Complete Works Of Swami Vivekananda: Vol 3 Part 16

Then there is a sect who advise us to follow G.o.d and the world together. They are not sincere, they do not express what they feel in their hearts. What is the teaching of the Great Ones? - "Where there is Rama, there is no Kama; where there is Kama, there Rama is not. Night and day can never exist together." The voice of the ancient sages proclaim to us, "If you desire to attain G.o.d, you will have to renounce Kma-Knchana (l.u.s.t and possession). The Samsra is unreal, hollow, void of substance. Unless you give it up, you can never reach G.o.d, try however you may. If you cannot do that, own that you are weak, but by no means lower the Ideal. Do not cover the corrupting corpse with leaves of gold!" So according to them, if you want to gain spirituality, to attain G.o.d, the first thing that you have to do is to give up this playing "hide-and-seek with your ideas", this dishonesty, this "theft within the chamber of thought". What have I learnt? What have I learnt from this ancient sect? I have learnt: - "Verily, these three are rare to obtain and come only through the grace of G.o.d - human birth, desire to obtain Moksha, and the company of the greatsouled ones." The first thing needed is Ma.n.u.shyatva, human birth, because it only is favourable to the attainment of Mukti. The next is Mumukshutva. Though our means of realisation vary according to the difference in sects and individuals - though different individuals can lay claim to their special rights and means to gain knowledge, which vary according to their different stations in life - yet it can be said in general without fear of contradiction that without this Mumukshut, realisation of G.o.d is impossible. What is Mumukshutva? It is the strong desire for Moksha - earnest yearning to get out of the sphere of pain and pleasure - utter disgust for the world. When that intense burning desire to see G.o.d comes, then you should know that you are ent.i.tled to the realisation of the Supreme.

Then another thing is necessary, and that is the coming in direct contact with the Mahpurushas, and thus molding our lives in accordance with those of the great-souled ones who have reached the Goal. Even disgust for the world and a burning desire for G.o.d are not sufficient. Initiation by the Guru is necessary. Why? Because it is the bringing of yourself into connection with that great source of power which has been handed down through generations from one Guru to another, in uninterrupted succession. The devotee must seek and accept the Guru or spiritual preceptor as his counsellor, philosopher, friend, and guide. In short, the Guru is the sine qua non of progress in the path of spirituality. Whom then shall I accept as my Guru?

- "He who is versed in the Vedas, without taint, unhurt by desire, he who is the best of the knowers of Brahman." Shrotriya - he who is not only learned in the Shstras, but who knows their subtle secrets, who has realised their true import in his life. "Reading merely the various scriptures, they have become only parrots, and not Pandits. He indeed has become a Pandit who has gained Prema (Divine Love) by reading even one word of the Shstras." Mere booklearned Pandits are of no avail. Nowadays, everyone wants to be a Guru; even a poor beggar wants to make a gift of a lakh of rupees! Then the Guru must be without a touch of taint, and he must be Akmahata - unhurt by any desire - he should have no other motive except that of purely doing good to others, he should be an ocean of mercy-without-reason and not impart religious teaching with a view to gaining name or fame, or anything pertaining to selfish interest. And he must be the intense knower of Brahman, that is, one who has realised Brahman even as tangibly as an malaka-fruit in the palm of the hand. Such is the Guru, says the Shruti. When spiritual union is established with such a Guru, then comes realisation of G.o.d - then G.o.d-vision becomes easy of attainment.

After initiation there should be in the aspirant after Truth, Abhysa or earnest and repeated attempt at practical application of the Truth by prescribed means of constant meditation upon the Chosen Ideal. Even if you have a burning thirst for G.o.d, or have gained the Guru, unless you have along with it the Abhyasa, unless you practice what you have been taught, you cannot get realisation. When all these are firmly established in you, then you will reach the Goal.

Therefore, I say unto you, as Hindus, as descendants of the glorious ryans, do not forget the great ideal of our religion, that great ideal of the Hindus, which is, to go beyond this Samsara - not only to renounce the world, but to give up heaven too; ay, not only to give up evil, but to give up good too; and thus to go beyond all, beyond this phenomenal existence, and ultimately realise the SatChit-nanda Brahman - the Absolute Existence-Knowledge-Bliss, which is Brahman.

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THE RELIGION WE ARE BORN IN At an open-air meeting convened at Dacca, on the 31st March, 1901, the Swamiji spoke in English for two hours on the above subject before a vast audience. The following is a translation of the lecture from a Bengali report of a disciple: In the remote past, our country made gigantic advances in spiritual ideas. Let us, today, bring before our mind's eye that ancient history. But the one great danger in meditating over long-past greatness is that we cease to exert ourselves for new things, and content ourselves with vegetating upon that bygone ancestral glory and priding ourselves upon it. We should guard against that. In ancient times there were, no doubt, many Ris.h.i.+s and Mahars.h.i.+s who came face to face with Truth. But if this recalling of our ancient greatness is to be of real benefit, we too must become Ris.h.i.+s like them. Ay, not only that, but it is my firm conviction that we shall be even greater Ris.h.i.+s than any that our history presents to us. In the past, signal were our attainments - I glory in them, and I feel proud in thinking of them. I am not even in despair at seeing the present degradation, and I am full of hope in picturing to my mind what is to come in the future. Why? Because I know the seed undergoes a complete transformation, ay, the seed as seed is seemingly destroyed before it develops into a tree. In the same way, in the midst of our present degradation lies, only dormant for a time, the potentiality of the future greatness of our religion, ready to spring up again, perhaps more mighty and glorious than ever before.

Now let us consider what are the common grounds of agreement in the religion we are born in. At first sight we undeniably find various differences among our sects. Some are Advaitists, some are Vis.h.i.+shtdvaitists, and others are Dvaitists. Some believe in Incarnations of G.o.d, some in image-wors.h.i.+p, while others are upholders of the doctrine of the Formless. Then as to customs also, various differences are known to exist. The Jts are not outcasted even if they marry among the Mohammedans and Christians. They can enter into any Hindu temple without hindrance. In many villages in the Punjab, one who does not eat swine will hardly be considered a Hindu. In Nepal, a Brhmin can marry in the four Varnas; while in Bengal, a Brahmin cannot marry even among the subdivisions of his own caste. So on and so forth. But in the midst of all these differences we note one point of unity among all Hindus, and it is this, that no Hindu eats beef. In the same way, there is a great common ground of unity underlying the various forms and sects of our religion.

First, in discussing the scriptures, one fact stands out prominently - that only those religions which had one or many scriptures of their own as their basis advanced by leaps and bounds and survive to the present day notwithstanding all the persecution and repression hurled against them. The Greek religion, with all its beauty, died out in the absence of any scripture to support it; but the religion of the Jews stands undiminished in its power, being based upon the authority of the Old Testament. The same is the case with the Hindu religion, with its scripture, the Vedas, the oldest in the world. The Vedas are divided into the Karma Knda and the Jnna Knda. Whether for good or for evil, the Karma Kanda has fallen into disuse in India, though there are some Brahmins in the Deccan who still perform Yajnas now and then with the sacrifice of goats; and also we find here and there, traces of the Vedic Kriy Knda in the Mantras used in connection with our marriage and Shrddha ceremonies etc. But there is no chance of its being rehabilitated on its original footing. k.u.mrila Bhatta once tried to do so, but he was not successful in his attempt.

The Jnana Kanda of the Vedas comprises the Upanishads and is known by the name of Vedanta, the pinnacle of the Shrutis, as it is called. Wherever you find the chryas quoting a pa.s.sage from the Shrutis, it is invariably from the Upanishads. The Vedanta is now the religion of the Hindus. If any sect in India wants to have its ideas established with a firm hold on the people it must base them on the authority of the Vedanta. They all have to do it, whether they are Dvaitists or Advaitists. Even the Vaishnavas have to go to Goplatpini Upanishad to prove the truth of their own theories. If a new sect does not find anything in the Shrutis in confirmation of its ideas, it will go even to the length of manufacturing a new Upanishad, and making it pa.s.s current as one of the old original productions. There have been many such in the past.

Now as to the Vedas, the Hindus believe that they are not mere books composed by men in some remote age. They hold them to be an acc.u.mulated ma.s.s of endless divine wisdom, which is sometimes manifested and at other times remains unmanifested. Commentator Syanchrya says somewhere in his works - "Who created the whole universe out of the knowledge of the Vedas". No one has ever seen the composer of the Vedas, and it is impossible to imagine one. The Ris.h.i.+s were only the discoverers of the Mantras or Eternal Laws; they merely came face to face with the Vedas, the infinite mine of knowledge, which has been there from time without beginning.

Who are these Ris.h.i.+s? Vtsyyana says, "He who has attained through proper means the direct realisation of Dharma, he alone can be a Ris.h.i.+ even if he is a Mlechchha by birth." Thus it is that in ancient times, Vasishtha, born of an illegitimate union, Vysa, the son of a fisherwoman, Narada, the son of a maidservant with uncertain parentage, and many others of like nature attained to Ris.h.i.+hood. Truly speaking, it comes to this then, that no distinction should be made with one who has realised the Truth. If the persons just named all became Ris.h.i.+s, then, O ye Kulin Brahmins of the present day, how much greater Ris.h.i.+s you can become! Strive after that Ris.h.i.+hood, stop not till you have attained the goal, and the whole world will of itself bow at your feet! Be a Ris.h.i.+ - that is the secret of power.

This Veda is our only authority, and everyone has the right to it.

- Thus says the Shukla Yajur Veda (XXVI. 2). Can you show any authority from this Veda of ours that everyone has not the right to it? The Purnas, no doubt, say that a certain caste has the right to such and such a recension of the Vedas, or a certain caste has no right to study them, or that this portion of the Vedas is for the Satya Yuga and that portion is for the Kali Yuga. But, mark you, the Veda does not say so; it is only your Puranas that do so. But can the servant dictate to the master? The Smritis, Puranas, Tantras - all these are acceptable only so far as they agree with the Vedas; and wherever they are contradictory, they are to be rejected as unreliable. But nowadays we have put the Puranas on even a higher pedestal than the Vedas! The study of the Vedas has almost disappeared from Bengal. How I wish that day will soon come when in every home the Veda will be wors.h.i.+pped together with Shlagrma, the household Deity, when the young, the old, and the women will inaugurate the wors.h.i.+p of the Veda!

I have no faith in the theories advanced by Western savants with regard to the Vedas. They are today fixing the antiquity of the Vedas at a certain period, and again tomorrow upsetting it and bringing it one thousand years forward, and so on. However, about the Puranas, I have told you that they are authoritative only in so far as they agree with the Vedas, otherwise not. In the Puranas we find many things which do not agree with the Vedas. As for instance, it is written in the Puranas that some one lived ten thousand years, another twenty thousand

years, but in the Vedas we find:

- "Man lives indeed a hundred years." Which are we to accept in this case? Certainly the Vedas. Notwithstanding statements like these, I do not depreciate the Puranas. They contain many beautiful and illuminating teachings and words of wisdom on Yoga, Bhakti, Jnna, and Karma; those, of course, we should accept. Then there are the Tantras. The real meaning of the word Tantra is Shstra, as for example, Kpila Tantra. But the word Tantra is generally used in a limited sense. Under the sway of kings who took up Buddhism and preached broadcast the doctrine of Ahims, the performances of the Vedic Yga-Yajnas became a thing of the past, and no one could kill any animal in sacrifice for fear of the king. But subsequently amongst the Buddhists themselves - who were converts from Hinduism - the best parts of these Yaga-Yajnas were taken up, and practiced in secret. From these sprang up the Tantras. Barring some of the abominable things in the Tantras, such as the Vmchra etc., the Tantras are not so bad as people are inclined to think. There are many high and sublime Vedantic thoughts in them. In fact, the Brhmana portions of the Vedas were modified a little and incorporated into the body of the Tantras. All the forms of our wors.h.i.+p and the ceremonials of the present day, comprising the Karma Kanda, are observed in accordance with the Tantras.

Now let us discuss the principles of our religion a little. Notwithstanding the differences and controversies existing among our various sects, there are in them, too, several grounds of unity. First, almost all of them admit the existence of three things - three ent.i.ties - Ishvara, Atman, and the Jagat. Ishvara is He who is eternally creating, preserving and destroying the whole universe. Excepting the Snkhyas, all the others believe in this. Then the doctrine of the Atman and the reincarnation of the soul; it maintains that innumerable individual souls, having taken body after body again and again, go round and round in the wheel of birth and death according to their respective Karmas; this is Samsravda, or as it is commonly called the doctrine of rebirth. Then there is the Jagat or universe without beginning and without end. Though some hold these three as different phases of one only, and some others as three distinctly different ent.i.ties, and others again in various other ways, yet they are all unanimous in believing in these three.

Here I should ask you to remember that Hindus, from time immemorial, knew the Atman as separate from Manas, mind. But the Occidentals could never soar beyond the mind. The West knows the universe to be full of happiness, and as such, it is to them a place where they can enjoy the most; but the East is born with the conviction that this Samsara, this ever-changing existence, is full of misery, and as such, it is nothing, nothing but unreal, not worth bartering the soul for its ephemeral joys and possessions. For this very reason, the West is ever especially adroit in organised action, and so also the East is ever bold in search of the mysteries of the internal world.

Let us, however, turn now to one or two other aspects of Hinduism. There is the doctrine of the Incarnations of G.o.d. In the Vedas we find mention of Matsya Avatra, the Fish Incarnation only. Whether all believe in this doctrine or not is not the point; the real meaning, however, of this Avatravda is the wors.h.i.+p of Man - to see G.o.d in man is the real G.o.d-vision. The Hindu does not go through nature to nature's G.o.d - he goes to the G.o.d of man through Man.

Then there is image-wors.h.i.+p. Except the five Devats who are to be wors.h.i.+pped in every auspicious Karma as enjoined in our Shastras, all the other Devatas are merely the names of certain states held by them. But again, these five Devatas are nothing but the different names of the one G.o.d Only. This external wors.h.i.+p of images has, however, been described in all our Shastras as the lowest of all the low forms of wors.h.i.+p. But that does not mean that it is a wrong thing to do. Despite the many iniquities that have found entrance into the practices of image-wors.h.i.+p as it is in vogue now, I do not condemn it. Ay, where would I have been if I had not been blessed with the dust of the holy feet of that orthodox, image-wors.h.i.+pping Brahmin!

Those reformers who preach against image-wors.h.i.+p, or what they denounce as idolatry - to them I say "Brothers, if you are fit to wors.h.i.+p G.o.d-without-form discarding all external help, do so, but why do you condemn others who cannot do the same? A beautiful, large edifice, the glorious relic of a h.o.a.ry antiquity has, out of neglect or disuse, fallen into a dilapidated condition; acc.u.mulations of dirt and dust may be lying everywhere within it, maybe, some portions are tumbling down to the ground. What will you do to it? Will you take in hand the necessary cleansing and repairs and thus restore the old, or will you pull the whole edifice down to the ground and seek to build another in its place, after a sordid modern plan whose permanence has yet to be established? We have to reform it, which truly means to make ready or perfect by necessary cleansing and repairs, not by demolis.h.i.+ng the whole thing. There the function of reform ends. When the work of renovating the old is finished, what further necessity does it serve? Do that if you can, if not, hands off!" The band of reformers in our country want, on the contrary, to build up a separate sect of their own. They have, however, done good work; may the blessings of G.o.d be showered on their heads! But why should you, Hindus, want to separate yourselves from the great common fold? Why should you feel ashamed to take the name of Hindu, which is your greatest and most glorious possession? This national s.h.i.+p of ours, ye children of the Immortals, my countrymen, has been plying for ages, carrying civilisation and enriching the whole world with its inestimable treasures. For scores of s.h.i.+ning centuries this national s.h.i.+p of ours has been ferrying across the ocean of life, and has taken millions of souls to the other sh.o.r.e, beyond all misery. But today it may have sprung a leak and got damaged, through your own fault or whatever cause it matters not. What would you, who have placed yourselves in it, do now? Would you go about cursing it and quarrelling among yourselves! Would you not all unite together and put your best efforts to stop the holes? Let us all gladly give our hearts' blood to do this; and if we fail in the attempt, let us all sink and die together, with blessings and not curses on our lips.

And to the Brahmins I say, "Vain is your pride of birth and ancestry. Shake it off. Brahminhood, according to your Shastras, you have no more now, because you have for so long lived under Mlechchha kings. If you at all believe in the words of your own ancestors, then go this very moment and make expiation by entering into the slow fire kindled by Tusha (husks), like that old k.u.marila Bhatta, who with the purpose of ousting the Buddhists first became a disciple of the Buddhists and then defeating them in argument became the cause of death to many, and subsequently entered the Tushnala to expiate his sins. If you are not bold enough to do that, then admit your weakness and stretch forth a helping hand, and open the gates of knowledge to one and all, and give the downtrodden ma.s.ses once more their just and legitimate rights and privileges."

Complete Works of Swami Vivekananda

Volume 3

Reports in American Newspapers

India: Her Religion and Customs

Hindus at the Fair

At the Parliament of Religions

Personal Traits

Reincarnation

Hindu Civilisation

An Interesting Lecture

The Hindoo Religion

The Hindoo Monk

Plea for Tolerance

Manners and Customs in India

Hindoo Philosophy

Miracles

The Divinity of Man

The Love of G.o.d The Women of India

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INDIA: HER RELIGION AND CUSTOMS.