Gems from Swami Vivekananda

(Rendered from Bengali)

A song I sing. A song I sing to Thee!

Nor care I for men’s comments, good or bad.

Censure or praise I hold of no account.

Servant am I, true servant of Thee Both,

Low at Thy feet, with Shakti, I salute!

Thou standest steadfast, ever at my back,

Hence when I turn me round, I see Thy face,

Thy smiling face. Therefore I sing again

And yet again. Therefore I fear no fear;

For birth and death lie prostrate at my feet.

Thy servant am I through birth after birth,

Sea of mercy, inscrutable Thy ways;

So is my destiny inscrutable;

It is unknown; nor would I wish to know.

Bhakti, Mukti, Japa, Tapas, all these,

Enjoyment, worship, and devotion too–

These things and all things similar to these,

I have expelled at Thy supreme command.

But only one desire is left in me–

An intimacy with Thee, mutual!

Take me, O Lord across to Thee;

Let no desire’s dividing line prevent. …

Like to the playing of a little child

Is every attitude of mine toward Thee.

Even, at times, I dare be angered with Thee;

Even, at times, I’d wander far away:–

Yet there, in greyest gloom of darkest night,

Yet there, with speechless mouth and tearful eyes,

Thou standest fronting me, and Thy sweet Face

Stoops down with loving look on face of mine.

Then, instantly, I turn me back to Thee,

And at Thy feet I fall on bended knees.

I crave no pardon at Thy gentle hands,

For Thou art never angry with Thy son.

Who else with all my foolish freaks would bear?…..

(CW. Vol.4- Page 511)

Religion is the realisation of Spirit as Spirit; not Spirit as matter.

Religion is a growth. Each one must experience it himself. The Christians believe that Jesus Christ died to save man. With you it is belief in a doctrine, and this belief constitutes your salvation. With us doctrine has nothing whatever to do with salvation. Each one may believe in whatever doctrine he likes; or in no doctrine.

What difference does it make to you whether Jesus Christ lived at a certain time or not? What has it to do with you that Moses saw God in the burning bush? The fact that Moses saw God in the burning bush does not constitute your seeing Him, does it? If it does, then the fact that Moses ate is enough for you; you ought to stop eating. One is just as sensible as the other. Records of great spiritual men of the past do us no good whatever except that they urge us onward to do the same, to experience religion ourselves. Whatever Christ or Moses or anybody else did does not help us in the least, except to urge us on.

Each one has a special nature peculiar to himself, which he must follow and through which he will find his way to freedom. Your teacher should be able to tell you what your particular path in nature is and to put you in it. He should know by your face where you belong and should be able to indicate it to you. You should never try to follow another’s path, for that is his way, not yours. When that path is found, you have nothing to do but fold your arms, and the tide will carry you to freedom. Therefore when you find it, never swerve from it. You way is the best for you, but that is no sign that it is the best for others.

The truly spiritual see Spirit as Spirit, not as matter. It is Spirit that makes nature move; It is the reality in nature. So action is in nature; not in the Spirit. Spirit is always the same, changeless, eternal. Spirit and matter are in reality the same; but Spirit, as such, never becomes matter; and matter, as such, never becomes Spirit.

The Spirit never acts. Why should it? It merely is, and that is sufficient. It is pure existence absolute and has no need of action.

You are not bound by law. That is in your nature. The mind is in nature and is bound by law. All nature is bound by law, the law of its own action; and this law can never be broken. If you could break a law of nature, all nature would come to an end in an instant. There would be no more nature. He who attains freedom breaks the law of nature, and for him nature fades away and has no more power over him. Each one will break the law but once and for ever; and that will end his trouble with nature.

Governments, societies, etc. are comparative evils. All societies are based on bad generalisation. The moment you form yourselves into an organissation, you begin to hate everybody outside of that organisation. When you join an organisation, you are putting bounds upon yourself, you are limiting your own freedom. The greatest goodness is the highest freedom. Our aim should be to allow the individual to move towards this freedom. More of goodness, less of artificial laws. Such laws are not laws at all. If it were a law, it could not be broken. The fact that these so-called laws are broken, shows clearly that they are not laws. A law is that which cannot be broken.

Whenever you suppress a thought, it is simply pressed down out of sight, in a coil like a spring, only to spring out again at a moment’s notice, with all the pent-up force resulting from the suppression, and do in a few moments what it would have done in a much longer period.

Every ounce of pleasure brings its pound of pain. It is the same energy that at one time manifests itself as pleasure, at another time as pain. As soon as one set of sensations stops, another begins. But in some cases, in more advanced persons, one may have two, yea, even a hundred different thoughts entering into active operation at the same time.

Mind is action of its own nature. Mind-activity means creation. The thought is followed by the word, and the word by the form. All of this creating will have to stop, both mental and physical, before the mind can reflect the soul.

(CW. Vol.6- Page 98)

The Vedic sacrificial altar was the origin of Geometry.

The invocation of the Devas, or bright ones, was the basis of worship. The idea is that one invoked is helped and helps.

Hymns are not only words of praise but words of power, being pronounced with the right attitude of mind.

Heaven are only other states of existence with added senses and heightened powers.

All higher bodies also are subject to disintegration as is the physical. Death comes to all forms of bodies in this and other lives. Devas are also mortal and can only give enjoyment.

Behind all Devas there is the Unit Being–God, as behind this body there is something higher that feels and sees.

The powers of creation, preservation, and destruction of the Universe, and the attributes, such as omnipresence, omniscience, and omnipotence, make God of gods.

“Hear ye children of Immortality! Hear ye Devas who live in higher spheres!” (Shvetashvatara, II.5). “I have found out a ray beyond all darkness, beyond all doubt. I have found the Ancient One” (ibid. III.8). The way to this is contained in the Upanishads.

On earth we die. In heaven we die. In the highest heaven we die. It is only when we reach God that we attain life and become immortal.

The Upanisads treat of this alone. The path of the Upanishads is the pure path. Many manners, customs, and local allusions cannot be understood

today.

Through them, however, truth becomes clear. Heavens and Earth are all thrown off in order to come to Light.

The Upanisads declare:

“He the Lord has interpenetrated the universe. It is all His.”

“He the Omnipresent, the One without a second, the One without a body, pure, the great poet of the universe, whose metre is the suns and stars, is giving to each what he deserves” (Isha Upanishad, 8, adapted).

“They are groping in utter darkness who try to reach the Light by ceremonials. And they who think this nature is all are in darkness. They who wish to come out of nature through this thought are groping in still deeper darkness” (Isha, 9).

Are then ceremonials bad? No, they will benefit those who are coming on.

In one of the Upanishads (i.e. Katha) this question is asked by Nachiketa, a youth: “Some say of a dead man, he is gone; others, he is still living. You are Yama, Death.

You know the truth; do answer me.” Yama replied, “Even the Devas, many of them, know not–much less men. Boy, do not ask of me this answer.” But Nachiketa persists. Yama again replies, “The enjoyments of the gods, even these I offer you. Do not insist upon your query.” But Nachiketa was firm as a rock. Then the god of death said, “My boy, you have declined, for the third time, wealth, power, long life, fame, family. You are brave enough to ask the highest truth. I will teach you. There are two ways, one of truth, one of enjoyment. You have choosen the former.”

Now note here the conditions of imparting the truth. First, the purity–a boy, a pure, unclouded soul, asking the secret of the universe. Second, that he must take truth for truth’s sake alone.

Until the truth has come through one who has had realisation, from one who has perceived it himself, it cannot become fruitful. Books cannot give it, argument cannot establish it. Truth comes unto him who knows the secret of it.

After you have received it, be quiet. Be not ruffled by vain argument. Come to your own realisation. You alone can do it.

Neither happiness nor misery, vice nor virtue, knowledge nor non-knowledge is it. You must realise it. How can I describe it to you?

He who cries out with his whole heart, “O Lord, I want but Thee”–to him the Lord reveals Himself. Be pure, be calm; the mind when ruffled cannot reflect the Lord.

“He whom the Vedas declare, He, to reach whom, we serve with prayer and sacrifice, Om is the sacred name of that indescribable One. This word is the holiest of all words. He who knows the secret of this word receives that which he desires.” Take refuge in this word. Whoso takes refuge in this word, to him the way opens.

(CW. Vol.6- Page 86)

If the sun by the cloud is hidden a bit,

If the welkin shows but gloom,

Still hold on yet a while, brave heart,

          The victory is sure to come.

No winter was but summer came behind,

Each hollow crests the wave,

They push each other in light and shade;

          Be steady then and brave.

The duties of life are sore indeed,

And its pleasures fleeting, vain,

The goal so shadowy seems and dim,

Yet plod on through the dark, brave heart,

          With all thy might and main.

Not a work will be lost, no struggle vain,

Though hopes be blighted, powers gone;

Of thy loins shall come the heirs to all,

Then hold on yet a while, brave soul,

          No good is e’er undone.

Though the good and the wise in life are few,

Yet theirs are the reins to lead,

The masses know but late the worth;

          Heed none and gently guide.

With thee are those who see afar,

With thee is the Lord of might,

All blessings pour on thee, great soul,

          To thee may all come right!

(CW Vol 4. Page 389)

RELIGION IS REALISATION

The greatest name man ever gave to God is Truth. Truth is the fruit of realisation; therefore seek it within the soul. Get away from all books and forms and let your soul see its Self. “We are deluded and maddened by books”, Shri Krishna declares. Be beyond the dualities of nature. The moment you think creed and form and ceremony the “be-all” and “end-all”, then you are in bondage. Take part in them to help others, but take care they do not become a bondage. Religion is one, but its application must be various. Let each one, therefore, give his message; but find not the defects in other religions. You must come out from all form if you would see the Light. Drink deep of the nectar of the knowledge of God. The man who realises, “I am He”, though clad in rags, is happy. Go forth into the Eternal and come back with eternal energy. The slave goes out to search for truth; he comes back free.

(CW. Vol.6- Page 82)

RELIGION IS SELF-ABNEGATION

One cannot divide the rights of the universe. To talk of “right” implies limitation. It is not “right” but “responsibility”. Each is responsible for the evil anywhere in the world. No one can separate himself from his brother. All that unites with the universal is virtue; all that separates is sin. You are a part of the Infinite. This is your nature. Hence you are your brother’s keeper.

The first end of life is knowledge; the second end of life is happiness. Knowledge and happiness lead to freedom. But not one can attain liberty until every being (ant or dog) has liberty. Not one can be happy until all are happy. When you hurt anyone you hurt yourself, for you and your brother are one. He is indeed a Yogi who sees himself in the whole universe and the whole universe in himself. Self-sacrifice, not self-assertion, is the law of the highest universe. The world is so evil because Jesus’ teaching, “Resist not evil”, has never been tried. Selflessness alone will solve the problem. Religion comes with intense self-sacrifice. Desire nothing for yourself. Do all for others. This is to live and move and have your being in God.

UNSELFISH WORK IS TRUE RENUNCIATION

This world is not for cowards. Do not try to fly. Look not for success or failure. Join yourself to the perfectly unselfish will and work on. Know that the mind which is born to succeed joins itself to a determined will and perseveres. You have the right to work, but do not become so degenerate as to look for results. Work incessantly, but see something behind the work. Even good deeds can find a man in great bondage. Therefore be not bound by good deeds or by desire for name and fame. Those who know this secret pass beyond this round of birth and death and become immortal.

The ordinary Sannyasin gives up the world, goes out, and thinks of God. The real Sannyasin lives in the world, but is not of it. Those who deny themselves, live in the forest, and chew the cud of unsatisfied desires are not true renouncers. Live in the midst of the battle of life. Anyone can keep calm in a cave or when asleep. Stand in the whirl and madness of action and reach the Centre. If you have found the Centre, you cannot be moved.

(CW. Vol.6- Page 83)

The first stage of Yoga is Yama.

To master Yama five things are necessary:

(1) Non-injuring any being by thought, word, and deed.

(2) Speaking the truth in thought, word, and deed.

(3) Non-covetousness in thought, word, and deed.

(4) Perfect chastity in thought, word, and deed.

(5) Perfect sinlessness in thought, word, and deed.

Holiness is the greatest power. Everything else quails before it.

Then comes Asana, or posture, of a devotee. The seat must be firm, the head, ribs, and body in a straight line, erect. Say to yourself that you are firmly seated, and that nothing can move you. Then mention the perfection of the body, bit by bit, from head to foot. Think of it as being clear as crystal, and as a perfect vessel to sail over the sea of life.

Pray to God and to all the prophets and saviors of the world and holy spirits in the universe to help you.

Then for half an hour practice Pranayama or the suspending, restraining, and controlling of the breath, mentally repeating the word Om as you inhale and exhale the breath. Words charged with spirit have wonderful power.

The other stages of Yoga are: (1) Pratyahara or the restraint of the organs of sense from all outward things, and directing them entirely to mental impressions; (2) Dharana or steadfast concentration; (3) Dhyana or meditation; (4) Samadhi or abstract meditation. It is the highest and last stage of Yoga. Samadhi is perfect absorption of thought into the Supreme Spirit, when one realises, “I and my Father are one.”

Do one thing at a time and while doing it put your whole soul into it to the exclusion of all else.

(CW. Vol.6- Page 89)

(Rendered from a Bengali poem composed by Swami Vivekananda)

Where darkness is interpreted as light,

Where misery passes for happiness,

Where disease is pretended to be health,

Where the new-born’s cry but shows ’tis alive;

Dost thou, O wise, expect happiness here?

Where war and competition ceaseless run,

Even the father turns against the son,

Where “self”, “self”–this always the only note,

Dost thou, O wise, seek for peace supreme here?

A glaring mixture of heaven and hell,

Who can fly from this Samsar of Maya?

Fastened in the neck with Karma’s fetters,

Say, where can the slave escape for safety?

The paths of Yoga and of sense-enjoyment,

The life of the householder and Sannyas,

Devotion, worship, and earning riches,

Vows, Tyaga, and austerities severe,

I have seen through them all. What have I known?

–Have known there’s not a jot of happiness,

Life is only a cup of Tantalus;

The nobler is your heart, know for certain,

The more must be your share of misery.

Thou large-hearted Lover unselfish, know,

There’s no room in this sordid world for thee;

Can a marble figure e’er brook the blow

That an iron mass can afford to bear?

Friendless, clad in rags, with no possession,

Feeding from door to door on what chance would bring.

The frame broken under Tapasya’s weight;

What riches, ask thou, have I earned in life?

Listen, friend, I will speak my heart to thee;

I have found in my life this truth supreme–

Buffeted by waves, in this whirl of life,

There’s one ferry that takes across the sea.

Formulas of worship, control of breath,

Science, philosophy, systems varied,

Relinquishment, possession, and the life,

All these are but delusions of the mind–

Love, Love–that’s the one thing, the sole treasure.

Vol 4. Page 493

As we cannot know except through effects that we have eyes, so we cannot see the Self except by Its effects. It cannot be brought down to the low plane of sense-perception. It is the condition of everything in the universe, though Itself unconditioned. When we know that we are the Self, then we are free. The Self can never change. It cannot be acted on by a cause, because It is Itself the cause. It is self-caused. If we can find in our self something that is not acted on by any cause, then we have known the Self.

Freedom is inseparably connected with immortality. To be free one must be above the laws of nature. Law exists so long as we are ignorant. When knowledge comes, then we find that law nothing but freedom in ourselves. The will can never be free, because it is the slave of cause and effect. But the “I” behind the will is free; and this is the Self. “I am free”–that is the basis on which to build and live. And freedom means immortality.

(CW. Vol.6- Page 84)