same light coming through glasses of different colors- And these little variations are necessary for purposes of adaptation. But in the heart of everything the same truth reigns. The Lord has declared to the Hindu in His incarnation as Krishna: "I am in every religion as the thread through a string of pearls. Wherever thou sees extraordinary holiness and extraordinary power raising and purifying humanity, know thou that I am there." And what has been the result? I challenge the world to find, throughout the whole system of Sanskrit philosophy, any such expression as that the Hindu alone will be saved and not others. Says Vyasa, "We find perfect men even beyond the pale of our caste and creed." One thing more. How, then, can the Hindu, whose whole fabric of thought centers in God, believe in Buddhism which is agnostic, or in Jainism which is atheistic?
The Buddhists or the Jains do not depend upon God; but the whole force of their religion is directed to the great central truth in every religion, to evolve a God out of man. They have not seen the Father, but they have seen the Son. And he that hath seen the Son bath seen the Father also.
This, brethren, is a short sketch of the religious ideas of the Hindus. The Hindu may have failed to carry out all his plans, but if there is ever to be a universal religion, it must be one which will have no location in place or time; which will be infinite like the God it will preach, and whose sun will shine upon the followers of Krishna and of Christ, on saints and sinners alike; which will not be Brahminic or Buddhistic, Christian or Mohammedan, but the sum total of all these. and still have infinite space for development; which in its catholicity will embrace in infinite arms, and find a place for, every human being from the lowest grovelling savage, not far removed from the brute, to the highest man towering by the virtues of his head and heart almost above humanity, making society stand in awe of him and doubt his human nature. It will be a religion which will have no place for persecution or intolerance in its polity, which will recognize divinity in every man and woman, and whose whole scope, whose whole force, will be centered in aiding humanity to realize its own true, divine nature.
Offer such a religion and all the nations will follow you. Asoka's council was a council of the Buddhist faith. Akbar's. though more to the purpose. was only a parlor meeting. It was reserved for America to proclaim to all quarters of the globe that the Lord is in every religion.
May He who is the Brahman of the Hindus, the Ahura-Mazda of the Zoroastrians, the Buddha of the Buddhists, the Jehovah of the Jews, the Father in Heaven of the Christians, give strength to you to carry out your noble idea! The star arose in the East; it traveled steadily towards the West, sometimes dimmed and sometimes effulgent, till it made a circuit of the world, and now it is again rising on the very horizon of the East, the borders of the Sanpo¹, a thousand fold more effulgent than it ever was before.
Hail Columbia, motherland of liberty! It has been given to thee, who never dipped her hand in her neighbor's blood, who never found out that the shortest way of becoming rich was by robbing one's neighbors, it has been given to thee to march at the vanguard of civilization with the flag of harmony
Three religions now stand in the world which have come down to us from time prehistoric - Hinduism, Zoroastrianism, and Judaism. They have all received tremendous shocks, and all of them prove by their survival their internal strength. But while Judaism failed to absorb Christianity and was driven out of its place of birth by its all-conquering daughter, and a handful of Parsees is all that remains to tell the tale of their grand religion, sect after sect arose in India and seemed to shake the religion of the Vedas to its very foundations, but like the waters of the sea-shore in a tremendous earthquake it receded only for a while, only to return in an all-absorbing Hood, a thousand times more vigorous, and when the tumult of the rush was over, these sects were all sucked in, absorbed and assimilated into the immense body of the mother faith.
From the high spiritual flights of the Vedanta philosophy, of which the latest discoveries of science seem like echoes, to the low ideas of idolatry with its multifarious mythology, the agnosticism of the Buddhists and the atheism of the Jains, each and all have a place in the Hindu's religion.
Where then, the question arises, where is the common center to which all these widely diverging radii converge? Where is the common basis upon which all these seemingly hopeless contradictions rest? And this is the question I shall attempt to answer.
The Hindus have received their religion through revelation, the Vedas. They hold that the Vedas are without beginning and without end. It may sound ludicrous to this audience, how a book can be without beginning or end. But by the Vedas no books are meant. They mean the accumulated treasury of spiritual laws discovered by different persons in different times. Just as the law of gravitation existed before its discovery, and would exist if all humanity forgot it, so is it with the laws that govern the spiritual relations between soul and soul and between individual spirits and the Father of all spirits were there before their discovery, and would remain even if we forgot them.
The discoverers of these laws are called Rishis, and we honor them as perfected beings. I am glad to tell this audience that some of the very greatest of them were women.
Here it may be said that these laws as laws may be without end, but they must have had a beginning. The Vedas teach us that creation is without beginning or end. Science is said to have proved that the sum total of cosmic energy is always the same. Then, if there was a time when nothing existed, where was all this manifested energy? Some say it was in a potential form in God. In that case God is sometimes potential and sometimes kinetic, which would make Him mutable. Everything mutable is a compound and everything compound must undergo that change which is called destruction. So God would die, which is absurd. Therefore, there never was a time when there was no creation.
If I may be allowed to use a simile, creation and creator are two lines, without beginning and without end, zoning parallel to each other. God is the ever-active providence, by whose power systems after systems are being evolved out of chaos, made to run for a time, and again destroyed. This is what the Brahmin boy repeats every day: " The sun and the moon, the Lord created like the suns and the moons of previous cycles. " And this agrees with modern science.
Here I Stand and if I shut my eyes, and try to conceive my existence, "I," "I," "I," what is the idea before me? The idea of a body. Am I, then, nothing but a combination of material substances? The Vedas declare, "No" I am a spirit living in a body: I am not the body. The body will die, but I shall not die. Here I am in this body; it will fall, but shall go on living. I had also a past. The soul was not created, for creation means a combination, which means a certain future dissolution. If then the soul was created, it must die. Some are born happy, enjoy perfect health with beautiful body, mental vigor, and all wants supplied. Others are born miserable; some are without hands or feet; others again are idiots, and only drag on a wretched existence. Why, if they are all created, why does a just and merciful God create one happy and another unhappy, why is He so partial? Nor would it mend matters in the least to hold that those who are miserable in this life will be happy in another one. Why should a man be miserable even here in the reign of a just and merciful God?
In the second place, the idea of a creator God does not explain the anomaly, but simply expresses the cruel Rat of an all-powerful being. There must have been causes, then, before his birth, to make a man miserable or happy and those were his past actions.
Are not all the tendencies of the mind and the body accounted for by inherited aptitude? Here are two parallel lines of existence - one of the mind, the other of matter. If matter and its transformations answer for all that we have, there is no necessity for supposing the existence of a soul. But it cannot be proved that thought has been evolved out of matter; and if a philosophical monism is inevitable, spiritual monism is certainly logical and no less desirable than a materialistic monism; but neither of these is necessary here.
We cannot deny that bodies acquire certain tendencies from heredity, but those tendencies only mean the physical configuration through which a peculiar mind alone can act in a peculiar way. There are other tendencies peculiar to a soul caused by his past actions. And a soul with a certain tendency would, by the laws of affinity, take birth in a body which is the fittest instrument for the display of that tendency. This is in accord with science, for science wants to explain everything by habit, and habit is got through repetitions. So repetitions are necessary to explain the natural habits of a new born soul. And since they were not obtained in this present life, they must have come down from past lives.
There is another suggestion. Taking all these for granted, how is it that I do not remember anything of my past life? This can be easily explained. I am now speaking English. It is not my mother tongue; in fact, no words of my mother tongue are now present in my consciousness; but let me try to bring them up, and they rush in. That shows that consciousness is only the surface of mental ocean, and within its depths are stored up all our experiences. Try and struggle, they would come up. and you would be conscious even of your past life.
This is direct and demonstrative evidence. Verification is the perfect proof of a theory, and here is the challenge thrown to the world by the Rishis. We have discovered the secret by which the very depths of the ocean of memory can be stirred up - try it and you would get a complete reminiscence of your past life.
So then the Hindu believes that he is a spirit. Him the sword cannot pierce - him the fire cannot burn - him the water cannot melt - him the air cannot dry. The Hindu believes that every soul is a circle whose circumference is nowhere but whose center is located in the body, and that death means the change of the center from holy to body. Nor is the soul bound by the conditions of matter. In its very essence, it is free, unbounded, holy, pure, and perfect. But somehow or other it finds itself tied down to matter and thinks of itself as matter.
Why should the free, perfect, and pure be thus under the thralldom of matter, is the next question. How can the perfect soul be deluded into the belief that it is imperfect? We have been told that the Hindus shirk the question and say that no such question can be there- Some thinkers want to answer it by positing one or more quasi-perfect beings, and use big scientific names to fill up the gap. But naming is not explaining. The question remains the same. How can the perfect become the quasi-perfect; how can the pure, the absolute change even a microscopic particle of its nature? But the Hindu is sincere. He does not want to take shelter under sophistry. He is brave enough to face the question in a manly fashion; and his answer is: "I do not know. I do not know how the perfect being, the soul, came to think of itself as imperfect, as Joined to and conditioned by matter." But the fact is a fact for all that. It is a fact in everybody's consciousness that one thinks of oneself as the body. The Hindu does not attempt to explain why one thinks one is the body. The answer that it is the will of God is no explanation. This is nothing more than what the Hindu says, "I do not know."
Well, then, the human soul is eternal and immortal, perfect and infinite, and death means only a change of center from one body to another. The present is determined by our past actions, and the future by the present. The soul will go on evolving up or reverting back from birth to birth and death to death. But here is another question: Is man a tiny boat in a tempest, raised one moment on the foamy crest of a billow and dashed down into a yawning chasm the next, rolling to and from at the mercy of good and bad actions - a powerless, helpless wreck in an ever-raging, ever-rushing, uncompromising current of cause and effect - a little moth placed under the wheel of causation, which rolls on crushing everything in its way and waits not for the widow's tears or the orphan's cry? The heart sinks at the idea, yet this is the law of nature. Is there no hope? Is there no escape? - was the cry that went up from the bottom of the heart of despair. It reached the throne of mercy, and words of hope and consolation came down and inspired a Vedic sage, and he stood up before the world and in trumpet voice proclaimed the glad tidings: "Hear, ye children of immortal bliss! even ye that reside in higher spheres! I have found the Ancient One who is beyond all darkness, all delusion: knowing Him alone you shall be saved from death over again. "Children of immortal bliss" -what a sweet, what a hopeful name! Allow me to call you, brethren, by that sweet name -heirs of immortal bliss - yea, the Hindu refuses to call you sinners. We are the Children of God, the sharers of immortal bliss, holy and perfect beings. e divinities on earth - sinners! It is a sin to call a ma. so; it is standing libel on human nature. Come up, O lions, and shake off the delusion that you are sheep; you are souls immortal, spirits free, blest and eternal; ye are not matter, ye are not bodies; matter is your servant, not you the servant of matter.
Thus it is that the Vedas proclaim not a dreadful combination of unforgiving laws, not an endless prison of cause and effect, but that at the head of all these laws, in and through every particle of matter and force, stands One, "by whose command the wind blows, the fire burns, the clouds rain and death stalks upon the earth."
And what is His nature?
He is everywhere, the pure and formless One, the Almighty and the All-merciful. "Thou art our father, Thou art our mother, Thou art our beloved friend, Thou art the source of all strength; give us strength. Thou art He that beareth the burdens of the universe; help me bear the little burden of this life." Thus sang the Rishis of the Veda. And how to worship Him? Through love. "He is to be worshiped as the one beloved, dearer than everything in this and the next life."
This is the doctrine of love declared in the Vedas, and let us see how it is fully developed and taught by Krishna whom the Hindus believe to have been God incarnate on earth.
He taught that a man ought to live in this world like a lotus leaf, which grows in water but is never moistened by water; so a man ought to live in the world - his heart to God and his hands to work.
It is good to love God for hope of reward in this or the next world, but it is better to love God for love's sake; and the prayer goes: "Lord, I do not want wealth nor children nor learning. If it be Thy will, I shall go from birth to birth; but grant me this, that I may love Thee without the hope of reward - love unselfishly for love's sake." One of the disciples of Krishna, the then Emperor of India, wag driven from his kingdom by his enemies and had to take shelter with his queen, in a forest in the Himalayas and there one day the queen asked how it was that he, the most virtuous of men, should suffer so much misery. Yudhishthira answered, "Be hold, my queen, the Himalayas, how grand and beautiful they are; I love them. They do not give me any- thing but my nature is to love the grand, the beautiful, therefore I love them. Similarly, I love the Lord. He is the source of all beauty, of all sublimity. He is the only object to beloved; my nature is to love Him, and therefore I love. I do not pray for any- thing; I do not ask for anything. Let Him place me wherever He likes. I must love Him for love's sake. I cannot trade in love."
The Vedas teach that the soul is divine, only held in the bondage of matter; perfection will be reached when this bond will burst, and the word they use for it is, therefore, Mukti - freedom, freedom from the bonds of imperfection, freedom from death and misery.
And this bondage can only fall off through the mercy of God, and this mercy comes on the pure. So purity is the condition of His mercy. How does that mercy act? He reveals Himself to the pure heart; the pure and the stainless see God, yea, even in this life; then and then only all the crookedness of the heart is made straight. Then all doubt ceases. He is no more the freak of a terrible law of causation. This is the very center, the very vital conception of Hinduism. The Hindu does not want to live upon words and theories, If there are existences beyond the ordinary sensuous existence, he wants to come face to face with them. If there is a soul in him which is not matter, if there is an all-merciful universal Soul, he will Rote Him direct. He must see Him, and that alone can destroy all doubts. So the best proof a Hindu sage gives about the soul, about God, is: "I have seen the soul; I have seen God." And that is the only condition of perfection. The Hindu religion does not consist in struggles and attempts to believe a certain doctrine or dogma, but in realizing - not in believing, but in being and becoming.
Thus the whole object of their system is by constant struggle to become perfect, to become divine, to reach God, and see God; and this reaching God, seeing God, becoming perfect even as the Father in Heaven is perfect, constitutes the religion of the Hindus.
And what becomes of a man when he attains perfection? He lives a life of bliss infinite. He enjoys infinite and perfect bliss, having obtained the only thing in which man ought to have pleasure, namely God, and enjoys the bliss with God.
So far all the Hindus are agreed. This is the common religion of all the sects of India; but then perfection is absolute, and the absolute cannot be two or three. It cannot have any qualities. It cannot be an individual. And so when a soul becomes perfect and absolute, it must become one with Brahman, and it would only realize the Lord as the perfection, the reality, of its own nature and existence, the existence absolute, knowledge absolute, and bliss absolute. We have often and often read this called the losing of individuality and becoming a stock or a stone.
"He jests at scars that never felt a wound."
I tell you it is nothing of the kind. If it is happiness to enjoy the consciousness of this small body, it must be greater happiness to enjoy the consciousness of two bodies, the measure of happiness increasing with the consciousness of an increasing number of bodies, the aim, the ultimate of happiness, being reached when it would become a universal consciousness.
Therefore, to gain this infinite universal individuality, this miserable little prison - individuality must go. Then alone can death cease when I am one with life, then alone can misery cease when I am one with happiness itself, then alone can all errors cease when I am one with knowledge itself; and this is the necessary scientific conclusion- Science has proved to me that physical individuality is a delusion, that really my body is one little continuously changing body in an unbroken ocean of matter, and Advaita (unity) is the necessary conclusion with my other counterpart, Soul.
Science is nothing but the finding of unity. As soon as science would reach perfect unity, it would stop from further progress, because it would reach the goal. Thus chemistry could not progress farther when it would discover one element out of which all others could be made. Physics would stop when it would be able to fulfill its services in discovering one energy of which all the others are hut manifestations, and the science of religion become perfect when it would discover Him who is the one life in a universe of death, Him who is the constant basis of an ever-changing world, One who is the only Soul of which all souls are but delusive manifestations. Thus is it, through multiplicity and duality, that the ultimate unity is reached. Religion can go no farther. This is the goal of all science.
All science is bound to come to this conclusion in the long run. Manifestation, and not creation, is the word of science today; and the Hindu is only glad that what he has been cherishing in his bosom for ages is going to be taught in more forcible language and with further light from the latest conclusions of science.
Descend we now from the aspirations of philosophy to the religion of the ignorant. At the very outset, I may tell you that there is no polytheism in India. In every temple, if one stands by and listens, one will find the worshipers applying all the attributes of God, including omnipresence. to the images. It is not polytheism, nor would the name henotheism explain the situation.
"The rose, called by any other name, would smell as sweet." Names are not explanations.
I remember, as a boy, hearing a Christian missionary preach to crowd in India. Among other sweet things he was telling them was, that if he gave a blow to their idol with his stick. what could it do? One of his hearers sharply answered, "If I abuse your God, what can He do?" "You would be punished," said the preacher, "when you die." "So my idol will punish you when you die," retorted the Hindu.
The tree is known by its fruits. When I have seen amongst them that are called idolaters, men, the like of whom, in morality and spirituality and love, I have never seen anywhere, l stop and ask myself, "Can sin beget holiness?"
Superstition is a great enemy of man, but bigotry is worse. Why does a Christian go to church? Why is the cross holy? Why is the face turned toward the sky in prayer? Why are there so many images in the Catholic Church? Why are there so many images in the minds of Protestants when they pray? My brethren, we can Do more think about anything without a mental image than we can live without breathing- By the law of association the material image calls up the mental idea and vice versa. This is why the Hindu uses an external symbol when he worships. He will tell you. it helps to keep his mind fixed on the Being to whom he prays. He knows as well as you do that the image is not God, is not omnipresent. finer all, how much does omnipresence mean to almost the whole world? It stands merely as a word, a symbol. Has God superficial area? If not, when we repeat that word "omnipresent", we think of the extended sky. or of space - that is all.
As we find that somehow or other, by the laws of our mental constitution, we have to associate our ideas of infinity with the image of the blue sky, or of the sea, so we naturally connect our idea of holiness with the image of a church, a mosque, or a cross. The Hindus have associated the ideas of holiness, purity, truth, omnipresence, and such other ideas with different images and forms. But with this difference that while some people devote their whole lives to their idol of a church and never rise higher, because with them religion means an intellectual assent to certain doctrines and doing good to their fellows, the whole religion of the Hindu is centered in realization. Man is to become divine by realizing the divine. Idols or temples or churches or books are only the supports, the helps, of his spiritual childhood; but on and on he must progress.
He must not stop anywhere. "External worship, material worship," say the scriptures, "is the lowest stage; struggling to rise high, mental prayer is the next stage, but the highest stage is when the Lord has been realized." Mark, the same earnest man who is kneeling before the idol tells you, "Him the sun cannot express, nor the moon, nor the stars, the lightning cannot express Him, nor what we speak of as fire; through Him they shine." But he does not abuse anyone's idol or call its worship sin. He recognizes in it a necessary stage of life. "The child is father of the man." Would it be right for an old man to say that childhood is a sin or youth a sin?
If a man can realize his divine nature with the help of an image, would it be right to call that a sin? Nor, even when he has passed that stage, should he call it an error. To the Hindu, man is not traveling from error to truth, but from truth to truth, from lower to higher truth. To him all the religions from the lowest fetishism to the highest absolutism, mean so many attempts of the human soul to grasp and realize the Infinite, each determined by the conditions of its birth and association, and each of these marks a stage of progress; and every soul is a young eagle soaring higher and higher, gathering more and more strength till it reaches the Glorious Sun.
Unity in variety is the plan of nature, and the Hindu has recognized it. Every other religion lays down certain fixed dogmas and tries to force society to adopt them. It places before society only one coat which must fit Jack and John and Henry, all alike. If it does not fit John or Henry he must go without a coat to cover his body. The Hindus have discovered that the absolute can only be realized, or thought of, or stated through the relative, and the images, crosses, and crescents are simply so many symbols - so many pegs to hang spiritual ideas on. It is not that this help is necessary for everyone, but those that do not need it have no right to say that it is wrong. Nor is it compulsory in Hinduism.
One thing I must tell you. Idolatry in India does not mean anything horrible. It is not the mother of harlots. On the other hand, it is the attempt of undeveloped minds to grasp high spiritual truths. The Hindus have their faults, they sometimes have their exceptions; but mark this, they are always for punishing their own bodies, and never for cutting the throats of their neighbors. If the Hindu fanatic burns himself on the pyre, he never lights the fire of Inquisition. And even this cannot be laid at the door of his religion any more than the burning of witches can be laid at the door of Christianity.
To the Hindu, then, the whole world of religions is only a traveling, a coming up, of different men and women, through various conditions and circumstances, to the same goal. Every religion is only evolving a God out of the material man, and the same God is the inspirer of all of them. Why, then, are there so many contradictions? They are only apparent, says the Hindu. The contradictions come from the same truth adapting itself to the varying circumstances of different natures.
It is the same light coming through glasses of different colors- And these little variations are necessary for purposes of adaptation. But in the heart of everything the same truth reigns. The Lord has declared to the Hindu in His incarnation as Krishna: "I am in every religion as the thread through a string of pearls. Wherever thou sees extraordinary holiness and extraordinary power raising and purifying humanity, know thou that I am there." And what has been the result? I challenge the world to find, throughout the whole system of Sanskrit philosophy, any such expression as that the Hindu alone will be saved and not others. Says Vyasa, "We find perfect men even beyond the pale of our caste and creed." One thing more. How, then, can the Hindu, whose whole fabric of thought centers in God, believe in Buddhism which is agnostic, or in Jainism which is atheistic?
The Buddhists or the Jains do not depend upon God; but the whole force of their religion is directed to the great central truth in every religion, to evolve a God out of man. They have not seen the Father, but they have seen the Son. And he that hath seen the Son bath seen the Father also.
This, brethren, is a short sketch of the religious ideas of the Hindus. The Hindu may have failed to carry out all his plans, but if there is ever to be a universal religion, it must be one which will have no location in place or time; which will be infinite like the God it will preach, and whose sun will shine upon the followers of Krishna and of Christ, on saints and sinners alike; which will not be Brahminic or Buddhistic, Christian or Mohammedan, but the sum total of all these. and still have infinite space for development; which in its catholicity will embrace in infinite arms, and find a place for, every human being from the lowest grovelling savage, not far removed from the brute, to the highest man towering by the virtues of his head and heart almost above humanity, making society stand in awe of him and doubt his human nature. It will be a religion which will have no place for persecution or intolerance in its polity, which will recognize divinity in every man and woman, and whose whole scope, whose whole force, will be centered in aiding humanity to realize its own true, divine nature.
Offer such a religion and all the nations will follow you. Asoka's council was a council of the Buddhist faith. Akbar's. though more to the purpose. was only a parlor meeting. It was reserved for America to proclaim to all quarters of the globe that the Lord is in every religion.
May He who is the Brahman of the Hindus, the Ahura-Mazda of the Zoroastrians, the Buddha of the Buddhists, the Jehovah of the Jews, the Father in Heaven of the Christians, give strength to you to carry out your noble idea! The star arose in the East; it traveled steadily towards the West, sometimes dimmed and sometimes effulgent, till it made a circuit of the world, and now it is again rising on the very horizon of the East, the borders of the Sanpo¹, a thousand fold more effulgent than it ever was before.
Hail Columbia, motherland of liberty! It has been given to thee, who never dipped her hand in her neighbor's blood, who never found out that the shortest way of becoming rich was by robbing one's neighbors, it has been given to thee to march at the vanguard of civilization with the flag of harmony
Ø Addresses at the Parliament of Religions - 4
Ø Religion Not the Crying Need of India
Christianity must always be ready for good criticism, and I think that you will hardly mind if I make a little criticism. Christian brethren of America, you are so fond of sending out missionaries to save the souls of heathens. I ask you: what have you done and are doing to save their bodies from starvation? In India, there are 300 million men and women living on an average of a little more than 50 cents a month. I have seen them living for years upon wild flowers. During the terrible famines, thousands died from hunger but the missionaries did nothing. They come and offer life but only on condition that the Hindus become Christians, abandoning the faith of their fathers and forefathers. Is it right? There are hundreds of asylums, but if the Muslims or the Hindus go there, they are kicked out. There are thousands of asylums erected by Hindus where anybody is received. There are hundreds of churches that have been erected with the assistance of the Hindus, but no Hindu temples for which a Christian has given a penny.
Brethren of America, you erect churches all through India, but the crying evil in the East is not religion. They have religion enough, but it is bread that the suffering millions of burning India cry out for with parched throats. What they want is bread, but they are given a stone. It is an insult to a starving people to offer them religion; it is an insult to a starving man to teach him metaphysics. Therefore, if you wish to illustrate the meaning of "brotherhood," treat the Hindus more kindly, even though they are Hindus and are faithful to their religion. Send missionaries to them to teach them how better to earn a piece of bread and not to teach them metaphysical nonsense.
[At this point, Swami Vivekananda said that he was not feeling too well that day and so wished to be excused. But, we read in the newspaper report, "there were thunders of applause and cries of ‘Go on,’" so Vivekananda continued:]
The earlier speaker said something about the miserable and ignorant priests in China. The same may be said of the priests in India. I am one of those monks who have been described as beggarly. That is the pride of my life. I am proud in that sense to be Christ-like. I eat what I have today and think not of tomorrow. "Behold the lilies of the field; they toil not, neither do they spin." The Hindu carries that out literally. Many gentlemen present in Chicago sitting on this platform can testify that for the last twelve years I never knew whence my next meal would come. I am proud to be a beggar for the sake of the Lord. The idea in the East is that to preach or teach anything for the sake of money is low and vulgar, but to teach the name of the Lord for pay is such degradation as would cause the priest to lose caste and be spat upon.
There is one suggestion in the earlier speaker’s paper that is true: If the priests of China and India were organized, there is an enormous amount of potential energy that could be used for regeneration of society and humanity. I endeavored to organize it in India but failed for lack of money. It may be I shall get the help I want in America.
I came here to seek help for my impoverished people and I fully realized how difficult it was to get help for heathens from Christians in a Christian land. I have heard so much of this land of freedom, of liberty and freedom of thought, that I am not discouraged. I thank you, ladies and gentlemen.
Christianity must always be ready for good criticism, and I think that you will hardly mind if I make a little criticism. Christian brethren of America, you are so fond of sending out missionaries to save the souls of heathens. I ask you: what have you done and are doing to save their bodies from starvation? In India, there are 300 million men and women living on an average of a little more than 50 cents a month. I have seen them living for years upon wild flowers. During the terrible famines, thousands died from hunger but the missionaries did nothing. They come and offer life but only on condition that the Hindus become Christians, abandoning the faith of their fathers and forefathers. Is it right? There are hundreds of asylums, but if the Muslims or the Hindus go there, they are kicked out. There are thousands of asylums erected by Hindus where anybody is received. There are hundreds of churches that have been erected with the assistance of the Hindus, but no Hindu temples for which a Christian has given a penny.
Brethren of America, you erect churches all through India, but the crying evil in the East is not religion. They have religion enough, but it is bread that the suffering millions of burning India cry out for with parched throats. What they want is bread, but they are given a stone. It is an insult to a starving people to offer them religion; it is an insult to a starving man to teach him metaphysics. Therefore, if you wish to illustrate the meaning of "brotherhood," treat the Hindus more kindly, even though they are Hindus and are faithful to their religion. Send missionaries to them to teach them how better to earn a piece of bread and not to teach them metaphysical nonsense.
[At this point, Swami Vivekananda said that he was not feeling too well that day and so wished to be excused. But, we read in the newspaper report, "there were thunders of applause and cries of ‘Go on,’" so Vivekananda continued:]
The earlier speaker said something about the miserable and ignorant priests in China. The same may be said of the priests in India. I am one of those monks who have been described as beggarly. That is the pride of my life. I am proud in that sense to be Christ-like. I eat what I have today and think not of tomorrow. "Behold the lilies of the field; they toil not, neither do they spin." The Hindu carries that out literally. Many gentlemen present in Chicago sitting on this platform can testify that for the last twelve years I never knew whence my next meal would come. I am proud to be a beggar for the sake of the Lord. The idea in the East is that to preach or teach anything for the sake of money is low and vulgar, but to teach the name of the Lord for pay is such degradation as would cause the priest to lose caste and be spat upon.
There is one suggestion in the earlier speaker’s paper that is true: If the priests of China and India were organized, there is an enormous amount of potential energy that could be used for regeneration of society and humanity. I endeavored to organize it in India but failed for lack of money. It may be I shall get the help I want in America.
I came here to seek help for my impoverished people and I fully realized how difficult it was to get help for heathens from Christians in a Christian land. I have heard so much of this land of freedom, of liberty and freedom of thought, that I am not discouraged. I thank you, ladies and gentlemen.
Ø Addresses at the Parliament of Religions - 5
Buddhism, the Fulfillment of Hinduism
I am not a Buddhist, as you have heard, and yet I am. If China and Japan and Sri Lanka follow the teachings of the Buddha, India worships him as God incarnate on earth.
You have just now heard that I am going to criticize Buddhism, but by that I wish you to understand only this. Far be it from me to criticize him whom I worship as God incarnate on earth. Our view about the Buddha is that he was not understood properly by his disciples. The relation between Hinduism (by Hinduism, I mean the religion of the Vedas) and what is called Buddhism at the present day is nearly the same as between Judaism and Christianity. Jesus Christ was a Jew, and Shakya Muni [Buddha] was a Hindu. The Jews rejected Jesus Christ, nay, crucified him, whereas the Hindus accept Shakya Muni as God incarnate and worship him.
But the real difference that we Hindus want to show between modern Buddhism and what we should understand as the teachings of the Buddha lies principally in this: Shakya Muni came to preach nothing new. Like Jesus, the Buddha came to fulfill and not to destroy. In the case of Jesus, it was the old people, the Jews, who did not understand him, while in the case of the Buddha, it was his own followers who did not realize the import of his teachings. As the Jew did not understand the fulfillment of the Old Testament, so the Buddhist did not understand the fulfillment of the truths of the Hindu religion. Again, I repeat, Shakya Muni came not to destroy, but he was the fulfillment, the logical conclusion, the logical development of the religion of the Hindus.
The religion of the Hindus is divided into two parts: the ceremonial and the spiritual. The spiritual portion is specially studied by the monks. In it, there is no caste. In India a man from the highest caste and a man from the lowest can become monks, thus the two castes become equal. In religion there is no caste; caste is simply a social institution. Shakya Muni himself was a monk, and it was his glory that he had the large-heartedness to bring out the truths hidden in the Vedas and throw them broadcast all over the world. He was the first being in the world who brought missionaries into practice--nay, he was the first to conceive the idea of proselytizing.
The great glory of the Master lay in his wonderful sympathy for everybody, especially for the ignorant and the poor. Some of his disciples were Brahmins. When Buddha was teaching, Sanskrit was no more the spoken language in India. It was then only in the books of the learned. Some of Buddha's Brahmin disciples wanted to translate his teachings into Sanskrit, but he distinctly told them, "I am for the poor, for the people; let me speak in the tongue of the people." And so to this day the great bulk of his teachings are in the vernacular of that day in India.
Whatever may be the position of philosophy, whatever may be the position of metaphysics, so long as there is such a thing as death in the world, so long as there is such a thing as weakness in the human heart, so long as there is a cry going out of the human heart, there shall be faith in God.
On the philosophic side, the disciples of the Great Master dashed themselves against the eternal rocks of the Vedas and could not crush them; and on the other side, they took away from the nation that eternal God to which every one, man or woman, clings so fondly. And the result was that Buddhism had to die a natural death in India. At the present day there are very few who call themselves Buddhists in India, the land where Buddhism was born.
But at the same time, Hinduism lost something--that reforming zeal, that wonderful sympathy and charity for everybody, that wonderful leaven which Buddhism had brought to the masses and which had rendered Indian society so great that a Greek historian who wrote about India of that time was led to say that no Hindu was known to tell an untruth and no Hindu woman was known to be unchaste.
Hinduism cannot live without Buddhism, nor Buddhism without Hinduism. Then realize what the separation has shown to us, that the Buddhist cannot stand without the brain and philosophy of the Hindu, nor the Hindu without the heart of the Buddhist. This separation between the Buddhists and the Hindus is the cause of the downfall of India. That is why India is populated by three hundred millions of beggars, and that is why India has been the slave of conquerors for the last thousand years. Let us then join the wonderful intellect of the Hindus with the heart, the noble soul, the wonderful humanizing power of the Buddha.
Buddhism, the Fulfillment of Hinduism
I am not a Buddhist, as you have heard, and yet I am. If China and Japan and Sri Lanka follow the teachings of the Buddha, India worships him as God incarnate on earth.
You have just now heard that I am going to criticize Buddhism, but by that I wish you to understand only this. Far be it from me to criticize him whom I worship as God incarnate on earth. Our view about the Buddha is that he was not understood properly by his disciples. The relation between Hinduism (by Hinduism, I mean the religion of the Vedas) and what is called Buddhism at the present day is nearly the same as between Judaism and Christianity. Jesus Christ was a Jew, and Shakya Muni [Buddha] was a Hindu. The Jews rejected Jesus Christ, nay, crucified him, whereas the Hindus accept Shakya Muni as God incarnate and worship him.
But the real difference that we Hindus want to show between modern Buddhism and what we should understand as the teachings of the Buddha lies principally in this: Shakya Muni came to preach nothing new. Like Jesus, the Buddha came to fulfill and not to destroy. In the case of Jesus, it was the old people, the Jews, who did not understand him, while in the case of the Buddha, it was his own followers who did not realize the import of his teachings. As the Jew did not understand the fulfillment of the Old Testament, so the Buddhist did not understand the fulfillment of the truths of the Hindu religion. Again, I repeat, Shakya Muni came not to destroy, but he was the fulfillment, the logical conclusion, the logical development of the religion of the Hindus.
The religion of the Hindus is divided into two parts: the ceremonial and the spiritual. The spiritual portion is specially studied by the monks. In it, there is no caste. In India a man from the highest caste and a man from the lowest can become monks, thus the two castes become equal. In religion there is no caste; caste is simply a social institution. Shakya Muni himself was a monk, and it was his glory that he had the large-heartedness to bring out the truths hidden in the Vedas and throw them broadcast all over the world. He was the first being in the world who brought missionaries into practice--nay, he was the first to conceive the idea of proselytizing.
The great glory of the Master lay in his wonderful sympathy for everybody, especially for the ignorant and the poor. Some of his disciples were Brahmins. When Buddha was teaching, Sanskrit was no more the spoken language in India. It was then only in the books of the learned. Some of Buddha's Brahmin disciples wanted to translate his teachings into Sanskrit, but he distinctly told them, "I am for the poor, for the people; let me speak in the tongue of the people." And so to this day the great bulk of his teachings are in the vernacular of that day in India.
Whatever may be the position of philosophy, whatever may be the position of metaphysics, so long as there is such a thing as death in the world, so long as there is such a thing as weakness in the human heart, so long as there is a cry going out of the human heart, there shall be faith in God.
On the philosophic side, the disciples of the Great Master dashed themselves against the eternal rocks of the Vedas and could not crush them; and on the other side, they took away from the nation that eternal God to which every one, man or woman, clings so fondly. And the result was that Buddhism had to die a natural death in India. At the present day there are very few who call themselves Buddhists in India, the land where Buddhism was born.
But at the same time, Hinduism lost something--that reforming zeal, that wonderful sympathy and charity for everybody, that wonderful leaven which Buddhism had brought to the masses and which had rendered Indian society so great that a Greek historian who wrote about India of that time was led to say that no Hindu was known to tell an untruth and no Hindu woman was known to be unchaste.
Hinduism cannot live without Buddhism, nor Buddhism without Hinduism. Then realize what the separation has shown to us, that the Buddhist cannot stand without the brain and philosophy of the Hindu, nor the Hindu without the heart of the Buddhist. This separation between the Buddhists and the Hindus is the cause of the downfall of India. That is why India is populated by three hundred millions of beggars, and that is why India has been the slave of conquerors for the last thousand years. Let us then join the wonderful intellect of the Hindus with the heart, the noble soul, the wonderful humanizing power of the Buddha.
Ø Addresses at the Parliament of Religions - 6
Ø Address at the Final Session
The World's Parliament of Religions has become an accomplished fact, and the merciful Father has helped those who labored to bring it into existence, and crowned with success their most unselfish labor. My thanks to those noble souls whose large hearts and love of truth first dreamed this wonderful dream and then realized it. My thanks to the shower of liberal sentiments that has overflowed this platform. My thanks to this enlightened audience for their uniform kindness to me and for their appreciation of every thought that tends to smooth the friction of religions. A few jarring notes were heard from time to time in this harmony. My special thanks to them, for they have, by their striking contrast, made general harmony the sweeter.
Much has been said of the common ground of religious unity. I am not going just now to venture my own theory. But if anyone here hopes that this unity will come by the triumph of any one of the religions and the destruction of the other, to them I say, "Friends, yours is an impossible hope." Do I wish that the Christian would become Hindu? God forbid. Do I wish that the Hindu or Buddhist would become Christian? God forbid.
The seed is put in the ground, and earth and air and water are placed around it. Does the seed become the earth, or the air, or the water? No. It becomes a plant, it develops after the law of its own growth, assimilates the air, the earth, and the water, converts them into plant substance, and grows into a plant. Similar is the case with religion. The Christian is not to become a Hindu or a Buddhist, nor a Hindu or a Buddhist to become a Christian. But each must assimilate the spirit of the others and yet preserve their individuality and grow according to their own law of growth.
If the Parliament of Religions has shown anything to the world it is this: It has proved to the world that holiness, purity and charity are not the exclusive possessions of any church in the world, and that every system has produced men and women of the most exalted character. In the face of this evidence, if some people still dream of the exclusive survival of their own religion and the destruction of the others, I pity them from the bottom of my heart, and point out to them that upon the banner of every religion will soon be written, in spite of resistance: "Help and not Fight", "Assimilation and not Destruction",; "Harmony and Peace and not Dissension."
The World's Parliament of Religions has become an accomplished fact, and the merciful Father has helped those who labored to bring it into existence, and crowned with success their most unselfish labor. My thanks to those noble souls whose large hearts and love of truth first dreamed this wonderful dream and then realized it. My thanks to the shower of liberal sentiments that has overflowed this platform. My thanks to this enlightened audience for their uniform kindness to me and for their appreciation of every thought that tends to smooth the friction of religions. A few jarring notes were heard from time to time in this harmony. My special thanks to them, for they have, by their striking contrast, made general harmony the sweeter.
Much has been said of the common ground of religious unity. I am not going just now to venture my own theory. But if anyone here hopes that this unity will come by the triumph of any one of the religions and the destruction of the other, to them I say, "Friends, yours is an impossible hope." Do I wish that the Christian would become Hindu? God forbid. Do I wish that the Hindu or Buddhist would become Christian? God forbid.
The seed is put in the ground, and earth and air and water are placed around it. Does the seed become the earth, or the air, or the water? No. It becomes a plant, it develops after the law of its own growth, assimilates the air, the earth, and the water, converts them into plant substance, and grows into a plant. Similar is the case with religion. The Christian is not to become a Hindu or a Buddhist, nor a Hindu or a Buddhist to become a Christian. But each must assimilate the spirit of the others and yet preserve their individuality and grow according to their own law of growth.
If the Parliament of Religions has shown anything to the world it is this: It has proved to the world that holiness, purity and charity are not the exclusive possessions of any church in the world, and that every system has produced men and women of the most exalted character. In the face of this evidence, if some people still dream of the exclusive survival of their own religion and the destruction of the others, I pity them from the bottom of my heart, and point out to them that upon the banner of every religion will soon be written, in spite of resistance: "Help and not Fight", "Assimilation and not Destruction",; "Harmony and Peace and not Dissension."
1. Love Is The Law Of Life:
All love is expansion, all
selfishness is contraction. Love is therefore the only law of life. He who
loves lives, he who is selfish is dying. Therefore, love for love's sake,
because it is law of life, just as you breathe to live.
2. It's Your Outlook That Matters: It is our own mental attitude, which makes the world what it
is for us. Our thoughts make things beautiful, our thoughts make things ugly.
The whole world is in our own minds. Learn to see things in the proper light.
3. Life is Beautiful: First, believe in this world - that there is meaning behind
everything. Everything in the world is good, is holy and beautiful. If you see
something evil, think that you do not understand it in the right light. Throw
the burden on yourselves!
4. It's The Way You Feel: Feel like Christ and you will be a Christ; feel like Buddha
and you will be a Buddha. It is feeling that is the life, the strength, the
vitality, without which no amount of intellectual activity can reach God.
5. Set Yourself Free: The moment I have realised God sitting in the temple of
every human body, the moment I stand in reverence before every human being and
see God in him - that moment I am free from bondage, everything that binds
vanishes, and I am free.
6. Don't Play The Blame Game: Condemn none: if you can stretch out a helping hand, do so.
If you cannot, fold your hands, bless your brothers, and let them go their own
way.
7. Help Others: If money helps a man to do good to others, it is of some
value; but if not, it is simply a mass of evil, and the sooner it is got rid
of, the better.
8. Uphold Your Ideals: Our duty is to encourage every one in his struggle to live
up to his own highest idea, and strive at the same time to make the ideal as
near as possible to the Truth.
9. Listen To Your Soul: You have to grow from the inside out. None can teach you,
none can make you spiritual. There is no other teacher but your own soul.
10. Be Yourself: The greatest religion is to be true to your own nature.
Have faith in yourselves!
11. Nothing Is Impossible: Never think there is anything impossible for the soul. It
is the greatest heresy to think so. If there is sin, this is the only sin - to
say that you are weak, or others are weak.
12. You Have The Power: All the powers in the universe are already ours. It is we
who have put our hands before our eyes and cry that it is dark.
13. Learn Everyday: The goal of mankind is knowledge... now this knowledge is
inherent in man. No knowledge comes from outside: it is all inside. What we say
a man 'knows', should, in strict psychological language, be what he 'discovers'
or 'unveils'; what man 'learns' is really what he discovers by taking the cover
off his own soul, which is a mine of infinite knowledge.
14. Be Truthful: Everything can be sacrificed for truth, but truth cannot be
sacrificed for anything.
15. Think Different: All differences in this world are of degree, and not of
kind, because oneness is the secret of everything
The Indian government has bought thousands of letters, papers and photographs which shed light on the life of independence hero Mahatma Gandhi. India paid around 60 million rupees or $1.1 million for the papers, which cover Gandhi's time in South Africa, his return to India and his contentious relationship with his family reported Reuters. The Indian leader began his civil rights work and philosophy of non-violent resistance during his 20-year sojourn in the African country. Here’s a peek-a-boo on Baapu’s thoughts:
Inspiring
Quotes from Mahatma Gandhi
I often look to Mahatma Gandhi for
wisdom. His gentle approach to life is testament to the fact that strength
does not equal physical capacity.
In the western world, we're taught
that to be strong, we must be ferocious in attitude and vehemently go after
what we want in life.
I believe this approach is flawed.
And I think Mahatma Gandhi would agree with me.
His life story has proven that it’s
possible to remain gentle in spirit, yet simultaneously command a
huge amount of strength and respect.
He says:
“In a gentle way, you can shake the
world.”
In a world in which authority is
valued over authentic leadership, I believe we have a lot to learn from the man
who fought for a nation with his mind alone.
Gandhi’s philosophy was not purely
based on theory; instead he lived by rules of pragmatism. He practiced what he
preached every day of his life.
What an inspiring, authentic way to
live!
I hope you can take some time to
soak up the invaluable wisdom from the 20 Gandhi quotes below, and decide for
yourself how you will exude your own gentle, strength today.
- “Live as if you were to die tomorrow. Learn as if you were to live forever.”
- “A man is but a product of his thoughts. What he thinks he becomes.”
- “Be the change that you want to see in the world.”
- “The weak can never forgive. Forgiveness is an attribute of the strong.”
- “I will not let anyone walk through my mind with their dirty feet.”
- “Strength does not come from physical capacity. It comes from an indomitable will.”
- “An ounce of patience is worth more than a tonne of preaching.”
- “Change yourself – you are in control.”
- “See the good in people and help them.”
- “Without action, you aren’t going anywhere.”
- “Take care of this moment.”
- “Be congruent, be authentic, be your true self.”
- “Continue to grow and evolve.”
- “A no uttered from the deepest conviction is better than a ‘Yes’ uttered merely to please, or worse, to avoid trouble.”
- “Glory lies in the attempt to reach one’s goal and not in reaching it.”
- "An eye for an eye will make the whole world blind.”
- “Happiness is when what you think, what you say, and what you do are in harmony.”
- “A coward is incapable of exhibiting love; it is the prerogative of the brave.”
- “Nobody can hurt me without my permission.”
- “In a gentle way, you can shake the world.
- “God has no religion.”
·
“Intolerance
is itself a form of violence and an obstacle to the growth of a true democratic spirit.”
·
“Even if
you are a minority of one, the truth is the truth.”
·
“Anger is
the enemy of non-violence and pride is a monster that swallows it up.”
·
“You can
chain me, you can torture me, you can even destroy this body, but you will never imprison my mind.”
·
“An ounce
of practice is worth more than tons of preaching.”
·
“Happiness
is when what you think, what you say, and what you do are in harmony.”
·
“When you
are confronted with an opponent. Conquer him with love.”
·
“A
friendly study of the world’s religions is a sacred duty.”
·
“Faith… must be enforced by reason…. When
faith becomes blind it dies.”
·
“Anger and intolerance are the twin enemiesof
correct understanding.”
·
“The weak
can never forgive. Forgiveness is the attribute of the strong.”
·
“An eye for an eye only ends up making the
whole world blind.”
·
“God
forbid that India should ever take to industrialism after the manner of the
west… keeping the world in chains. If [our nation] took to similar economic
exploitation, it would strip the world bare like locusts.”
·
“If I had no sense of humor, I would long ago
have committed suicide.”
·
“You must be the change you wish to see in the
world.”
·
“For me, the different religions are beautiful
flowers from the same garden, or they are branches of the same majestic tree. Therefore,
they are equally true, though being received and interpreted through human
instruments equally imperfect.”
·
Strength does not come from physical
capacity. It comes from an indomitable will.
·
Happiness is when what you think,
what you say, and what you do are in harmony.
·
I have so much to accomplish today
that I must meditate for two hours instead of one.
·
The future depends on what we do in
the present. El futuro depende de lo que hagamos en el presente .
·
First they ignore you, then they ridicule you,
then they fight you, and then you win.
·
A 'no' uttered from the deepest
conviction is better than a 'yes' merely uttered to please, or worse, to avoid
trouble.
·
You may never know what results come
of your actions, but if you do nothing, there will be no results.
·
Live as if you were to die tomorrow. Learn as
if you were to live forever
·
An eye for an eye only ends up making the
whole world blind.
·
You should be the change that you
want to see in the world.
·
Earth provides enough to satisfy
every man's needs, but not every man's greed.
·
The best way to find yourself is to
lose yourself in the service of others
·
I suppose leadership at one time
meant muscles; but today it means getting along with people.
·
Freedom is not worth having if it
does not include the freedom to make mistakes.
·
The greatness of a nation and its
moral progress can be measured by the way in which its animals are treated.
·
Nobody can hurt me without my
permission.
·
You can't shake hands with a
clenched fist.
·
The more efficient a force is, the
more silent and the more subtle it is.
·
The greatness of humanity is not in
being human, but in being humane.
·
Sacrifice that causes pain is no
sacrifice at all. True sacrifice is joy - giving and uplifting.
·
Some other Thought
·
And the
day came when the risk to remain tight
in a bud was more painful
than the risk it took to blossom.
than the risk it took to blossom.
-- Anais Nin
·
A life
spent making mistakes is not only more
honorable but more useful than a life
spent doing nothing.
spent doing nothing.
-- George Bernard Shaw
·
Expectations
are premeditated resentments.
-- M. Scott Peck
·
Ours is a
world where people don't know what they
want and are willing to go through hell
to get it.
-- Anonymous
·
Life just
is. You have to flow with it. Give yourself to the moment. Let it happen.
-- Jerry Brown
·
Growing
old is mandatory. Growing up is
optional.
-- Chili Davis, California Angels
ballplayer
·
Pure
logic is the ruin of the spirit.
-- Antoine de Saint-Exupery
·
Whatever
you do may seem insignificant, but it is
most important that you do it.
-- M. Gandhi
·
One of
the symptoms of an approaching nervous
breakdown is the belief that one's work
is terribly important.
-- Bertrand Russell
·
Self-importance
is our greatest enemy. Think about it--what weakens us is feeling offended by the deeds and misdeeds of
our fellowmen. Our self-importance requires that we spend most of our lives
offended by someone.
-- Carlos Castenada
·
Live now.
Make now always the most precious time. Now will never come again.
-- Captain Jean-Luc Picard, U.S.S.
Enterprise
·
You are
all Buddahs. There is nothing that you
need to achieve.Just open your eyes.
-- Gautama Siddhartha
·
I have
great faith in fools self-confidence my friends call it.
-- Edgar Allan Poe
·
Faced
with the choice between changing one's mind and proving that there is no need
to do so, almost everyone gets busy on the proof.
-- Galbraith's Law
·
Many
people live under the illusion that they have none.
-- Hubert Ries
·
Our first
awakening reveals that our mind,
conditioned as it is to superstition and tradition, is the prison-house in which we dwell.
-- Joel Goldsmith
·
Truth
hurts not the searching after;the running from!
-- John Virgil
·
We can't
do great things in this life .We can only do small things with great love.
-- Mother Theresa
·
It
doesn't work to leap a twenty-foot chasm
in two ten-foot jumps.
-- American proverb
·
It's not
the wound that shapes our lives, it's the choice we make as adults between embracing
our wounds or raging against them.
our wounds or raging against them.
-- Unknown
·
One
doesn't discover new lands without consenting
to lose sight of the shore for a very long time.
-- Andre Gide
·
Fanatacism
consists in redoubling your efforts when you have forgotten your aim.
-- George Santayana
- Still your mind in me, still yourself in me, and without a doubt you shall be united with me, Lord of Love, dwelling in your heart.
- As the blazing fire reduces wood to ashes, similarly, the fire of Self-knowledge reduces all Karma to ashes.
- The person whose mind is always free from attachment, who has subdued the mind and senses, and who is free from desires, attains the supreme perfection of freedom from Karma through renunciation.
- Governing sense, mind and intellect, intent on liberation, free from desire, fear and anger, the sage is forever free.
- Better indeed is knowledge than mechanical practice. Better than knowledge is meditation. But better still is surrender of attachment to results, because there follows immediate peace.
- On this path effort never goes to waste, and there is no failure. Even a little effort toward spiritual awareness will protect you from the greatest fear.
- As person abandons worn-out clothes and acquires new ones, so when the body is worn out a new one is acquired by the Self, who lives within.
- Little by little, through patience and repeated effort, the mind will become stilled in the Self.
- Delusion arises from anger. The mind is bewildered by delusion. Reasoning is destroyed when the mind is bewildered. One falls down when reasoning is destroyed.
- Hell has three gates: lust, anger, and greed .
- I desire neither victory nor pleasure nor kingdom, O Krishna. What is the use of the kingdom, or enjoyment, or even life?
- This yoga should be practiced with firm determination and perseverance, without any mental reservation or doubts.
- Out of compassion I destroy the darkness of their ignorance. From within them I light the lamp of wisdom and dispel all darkness from their lives.
- Out of compassion I destroy the darkness of their ignorance. From within them I light the lamp of wisdom and dispel all darkness from their lives.
- The soul who meditates on the Self is content to serve the Self and rests satisfied within the Self; there remains nothing more for him to accomplish.
- Those who eat too much or eat too little, who sleep too much or sleep too little, will not succeed in meditation. But those who are temperate in eating and sleeping, work and recreation, will come to the end of sorrow through meditation.
- Still your mind in me, still yourself in me, and without a doubt you shall be united with me, Lord of Love, dwelling in your heart.
- Just as a fire is covered by smoke and a mirror is obscured by dust, just as the embryo rests deep within the womb, wisdom is hidden by selfish desire.
- If due to ego you think: I shall not fight; this resolve of yours is vain. Your own nature will compel you.
- The serenity of mind, gentleness, silence, self-restraint, and the purity of mind are called the austerity of thought.
- For those who wish to climb the mountain of spiritual awareness, the path is selfless work. For those who have attained the summit of union with the Lord, the path is stillness and peace.
- I am the fraud of the gambler; I am the splendor of the splendid; I am victory [of the victorious]; I am resolution [of the resolute]; I am the goodness of the good
- But they for whom I am the supreme goal, who do all work renouncing self for me and meditate on me with single-hearted devotion, these I will swiftly rescue from death’s vast sea, for their consciousness has entered into me.
- Having enjoyed the wide world of heavenly sense pleasures they return to the mortal world upon exhaustion of their good Karma.
- In battle, in the forest, at the precipice in the mountains, On the dark great sea, in the midst of javelins and arrows, In sleep, in confusion, in the depths of shame, The good deeds a man has done before defend him.
- Karma does not bind one who has renounced work.
- No one attains perfection by merely giving up work.
- Seeing Your great effulgent and various-colored form touching the sky; Your mouth wide open and large shining eyes; I am frightened and find neither peace nor courage, O Krishna.
- We have been told, O Krishna, that people whose family traditions are destroyed necessarily dwell in hell for a long time.
- O Krishna, I have heard from You in detail about the origin and dissolution of beings, and Your imperishable glory.
- Wherever is Krishna, the lord of yoga; and wherever is Arjuna, the archer; there will be everlasting prosperity, victory, happiness, and morality. This is my conviction.
- Yoga is difficult for the one whose mind is not subdued. Bhagavad Gita
- Karma-yoga is a supreme secret indeed.
- In Karma-yoga no effort is ever lost, and there is no harm. Even a little practice of this discipline protects one from great fear [of birth and death].
- When your mind becomes fixed on Me, you shall overcome all difficulties by My grace. But, if you do not listen to Me due to ego, you shall perish.
- All works are being done by the energy and power of nature, but due to delusion of ego people assume themselves to be the doer.
- The senses have been conditioned by attraction to the pleasant and aversion to the unpleasant: a man should not be ruled by them; they are obstacles in his path.
- Whatever I am offered in devotion with a pure heart – a leaf, a flower, fruit, or water – I accept with joy.
- For the one who is moderate in eating, recreation, working, sleeping, and waking, this yoga [of meditation] destroys [all] sorrow.
- This yoga is not possible, for the one who eats too much, or who does not eat at all; who sleeps too much, or who keeps awake.
- The state of severance of union with sorrow is known by the name of yoga.
- Hell has three gates: lust, anger, and greed.
- Even without your participation all the warriors standing arrayed in the opposing armies shall cease to exist.
- Hold on to your unmoving, duality-free state. And
you’ll be free of inner turmoil, even if you’re the very worst
sinner.Whoever stays intentionally unmoved by dualities is in the state of
true self-knowledge, & in the peace & calm it brings.
- Self-doubts arise from self-ignorance. They vanish in your pure, duality-free state, the state of true self-knowledge.
- By holding on to your pure, duality-free state, you gain direct knowledge of that state. That’s true self-knowledge
- Renounce duality-driven thoughts & actions. You’re then in your pure state, free from self-doubts & bonds of results
- Dualities come & go. But the duality-free state is eternal, immortal – unending peace, constant joy. Hold on to it.
- Causes & results, including emotional opposites, are things that come & go. This knowledge helps you endure them all.
- Intentionally endure all emotional opposites; i.e. don’t give in to them. You’re then in the duality-free state beyond.
- Your pure, duality-free state is nothing but your inner state when you’re established in the present-moment attention
- Just hold on to the present-moment attention constantly. All dualities that torment you get destroyed automatically.
- Pure, duality-free attention is the sacrificial fire in which that attention burns up all your attachment to dualities.
- Pure attention is eternal, as it renounces all dualities & stays duality-free. It has no beginning, middle, end
- Renounce your inner dependence on results. And stay unmoved in attention. Actions & results can’t distress you then.
- Yielding to dualities is the real act of cowardice. Shake off your fear of casting them off. Get up & go on fighting them.
- Yielding to dualities is an evil & foolish act. That won’t help you achieve inner perfection or worldly success.
- The real sign of weakness in anyone is yielding to dualities & running away from their overriding duty of the moment.
- Dualities make you shirk your worldly duties & occupy yourself with dishonourable things instead. So stay unmoved by them.
- Refusing to yield to dualities is your sacred duty. Do it; stay unmoved by them. Or your mind’ll be in constant turmoil.
- Fire turns firewood to ash. Self-knowledge turns to ash all actions of dualities on your mind & brings you inner peace.
- As it exists in all living beings & is the same in all, the duality-free state is the one all-pervading state there is.
- Don’t yield to dualities. You then remain purged of those impurities. So the duality-free state is the Supreme Purifier.
- The duality-free state is the impurity-free state of the self; so it’s the same in all. So it’s the Supreme Self-of-all.
- Learn to keep your attention focused constantly on the moment-to-moment reality around you. & you’re duality-free, calm
- To perfect your mind, keep it intentionally duality-free. This is meditation on the duality-free state, the Divine in you.
- Every day, you do a lot to perfect your physical body. But what do you do to perfect your mind, to purge it of dualities?
- Verbal learning of scriptures & motivated sacrifices, penance & charity can’t show you reality as it truly is.
·
“It is better to live your own
destiny imperfectly than to live an imitation of somebody else's life with
perfection.”
·
“A gift is pure when it is given
from the heart to the right person at the right time and at the right place,
and when we expect nothing in return”
·
“The power of God is with you at all
times; through the activities of mind, senses, breathing, and emotions; and is
constantly doing all the work using you as a mere instrument.”
·
“No one who does good work will ever
come to a bad end, either here or in the world to come”
·
“Anyone who is steady in his
determination for the advanced stage of spiritual realization and can equally
tolerate the onslaughts of distress and happiness is certainly a person
eligible for liberation.”
― A.C. Bhaktivedanta Swami Prabhupāda, The Bhagavad Gita
― A.C. Bhaktivedanta Swami Prabhupāda, The Bhagavad Gita
·
“The immature think that knowledge
and action are different, but the wise see them as the same.”
·
“Perform all thy actions with mind
concentrated on the Divine, renouncing attachment and looking upon success and
failure with an equal eye. Spirituality implies equanimity.
·
“Curving back within myself I create
again and again.”
·
“The peace of God is with them whose
mind and soul are in harmony, who are free from desire and wrath, who know
their own soul.”
·
“The happiness which comes from long
practice, which leads to the end of suffering, which at first is like poison,
but at last like nectar - this kind of happiness arises from the serenity of
one's own mind.”
·
“Hell has three hates: lust, anger
and greed.”
·
“Freedom from activity is never
achieved by abstaining from action. Nobody can become perfect by merely ceasing
to act. In fact, nobody can ever rest from his activity even for a moment. All
are helplessly forced to act. . . .
A man who renounces certain physical actions but still lets his mind dwell on the objects of his sensual desire, is deceiving himself. He can only be called a hypocrite. The truly admirable man controls his senses by the power of his will. All his actions will be disinterested.
Activity is better than inertia. Act, but with self-control. If you are lazy, you cannot even sustain your own body.”
A man who renounces certain physical actions but still lets his mind dwell on the objects of his sensual desire, is deceiving himself. He can only be called a hypocrite. The truly admirable man controls his senses by the power of his will. All his actions will be disinterested.
Activity is better than inertia. Act, but with self-control. If you are lazy, you cannot even sustain your own body.”
·
“He who has let go of hatred
who treats all beings with kindness
and compassion, who is always serene,
unmoved by pain or pleasure,
free of the "I" and "mine,"
self-controlled, firm and patient,
his whole mind focused on me ---
that is the man I love best.”
who treats all beings with kindness
and compassion, who is always serene,
unmoved by pain or pleasure,
free of the "I" and "mine,"
self-controlled, firm and patient,
his whole mind focused on me ---
that is the man I love best.”
·
“They say that life is an accident,
driven by sexual desire, that the universe has no moral order, no truth, no
God.
Driven by insatiable lusts, drunk on the arrogance of power, hypocritical, deluded, their actions foul with self-seeking, tormented by a vast anxiety that continues until their death, convinced that the gratification of desire is life's sole aim, bound by a hundred shackles of hope, enslaved by their greed, they squander their time dishonestly piling up mountains of wealth.
"Today I got this desire, and tomorrow I will get that one; all these riches are mine, and soon I will have even more. Already I have killed these enemies, and soon I will kill the rest. I am the lord, the enjoyer, successful, happy, and strong, noble, and rich, and famous. Who on earth is my equal?”
Driven by insatiable lusts, drunk on the arrogance of power, hypocritical, deluded, their actions foul with self-seeking, tormented by a vast anxiety that continues until their death, convinced that the gratification of desire is life's sole aim, bound by a hundred shackles of hope, enslaved by their greed, they squander their time dishonestly piling up mountains of wealth.
"Today I got this desire, and tomorrow I will get that one; all these riches are mine, and soon I will have even more. Already I have killed these enemies, and soon I will kill the rest. I am the lord, the enjoyer, successful, happy, and strong, noble, and rich, and famous. Who on earth is my equal?”
·
“The nonpermanent appearance of
happiness and distress, and their disappearance in due course, are like the
appearance and disappearance of winter and summer seasons.They arise from sense
perception,and one must learn to tolerate them without being disturbed.”
·
“He is the source of light in all
luminous objects. He is beyond the darkness of matter and is unmanifested. He
is knowledge, He is the object of knowledge, and He is the goal of knowledge.
He is situated in everyone's heart.”
·
“I have become Death, the destroyer
of worlds.”
·
“The man who sees me in everything
and everything within me
will not be lost to me, nor
will I ever be lost to him.
He who is rooted in oneness
realizes that I am
in every being; wherever
he goes, he remains in me.
When he sees all being as equal
in suffering or in joy
because they are like himself,
that man has grown perfect in yoga.”
and everything within me
will not be lost to me, nor
will I ever be lost to him.
He who is rooted in oneness
realizes that I am
in every being; wherever
he goes, he remains in me.
When he sees all being as equal
in suffering or in joy
because they are like himself,
that man has grown perfect in yoga.”
·
“The embodied soul is eternal in
existence, indestructible, and infinite, only the material body is factually
perishable, therefore fight O Arjuna.”
·
“I enter into each planet, and by My
energy they stay in orbit. I become the moon and thereby supply the juice of
life to all vegetables.”
·
“For the senses wander, and when one
lets the mind follow them, it carries wisdom away like a windblown ship on the
waters.”
·
“The Lord said: "Time [death] I
am, the destroyer of the worlds, who has come to annihilate everyone. Even
without your taking part all those arrayed in the [two] opposing ranks will be
slain!”
·
“The wise grieve neither for the
living nor for the dead. There was never a time when you and I and all the
kings gathered here have not existed and nor will there be a time when we will
cease to exist.”
·
“You have the right to work, but
never to the fruit of work. You should never engage in action for the sake of
reward, nor should you long for inaction. Perform work in this world, Arjuna,
as a man established within himself - without selfish attachments, and alike in
success and defeat.”
·
“Asceticism is giving up selfish
activities, as poets know, and the wise declare renunciation is giving up
fruits of action. — Krishna.”
·
“Performing the duty prescribed by
(one's own) nature, one incurreth no sin.”
·
“I am Sama Veda among the Vedas; I
am Indra among the Devas; I am the mind among the senses; I am the consciousness
in living beings.”
·
“My dear Arjuna, only by undivided
devotional service can I be understood as I am, standing before you, and can
thus be seen directly. Only in this way can you enter into the mysteries of My
understanding.”
― A.C. Bhaktivedanta Swami Prabhupāda, Bhagavad-Gita As It Is
― A.C. Bhaktivedanta Swami Prabhupāda, Bhagavad-Gita As It Is
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