Swami Vivekananda's Speeches by Venkatesh Arya (smart books to read .TXT) 📕

do good when we love God and He reflects our love. The murderer is God, and the "clothing of murderer" is only superimposed upon him. Take him by the hand and tell him the truth. 
Soul has no caste, and to think it has is a delusion; so are life and death, or any motion or quality. The Atman never changes, never goes nor comes. It is the eternal Witness of all Its own manifestations, but we take It for the manifestation; an eternal illusion, without beginning or end, ever going on. The Vedas, however, have to come down to our level, for if they told us the highest truth in the highest way, we could not understand it. 
Heaven is a mere superstition arising from desire, and desire is ever a yoke, a degeneration. Never approach any thing except as God; for if we do, we see evil, because we throw a veil of delusion over what we look at, and then we see evil. Get free from these illusions; be blessed. Freedom is to lose all illusions. 
In one sense Brahman is known to every human being; heknows, "I am"; but man does not know himself as he is. We all know we are, but not how we are. All lower explanations are partial truths; but the flower, the essence of the Vedas, is that the Self in each of us is Brahman. Every phenomenon is included in birth, growth, and death — appearance, continuance and disappearance. Our own realisation is beyond the Vedas, because even they depend upon that. The highest Vedanta is the philosophy of the Beyond. 
To say that creation has any beginning is to lay the axe at the root of all philosophy. 
Maya is the energy of the universe, potential and kinetic. Until Mother releases us, we cannot get free. 
The universe is ours to enjoy. But want nothing. To want is weakness. Want makes us beggars, and we are sons of the king, not beggars.

 

 

SUNDAY MORNING, July 7, 1895. 
Infinite manifestation dividing itself in portion still remains infinite, and each portion is infinite.* 
Brahman is the same in two forms — changeable and unchangeable, expressed and unexpressed. Know that the Knower and the known are one. The Trinity — the Knower, the known, and knowing — is manifesting as this universe. That God the Yogi sees in meditation, he sees through the power of his own Self. 
What we call nature, fate, is simply God's will. 
So long as enjoyment is sought, bondage remains. Only imperfection can enjoy, because enjoyment is the fulfilling of desire. The human soul enjoys nature. The underlying reality of nature, soul, and God is Brahman; but It (Brahman) is unseen, until we bring It out. It may be brought out by Pramantha or friction, just as we can produce fire by friction. The body is the lower piece of wood, Om is the pointed piece and Dhyâna (meditation) is the friction. When this is used, that light which is the knowledge of Brahman will burst forth in the soul. Seek it through Tapas. Holding the body upright, sacrifice the organs of sense in the mind. The sense-centres are within, and their organs without; drive them into the mind and through Dhârâna (concentration) fix the mind in Dhyana. Brahman is omnipresent in the universe as is butter in milk, but friction makes It manifest in one place. As churning brings out the butter in the milk, so Dhyana brings the realisation of Brahman in the soul. 
All Hindu philosophy declares that there is a sixth sense, the superconscious, and through it comes inspiration. 
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The universe is motion, and friction will eventually bring everything to an end; then comes a rest; and after that all begins again. . . . 
So long as the "skin sky" surrounds man, that is, so long as he identifies himself with his body, he cannot see God. 
  
SUNDAY AFTERNOON 
There are six schools of philosophy in India that are regarded as orthodox, because they believe in the Vedas. 
Vyasa's philosophy is par excellence that of the Upanishads. He wrote in Sutra form, that is, in brief algebraical symbols without nominative or verb. This caused so much ambiguity that out of the Sutras came dualism, mono-dualism, and monism or "roaring Vedanta"; and all the great commentators in these different schools were at times "conscious liars" in order to make the texts suit their philosophy. 
The Upanishads contain very little history of the doings of any man, but nearly all other scriptures are largely personal histories. The Vedas deal almost entirely with philosophy. Religion without philosophy runs into superstition; philosophy without religion becomes dry atheism. 
Vishishta-advaita is qualified Advaita (monism). Its expounder was Râmânuja. He says, "Out of the ocean of milk of the Vedas, Vyasa has churned this butter of philosophy, the better to help mankind." He says again, "All virtues and all qualities belong to Brahman, Lord of the universe. He is the greatest Purusha. Madhva is a through-going dualist or Dvaitist. He claims that even women might study the Vedas. He quotes chiefly from the Purânas. He says that Brahman means Vishnu, not Shiva at all, because there is no salvation except through Vishnu.

 

MONDAY, July 8, 1895. 
There is no place for reasoning in Madhva's explanation, it is all taken from the revelation in the Vedas. 
Ramanuja says, the Vedas are the holiest study. Let the sons of the three upper castes get the Sutra (The holy thread.) and at eight, ten, or eleven years of age begin the study, which means going to a Guru and learning the Vedas word for word, with perfect intonation and pronunciation. 
Japa is repeating the Holy Name; through this the devotee rises to the Infinite. This boat of sacrifice and ceremonies is very frail, we need more than that to know Brahman, which alone is freedom. Liberty is nothing more than destruction of ignorance, and that can only go when we know Brahman. It is not necessary to go through all these ceremonials to reach the meaning of the Vedanta. Repeating Om is enough. 
Seeing difference is the cause of all misery, and ignorance is the cause of seeing difference. That is why ceremonials are not needed, because they increase the idea of inequality; you practice them to get rid of something or to obtain something. 
Brahman is without action, Atman is Brahman, and we are Atman; knowledge like this takes off all error. It must be heard, apprehended intellectually, and lastly realised. Cogitating is applying reason and establishing this knowledge in ourselves by reason. Realising is making it a part of our lives by constant thinking of it. This constant thought or Dhyana is as oil that pours in one unbroken line from vessel to vessel; Dhyana rolls the mind in this thought day and night and so helps us to attain to liberation. Think always "Soham, Soham"; this is almost as good as liberation. Say it day and night; realisation will come as the result of this continuous cogitation. This absolute and continuous remembrance of the Lord is what is meant by Bhakti. 
This Bhakti is indirectly helped by all good works. Good thoughts and good works create less differentiation than bad ones; so indirectly they lead to freedom. Work, but give up the results to the Lord. Knowledge alone can make us perfect. He who follows the God of Truth with devotion, to him the God of Truth reveals Himself. . . . We are lamps, and our burning is what we call "life". When the supply of oxygen gives out, then the lamp must go out. All we can do is to keep the lamp clean. Life is a product, a compound, and as such must resolve itself into its elements.

 

 

TUESDAY, July 9, 1895. 
Man as Atman is really free; as man he is bound, changed by every physical condition. As man, he is a machine with an idea of freedom; but this human body is the best and the human mind the highest mind there is. When a man attains to the Atman state, he can take a body, making it to suit himself; he is above law. This is a statement and must be proved. Each one must prove it for himself; we may satisfy ourselves, but we cannot satisfy another. Râja-Yoga is the only science of religion that can be demonstrated; and only what I myself have proved by experience, do I teach. The full ripeness of reason is intuition, but intuition cannot antagonise reason. 
Work purifies the heart and so leads to Vidyâ (wisdom). The Buddhists said, doing good to men and to animals were the only works; the Brahmins said that worship and all ceremonials were equally "work" and purified the mind.Shankara declares that "all works, good and bad, are against knowledge". Actions tending to ignorance are sins, not directly, but as causes, because they tend to increase Tamas and Rajas. With Sattva only, comes wisdom. Virtuous deeds take off the veil from knowledge, and knowledge alone can make us see God. 
Knowledge can never be created, it can only be discovered; and every man who makes a great discovery is inspired. Only, when it is a spiritual truth he brings, we call him a prophet; and when it is on the physical plane, we call him a scientific man, and we attribute more importance to the former, although the source of all truth is one. 
Shankara says, Brahman is the essence, the reality of all knowledge, and that all manifestations as knower, knowing, and known are mere imaginings in Brahman.Ramanuja attributes consciousness to God; the real monists attribute nothing, not even existence in any meaning that we can attach to it. Ramanuja declares that God is the essence of conscious knowledge. Undifferentiated consciousness, when differentiated, becomes the world. . . . 
Buddhism, one of the most philosophical religions in the world, spread all through the populace, the common people of India. What a wonderful culture there must have been among the Aryans twenty-five hundred years ago, to be able to grasp ideas! 
Buddha was the only great Indian philosopher who would not recognise caste, and not one of his followers remains in India. All the other philosophers pandered more or less to social prejudices; no matter how high they soared, still a bit of the vulture remained in them. As my Master used to say, "The vulture soars high out of sight in the sky, but his eye is ever on a bit of carrion on the earth." 
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The ancient Hindus were wonderful scholars, veritable living encyclopaedias. They said, "Knowledge in books and money in other people's hands is like no knowledge and no money at all." 
Shankara was regarded by many as an incarnation of Shiva.

 

WEDNESDAY, July 10, 1895. 
There are sixty-five million Mohammedans in India, some of them Sufis.* Sufis identify man with God, and through them this idea came into Europe. They say, "I am that Truth"; but they have an esoteric as well as an exotericdoctrine, although Mohammed himself did not hold it. 
"Hashshashin"* has become our word "assassin", because an old sect of Mohammedanism killed nonbelievers as a part of its creed. 
A pitcher of water has to be present in the Mohammedan worship as a symbol of God filling the universe. 
The Hindus believe that there will be ten Divine Incarnations. Nine have been and the tenth is still to come.
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Shankara sometimes resorts to sophistry in order to prove that the ideas in the books go to uphold his philosophy. Buddha was more brave and sincere than any teacher. He said: "Believe no book; the Vedas are all humbug. If they agree with me, so much the better for the books. I am the greatest book; sacrifice and prayer are useless." Buddha was the first human being to give to the world a complete system of morality. He was good for good's sake, he loved for love's sake. 
Shankara says: God is to be reasoned on, because the Vedas say so. Reason helps inspiration; books and realised reason — or individualized perception — both are proofs of God. The Vedas are, according to him, a sort of incarnation of universal knowledge. The proof of God is