LIBRARY UNlVEKtlY OP
CAUPOHNIA
\
SWAMI VIVEKANANDA (From photograph taken just before leaving Madras for the Parliament of Religions at Chicago, showing the Swami in the orange robe and with the shaven head of the Sanyasin.) a
VEDANTA PHILOSOPHY
INSPIRED TALKS BY
SWAMI VIVEKANANDA (Recorded by a disciple during the seven weeks at Thousand Island Park)
Second Edition [Copyright] All Rights Reserved
PUBLISHED BY
THE RAMAKRISHNA MISSION MYLAPORE, MADRAS
MADRAS:
G. C.
LOGANADHAM BROS.
THE "GUARDIAN"
PRESS,
MOUNT ROAD
V+3T
To His Holiness
SWAMI BRAHMANANDAJI Loving Memory
In
of
SWAM VJVEKANANDA I
This Book is
dedicated by
His Devoted Disciples.
i
.
"
INSPIRED TALKS
CONTENTS
Frontispiece
Swami Vivekananda.
House at Thousand Island Park. Page. I.
Preface
i
II.
Introductory Narrative
1
III.
The Master
24 IV.
Inspired Talks
51
PREFACE This invaluable book
second time.
published for the
In this edition
where
few notes
is
Swamiji's
have added a
I
utterances
appear to be abrupt and unconnected.
may Some
typographical mistakes also have been attended to
and no pains have been spared
intelligible
to
all
readers
and
to
free
make
from
it
all
errors, as far as possible. is
Swamiji
known
all
over the
world as the
greatest
and most powerful exponent
Vedanta
in
irresistible
abroad.
modern
charm In the
stand before
times.
of his
Many have
eloquence
in
of the felt
the
India and
present case Swamiji did not
a vast
and
critical
audience to
Preface
them by
conquer
his
irrefutable
arguments
based upon sound logic, his bewitching personality
and
his
rare gifts of explaining
the
abstruse subjects in a most perspicuous
before a few
sitting
conquered chosen see in
the ocean of sat
in
the glory
by means of
voice,
all
his
already to
them beyond ignorance and misery. There he of
his
to take
own
his
realisation diffusing the light
of
who had begun
disciples
him their only guide
manner
eloquence, but
accompanied by his "cyclonic" he was
most
balmy
all-illumining
rays of his inner
most sweet and musical
about him, softly raising and opening
the lotus buds of the hearts of his ardent devotees.
Peace reigned
indeed were
had the rare
all
those few privilege
of
around him.
Blessed
fortunate souls sitting
at
who
the feet of
such a great sage and Guru.
The
cyclonic
monk was
not there carrying
There
everything before him. ii
sat the peaceful
Preface Rishi
the messages
mildly disseminating
peace and
bliss to
to receive them.
a few ardent
How
souls fully ripe
illumining and solacing
were those sweet words coming out of
mouth
smiling and breezy
like the
of
his holy
Dawn coming
out of the lap of the bright and ruddy east and driving
away
words
had
souls, they fort
the darkness before her. the
power
to
souls and blessed
heart of that loving disciple
who
those
a
few
console
must have the power
to all
If
to bring
com-
be the motherpreserved those
saving words and did not allow them to be lost in the
abysmal
Haridasi (Miss
womb S.
of Eternity.
To mother
Ellen Waldo) the whole world
should be grateful for these "inspired" talks of
Swamiji which have brought into existence
the present volume. friend this.
to
and a
better guide to
Whoever
know
There cannot be a better all
humanity than
will taste the nectar in
that death has
iii
it
is
sure
no power over him,
Preface
May
every soul seeking for
and peace have recourse miseries once for
Madras,
}
to
illumination, it
to
rest
end his or her
all.
RAMAKRISHNANANDA.
9th December 1910. f
IV
PREFACE TO THE FIRST EDITION All
with
who had
the blessing of personal
Swami Vivekananda
are
who knew him on
that those
of
contact
one accord
the lecture plat-
form only, had but a small measure of his true
power and
was
It
greatness.
and
disciples that
brilliant flashes of
illumination,
versation with chosen friends
came his
his
most
loftiest flights of
of profoundest
con-
in familiar
eloquence, his utterances
wisdom.
Unfortunately,
works so
ever,
his printed
only
Vivekananda the
how-
have shown us
far
lecturer
;
the friend,
the teacher, the loving
known only
to the
Vivekananda master, was
happy few who had the
privilege of sitting at his feet.
Glimpses
rare
of this
Preface side of the great spiritual genius are revealed
to us,
true, in his
it is
the present
volume
spoken by him
is
published
the
first
letters
to give us
but
;
words
intimacy of an inner
in the
circle.
They were taken down by Miss of
New
York,
who from
S.
E.
Waldo
days of the
the early
Swami's American mission served him with unremitting devotion. dictated his
It
translation
was to her
that
he
and explanation
of
M Pantanjali's Aphorisms, published in his Raja " and often has she told me how she Yoga,
would
sit
for long
periods of
time watching
always to see that the ink on her pen was kept wet,
ready to write
down
the
first
word
that
would come as the Swami would emerge from the depths of self-contemplation
into
which
he had plunged, to discover the true meaning of the terse Sanskrit phrases.
prepared
all
his
It
was she
also
American publications vi
who
for the
Preface press
;
and so great was Swami Vivekananda's
confidence
her
in
that
ability,
he
would
pass the type written transcriptions of his lectures over to
her with the instruction to do
with them what she thought best, for his the fruits
indifference to
of his
own
work was so
extreme, that he could not be induced to give
even a cursory glance
Through heart at
this
at his
constant faithful service with
and brain, the
disciple's
one with the master's
aid of
recorded words.
that,
mind became
so
even without the
shorthand, she was able to transcribe his
teaching with wonderful fullness and accuracy.
As she
herself
said,
it
was as
if
the thought
of
Swami Vivekananda flowed through her and wrote itself upon the page. Once when she was reading a portion
some
tardy arrivals in
Park home, the floor,
of these
apparently
the
same notes
Thousand Island
Swami paced up down unconscious vii
to
of
what
the
was
Preface going on, until the then he turned
to
travellers
her and said
my
you have caught perfectly
?
What need
It
had
was as
of other
:
left
"
room
How
;
could
thought and words so
heard myself speaking."
if I
commendation
The Ramakrishna
the
Mission
?
of
Madras
is
highly gratified in having been entrusted with the task of presenting these truly Inspired Talks to the public, felt
and
gratitude to
aided in making
it
wishes to express its heart-
each one of those this
hidden, the property of
rich all
who
treasure, so
mankind.
DEVAMATA.
Madras, November 1908.
Vlll
have
long
I
INTRODUCTORY NARRATIVE In
the
summer
1893 there landed in
young Hindu
Vancouver
a
was on
way
his
of
Sanydsin*
He
Parliament of
to attend the
Religions at Chicago, but not as an accredited delegate from any recognised religious organisation.
Unknown and
inexperienced,
he
had
been chosen for his mission by a few earnest
young men
of
Madras,
that he, better than
for a
man who
the religious
gives
life
gious teacher.
who
firm in their belief
any one, could worthily
represent the ancient * Literally " one
who
of
religion
has renounced
"
India,
the
had
Hindu name
up everything and devotes himself to
either as a hermit or as a
wandering
reli-
Vedanta Philosophy gone from door
to door, soliciting
The amount
his journey.
for
money
thus collected, to-
from one or two
gether with contributions
princes, enabled the youthful
monk, the then
obscure Swami Vivekananda, to
set
out on his
long journey. It
required
ture
forth
tremendous
on
such
a
ven-
to
courage
To
mission.
leave
the sacred soil of India for a foreign country
means
far
West
can with
case
of
life.
realize.
to
finally less.
handling
stage of
his
on
his
the
whole trainmaterial
practical,
of travel save
Swami was robbed every
whose
the
of
this
is
Especially
a Sanydsin,
Unused
any mode
Hindu than we
to a
away from the
is
ing
more
money,
own
and imposed journey, until
side
or
feet,
upon
to
the at
when he
reached Chicago he was nearly penni-
He had
of introduction
brought with him no
and knew no one 2
in
letters
the great
Narrative
Introductory
Thus alone among
city.*
from
miles
of
Swami
left
was a
it
country,
man
daunt even a strong
situation to
the
own
his
thousands
strangers,
the matter in the hands
;
but
of the
Lord, firm in his faith that Divine protection
would never
fail
For nearly a
him
.
fortnight he
was able
to
meet
the exorbitant demands of his hotel-keeper and others.
sion
Then
the smal]
was reduced
sum
to such
that he realized that,
if
in his posses-
still
meagre proportions
he did not wish to die
of starvation in the street,
he must
at
once seek
a place where the cost of living would be * Later a Brahmin
of
Madras wrote
Chicago about the Swami and
Hindu
into his
own
family.
this
to a
gentleman
in
gentleman took the joung
Thus was begun a friendship
which lasted as long as Swami Vivekananda
members of
less.
lived.
the family learned to dearly love the
All the
Swami,
to
admire the purity and
appreciate his brilliant gifts
and
simplicity of his character, to
which they often bore willing
and loving testimony.
to
Vedanta Philosophy It
was very hard
him
for
to
abandon the task
which he had so bravely undertaken.
moment
a wave of
For a
discouragement and doubt
swept over him and he began to wonder
he had been so foolish as
to listen to those few
hot-headed school-boys of Madras.
no other course was heart
he
cable for
set
out for
money
why
left
to
Yet since
him, with a sad
Boston, determined to
and,
need be, return
if
to
India.
But the Lord, willed otherwise.
and
so far
in
whom
On
the train he met an old lady
awakened her
she invited him to
he so firmly trusted,
friendly interest that
become
a guest in her house.
Here he made the acquaintance from Harvard University, who ed with the
Swami
for four
of a professor
after
being closet-
hours one day, was
so deeply impressed with his rare ability that
he asked him
duism
at the
why he
did not represent Hin-
Chicago Parliament of Religions.
4
Narrative
Introductory
The Swami
explained his
had neither money nor
letter
to any one connected
with
44
Mr. Bonney
of
at
it
once he wrote
that he
monk
u
more
it,
of introduction
the
will give
I
;
Parliament.
you a
this
learned than
With
;
declaring in the course
had found
put together."
all
unknown Hindu
men
our learned
and a
this letter
presented by the Professor, the to
he
him," the Professor quickly replied
letter to
and
friend
my
is
that
difficulties,
ticket
Swami returned
Chicago and was readily accepted as a dele-
gate.
At
ment
last
the day of the opening of the Parlia-
arrived
and Swami Vivekananda took
place in the line of Oriental delegates
out on the platform
His purpose was
caught sight of that vast
prepared
speeches.
him.
He 5
filed
the opening Session.
at
accomplished
nervousness seized
who
his
;
but as
he
audience, a sudden All
had
the others
none.
had
What
Vedanta Philosophy should he say to that great gathering of seven
thousand
men and women
?
six or
Through-
out the morning he kept putting off his turn to
be introduced, whispering each time to th e " Let some one else President, speak first." So again in the afternoon, until about five Dr.
Barrows
rising,
named him
when
as the next
speaker.
The shock
steadied the nerves
the courage
of
Vivekananda, and he
rose to the occasion. his life that
It
was the
first
he had ever stood upon
to speak, or
but the
and stimulated
effect
had addressed a
was
electric.
at
time in his feet
large audience,
When
he looked
over the sea of expectant faces, he was
with power and eloquence, his musical voice, 11
Sisters
cess
once
filled
and beginning
in
he addressed his hearers as
and Brothers
of
America." His suc-
was immediate and during
all
the Congress his popularity never
6
the rest of
waned.
He
Introductory Narrative
was
would remain
to the
and
to
listened
always eagerly
people
end of a long Session on
a hot day in order to hear him.
This was the beginning of his work in the United States. in
order
to
After the Parliament
provide for
Swami accepted an Bureau to make a
his
over,
necessities,
from
offer
was
the
Lecture
a
through the West.
tour
Although he attracted large audiences, he soon
He was
gave up the uncongenial work.
here
as a religious teacher, not as a popular lecturer
on
secular subjects
;
quickly abandon-
so he
ed a most profitable career and early in 1894
came
He
New York
to
first
to start
whom
visited friends
Chicago.
were
They
on
He
felt
;
he had
chiefly
wealthier class and he spoke their parlors
his real mission.
made
among
now and
in
the
then in
but this too failed to satisfy him.
that the interest he
what he wanted
;
it
awakened was not
was too 7
superficial,
too
Vedanta Philosophy
much mere amusement-seeking.
Therefore he
decided to have a place of his own, where earnest truth-seekers, whether
would be
A
free to
lecture
rich
or
all
poor,
come.
before
the
Ethical
Brooklyn
Association led naturally to this independent
Dr. Lewis G. Janes, the
teaching.
of the Association,
monk
and,
much
President
had heard the young Hindu attracted
by his
ability as
well as by his message to us of the
Hemisphere, had invited him the
Association.
1894. sion, its
A
speak before
to
was on the
large audience filled the
day of
last
Pouch Man-
where the Ethical Association then held
meetings.
and
It
Western
as the
The
Swami,
lecture
in his long
expounded the ancient land, the interest
was on "Hinduism" robe and turban,
[religion
of his
grew so deep that
at the close
of the evening there was an insistent for regular classes in
Brooklyn.
8
native
demand
The Swami
Narrative
Introductory
graciously acceded and a series of class meetings was held and several public lectures were
given in the Pouch Mansion and elsewhere.
A
few of
who had
those
Brooklyn now began
he
lived in
room on and
New
to
York.
go
to
was
It
heard
him
in
the place where just
an ordinary
the second floor of a lodging
as the classes rapidly increased
hou$e,
beyond the
capacity of the chairs and one lounge, students sat
on the
dresser,
basin and
Swami
others on the floor,
still
who
himself,
after the
on the corner marble wash-
manner
like
the
thus seated cross-legged
of his
own
country,
taught
his eager students the great truths of Vedanta.
At
last
he
his mission,
felt
that he
was
which was to
fairly started
krishna,
Wes-
deliver to the
tern world the message of his Master, Sri
on
Rama-
which proclaimed the truth and funda-
mental unity of
all religions.
The
classes
grew
so rapidly that they soon overflowed the small 9
Vedanta Philosophy room, and the large double parlors
upstairs
were
below
In
engaged.
Swami
them the
taught until the end of the season.
The
ing was entirely free, the necessary
teach-
expenses
being met by voluntary contributions.
These
proving insufficient to pay the rent and provide for the
maintenance of the Swami, the classes
came
near ending for want of pecuniary sup-
port.
At once the
of public lectures
Swami announced
on secular subjects
a course for
which
he could receive remuneration, and so earned the
money to support
Hindus regarded
explained that the
He
the religious classes. it
the
as
duty of a religious teacher not only to freely give his teaching, but also
he possibly could, to
if
In former times
bear the expenses of his work. in India,
it
was even customary
to provide a
By
this
home and food time
some
become so deeply
of
for his students.
the
interested
10
for the teacher
students
in the
had
Swami's
Introductory Narrative teachings that they were desirous to have them
He, however
continued through the summer.
was
tired after a
hard season's work and
demurred against prolonging
Then
the hot weather.
at first
his labors through
of the stu-
many
too,
dents would be out of town at this time of
The problem solved itself. number owned a small cottage
One
year.
Island
of our
Thousand
at
Park, the largest island in the
Law-
St.
rence River; and she offered the use of the
Swami and
accommodate.
as
many
This
Swami and he agreed brief visit to
plan
us as
of
it
appealed
it
to
would to
the
to join us there after a
the Maine
Camp
of
one of
his
friends.
Miss D., the student to
whom
the cottage
belonged, feeling that a special sanctuary should
be prepared for the occasion, love offering to her Teacher, a
was nearly
as
large
as
11
as a
true
new wing
that
built
the original
cottage.
Vedanta Philosophy
The
place was ideally situated on high ground,
overlooking a wide sweep of the beautiful river with
many
of its far-famed
Thousand
Clayton could be dimly discerned tance,
Islands. the
in
dis-
while the nearer and wider Canadian
The
shores bounded the view to the north. cottage the
stood on the side of a
which on
hill,
towards the shores of the river and of inlet that like a small lake lay
The house "
rock,
itself
was
The new wing stood on
lay
" built
in the front.
was occupied by one over
it
opened out
deep
at
the
of
it.
the
windows the
back,
The lower room
of the students. of
upon a
the steep slope
sides, three stories
little
around
all
rocks like a great lantern tower with
and only two
a
behind the house.
literally
and huge bowlders
on three
down
and west sloped abruptly
north
main
The one
part of
the
house by several doors, and being large and convenient, became our class-room, where for
12
Introductory Narrative
Swami gave us familiar Over this room was the one
hours each day the instruction.
devoted exclusively to the use In order that
it
ing
with a separate outside
it
although there was also a door open-
upon the second
This
upstairs
story of the piazza.
piazza played
part in our lives, as all the
were given here.
talks
roofed
It
an important
Swami's evening
was wide and roomy,
and extended along the south and
in,
west sides of the cottage. west
the Swami.
might be perfectly secluded,
Miss D. had supplied staircase,
of:
side of
it
partition, so that
carefully
none
of
Miss D. screened
had the off
the strangers
by a
who
frequently visited the piazza to see the magnificent
view
it
our privacy.
commanded, could intrude upon There, close by his own door, sat
our beloved Teacher every evening during our stay
and communed with us who
the
darkness, eagerly
sat silent in-
drinking in his inspired
13
Vedanta Philosophy The
words.
At our of
feet,
place
was a
veritable sanctuary.
like a sea of green,
waved the
the tree tops, for the entire place
the large village could be seen,
were
away from
and there with
rence, dotted here of
and boarding-houses.
away
scene than a
Not
reality.
penetrated our seclusion
murmur
;
a
In
were so
human sound but
the
of the
wind through
Part of the time the scene was
was mirrored this
of
like a pictured
we heard
illumined by the soft rays of face
some
lights
of the insects, the sweet songs
leaves.
we
miles
islands,
birds, or the gentle sighing of the
the
of
Beyond the the St. Law-
All these
seemed more
that they
sur-
if
forest,
which gleamed bright with the
hotels far
some dense
wide expanse of
spread the
trees
was as
it
haunts of men.
the
was
Not one house
rounded by thick woods.
in the heart of
leaves
scene
in the
of
the
moon and
her
shining waters beneath.
enchantment,
14
" the
world
Introductory Narrative forgetting,
by the world
forgot,"
we spent seven
blessed weeks with our beloved Teacher, listen-
ing to his words of inspiration.
we the
Immediately
our evening meal each day of our stay,
after
all
repaired to the upper piazza
coming
Nor had we long
of our Master.
to wait, for hardly
and awaited
had we assembled
ere the
door of his room would open and he would quietly step out
He
his
accustomed
seat.
always spent two hours with us and more
often
the
and take
much
longer.
One
moon was about
glorious night,
the
full,
when
he talked to
us until she set below the western horizon, apparently as unconscious as
we were
of the
lapse of time.
Of these notes.
talks
They
of the hearers. uplift,
it
was not possible
are preserved only in the hearts
None
of us can ever forget the
the intense spiritual
ed hours.
to take
life
of those hallow-
The Swami poured out 15
all
his heart
Vedanta Philosophy those times, his
at
again before us
seemed
to speak
struggles were enacted
the very spirit of his Master
through his
to
answer
fear.
Many
doubts, every
;
own
all
lips, to satisfy all
questioning, to
soothe
Swami seemed
times the
hardly conscious of our presence, and then
we
almost held our breath for fear of disturbing
him and checking
the flow
He would
his seat
rise
from
of his thoughts.
and pace up and
down
the narrow limits of the piazza, pouring
forth
a perfect
was he more these hours.
gentle, It
own
torrent of
may
more
eloquence.
Never
loveable than during
have been
much
like
the
great Master taught his disciples,,
way
his
just
allowing them to listen to the outpourings
of hfe
was
It
man till
own
like
night
constant
spirit in
communion
with himself.
a perpetual inspiration to live with
Swami Vivekananda. it
From morning
was ever the same, we
atmosphere of
16
a
intense
lived in a spirituality
Introductory Narrative Often playful and fun-loving,
and quick far
repartee, he
was never
from the dominating note
thing could furnish a
and
swept from amusing
jest
moment
life.
Every-
or an illustration,
text
tales of
merry
for a
of his
moment we would
a
in
full of
find
ourselves
Hindu mythology The Swami had an
to the deepest
philosophy.
inexhaustible
fund of mythological lore and
no race
surely
is
more abundantly supplied
with myths
than those ancient Aryans.
loved to
them
tell
he never
listen, for
us and
to
we
valuable
delighted to
failed to point out the reality
hidden un der myth and story and it
spiritual
lessons.
to
draw from
Never had
for-
students greater cause to congratulate
tunate
themselves on having so gifted a Teacher
By
He
I
a singular coincidence just twelve students
followed the
Swami
to
Thousand
Island Park,
and he told us that he accepted us as real disciples
B
and
that
was why he so constantly 17
Vedanta Philosophy and
freely taught us, giving us
All
his best.
the twelve were not together at once, ten being
number
the largest
Two
sanydsins,
both being
On
Island Park.
initiated
five of
Swami's It
Thousand
Swami
us as brahmacharins,* and
New York initiation,
at
became
the occasion of the conse-
cration of the second sanydsin,
ed
one time.
number subsequently
our
of
present at any
City, the rest of our
initiatlater, in
number took
together with several other of the
disciples there.
was decided, when we went to Thousand
Island Park, that
we should live as
each doing his or her share of the in order that
no
alien presence
serenity of our household.
a community,
house-work
should mar the
The Swami himself
was an accomplished cook and often prepared for
to
*
us delicious dishes.
cook when,
He had
learned
after his Master's death,
how
he had
Religious students devoted to a particular teacher.
18
Introductory Narrative. served his brethren, a fellow- disciples,
band
whom
of
young men,
his
he held together and
taught, continuing the training
begun by
his
Master, in order that they might be fitted to
spread abroad over the world the truths imparted by Sri Ramakrishna.
Every morning,
just as
soon as our various
tasks were over (and often before), the
Swami
called us together in the large parlor that served
us as class-room and began to teach us.
Each
day he took up some special subject, or ex-
pounded from some sacred book, vad of
Gitd, the Upanishads, or the
Vyasa.
The
Sutras
are
the
briefest
aphorisms, being
ments of the Vedas. verb,
great
They have
truths
in
as the
Veddnta Sutras the
form of
possible
imbedded
neither
Bhaga-
state-
in
the
nominative
nor
and so intent were the writers of them on
-eliminating
every
Hindu proverb
unnecessary word, that a
says that M a writer of Sutras
19
Vedanta Philosophy. would
rather give one of his sons than
add a
syllable to his sw/ra."
Because of
their
almost enigmatical brevity
Vedanta Sutras offer
the
a rich field for the
commentator, and three great Hindu philosophers, Sankara,
Ramanuja, and Madhva, wrote
commentaries upon them.
elaborate
morning
talks the
one of
these
Swami would
commentaries,
take
In
then
up
own
guilty of
meet
of the Sutras to
meaning
and would read
particular view,
firs!
another,
showing how each commentator was twisting the
his
his
in the
aphorism whatever would best substantiate his
own
interpretation.
out to us
how
old
The Swami is
the
often pointed
bad habit of u
text-
torturing.''
Thus of
it
was that
view presented
in
these lessons the point
was some times
that
pure dualism as represented by Madhva,
on another day
it
was
20
of
while
that of the qualified
Introductory Narrative non-dualism
known
taught by Ramanuja,
Visishtddvaita.
Most frequently, however,
as the
monistic commentary of Sankara was taken up
but because of his subtlety he was more to understand, so to the
ed the
;
difficult
end Ramanuja remain-
among the students. Sometimes the Swami took up the favourite
Sutras of Narada.
They are
Bhakti
a short exposition
devotion to God, which gives one some
of
conception of the lofty
Hindu
ideal
of real,
all-absorbing love for the Lord, love that ally
possesses the
devotee to the
of every other thought.
method
Bhakti
to love
God and Him
In these talks the
spoke
exclusion the
Hindu
of realizing union with the Divine, a
method which naturally appeals It is
is
liter-
to us at
to the devout.
only.
Swami
for the
first
time
length about his great Master, of
his daily
Sri
Ramakrishna,
and
of his struggles with his
21
life
with him
own tendency
to
Vedanta Philosophy unbelief,
which
Master.
The
that Sri
Ramakrishna always
times drew tears from his
at
other disciples have often said
Swami Vivekananda was come
a great Soul,
really was,
once give up the body.
that as
he would,
But he added
before that time arrived, there
that
who had
work and
especially to help his
soon as he knew who he at
them
told
was a
that
certain
mission which the
Swami would have
complish, to help
not only India but other
lands as well. said,
"I have
Frequently Sri other
speak a language
I
disciples
and
later
Swami
returned to
went abroad.
He
until the
classes in
England
when he
returned to
his teaching there.
Ramakrishna
far
away,
who
do not understand."
After seven weeks spent at
Park, the
to ac-
Thousand Island
New York
lectured
City
and held
end of November,
New York and resumed On this occasion, his stu-
dents secured a competent stenographer
22
and
Introductory Narrative
The
thus preserved the Swami's words.
reports
of
the class lectures were soon after published
in
book form and
these books, together with
the pamphlets of the public lectures, remain
to-day as enduring
kananda's work
who were
in
monuments America.
of
Swami
Vive-
To
those
of us
privileged to hear the lectures given,
the Swami's very presence seems
and
to speak to
to live
again
us from the printed pages, so
exactly and accurately were his utterances transcribed of
by one, who subsequently became one
the Swami's most devoted disciples.
work
of both
The
Teacher and taught was purely a
labor of love, so the blessing of the Lord rested
upon
it.
S.
New
York, 1908.
23
E.
W.
II
THE MASTER. stands out
in
as a day apart, a sacred, holy
day
February
memory it
14th,
was then
that
I
1894,
tened to the voice of that Great
two years
later,
to
my
been lecturing
great
me
in the
country and on the above
first
of a series
literally
ovation.
the
of lectures
The
Church.
packed I
lis-
Soul, that
joy
and never-
as a disciple.
this
Unitarian
for
Swami Vivekananda who,
ceasing wonder, accepted
He had
;
saw the form and
first
Spiritual Giant, the
my
large cities of date gave
the
in
the
in Detroit,
large
edifice
was
and the Swami received an
can see him yet as he stepped upon
platform, a regal,
24
majestic figure,
vital,
The Master forceful,
dominant, and
sound
at the first
wonderful voice, a voice
now
music
all
of the like
the plaintive minor strain of an Eolian harp, again,
hush, a
resonant
vibrant,
deep,
stillness that
there
could almost be
was a
felt,
and
the vast audience breathed as one man.
The Swami gave
five
public lectures and he
held his audiences, for his was the grasp of the " master hand " and he spoke as one with authority.
vincing,
His arguments were
and
in
his
most
oratorical
brilliant
flights
never once did he lose sight of the
issue,
the truth he wished to drive
He
home. per-
here was a
man
matters one
whose
great heart could take in
seeing
beyond
would
suffer
more
main
fearlessly attacked principles, but in
sonal
fact,
con-
logical,
when
felt
that
their faults
and
all
of humanity,
foibles;
one who
and forgive to the uttermost. it
was given
intimately,
I
to
me
to
know him
found that he did forgive
25
In
to
Vedanta Philosophy the uttermost.
With what
infinite
love and
who came to him, their own frailties and
patience would he lead those
out of the labyrinth of point out to
He knew no
them the way out
:
if
indignant, he
like
of
"
It
is
only the voice of the Be-
we who loved him would become would ask
:
make when one knows
and
praiser, praised, are
"What
Sri
difference can
that blamer, "
one
circumstances he would
how
Siva, Siva, then
would become illumined and he would
tay gently " or loved;
it
God.
Did one abuse him, he
malice.
would look thoughtful, repeat his face
of self to
blamed,
?
Again, under
tell
us
some
story
Ramakrishna would never recognise
personal abuse or malice.
Everything good
or bad, " the dual throng/' was from the " Be" loved Mother. It
was given
to
me
to
know him
in
an
inti-
mate way for a period of several years and never once did Tfind a flaw in his character*.
26
The Master
He was
incapable of petty weakness and
Vivekananda possessed
With
was as simple as a
child,
the rich
among
they would have
faults,
been generous ones.
and the
had
all
his greatness
equally
great, or
at
he
home
among
the
poor and the lowly.
While John
J.
Detroit he was the guest of Mrs,
in
widow
Bagley, the
of Michigan
and a lady
ex-Governor
of rare culture
She told
usual spirituality.
of the
me
and un-
that never
once
during the time he was a guest in her house (about four weeks) did he highest in
word and
fail to
action, that
was a " continual benediction." Mrs.
express the
his presence
After leaving
Bagley, Vivekananda spent two weeks as
the guest
of
Hon. Thomas W. Palmer.
Palmer was President
of the
World's Fair
Mr.
Com-
mission; he had been formerly U. S. Minister to
Spain and also a U. is still
living
and
is
S.
Senator.
This gentleman
over eighty years of age.
27
Vedanta Philosophy For myself, years
I
can say that never in
I
knew Vivekananda did he
the highest in
fail
possible for
he was
He was brilliant
never thought
be so white, so chaste, as
him apart from other men. most
and beautiful women, mere beauty did
attract
like
to
tual
women
my
to
I
brought in contact with our
not
in
man
set
It
!
to manifest
and purpose.
life
Blessed and beloved Swamiji, it
the
all
him but he would
often say
:
"
I
cross swords with your bright intellec;
it
is
a
new
country the
experience for me, for
women
are
more
or less
secluded."
His manner was that of boyish frankness
and naivete' and very winsome. -evening after he
I
remember one
had delivered a profoundly the very heights of
impressive
lesson,
realization,
he was found standing
scaling
at
the foot
of the stairs with a puzzled, almost disconsolate
expression on his face.
People were going up
28
The Master and down
putting on their wraps, etc. " I Suddenly his face lighted up and he said stairs
:
have
it
going up the
!
the
precedes
lady,
stairs,
coming down,
precedes the gentleman, Eastern training, he
the gentleman
isn't
it
?
"
the
True
lady to his
that a breach of eti-
felt
quette was a breach of hospitality.
me one day
In speaking to
regarding those
who wished
to have a part in his life work, he " said they must be pure in heart." There was
whom
one disciple of
saw
evidently
her great possibilities for
in
nunciation and
he hoped much.
regarding her
life
wistfully soul,
is
and it
said
not
Swami, she
is
me many
all,
" :
he looked
And
she
" ?
questions
and environment, and
had answered them
I
simply
after
and
his eyes
29
I
me so
at
pure, pure in " Yes. answered is
:
absolutely pure in heart."
face lighted up
re-
He found me
self-sacrifice.
alone one day and asked
He
His
shone with divine
Vedanta Philosophy fire
my
"
work
He the
I
;
knew
in Calcutta,"
then told
me
advancement
" Education "
We
felt
it, I
is
it,
must have her
I
for
he said with enthusiasm.
and hopes
of his plans
of
the
women
of
India.
what they need," he would
must have a school
say,
Calcutta."
in
for
A
school for girls has since been established there
by the
Sister Nivedita
disciple shares
the
and the above-mentioned
work with
her, living in a
Calcutta lane and wearing the Sari, doing the
Mother's work as best she may. all
She shared
we
these experiences with me, for
together
sought out the Master and asked him to teack us.
He was
that winter.
the "
man
of the hour'' in Detroit
Society smiled
was much sought
after.
corded his comings and
upon him and he
The
daily papers re-
his goings
;
even his
food was discussed, one paper gravely stating that his breakfast consisted of bread thickly
sprinkled
with pepper
30
!
and butter
Letters
and
The Master invitations
came pouring
in
and Detroit was
at
the feet of Vivekananda.
He
always loved Detroit and was grateful
all
We
had no chance at the time,
way in
resolving to find
We
if
we had
to
lost trace of
to
but
our hearts over
even
and courtesy shown him.
the kindness
for
meet him
we
all
listened
that
in a personal
and pondered
we heard him
say,
him sometime, somewhere, go across the world
him completely
to
do
for nearly
it.
two
years and thought that probably he had return-
ed to India, but one afternoon we were told by a friend that he was that he
still
in this
was spending the summer
country and at
Island Park.
We started
solved to seek
him out and ask him
At
We
last after
were
temerity
the next morning, re-
a weary search,
feeling very in thus
Thousand
much
to teach us.
we found him.
frightened at our
intruding upon his privacy,
but he had lighted a
fire
in
31
our souls that could
Vedanta Philosophy
We
not be quenched. this
wonderful
a dark
must know more
man and
of
It
was
and rainy night and we were weary
after
his teaching.
our long journey, but we could not
we had
seen
accept us
?
we do
It
?
him
And
if
rest until
Would he
face to face.
he did not, what then could
suddenly seemed to us that
it
might
be a foolish thing to go several hundred miles
man who
to find a
did not
even
know
our
of
we plodded on up the hill in the and darkness, with a man we had hired to
existence, but
rain
show us
the
way with
of this in after years,
us as u
my
disciples,
miles to find
and
say to him, but really fine
Speaking
our Guru would refer to
who
me and
in the rain.''
his lantern.
We
travelled
they
came
hundreds
in the night
had thought of what
when we
realized that
speeches and one of us blurted out Detroit
and Mrs. 32
P.
to-
we had
found him, we instantly forgot
came from
of
sent
all
" :
our
We
us to
The Master The
you."
other said
" :
We
have come to you
we would go to Jesus if he were still on the earth and ask him to teach us.'' He looked just as
us so kindly
at
and
said gently, "
If
only
possessed the power of the Christ to set free
He stood
now!"
for a
near,
said
" :
you
moment looking
who
thoughtful and then turning to his hostess
was standing
I
These
are
ladies
from Detroit, please show them upstairs and allow them to spend the evening with
We
remained
who
paid no
bade them the next
all
until
late
more
listening to the
attention to us,
good night we were
morning
at
Master
but as
told to
nine o'clock.
us."
We
we
come
arrived
promptly, and to our great joy were accepted
by the Master and were cordially become members of the household. Of our fully,
and
blessed
to
stay there another disciple has written I
will
summer.
C
invited
only say that I
it
was a most
have never seen our Master
33
Vedanta Philosophy
He was
quite as he was then.
among
those
who
Pentecostal
One
Master.
telling us of
it
seemed as
when he had been
the glory of
renunciation, of the
us
written his "
and
Song
of
in
of the ochre robe,
Sanyasin" a very
the
think
I
me most
the thing which impressed infinite
he
a short time he had
passion of sacrifice and renunciation.
like
if
afternoon
left
days was his
best
descended and touched the
joy and freedom of those
suddenly
his
loved him.
There were twelve of us and fire
at
in those
patience and gentleness
a father with his children, though most of
us were several years older than he.
morning
seemed
as
in if
the class-room
where
After a it
almost
he had gazed into the very face of
the Infinite, he would leave the room returning soon to say : u Now I am going to cook for
you."
And
with what patience would he stand
over the stove and
prepare
34
some Indian
tit-bit
The Master The
for us!
last
he prepared
What
time he was with us in Detroit
most delicious
for us the
a lesson to his disciples,
curries.
the brilliant,
and learned Vivekananda ministering little wants He was at those times so
the great
to their
!
What
gentle, so benign.
tender memories has he
left
One day Vivekananda that It
a legacy
us
sacred
of
!
related to us the story
had most impressed
itself
his
upon
was told him over and over again
babyhood by of hearing
it
his nurse
of a
one
poor with
almost a baby.
Brahmin to
do
it?
the
it
as
Brahmin was
left
nearly
very, very
boy who was Because he was the son of a
child,
boy had
a
little
to be educated,
but
In the village where the poor
lived, there
go
will give
own words.
as possible in his
The widow
his
and he never wearied I
repeated.
in
life.
how
widow
was no teacher, so the boy had to
to the neighbouring village to be taught
35
and
Vedanta Philosophy because his mother was very, very poor he had to
There was a small
walk there.
tween the two
villages
had
In India, as in
to pass.
teaching
and through
the day no the
work
little
is
tion in religion little
charge,
this the
boy
hot countries,,
Through
done, so
boy went
when be came home.
so the
be-
given very early in the morning and
is
again towards evening.
when
all
forest
is
In
it
was always dark school and
to
my
free to those
boy could go to
the heat of
also
country, instruc-
who cannot
pay,
without
this teacher
but he had to walk through the forest
and he was
all
alone and he was terribly afraid.
He
his
mother and
to
am
went to
go alone through that afraid.
terrible forest
Other boys have servants
with them and take care 1
said: "I have
of
said: "Alas
and to
I
go
them, why cannot
have a servant to go with me?"
mother
always
am
But his
too poor,
I
cannot send a servant with you." "What can
I
my
child
36
!
I
The Master do then
?" asked the
said his
mother,
"
do
In
this.
will tell
is
(Krishna
is
in India as the " shepherd-god")
on him and he
will
come and
and you
will
the
boy went into the
little
you,"
the forest
Krishna
your shepherd-brother
known
boy. Ml
little
;
take care of
call
you
So the next day
not be alone."
and
forest
called
tl
Brother-shepherd, brother-shepherd, are you there ?" and he heard a voice say " Yes, I am here," and the
no more
afraid.
coming out
who the
little
of the
boy was comforted and was
By and by he used forest,
a boy of his
to
meet,
own age
played with him and walked with him and
little
boy was happy.
and
father of the teacher died
ceremonial
After a their
common
festival (as is
such occasions), when
all
the
while the
was a great
in India
scholars
and the poor
presents to their teacher
went to his mother and asked her present to give like the
rest.
37
to
on
made
little
boy
buy him a
But his mother
Vedanta Philosophy Then he wept and do?" And his mother
him she was too poor.
told said
"What
:
said,
"
Go
shall
I
brother-shepherd and ask him."
to
So he went into the
forest
and
called, "Brother-
shepherd, brother-shepherd, can you give present to give
to
my
teacher ?"
appeared before him a
The boy took the house
to
little
of
his
teacher
there
of
milk.
and went
and stood
in
corner waiting for the servants to take his
much grander and no
attention
to
Teacher, here
you." the
and
Still
little
said,
finer that the servants
him, so he spoke and is
the present
no one took
any
I
gift
Teacher, here
is
paid said,
have brought
Then
notice.
boy spoke up again from "
a
Bat the other presents were so
to the teacher.
"
a
And
pitcher
the pitcher gratefully
me
his
the present
corner I
have
brought you," and the teacher looking over and seeing the pitiful
little gift,
to the servant, " Since he
38
scorned
it,
but said
makes so much
fuss
The Master about
and pour the milk
take the pitcher
it,
one of the glasses and
into
So
him go."
let
and poured the
the servant took the pitcher
milk into a cup, but just as soon as he poured out the milk, the pitcher
and
surprised
"
and asked,
up again
right
Then everybody
could not be emptied.
it
was
filled
What
is this,
did you get this pitcher ?" and the said,
"
"
forest."
have seen li
me
come
claimed
V they
"
little
boy,
You walk
P
" boy said, Yes
forest
"
you
"
you
this
V
and he plays
You
play
the teacher said, "
Can
with Krishna
And
you take us and show us
little
exclaimed,
in the
every day and walks with me when " " to school. What !" they all ex-
with Krishna
the
all
Krishna and he gave
Yes", said the
with I
What
boy
little
me
to
it
Brother-shepherd gave
where
I
can,
this ?"
come
!
And
with me.
"
the
little
Then
boy and the teacher went into the
and the
little
boy began 89
to call as usual,
Vedanta Philosophy 41
here
Brother-shepherd, brother-shepherd,
my
come
teacher
where are you
to you,
but no answer came.
The
is '
?'
boy
called
again and again and no answer came.
Then
he
wept and
come,
4t
I
said,
or else
Then from come
"
Brother-shepherd will
they
afar off a voice to
little
me
call
a
do
liar.''
was heard saying
:
you because you are pure and
your time has come,
but your
many many rounds
go through before he
can
see
Me."
summer
After the
Vivekananda see
him
to
teacher has
at
sailed for
Thousand Island Park, England and
I
did not
until the following spring (1896)
he came to
Detroit for
accompanied by
Goodwin.
when
He was
two weeks.
his stenographer, the faithful
They occupied
a suite of
rooms
at
The Richelieu^ a small family hotel, and had the use of the large drawing
and
lectures.
room
The room was not
40
for class
large
work
enough
The Master accommodate
to
regret
crowds and
the
to our great
many were turned away. The room,
as
also the hall, staircase and library were literally
At that time he was
packed. love for
God was
Bhakti
all
a hunger and a thirst.
the
A
kind of divine madness seemed to take possession
of him,
as
longing for the
His the
last
if
his heart
public appearance in Detroit was at
Temple Beth El
of
Grossman, an ardent
was the
would burst with
Beloved Mother.
pastor.
It
which the Rabbi Louis admirer of the Swami,
was Sunday evening and so
great
was the crowd
panic.
There was a
that
we almost
feared a
solid line reaching
far out
into the street
and hundreds were turned away.
Vivekananda
held the large audience spell-
bound, his subject being, the West," Religion."
and "The
He
" India's message to
Ideal
of
a
Universal
gave us a most brilliant and
masterly discourse.
Never had
41
I
seen
tfye
Vedanta Philosophy Master look as he looked that night.
was something
was
as
and
beauty not of earth.
was then
it
It
had almost burst the bonds
the spirit
if
of flesh
in his
There
that
first
I
saw a
fore-
shadowing of the end. He was much exhausted from years of overwork, and it was even then to be seen that he
I
knew
eyes to
but in
world,
my
rest
heart
but
felt
must go on. next time
He had
I
saw him was
been extremely
that a long sea voyage sailed for
ill
and
would
it
in July 1899.
was thought
benefit him, so he
England from Calcutta on the steam-
ship Golconda
American in
it,
for this
He had needed
the truth.
that he
The
my
close
tried to
I
was not long
;
much
disciples
London when
to his surprise,
were
at the
two
of his
Tilbury Docks
the ship arrived.
We
had
seen in an Indian magazine a notice that he
would
sail
on a
certain
date
and we hastened
over to the other side to meet him, as
42
we were
The Master very
much alarmed
at the reports
we had heard
regarding his health.
He had grown
very slim and looked
He was
acted like a boy.
the
and
Swami
vigor.
so happy to find the
back some of the old
voyage had brought strength
and
The
Sister
Turiyananda
Nivedita and
accompanied him
England and quarters were found for the two Swamis in a roomy old fashioned house at to
Wimbledon not quiet
and
month
far
and we
restful
spent
public work in
was very a
happy
England
at
time and soon sailed for America accom-
panied by the Swami
American friends. forgotten
morning,
Turiyananda and his
There were ten never-to-be-
days spent on the ocean.
and exposition
and
all
It
there.
Swami did no that
from London.
of
stories
Gitd occupied
the
also reciting
Reading
and
translating
every
poems
from the Sanskrit and chanting old
43
Vedanta Philosophy Vedie hymns.
The
was smooth and
sea
night the moonlight was
were wonderful evenings
;
moonlight, stopping
the Master paced
now and
us of the beauties of Nature.
Maya
is
so beautiful,
Those
entrancing.
and down the deck, a majestic
figure
in
up the
then to speak to " And if all this
think of the
beauty of the Reality behind
at
it
wondrous
" !
he would
exclaim.
One was
especially fine evening
at the full
and
softly
when
the
moon
mellow and golden,
a night of mystery and enchantment, he stood for a long time
silently
of
beauty
Suddenly he turned to us
the scene.
"
drinking in the
and
"
poetry when there, point" is the to sea and essence of ing sky, very
said
.
Why
recite
poetry ?"
We that
reached
New
York
we never could be
all
too soon,
grateful
feeling
enough
for
those blessed, intimate ten days with our Guru.
44
The Master The
next time
I
saw him was on July
when he came
among
4th, 1900,
a short
visit
so thin, almost ethereal,
not
to
Detroit
for
his friends.
He had grown
long would that great
be imprisoned in
spirit
Once more we closed our eyes
clay.
to the
sad truth, hoping against hope.
never saw him again, but "that other dis-
I
" ciple
for a
was privileged
to
few weeks before he
that time
I
and
;
but deep grief is
given to
me
all
still
down underneath
that
earth to point out to life
it
";
to
and when
I
abides with all
the pain
and blessed
come
realize that
to
was
it
the influence
such an One, finding each day a
45
Of
" the way, the truth,
come under
a deeper significance in
India
The sorrow
Great Souls do
men
in
us for ever.
a great calm, a sweet
consciousness
and the
left
cannot bear to think.
and the heartbreak of
me
be with him
new
of
beauty,
his teachings,
I
can
Vcdanta Philosophy almost believe, as I
I
meditate
hear a voice saying
from
off
standest
:
"
upon
Take
all this,
off
that
thy shoes
thy feet for the place whereon thou is
holy ground."
M. C. F. Detroit, Michigan, 1908.
46
NOTE At the morning talks
it
was possible
to take
made
a few notes and those that follow were
on these occasions.
They
what disconnected
as the
are naturally
some-
Swami encouraged
us to ask questions and to seek the
fullest
explanation of any problem that presented
Thus, these are not
at all like
itself.
notes of regular
lectures, but
simply brief records of familiar
discourses.
Being taken
solely
for
individual
use),
said failed to be written are,
with
all
in
longhand (and
much
down.
that
Such
their incompleteness,
was
as they
they possess
a value of their own, and an added value to
those
who knew and
his utterances.
loved the Swami, as being
While
necessarily the teaching
47
Note itself
cannot vary much, the presentation
new and have
different
from anything that we
in print of the
is
now
words of our much loved
Teacher. In loving
man and
remembrance
of the
and good
of a great
many happy hours
spent with
him, these fragments of his teachings are offered to the public.
so devoutly
claimed to
May
the
Lord
now
whom
he
worshipped and untiringly pro-
us, bless his
inspired
words and
fill
our hearts with that divine love which the
Swami
so constantly urged us to manifest S.
48
E.
!
W.
INSPIRED TALKS
INSPIRED TALKS Wednesday, June
19th, 1895.
day marks the beginning of
(This
Swdmi Vivekdnanda
leaching given daily by his disciples at
Thousand Island Park.
was always
in
his
work, so he
>once to teach the three
He came on
Bible in
John, it
to
We had
assembled there, but the Master's heart
not yet all
him.
the regular
or four
this first
saying
that since
was proper that
who were with
morning with
hand and opened
his
commenced at
we were
to
the
all
he should begin
the
Book of
Christians,
with the
Christian Scriptures.)
"In the beginning was the Word, and the
Word was
with God, and the
The Hindu
calls this
Word was God/'
Maya, the manifestation
51
Vedanta Philosophy 'of
God, because
Absolute
what we
the power of
it is
*
The
the universe
through
reflecting call
God
is
The word has two mani-
Nature.
the general one of Nature, and the
festations,
one of the great Incarnations of God Krishna, Buddha, Jesus and Ramakrishna.
special
Christ, the special manifestation of the Absolute,
known and knowable. The Absolute cannot be known we cannot know the Father, only
is
:
the Son.
We
can only see the Absolute " through the tint of humanity," through Christ. In the
first
five verses of
essence of Christianity
;
John
the whole
is
each verse
is
of
full
the profoundest philosophy.
The
Perfect never
in the darkness,
affected
by
affected
which *
becomes imperfect.
is
their
by
any see
disease it
but
all,
wickedness.
may make us
It
is
not affected by the dark-
God's mercy goes to
ness.
not
but
The of
Ma'ya' being the Sakti (power) of God.
52
sun
our
distorted.
not
is
is
eyes
In the
Inspired Talks " twenty-ninth verse taketh away the sin of the
world
"
means
would show us the
that Christ
way to become perfect. God became Christ to show man his true nature, that we too are
We
God.
are
human
but as the divine
Divine,
over the
coverings
Man, Christ and we
are one.
The
Trinitarian Christ
the Unitarian Christ neither can
there
divinity, is
elevated above us
;
man
;
merely a moral
The
help us.
Incarnation of God,
His
is
is
who
that Christ
no imperfection.
has not
can help
know
the actors their
work
it
from
their
whose play is
is
is
the
forgotten
us, in
Him
These Incarnations
are always conscious of their
they
who
Christ
birth.
own
They
over, but
done, return to
divinity
are like
who,
please
;
after
others.
These great Ones are untouched by aught of earth
;
they assume our form and our limi-
tations for
a time in order to teach us, but in
53
Vedanta Philosophy reality they are
*
Good
is
never limited, they are ever * * *
near Truth,
but
free.
not yet Truth.
is
After learning not to be disturbed
by
we
evil,
have to learn not to be made happy by good.
We
must find
and good
;
we
that
we must
are
beyond both
evil
study their adjustment and
see that they are both necessary.
The
idea of
Persians.* are in our
dualism
is
from the ancient
Really good and evil are one,f and
own mind. When
mind
the
poised neither good nor bad affects perfectly free, then neither can affect
enjoy freedom and
good
is
the gold one
and know once *
bliss.
;
Evil
is
it,
is
self-
it.
Be
and we
the iron chain,,
both are chains. Be
for all that there is
Parsees, the followers of Zoroaster
free,
no chain
who
for
taught that
whole creation has come out of two primary principles, one being called Orntuzd (the principle of Good) and the the
other Ahriman (the principle of Evil.) f Because they are both chains.
54
Inspired Talks
Lay hold
you.
hold of the iron
the
away.
The
chain
of the golden
thorn of
then throw both
one,
evil
to loosen
in
is
our
flesh
;
take
another thorn from the same bush and extract the
first
thorn,
then throw away both and be
free. >
In the world take always the position of the giver.
Give everything and look for no return.
Give love, give help, give service, give any thing you
can,
conditions out
give
but keep out barter.
and none
of our
own
will
Make no
be imposed.
bounty, just as
little
Let us
God
gives
to us.
The Lord only
is
the only Giver,
shopkeepers.
Get His
all
the world are
cheque
and
it
must be honored everywhere. "
God
is
the inexplicable,
inexpressible es-
sence of Love," to be known, but never defined.
55
Vedanta Philosophy our miseries and
the
world
seems to us a very dreadful place. But when we watch two puppies playing and
just as
In
we do not concern that
it
now and
ourselves at
is
all
for play
it
can make
nothing in * 4i
so
all
This
and only amuses God
God
;
angry.
*
In the sea of
!
;
God's eyes.
in
*
Mother
realizing
harm
then will do no actual
our struggles are but play world
all,
biting
and that even a sharp nip
only fun
is
struggles
* life
my
bark
is
sinking,
The whirlwind attachment
My
is
illusion,
the storm
of
growing every moment,
oarsmen (senses)
five
the
of
helmsman (mind)
are foolish, is
My bearings are lost, my O Mother Save me !"
and
weak. boat
is
sinking.
1
"Mother,
Thy
or the sinner;
it
light
stops
not for the saint
animates the lover and the mur-
56
Inspired Talks
Mother
derer/'
The
all.
by what
light is not polluted
on, nor benefited
ever
ever manifesting through
is
by
The
it.
Behind
changeless.
it
shines
light is ever pure,
every creature
is
the " Mother," pure, lovely, never changing. " Mother manifested as light in all beings, we !
bow down
Thee
She
is
bee sucks honey, the Lord
is
equally in suffer" When the ing, hunger, pleasure, sublimity. to
ing that the Lord
up
praising
can hurt
is
!"
Know
How ?
Are you not A'tman lives,
Know-
everywhere, the sages give
and blaming. you.
eating."
?
that
Are you
He
is
nothing
not free
?
the Life of our
the hearing of our ears, the sight of our
eyes.
We go through the world by a policeman and of the beauty of
us comes from gets
its
it.
like
see the
a
man
pursued
barest glimpses
All this fear that pursues
believing
in
matter.
Matter
whole existence from the presence of
57
Vedanta Philosophy mind behind
What we
it.
see
God
is
percolat-
ing through nature.*
Sunday, June 23rd
Be brave and be
sincere
;
then follow any
path with devotion and you must reach the
Whole.
Once
chain and degrees.
hold of one
lay
link
Water
the
roots of the tree,
reach the Lord) and the whole tree getting the Lord,
we
One-sideness
the
more
sides
is
get
is,
watered
;
all.
bane of the world.
see the universe
The
the Jndni (philosopher).
nature and stick to
it.
through
(devotee)
and
Determine your
own
'through the Bhakta,
ideal) is the
is
(that
you can develop, the more souls
you have and you can all souls,
the
come by
whole chain must
the
of
Nishthd (devotion to one
only method for the beginner, but
with devotion and sincerity
it
will
lead to alL
Churches, doctrines, forms are the hedges to *
Here " Nature' means matter and mind.
58
(Ed.)
Inspired Talks
must
protect the tender plant, but they
down
broken
all
may become
that the plant
So the various
religions, Bibles,
are just tubs for the
placing the plant struggling soul in
little
the
in
is,
;
see
is
say one his
the
is
tub,
must
it
manner,
shielding
the
chosen path.
its
ocean
* "
and not
own
space and
eye.
and one
place.
much
time,
praising the
my
brother of the
greater
the stars as
is
"
a tree.
"
at the
wave";
no difference between ant and angel. Every
worm
in
at the
but
in a
*
Look
be
Vedas, dogmas
plant
Nishthd
get out of the tub.
later
and
Lord
We
is
We
less ?
is
Each
are in the
as here.
is
great,
sun and in
Spirit
beyond
is
every where. Every
my
How
Nazarene.
mouth
mouth,every eye seeing
are confined
not body, the universe
is
nowhere
our body.
;
we
We
are are
magicians waving magic wands and creating scenes before us at
will.
59
We are the
spider in
Vedanta Philosophy huge web, who can go on the varied strands wheresoever he desires. The spider is now
his
only conscious of the spot where he will
We are now
body
we
time become conscious of the whole
in
web.
conscious only where the
we can use only one
is,
reach
brain
the push
"
consciousness and
in
but
Even now we can
brains.
all
;
we know
ultra-consciousness,
can use
and
but he
is,
it
when
all,
"
we
give
goes beyond
acts in the superconscious.
We no "
are striving " to be
and nothing more,
" I
even,
pure
just
is
crystal, reflecting all,
When that
but ever the same. there
''
no more doing
;
the
state is
reached
body becomes
mere mechanism, pure without care
for
it
;
a it
cannot become impure.
Know you Say ever
K
I
are the Infinite, then fear
and
my
In time to
come
die.
Father are one." #
*
#
must
*
Christs will be in
60
numbers
Inspired Talks like
bunches of grapes on a vine
will
be over and
a
kettle
then the play
;
As water in
pass out.
all will
beginning to boil shows
first
one bubble
then another, then more and more until in ebullition
and passes out
as steam.
all
is
Buddha
and Christ are the two biggest "bubbles " the world has yet
Moses was a tiny
produced.
bubble, greater and greater ones came.
time however
will
all
be bubbles and escape
but creation, ever new, will bring
go through the process
Monday, June was from
love
man becomes no
loss
and
is
God
new
;
water to
over again. (The
the Bhakti Sutras
the real
is
all
24//?.
" Extreme love to
Some-
reading to-day-
byNdrada.) Bhakti, and this
is
immortality, getting which a perfectly
satisfied,
never jealous
;
sorrows for
knowing which
man becomes mad."
My
Master used to say, " this world
61
is
a huge
Vedanta Philosophy lunatic asylum where
money, some
after
men
all
are mad,
women, some
or fame, and a few after God.
mad
after
God.
God
is
I
some after
name
after
prefer to be
the philosopher's stone
that turns us to gold in
an instant
;
remains, but the nature
changed
the
is
the form
human
form remains, but no more can we hurt or "
Thinking of God, some weep, some
some
laugh,
things, but
one
sing,
some dance, some say wonderful
all
speak of nothing but God."
Prophets preach, but the Incarnations Jesus,
sin."
Buddha, Ramakrishna, can
glance, one touch
is
like
give religion
enough.
That
is
;
the
" laying on of power of the Holy Ghost, the " transmitted was the hands ;
power
to the disciples by
Guru-power."
actually
the Master,
That, the
real
the " chain of
baptism,
has
been handed down for untold ages. u
Bhakti cannot be used to
itself
being the check to
62
all
fulfil
any
desires."
desires,
Narada
Inspired Talks "
gives these as the signs of love.
thoughts,
unto
all
words and
all
When
all
deeds are given up
Lord, and the least forgetfulness of
the
God makes one
intensely miserable, then
love
has begun." *
This
therein is
is
in all 11
is
the highest form of love because
no
desire for reciprocity,
human
which
desire
love."
A man who
has gone beyond social and
Scriptural usage, he
is
a
When
Sanydsin.
the
whole soul goes to God, when we take refuge only
in
God, then we know that we are about
to get this love."
Obey
the to
them.
Books
are not an end-all.
Verification
the only proof of religious truth.
verify for himself 11
you are strong
do without them, then go beyond
enough
is
until
Scriptures
I
;
and no teacher who says
have seen, but you cannot
only that one
who
Each must
says
"
63
"
is
you can
to be trusted, see too." All
Vedanta Philosophy
countries
all
seen
"
truths are Vedas, in
all
Scriptures,
;
times, in
because these truths are to be
and any one may discover them.
When
the sun of
we want
the horizon,
Love begins
to give
God and when we
unto
moment,
it
up
love for let
to
break on
our actions
Him
a
for
grieves us greatly.''
God and youF
Love Him, love Him, love Him, the world say what it will. Love is of
Him.
one demands, but gives nothing
three sorts,
the second
is
exchange, and the third
without thought of return,
moths
all
forget
Let nothing stand between
and
all
is
;.
love
love like that of the
for the light.
" Love
higher than works, than Yoga, than
is
knowledge."
Work
is
merely a schooling for the doer,
can do no good to others.
We
it
must work out
own problem, the prophets only show us how to work. " What you think, you become,"
our
64
Inspired Talks so
you throw your burden
if
will
on
Him and
have to think of
you
Jesus,
becom
thus
e
Him, you love Him. u Extreme love and highest knowledge are
like
one."
But theorizing about God must love and work. all is
not do
will
;
we
Give up the world and
" " wordly things, especially while the plant
Day and
tender.
night think of
God and The
think of nothing else as far as possible. daily
necessary thoughts can
through God. sleep to
Him,
others, this
Eat see
;
all.
hard to get
;
of
five
change a whole
God and
of
to
His greatest
ways
to
these children of light
God.
is
very minutes in their company will life,
and
if
you
enough, one will come to you.
E
Him,
God
Talk of
these are the two chief
The company
thought
beneficial.
Get the mercy of children
be
Him, drink to
Him in
most
is
to
all
65
really
want
it
The presence
Vedanta Pilosophy
God makes
of those
who
" such
the glory of the children of the
They words
is
love
He
a place
holy,
Lord."
and when they speak, The place where are Scriptures.
are
their
;
have been becomes
they
with their vibrations,
filled
and those going there feel them and have a tendency to become holy also.
"To caste,
such lovers there
learning,
cupation
;
beauty,
because
Give up
all
the beginning.
or oc-
birth, wealth,
are His."
all
evil
no distinction of
is
company,
at
especially
Avoid worldly company, that "
me
your mind.
Give
To him who
has nothing in the
universe the Lord comes.
Cut the bondage
distract
will
and mine."
of
all
ness
you.
worldly affections
and
all
care
as
Never turn back
what you have done.
all
go beyond
;
lazi-
to
what becomes of
to
see the
Give
and go on and think not 66
up
of
all it.
to
result
the
of
Lord
The whole
Inspired Talks soul pours in a continuous
there
is
then will
come
into
wonderful
bliss
of Love.
beads of
Love
waits for no
All
logic,
demonstration,
limiting something
the
is
is
it
no
we
catch
love wrongly,
Its
;
the
it is
power
very nature
derer
when he
instant
all
of
all,
We
natural.
it
need is
Reasoning
proof.
by our own minds.
God
We
but
is
is
it
;
Even when we
of the true love,
the
same, use
peace and
kisses his love.
but never,
in a net.
Love should be unrelated.
bliss
known only
easiest
we have demonstrated
never can
are but
and catch something, and then
throw a net say that
;
infinite,
desires
ever new, to be
is
it.
feeling
our hearts that
God
Love of God increases every
glass.
moment and
no
;
no time to seek money, or name, or
fame, no time to think of anything but
by
God
current to
bliss.
we may. The mur-
as
baby forgets
Give
67
it
of the true
up
all
for
self,
an all
Vedanta Philosophy -
egotism " I am
5
get out of anger, lust, give all to
not, but Thou
gone, only Thou
Blame none
;
if
art
;
the old
remainest."
evil
comes,
M
I
know
God.
man is air am Thou." Lord
the
i&
playing with you and be exceeding glad.
Love
is
beyond time and
Tuesday, June
it is
absolute.
25th.
comes misery
After every happiness
may be
space,
;
they
The more advanced
far apart or near.
more quickly does one follow the What we want is neither happiness
the soul, the other.
nor misery. nature
;
Both make us forget our true
both are chains, one iron, one gold
behind both
is
the ^tman,
happiness nor misery. states
soul
to get
and
it,
see
;
it
;
neither
states
and
but the nature of the
peace unchanging.
we have
knows
These are
must ever change
is bliss,
Who
;
We
have not
only wash away the dross
it.
Stand upon the
Self,
then only can we truly
68
Inspired Talks
Take a
love the world.
knowing our universal
very, very high stand
nature,
with perfect calmness upon of the world.
know
is
all
disturbed
pleased with praise,
is
pleased with blame.
the
look
panorama
we
but baby's play, and
cannot be
that, so
mind
the
It
we must
it
;
by
will
If
it.
be
dis-
All pleasures of the senses
or even of the mind are evanescent, but within ourselves
dependent it
is
the one true unrelated pleasure,
is
bliss.
The more our we
more
spiritual
Self is
what the world
The greater
than
truth.
We
the real,
which
of the true one.
of the
is
is infinitely is
only a
This world
the
shadow
of
the gilded
shadow
of
nor untrue,
''Imagination
truth,'' says
pleasure
calls religion.
the external,
neither true
perfectly free,
bliss is within, the
The
are.
internal universe,
shadowy projection is
It is
upon nothing.
it is
the poet.
enter into creation,
69
and then
for us
it
Vedanta Philosophy becomes selves like
of
;
living.
certain
on
we
are
afraid
life,
around
and
them.
them-
But be not
who, caught
like
storm
in a
way home from market, took refuge
the
a
of in
air
was
flowers.
In
one
of
their
wet
their
vain
room
full
of
next the the
garden
fragrance
of
did they try to
rest,
until
number suggested
that
they
baskets and
fishy
Then they
heads.
They were lodged
florist.
a
night
where the
their
then,
fisherwomen,
their
for
and
enjoy
the house
in
them
give
turn
or
them,
in
we
only
fools,
Things are dead
all
place fell
them near
into a
sound
sleep.
The world depend upon
our
is it
fish
basket,
for enjoyment.
are the tdmasas, or the bound.
the
rajasaS)
or the egotistical,
and
Those who do
Then
who
there are
talk always
They do good work somemay become spiritual. But the
about "I," "I." times
we must not
70
Inspired Talks
those
the
are
highest
who
the
s&ttvikas,
introspective,
These three
only in the Self.
live
qualities,
tamas,
everyone,
and
and
rajas
different
are
sattva,
in
once predominate
at
different times.
Creation the
is
not a " making" of something,
is
to
struggle
when atoms
regain the equilibrium, as
of cork are
thrown
a pail of water and rush to or in clusters. Life
by evil
A little
.
when
for
will end,
with
we
it
,
is
to the
rise to
bottom of
the top, singly
and must be accompanied the source of life ; the
the world
in
the balance
is
is
little
very good,
regained, the world
because sameness and destruction are
When
one.
is
evil is
wickedness that
it
this
world goes, good and
but when
get rid
of
we can
evil
go
transcend this world
both good and
evil
and have
bliss.
There
is
no
possibility of ever having plea-
sure without pain,
good without 71
evil, for living
Vedanta Philosophy itself
is
want good.
just the
lost
freedom, not
is
Creation
is
nor pleasure, nor
life,
infinite,
without beginning
and without end, the ever-moving ripple
others
where the equilibrium has
regained, but the ripple
is
and death
same
fact,
an
been
always progressing,
the struggle to regain the balance Life
in
There are yet unreached depths
infinite lake.
and
we
What
equilibrium.
eternal.
is
names
for the
the two sides of the one coin.
Both
are only different
are Mdyd, the inexplicable state of striving at
one time
to live,
and a moment
Beyond this is the true nature, While we recognize a God, it is the Self, from which selves is
and worship
our true Self
all
later to die.
the A'tman.
only
really
we have separated
as outside of us
the time, the one
;
our-
but
it
and only
God.
To
regain the balance
tamas by
rajas,
we must counteract
then conquer rajas by sattva,
72
Inspired Talks the calm beautiful state that will
grow
until all else
is
become a
son,
"see
Father"
the
strength
and
is
religion
;
there
is
free
;
there
is
did
as
He
a God, if
Infinite
Jesus.
Avoid weakness
if
m I
the nature of
and avoid bad;
theirs.
man
It is
is
God
neither, but just to be eternally blissful.
be gods
beyond
!
Make
all
the
the
trifles of
joy even at
evil, see
then enjoy
its
affects you.
heart
like
good
to seek
Let us
ocean; go
the world; be
the world
beauty,
an
mad
as a picture
knowing
the
(not to
to seek
the nature of
it is
Good
for the world.
our slaves, not we
it is
you are
m
nature of the brute to remain where he progress);
are
you
is free.
m
for me, not
can
you
are only a soul, if
m
evil are
and then
free,
immortality for you,
m
The world
Give up bondage,
gone.
and God.
You
slavery.
free
and
be
and
grow
that
with
and
nothing
Children finding glass beads in a
73
Vedanta Philosophy
mud
puddle, that
the
is
good
of the world.
Look at it with calm complacency; evil
as
the
same,
both
are
see
good and "
merely
Gods
*****
play"; enjoy
My
all,
Master used to say is
tiger-God
but
water,
:
" All
is
God, but
to
be
we
avoid dirty water for drink-
shunned.
All
water
is
ing.''
The whole sky
moon
sun and
needed
?
;
the censer of
are the lamps.
All eyes
not an eye
is
all
are
Thine,
God and
the
What temple i& yet Thou hast
hands are Thine, yet Thou hast
not a hand. Neither seek nor avoid, take what comes^ It is liberty to
be affected by nothing
merely endure, be unattached. story of the bull.
horn
of
74
5
do not
Remember
A mosquito sat
a certain bull
;
the
long on the
then his conscience
Inspired Talks troubled him and he said
been
sitting here a
am
I
you.
"
:
replied
sorry,
Oh
long time, perhaps I
me
is
my
best work
exerted
is
when we
All great geniuses
all
1
I
annoy
I
horn
;
bull
Bring your whole
what can you do
26th.
done, our greatest influence are without thought of self.
know
Let us open
this.
ourselves to the one Divine Actor
and do nothing ourselves.
act,
have
?"
Wednesday, June Our
will
I
go away." But the
no, not at
family and live on to
" Mr. Bull,
:
and "
O
let
Him
Arjuna
have no duty in the whole world,"
Krishna.
Be
concerned
No
work.
says
perfectly resigned, perfectly-
un-
then alone can you do any true
;
eyes can see the real forces,
only see the
results.
just let
God
Put out work,
it
self, is
lose
we can it,
for-
His business.
get
it
We
have nothing to do but stand aside and
God
;
work.
1
The more we go away, 75
the
let
more
Vedanta Philosophy
God comes
Get rid of the
in.
"
H only the great
let
We
made
of
condary.
Thoughts live, they
are se-
travel far.
Each
own
tinged with our
is
us, so
Words
what you think.
take care
we think
and
I
live.
I
are what our thoughts have
thought
"
"
little
cha-
racter, so that for the
pure and holy man, even
his jests or abuse will
have the twist of his
love
and
purity
and do good.
Desire nothing
no return
it
;
is
;
think of
God and
the desireless
The begging monks man's door
who
as
bring results. to
every
but they think that they do noth-
;
sciously done.
all
look for
carry religion
ing, they claim nothing, their
of
own
If
work
is
uncon-
they should eat of the tree
knowledge, they would become egoists and the
we
good they do would say
and we
"
" I
call
it
we u
are
fly
away
humbugged
knowledge,"
all
but
going round and round like a bullock
76
As soon
.
the time, it
is
only
tied to
a
Inspired Talks
The Lord has hidden Himself
tree.
His work best,
best
is
is
reason.
we
thinking
we
;
do
I
refer everything to
that
this,
ul "
of this
puny
"not
but Thou," say
til
I,
we
mow of
None
it
diabolism in
feel
it,
Get
other.
it,
live
it.
rid
us
^
Un
not
did, is
to
the
kingdom
none ever forget
at all, living in the
will.
the
of
To
ego, to
body, but not
This rascal ego must be obliterated.
it.
Bless men, luch >nly
this
enter
ever
up the world
[ive
kill
can we
never
teaven.
;
and the
ourselves,,
up the world manufactured by the
give
ego,
nature
see the very
we go beyond the senses and beyond The adamantine wall that shuts us in
egoism
is
hides himself
yours.
In the state of sattva of things,
and
Conquer yourself and
accomplishes most.
the whole universe
who
so he
;
best
when they
good they are
hurt themselves.
Think how
revile you.
doing you
Go where 77
;
they can
people hate
Vedanta Philosophy you,
let
you
will
them thrash the ego out
mother-monkey,* world, as long as
are driven to put it,
we
then to
it is
under our
are ready to
come
"baby,'' the last
and
feet
to
when we
God.
step
we
Blessed
is
we cannot
if
read,
the million-headed serpent that
We
we must
tread under foot.
go
then find nothing and despair
on,
hold on, hold
on.
The world
it
away and stand
firm.
gold and fame and hold at last
of
is
renounce, and
a
;
but
demon.
It
a kingdom of which the puny ego
Put
we
we
away from God.
us
less to take
Enjoyment
is
on
be persecuted for the sake of righteousBlessed are
ness.
have
we hug our we can, but at
it
Like the
the Lord.
get nearer to
you and
of
is
king.
Give up lust and
fast to
the Lord,
and
shall reach a state of perfect indiffer-
The mother monkey is very fond of her young in time she does not scruple to safety but when danger comes,
throw self.
;
it
down and trample on
it, if
[Ed.]
78
necessary, to save her-
Inspired Talks
The
ence.
idea that the gratification of the
senses constitutes enjoyment listic.
There
there:
all
is
materia-
purely
not one spark of real enjoyment
is
the joy there
a mere reflection
is, is
of the true bliss.
Those who give themselves up
do more workers.
for the
world than
all
One man who has
to
the
Lord
the so-called
himself
purified
thoroughly, accomplishes more than a regiment of preachers.
the
word
"Be
Out of purity and
lily,
stay in one place
your petals and the bees
[eshab 'he in
>f
will
and
come
expand
of
them-
There was a great contrast between
Chunder Sen and
Sri
Ramakrishna.
second never recognized any sin or misery
the world, no evil to fight against.
ras
comes
of power.
like a
selves."
silence
a great ethical reformer, leader,
the BrdhmO'Samdj.
[uiet
After
The
first
and founder
twelve
years
the
prophet of Dakshineswar had worked
79
Vedanta Philosophy a revolution not only in India, but in the world.
The power
is
with
the silent
ones,
and love and then withdraw
live
They
sonality.
are
they
Such men Buddhas,
are
ever
the
in
per-
being instruments.
makers
living,
only
their
"me" and "mine";
never say
only blessed
who
of
fully
identified
ideal existences, asking nothing
God,
They
consciously doing anything.
little
bition
personality entirely
non-existent.
They
with
and not
are the real
movers, the Jivan-muktas, absolutely the
and
Christs
selfless,
blown away, amare
all
principle,
no personality.
Thursday, June 27th (Swdmi brought the New Testament this morning and talked again on the book of John.)
Mahommed that it
claimed to be the "Comforter"
Christ promised to send.
He
considered
unnecessary to claim a supernatural birth for
Jesus.
Such claims have been
80
common
in
all
Inspired Talks ages and in
claimed gods for their
Knowing
is
;
only relative
we can
;
Knowledge
be
God,,
a lower
is
Adam's falli was when he came to " know."
Befo re that he was God, he was
We
purity.
only a
men have
fathers.
but never know Him. state
All great
countries.
all
are our
own
truth,
faces,
but can see
We
reflection, never the real thing.
love, but
when we
think of
it
we have
phantasm, which proves that
he was
are
to use
matter
is
a
only
externalized thought.* Nivritti
is
turning aside
Hindu mythology *
is
ever
distinct and separate
externalized
knower
it
that
says
Since the knower can know only
not himself, he
the
from the
four
his
reflection
of Spirit that
or
it
is
is
thought standing outside
the
Since the knower goes
by
which
name
and
So knowledge
is
distinct
Matter.
of
and separate from
Hence
" " matter is says only externalized thought.
F
first-
from the knower, and as such
thought
should go by the
the
unknowable.
as a separate entity.
name
world-
81
the
Swami
Vedanta Philosophy created * were warned by a that manifestation
Swan (God Himself)
was only secondary, so they
remained without creating.
The meaning
this is that expression is degeneration,
of
because
can only be expressed by the letter and then the " letter killeth M ; t yet principle is spirit
bound
to
be clothed in matter, though
that later
covering.
and that phets give
My
we
Every great teacher understands
is
a
real in the
shall lose sight of the
why a has to come
it
we know
this
continual succession of pro-
show
to
new covering
Master taught
that
us the principle
and
to the times.
suited religion
is
prophets teach the same, but they
one
;
all
can only
present the principle in a form, so they take
out of the old form and put
new
one.
and form, *
The
taria,
it
before us in a
When we
free ourselves
especially
from a body,
four first-created
and Sanatkumara.
f Bible, 2 Cor.
it
from name
when we
were Sanaka, Sananda na, Sani[Ed.]
III., 6.
82
Inspired Talks
need no body, good or bad, then only do we |
escape from bondage. eternal
bondage
preferred.
We
Eternal progression
annihilation of form
;
must get
even a " god-body."
the
is
existence, there cannot be two*.
One Soul and
Good works escape
;
am
I
be
from any body
free
God
is to
is
only
There
is
real,
but
That. as a
are only valuable
means
of
they do good to the doer, never to any
other.
*
*
Knowledge find
many
sum
of
fied
;
is
mere
*
certain
same kind we call the
name and
discover " facts," never "
*
we know something
Body
is
a limitation.
limitless or infinite.
<3od or "
One Soul
Hence
!
No the
are satis-
why." "
why" can
bodiless must be
As there cannot be two "
(who
is
cannot be two.
83
bodiless)
We
darkness and
take a circuit in a wider field of
think
When we
classification.
things of the
them by a
we
*
Infinities,
must be one and
Vedanta Philosophy be answered in to it
this world, for
that
we must
The Knower can never be expressed when a grain of salt drops into the ocean,,
God. is
as
it is at
;
once merged
in the ocean.
Differentiation creates
ness
is
homogeneity or same-
;
Get beyond
God.
you conquer
in
dom, even
cost of
at the
to us as leaves to a
God, are God.
is
book
is
rapidly whirled
is
the unity of
;
free-
belong
but we are unchang-
upon
whom
life,
pleasure, but
the im-
is
#
To-day God
is
a firebrand
round and round.
all personalities,
but it
when
the eyes
at rest, eternal, unchangeable,
not
then
made, as when the impression of a
made upon
circle is
;
Get
All lives
life.
ed, the Witness, the Soul,
pression
differentiation
and death and reach eternal
life
sameness and are
It is
go-
it is
The
and because
it is
coined into
soul it is
God, Atman. life.
It is
not
manufactured into pleasure. # # # being abandoned by the world
84
Inspired Talks because
He
for the
" Of what world, so they say, good
He V
Shall
does not seem to be doing enough
we look upon God
municipal authority All
we can do
hates,
differences
commit mental
is
;
mere
as
a
all
desires,
?
to
down
put
put
down as
suicide,
body and mind pure and
it
the
lower
were
;
self,
keep the
healthy, but only as
instruments to help us to God, that true use.
is
is
their only
Seek truth for truth's sake alone, look
may come, but do not let that be your incentive. Have no motive except God. Dare to come to Truth even through hell. not for
bliss.
It
(The entire party went
Friday, June 28th.
en a picnic for the day and although the
Swdmi
taught constantly^ as he did wherever he
no
notes were
taken
and no
what he said remains.
}
record, therefore, of
As he began
his break-
fast before setting out, however, he remarked-,)
85
was
Vedanta Be thankful
Philosophy
for all
His universal energy individual
we
Brahman.*
transmuted into our
is
and
energy
is
it
food,
us
helps
in
that
all
do.
Saturday, this
morning with the
Krishna, or
Arjuna,
29th.
June the
"
GlTA in
Lord
five
(the
his
of
Swdmi came
hand.)
souls,"
sleep" (he The " field of
sleep).
battlefield)
world
this
is
;
the
brothers (representing righteousness) fight
the hundred
and have brother, general. Perhaps
other
brothers
(all
to contend against)
;
We it
have
to
that
the
Arjuna (the awakened
we love
most heroic
soul),
is
fight all sense-delights,
(neut.)
and Brahma'
(mas.).
The former
the impersonal, beginningless supreme Self, the Atman. latter is the first
and
is
the
will be well to explain here the difference bet-
ween Brahman
Siva)
to
talks
"lord of
Gudakesa,
who has conquered virtue"
(The
is
The
person of the Hindu Trinity(Brabm&, Vishnu,
the Creator of the Universe
86
(Ed.)
Inspired Talks the
things
to
kill
them.
We
Brahman,
all
which we are^most attached, have to stand alone other
we
;
to
are
must be merged
ideas
into this one.
Krishna
did
attachment "
Do
all
;
but without
everything
he was
in the
any
world, but not of
work but without attachment
*****
;
it.
work
for work's sake, never for yourself."
Freedom can never be form
;
the clay out of
it is
are
made
that
freedom can never
;
then
One pot can only as free.
it
is
loses all idea of
variations, ;
they only
the
(the
and not
be true of the I
am
free'*
form does
universe
one
which we
limited
never say "
The whole
variation
it
name and
true of
time
is
free,
so
related.
as a pot it
only the
made
pots)
;
become Self
with
bearable by
sometimes there are discords, but
make
the subsequent harmony: tnore
87
Vedanta Philosophy In the
perfect.
universal
melody three
ideas
stand out, freedom, strength and sameness.* If
your freedom hurts others, you are not
free there
"To Doing
;
you must not hurt
be weak
and
right,
be miserable," says Milton.
to
suffering are
(Often, too, the
one who
is
man who
surfers most.) u
not to the
others.
fruits
inseparably joined.
laughs most
is
the
To work you have
the
thereof." n
it
Evil
thoughts, looked at materially,
are the
disease bacilli.
Each thought of iron
lump
turing out of
We
if
little
hammer blow on
our bodies
what we want
is all
In thine
singing that *
it
all
we open
The book ?
a
which
are heirs to
universe,
thou
is
it
are,
the
manufac-
to be.
the good thoughts of the
ourselves to them.
in
own
us.
"
Fool,
heart day
hearest not
and night
is
Eternal MusiCj^-Satchiddnanda,
These are the Swami's Trinity.
88
Inspired Talks Sohant.
Soham,
Absolute,
The
I
am
(Existence-Knowledge-Bliss
He,
fountain of
I
all
am
He.)
knowledge
is
in every
Real
of us, in the ant as in the highest angel. religion
is
one, but
we
quarrel with the forms,
The millenium
the symbols, the illustrations.
already for those
exists
who
Perfect strength will have
world;
it
While
only
is, it
to
think
;
we have
no
is lost.
activity in this
act.
relative
only one,
30//;.
try to think without a
make
it
must be many.
Sunday, June
To
does not
real perfection is
perfections
find
and then think the world
lost ourselves
one
the impossible
phantasm
possible.
"mammalia" without
is
We
to try
cannot
a concrete example,
so with the idea of God.
The
great abstraction of ideas in the world
what we
call
God.
89
is
Vedanta Philosophy Each thought has two parts, the thinking and the word, and we must have both. Neither idealists
nor materialists are right
we must take
;
both idea and expression. All
knowledge
is
of the reflected, as
No one
only see our face in a mirror. ever that
know his own Self or God, own Self, we are God. Nirvana
In
Buddha said, "You you
are not.''
T he
by
of light can shine
obscuring it
medium
gone.)
obscured in most
through.
less
and
no
Gradually,
less dense, until
like the iron
a glass cask,
to
is
becomes as transparent as
the inner
way
little self is
when
and unselfishness we can make the
Ramakrishna was into
are not.
you
a lamp in a cask of iron,
It is like
purity
last
the
(When
will
but we are
are best, you are real
Light Divine within
people.
gleam
when
are
you
we can
light
become
glass.
at
Sri
cask transformed
through which can be seen
as
it
is,
We
are all
the cask of glass
90
on the
and even
Inspired Talks higher and higher reflections. As long as there a " cask" at all, we must think through is
No
material means.
impatient
one can ever
succeed. *%t
^f
vjr
*%t
Great saints are the object lessons of the Principle.
But the
the Principle
make
disciples
and then they
the saint
forget the Prin-
ciple in the person.
The
result of
Buddha's constant inveighing
against a personal
God was
idols into India.
In the Vedas they
not because they saw
God
the introduction of
everywhere, but the
reaction against the loss of
Friend was to
an is
make
idols,
from wood and stone
but we must have *
God
as Creator
and
and Buddha became
so too with Jesus.
idol
knew them
to
The range of idols Jesus and Buddha,
idols.
*
*
Violent attempts at reform
91
*
always end
by
Vedanta Philosophy
cause
are an
at
one
others
evil
in
mend
string to
out
are
are bad";
of
every country
and
denounce
they
You
" good, but be better.
say only
Priests
not say "
Do
retarding reform. " You are
it
pulling
criticise,
two or three
until
Love
place.
be-
never
de-
nounces, only ambition does that. There is no such thing as " righteous " anger of justifiabl e
killing.
If
he
you do not allow one
will
only
become a
now
is
it
oppresses her
;
she
is
for
evil
speaking,
will
because
it
may
mentality. * All theists agree
there
is
man
when she
become
spiritual
ought to be balanced through the otherwise
a lion,
are a power,
the fox, but
no longer oppressed, she Ordinarily
become
Women
fox.
more
to
is
the lion.
aspiration intellect,
degenerate into mere senti*
* that
*
behind the changeable
an Unchangeable, though they vary in
92
Inspired Talks their
denied this in
the
of
conception
"There
toto.
no Atman, no soul" he
no Brahman,
is
said.
As a character Buddha was the world has ever seen
;
Buddha
Ultimate.
next to
him
the teachings of Krishna as taught
Christ.
wrote that wonderful
known.
poem was one
those rare souls whose lives send a regeneration through the
world.
race will never again see such
who wrote is
ing as evil
the
same
a
wave
of of
The human brain
as
his
the Gita.
*
There
But
by the Gita
are the grandest the world has ever
He who
the
greatest
*
*
*
only one Power, whether manifestor good.
God and
the
devil
are
river with the water flowing in
op-
>osite directions.
Monday, July Sri
1st. (Sri
Rdmakrishna Deva.)
Ramakrishna was the son
of a very ortho-
dox Brahmin, who would refuse even a
gift
Vedanta Philosophy from any but a
of
caste
special
Brahmins
;
neither might he work, nor even be a priest in
a temple, nor
He
books nor serve anyone.
sell
could only have u
what
fell
from the skies"
must not come through
(alms) and even then
it
a
Temples have no hold on
Brahmin.
"fallen"
the
Hindu
religion
religion;
if
would not be
they were
all
destroyed,
affected a grain.
A man
"God and
guests,"
must only build a house
for
to build for himself would be selfish; therefore
he erects temples as dwelling places for God.
Owing Sri
to the
extreme poverty of bis family,
Ramakrishna was obliged
boyhood
a priest
in
a
to
temple
Divine Mother, also called
become
in his
dedicated
Prakriti
to
or Kali,
represented by a female figure standing with her feet lifts,
on
a
male
figure, indicating that until
we can know
nothing.
unknown and unknowable, he covers himself with a
Brahman
Mdyd
neuter,
but to be objectified
veil of
94
is
Mdyd, becomes
Inspired Talks the Mother of the Universe
The
the creation.
and so brings forth
prostrate figure (Siva, or
has become Sava (dead, or
uncover
God by
force
dualist says " we to Mother,
"
says
"
(Advaitism)
uncover
will
by being
lifeless)
The Jndni
covered by Mdyd.
begging Her
to
the
will
I
but the
;
God by
open
God)
praying
door to
which She alone has the key."
The ally
Mother Kali gradu-
service of the
daily
awakened
heart of the
such intense devotion
young
priest
that
in
the
he could
no
longer carry on the regular temple worship,
he abandoned
woodland
his duties
in the
and
retired to a small
temple compound, where he
These
gave himself up entirely to meditation.
woods were on and one day feet just the little
hut.
so
the
bank
of
the river
the swift current bore
necessary
Ganges
to his
materials to build
In this hut he stayed
prayed, taking no thought for
95
very
him
a
and wept and
the
care of his
Vedanta Philosophy, or for aught except
body
A
Divine
his
Mother.
him once a day and watched over Later came a girl Sanydsin or ascetic, to
relative fed
him.
u Mother." help him find his
every offer
came
to
;
But he worshipped
eagerly.
only Mother
;
him was Mother.
to
Ramakrishna never spoke a harsh word
Sri
So
against anyone. that
tea-
him unsought from sect some holy saint would come and to teach him and to each he listened
chers he needed
all
Whatever
beautifully tolerant
was he
every sect thought that he belonged to
them.
He
He found
gions were true. one.
He was
" thunder.''
To him
loved everyone.
free,
dering type spreads.
a place for each
but free in love,
The mild type
all reli-
creates,
not in
the thun-
Paul was the thundering
type to spread the light.* *
And
it
has been said by
himself was a kind of
St.
many
that
Swami Vivekananda
Paul to Sri Ramakrishna. [Ed.]
96
Inspired Talks
The age to be the
of St. Paul, however,
new
is
When we
turn,
the great
of religious
it,
thought
need of our
rise
Ramakrishna came
go afresh
to
and he got 11
to
to
and
the
prophet of the teach the
harmony
which never says see, and you too can
I
God
will
;"
will
all.
or fame.
97
Sri
" the gist of
-,
reach
to everyone,
they were not peculiar to him.
he claim that they were
name
come
within the reach of
krishna's teachings are
ism
for facts
scientific religion,
vision. is
reli-
destructive.
Use the same means and you
same
The
and on
fall
Nature to ask
" " believe," but see";
see."
be the
will
gion of today, constructive, not
He had
self-ad-
not hinder.
the topmost one stands the u period."
A
The wheel must
world.
and we should help
waves
;
can get one, that
religion of the
last
gone we are
lights for this day.
justing organization
time.
is
RamaHindu-
Nor
did
he cared naught for
Vedanta Philosophy
He began forty
to
preach when he was
but he never went out to do
;
waited for those
who wanted
come
In
him.
to
about
He
it.
to
his teachings
accordance
Hindu
with
custom, he was married by his parents in early
youth to a
home
little girl
of
five,
who remained
at
with her family in a distant village, un-
conscious of the great struggle through which her young husband was passing.
When
she
reached maturity, he was already deeply absorbed in religious devotion. foot from her
home
to the
neswara where he was then
She travelled on temple
living,
at
Dakshi-
and
as soon
as she saw him she recognized what he for she herself was a great soul, pure
who
was,
and holy,
only desired to help his work and never to
drag him
down
level of the grihastha
to the
(householder). Sri
as
Ramakrishna
one
of
is
the great
worshipped Incarnations
98
in
India
and
his
Inspired Talks birthday
celebrated there
is
as
a
religious
festival.
*
*
A
curious round stone
comes
in,
the
is
emblem
Each
Vishnu, the omnipresent. priest
*
*
offers sacrifice
of
morning a to
the idol,
waves incense before him, then puts him to
and apologizes
bed
him of
in that
God
to
for worshipping
way, because he can only conceive
him through an image or by means
material
object.
He
bathes the idol,
him, and puts his divine
make
it
to
clothes " to
alive.''
is
,
a sect which says
:
"It is weakness
worship only the good and beautiful,
ought also to love and
and
some
into the idol
self
* There
of
the
evil/'
This
worship the hideous sect
prevails
Thibet and they have no marriage.
proper they cannot
we
exist openly,
99
all
In
over India
but organize
Vedanta Philosophy secret societies.
No
them except sub
rosa.
in Thibet
tried
tapas and with is
and
decent
men
Thrice
thrice
it
will
belong to
communism was
failed.
immense success
They use
as far as
power
concerned. Tapas means
"to burn."
It is
a kind
" the higher nature. of penance to " heat
It is
literally
sometimes in the form of a sunrise to sunset
vow, such as repeating These actions that
Om
all
day incessantly.
produce a certain
will
power
you can convert into any form you wish, This idea of tapas pene-
spiritual or material. trates
the
whole
of
Hindus even say
that
the world.
is
which
to
It
Hindu
God made
three worlds can be caught
People
who
The
tapas to create
a mental instrument with
do everything. *
religion.
*
rt
Everything in the
by
tapas!'
*
report about sects with which
they are not in sympathy are both conscious
100
Inspired Talks
and unconscious
A
liars.
believer in
one
sect
*****
can
rarely see truth in others.
A
Bhakta (Hanuman) once said when
great
asked what day of the month
my
eternal date,
Tuesday,
no other date
name
is
to
call
womanhood
it
for.*'
Mother.) as Mother,
in India.
the" right-handed"
but never
spirituality,
prosperity.
When God
terrible side, that it
Energy
is
is
When
worshipped as "Mother," as Love, the
Hindus leads
care
God
they know; for the mother
the highest ideal of
God
I
was,"
July 2nd {The Divine
Sdktas worship the Universal
the sweetest
it
is,
in
is
way and to
it
material
worshipped on His
the"left-handed" way,
leads usually to great material prosperity, but
rarely to spirituality;
and eventually
degeneration and the obliteration
who
practise
it.
101
it
leads to
of the
race
Vedanta Philosophy Mother
and
is
is
the
of
power
mother comes the idea of
Divine Energy and omnipotence, just as
the baby believes
able
of
considered a higher idea than father.
With the name Sakti,
manifestation
first
to
its
mother to be all-powerful,
do anything. The Divine Mother
is
the Kundalini sleeping in us, without worship-
we can never know
ping Her
omnipresent are
merciful, ail-powerfui,
She
butes of Divine Mother.
of the energy in the universe.
of
ation
She She is
power
is Life, is
She
in is
ourselves. All-
the sum-total
is
Every manifest-
the universe
is
"Mother."
She
Intelligence,
in the universe, yet separate
a person
attri-
is
from
and can be seen and known
Love.
it.
She
(as Sri
Ramakrishna saw and new Her). Established in the idea of
Mother we can do anything. She
quickly answers prayer.
She can show Herself
any moment.
Divine
to us in
any form
at
Mother can have form
102
Inspired Talks
and name (ndma), or name without
(rupa)
form, and as we worship Her in these various
we can
aspects neither
The is
sum-total of
sum
of
them
the cells in an organism
all
same sea
in
and has two
God
is
As the former, She
conditioned came the triangle
As the
trinity,
of
and
that
is
She
Mother
conditioned and the
unknown and unknowable.
the
cell
the Absolute;
is
causation.
Nature and soul (man).
soul,
one
Divine Mother.
is
natures, the
unconditioned.
like
calm
sea
waves
and
time, space
is
God, and beyond
is
The
the Absolute. the
having
pure Being,
form nor name.
one person, so each soul
the
is
to
rise
latter,
God,
is
She
is
Out of the UnGod, Nature and
existence.
This
is
the
Visishtadvaitist idea.
A
bit
of
a drop,
Mother,
another was Buddha,
The
w orship
of even
another
was Krishna,
was
Christ.
one spark of Mother in
103
Vedanta Philosophy
Wor-
our earthly mother leads to greatness. ship
Her
if
you want love and wisdom.
Wednesday, July 3rd. Generally speaking, human with
fear.
beginning
u The
fear
of
But
wisdom.''
of
begins
religion
the
Lord
is
later
comes
the higher idea "Perfect love casteth out
Traces of fear
will
remain with us
knowledge, know what God
man it
;
had
but
iniquity is
see
to
God
is.
until
infinitely
higher,
and cannot be angry.
fear."
we
Christ,
impurity and
the
get
being
denounced
does not
see
Denunciation
David's hands were
never the highest,
smeared with blood; he could not build the temple.
The more we grow in love and holiness, the more we see love and holiness outside. really
condemns
All
virtue
and
virtue
and
condemnation
ourselves.
104
of others
Adjust the micro-
Inspired Talks
cosm (which macrocosm
is
in
and the
your power to do)
will adjust itself for
you
It is like
.
the hydrostatic paradox, one drop of water can
We
balance the universe.
what we are not us what the huge
engine
The universe
inside.
of
is
to
miniature
to the
is
engine
an indication
;
cannot see outside
any error in the
tiny engine leads us to imagine
the
trouble in
huge one. Every
step that has
been really gained in the
world has been gained by love never
do
thousands
any of
good,
it
;
can
criticising
has been
tried
for
Condemnation accom-
years.
plishes nothing.
A all.
real
Monism
way.
intolerant,
The
dualists, are
sympathize
or absolute oneness
soul of Vedanta.
become
must
Vedantist
Dualists naturally
think theirs
to
Vaishnavas a
the
is
most
in
India,
very
tend
to
the
only
who
are
intolerant sect.
105
with
Among
Vedanta Philosophy the is
another
Saivas,
told of a
devotee by
karna, or the
a
dualistic
name
the
story
Ghanta-
of
who was
Bell. eared,
the
sect,
devout
so
worshipper of Siva that he did not wish
even to hear the name
any other
of
deity,
he wore two bells tied to his ears in to
drown
other
the
Divine
sound
to
him
that
between
Siva
and Vishnu,
that
him
as half
moment
uttering
account of his
was no
there
order
the latter wanted
Siva
to teach
before
voice
any
On
names.
devotion
intense
of
so
so
Vishnu and
difference
he appeared half
Siva.
At
was waving incense
the devotee
was the bigotry of
before him, but so great
Ghantakarna that when he saw the fragrance of the incense entering the
he thrust his finger into
it
nostril
to
of
Vishnu,
prevent the god
from enjoying the sweet smell. *
*
*
The meat-eating animal, 106
like
the
lion,
gives
Inspired Talks
one blow and subsides, but the
patient bullock
goes on all day, eating and sleeping as it walks. The u live Yankee '' cannot compete with the
Chinese
rice-eating
While
coolie.
military
will prevail
power dominates, meat-eating
with the advance of science fighting will less
my
;
not
it is
He
freedom.
fear
We
by a
has created create
we who create Him
God who makes
we know
ted
God
Self.
have created God.
I
image
and
grow
divide ourselves into two to love God,
myself loving
it is
but
and then the vegetarians will come in. * V v V
We and
5
that
are
we
are
one with God,
hair's
as
come
in
our
be our master,
us His servants.
friends, then
So long
to
God
me
When that we
equality and
you hold yourself separa-
breadth from
this
Eternal One,
cannot go.
Never ask that foolish question, what good will
it
do to the world
?
107
Let the world go.
Vedanta Philosophy Love and ask nothing love and look for nothing further. Love and forget all the "isms." ;
Drink the cup of love and become mad. Say " u and plunge Thine, O Thine forever O Lord !
The very idea
in, forgetting all else.
God
of
is
love.
Seeing a cat loving her kittens, stand and
pray.
God has become
believe this. for
we can
for
Him,
11
May
Repeat see
God
just see
the
H
I
manifest there
am
Thine,
I
;
literally
am Thine",
Do
not seek
alive,
light of
everywhere.
Him.
Lord ever keep you
the world, soul of the universe
*
*
!"
*
#
The Absolute cannot be worshipped,
so
we
must worship a manifestation, such a one
as
has our nature.
he
became
the Christ
Christ
and
state to
the
Jesus ;
had our
so can
we and
Buddha were
the
nature
;
so must we.
names
of a
be attained; Jesus and Gautama were
persons
to
manifest
108
it.
" Mother
''
is
Inspired Talks the
and highest manifestation, next the
first
We
Christs and Buddhas.
vironment and we
Atman
God, outside
it
know what we
do.
is
is
When we
good,
only
off.
en-
The
pray to a
we do not
When we know
The
we understand.
the fetters
strike
the fearless.
is
make our own
the Self,
highest expression of love
unification.
" There was a time
when
I
was a woman
and he was a man, love grew until there was neither he
Still
nor
Only
I
I;
remember
when
faintly there
was a time
there were two,
But love came between and made them one." (Persian Sufi Poem).
Knowledge tent with spiritual
exists
God.
law
is
eternally
and
The man who inspired
109
is
co-exis-
discovers
a
and what he brings
Vedanta Philosophy is
but
revelation,
followed.
many
eternal,
final
years by their conquerors that they
dare to criticise their religion
Hindus)
(the
is
and then blindly The Hindus have been criticised
not to be crystallized as
so
too
revelation
themselves,
and
this
makes them
free.
Their
foreign rulers struck off their fetters without
knowing earth,
of
The most
it.
Hindus have
the
blasphemy
any way tion.
to
;
of
in
Nor have they any
no
actually
speak
them
to
is
people
religious
a
artificial
sense
things in
holy
itself
on
sanctifica-
respect for
prophets or books, or for hypocritical piety.
The Church the Church
tries
into
to
Christ into
fit
so
Christ;
it,
not
only those writ-
ings were preserved that suited the purpose in
hand.
Thus the books
are not
upon and book- worship
is
idolatry to bind our feet. to
the book,
science,
to
the worst kind of
All has to
religion,
110
be depended
conform
philosophy
;
Inspired Talks it
the most horrible tyranny,
is
Every man
of the Protestant Bible. tian
this
countries has a huge
is
and grows
God ? Man is
this is
man
prove that
man
being that exists
and
is
this
We
the greatest world.
God
find
jump out
to
we
when we
;
higher,
the mind,
out of
of
no
are
the apex
know. analogy,
longer the
of
All
rise
in
only
we know
to
and leave be the
this
Man
we can
animals
this
Absolutei
world.
world
of
rise
something
body and the imagination world
so our
When we
God.
is
and go beyond and
we have
can have no
higher than man,
man and man
on his
yet
Does not
the highest
conception of
God
!
in Chris-
cathedral
head, and on top of that a Book, and lives
tyranny
is
is
ever
only by
we judge them by what we do and
feel ourselves.
The
sum-total of knowledge
111
is
ever the same,
Vedanta Philosophy sometimes
only
sometimes
more manifested and
is
The only
less.
and there only
it
is it
*
source of
within
found.
*
*
i
painting and music
All poetry,
it is
feeling ex-
is
pressed through words, through color, through
sound.
*
*
*
*
whom
Blessed are those upon
quickly visited, their account
balanced deferred,
!
it
Woe is
Those who have to be living in
"Self by the life.
To
more
we
mere
rise to this
perfect
do.
self/'
The
All
to
we are, the
hatred
be
less
sdttvikas see
child's play
sooner is
sameness are said is
therefore love is
the
!
attained
God.
is
whose punishment
to those
the greater
their sins are
killing the
is
the law of
perfect,
work
but the
(so-called)
and know
can
that all is
and do not trouble them-
selves about anything.
112
Inspired Talks easy to strike a blow, but tremendously hard to stay the hand, stand still and say : " In It is
Thee
O
Him
to act.
Lord
I
Friday, July
and then wait
for
5th.
you are ready
Until
"
take refuge,
change any minute
to
you can never see the truth but you must, hold fast and be steady in the search for ;
truth.
*
*
*
Chdrvdkas, a very ancient sect in India, were
They have died out now
rank materialists.
and most of
their
books are
lost.
They claim-
ed that the soul, being the product of the body
and
its
forces, died with
proof of
its
inferential
tion
that
further existence.
there was
no
They denied
knowledge, accepting only percep-
by the *
H
it ;
senses.
*
*
113
*
Vedanta Philosophy Samddhi in one, or
is
when
it is
u
the Divine
bringing sameness." * * *
*
The voice
Materialism says,
Idealism says,
delusion.
bondage
is
and not
on
the earthly
of freedom
The voice
Vedanta
delusion.
free
and human are
free at the
plane,
but
a
that tells of
You
says,
same time
is
;
are
never free
on the
ever free
spiritual.
Be beyond both freedom and bondage. We are Siva, we are immortal knowledge beyond
the senses.
Infinite
power
"Mother "and "
O Mother,
self-existent,
it
is
back of everyone
will
come
giver of
come
Thou
in
me
Vdk (eloquence),
Thou
Vdk upon
lips."
as the
!
pray to
to you.
{Hindu invocation). " That Mother whose voice
come Thou
;
Kdli,
in the thunder,
Thou time
force irresistible, Sakti,
114
is
my
Power
!"
eternal,
Inspired Talks
Saturday, July Uh. (To-day we had Sankardcharya's commentary on Vydsa's Vedanta Sutras)
Om
tat sat
!
According to Sankara, there are two phases of the
universe,
and they so
it
one
is I
and the other thou
and darkness,
are as contrary as light
goes without saying that neither can be
from the other.
derived
On
the subject, the
object has been superimposed the only reality, the other a
The
;
opposite view
;
the subject
mere appearance. Matter and
untenable.
is
is
the external world are but the soul in a certain state
;
in reality there is
All our
only one.
world comes from truth and untruth
coupled together.
Samsdra
is
(life)
of the contradictory forces acting
the
upon
result
us, like
the diagonal motion of a ball in a parallelogram of forces. that
is
The world
not the world
silver in
is
we
God and see
;
is real,
just as
the mother-of-pearl where
115
it
we is
but see not.
Vedanta Philosophy This
what
is
known
is
imposition, that
dent upon a scene us,
is,
a relative existence depen-
seen
as
is
not
when we imagine
does not belong
when we
the time
for
;
but that existence
it is
Adhydsa or super-
one, as
real
we have
as
to
it ;
heat in water,
so really
reality,
it is
see
You can
another,
never
we always
the real, never the
know
a
enables
him
through
to
as
mistake one thing for
unseen
object.
trifle
is
see
take the thing before us as
the outer senses are subject
We
except
yourself
;
thus
we mistake
The Atman never
the object for the subject.
becomes the
not."
it.
When we
objectified.
something
medium
but distorted by the
which we
is
say r
which
does not belong,
it
what
taking the thing for
it
a
exists for
it
Or some
real.
which has been put where "
recall
Mind
is
the internal sense
instruments.
its
of the objectifying
know u
I
am ";
116
In
the
power
that
but the subject
Inspired Talks is
the object of
idea
sky
is
on
own
self,
never of the
can, however, superimpose another idea, as when we say " the
blue", the sky itself being only
Science and nescience are the Self Relative
is
mind
You
or the senses.
one
its
all
an
idea.
there are, but
never affected by any nescience.
knowledge
is
good, because
it
leads to
absolute knowledge; but neither the knowledge of the senses,
Vedas
is
nor of the mind, nor even of the
true,
they are
since
realm of relative knowledge. the delusion "I
we want
real
am
all
within the
First get rid
of
the body", then only can
Man's knowledge
knowledge.
is
only a higher degree of brute knowledge. * * *
One
part of the
Vedas deals with Karma,
The
forms and ceremonies. with the knowledge of religion. Self
The Vedas
other part deals
Brahman and
discusses
in this part teach of the
and because they do,
117
their
knowledge
is
Vedanta Philosophy real
approaching
knowledge.
upon no book, nor upon
the Absolute depends
anything;
is
it
Knowledge of
absolute in
No amount
itself.
study will give this knowledge;
of
it is
theory,
the flash
own mind, and
purify your
you know that you
God
not
is
Cleanse the dust from
realization.
mirror,
it
are
in
a
Brahman.
not birth or death, not pain, nor
exists,
misery, nor murder, nor change, nor good or all
evil;
the
is
We
Brahman.
serpent,"
the error
is
take the "rope for ours...
do good when we love God and love.
of
The murderer
murderer"
him.
is
We
He
God and
can only
reflects
the "clothing
only superimposed
is
our
Take him by the hand and
tell
upon
him
the
truth.
Soul has no caste and to think delusion, so are
or quality.
life
it
has
is
a
and death or any motion
The Atman never changes, never
goes or comes.
It
is
the eternal Witness of
118
Inspired Talks all its
own manifestations,
manifestation
an
;
but
eternal
we
take
down
if
for the
without
illusion,
The Vedas,
beginning or end, ever going on.
however, have to come
it
to our level, for
they told us the highest truth in the highest
we could
way,
Heaven
not understand
a mere superstition arising from
is
desire,
and desire
tion.
Never
God
for
;
if
it.
is
a
ever a yoke,
degeneraas
approach, anything except
we
do,
we
see
evil
we
because
;
throw a veil of delusion over what we look
at
and then we
il-
lusions
Get free from these
see evil.
Freedom
be blessed.
;
is
to
lose
all
illusions.
In one
human does
know
sense
being
not
we
;
know are,
Brahman
is
he knows " himself but
not
as
I
known
to
every
am";
but
man
he
how we
are.
lower explanations are partial truths flower, the
essence of
the
119
We
is.
Vedas
is
;
all
All
but the that the
Vedanta Philosophy Self in
each of us
menon
is
Brahman.
is
Every pheno-
included in birth, growth and death
Our own
and
continuance
appearance,
realization
is
highest Vedanta
is
disappearance.
beyond the
because even they depend
;
upon
the philosophy
Vedas,
that.
The
of the
Be-
yond.
To is
that
say
to
axe at
lay 'the
has
creation
the
any beginning
root
of
all
phi-
losophy.
Mdyd and
the energy of the universe, potential
is
kinetic.
cannot get
The
releases
us,
we
free.
universe
nothing.
Mother
Until
is
To want
us beggars and
we
ours to is
enjoy,
weakness.
but want
Want makes
are sons of the king, not
beggars.
Sunday Morning, fuly
1th.
Infinite manifestation dividing itself in portions
120
Inspired Talks still
remains infinite, and each portion
Brahman
is
same
the
two forms,
in
able and unchangeable,
Know
pressed.
that the
The Trinity,
are one.
and knowing, That
God
is
is infinite.*
change-
expressed and
unex-
the
known
the Knower, the
known
Knower and
manifesting as this universe.
the Yogi sees in meditation, he sees
through the power of his
own
What we call nature, fate,
is
So
is
long as enjoyment
Self.
simply God's sought,
will.
bondage
remains. Only imperfection can enjoy, because is
enjoyment
human
soul enjoys Nature.
Nature, soul and
reality
of
but
(Brahman)
*
it
of
the fulfilling
Infinity is one,
unmanifested.
is
desire.
The
The underlying
God
unseen, until
Brahman; we bring it
is
without a second, ever indivisible, and 'infinite manifestation,' the Swami
By
means the universe, both visible and invisible. Although it made up of countless forms which are limited by their very nature, still as a whole it is always infinite nay even is
;
a portion of
it
bly united with
is infinite,
as each such portion
it.
121
is
insepara-
Vedanta Philosophy out.
It
may
be brought out by Pramantha or
friction, just as
we can produce
fire
by
friction.
Om
is
the
pointed piece and dhydna (meditation)
is
the
friction.
The body
which
is
is
the lower
When
this
is
the knowledge of
forth in the soul.
ing the
piece of
body
Seek
wood,
used, that
Brahman
through tapas. Hold-
it
upright, sacrifice the
sense in the mind.
The
organs of
sense-centres are within,
the organs without, so drive
them
into the
and through dhdrana (concentration)
mind the
in
universe as
makes
it
Brahman
dhydna. is
butter
is
but
All
Brahman
Hindu philosophy
fix
the
friction
As churning
brings out the butter in the milk, of
mind
omnipresent in
in milk,
manifest in one pJace.
brings the realization
light
will burst
so
dhydna
in the soul.
declares that there
is
a sixth sense, the superconscious, and through it
comes
inspiration.
122
Inspired Talks
The
universe
and
motion,
is
an end
eventually bring everything to
comes
a rest
and
after that all
*
*
*
So long as the " skin sky that
is,
"
will
friction ;
then
begins again. *
surrounds man,,
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 be-
lieve in the Vedas.
Vyasa's philosophy
Upanishads.
He
is
par
wrote in Sutra form, that
in brief algebraical
is
symbols without nominative
This caused so
or verb.
excellence that of the
much
ambiguity that
out of the Sutras
came dualism, mono-dualism,
and monism or
"
the
great
commentators
schools were at order to
roaring Vedanta
make
in
"
these
times " conscious
;
and
all
different liars
"
the texts suit their philosophy.
125
in
Vedanta Philosophy The Upanishads contain very
little
of the doings of any man, but nearly Scriptures are largely
Vedas deal almost
history
all
other
personal histories.
The
entirely
with
philosophy.
Religion without philosophy runs into superstition
philosophy without religion becomes
;
dry atheism. Visishta-advaita
ism).
Its
is
advaita
qualified
" Out of the ocean of milk
Vyasa has churned " All virtues
Lord
of
Pttrusha the
this butter of
help mankind."
the better to
and
all
and Brahman
or
dvaitist.
every caste and even
Vedas.
He
He
says that
He is
(neut.)
Madhva
itself."
going dualist
He
is
He
says,
Vedas
philosophy, says again,
qualities belong to
the universe.
universe
the
of
(mon-
He
expounder was Ramanuja.
the
Brahma, greatest
or
is
lower,
a
thorough-
claims that
women might
study the
quotes chiefly from the Purdnas.
Brahman means Vishnu, not 124
Siva
Inspired Talks at
because there
all,
is
no
salvation
except
through Vishnu.
Monday, July There
is
no place
explanation, in the
Sth.
it is
for reasoning in
all
taken from
Madhva's
the revelation
Vedas.
Ramanuja
the
says,
Vedas are the
holiest
Let the sons of the three upper castes
study.
get the Sutras
and
at eight, ten, or eleven years
begin the study, which means going
of age
Guru and learning the Vedas word for word, with perfect intonation and pronunciato a
tion.
Japa
is
repeating the
Holy Name
this the devotee rises to the
of sacrifice
and ceremonies
need more than that to alone
is
Infinite.
freedom.
than destruction
of
is
very
;
through
The boat frail,
we
know Brahman which
Liberty
,
is
ignorance
125
nothing more
and
that
can
Vedanta Philosophy
when we know Brahman.
only go
necessary to go through to reach the
Om
ing
is
Repeat-
enough.
and ignorance is
is
is
the
cause of
all
misery,
the cause of seeing difference.
ceremonials are not needed, be-
why
cause they increase the idea of inequality practise
not
these ceremonials
all
of the Vedanta.
meaning
Seeing difference
That
It is
them
;
or to
get rid of something,
to
you
obtain something.
Brahman
man and this
takes
we
are
off
all
apprehended Cogitating this
ing
without action, At man
is
is
error.
making
in ourselves
a
it
constant thinking of or
dhydnam
broken
line
is
it.
as oil
from
part
must be
and
applying reason
Brah~
knowledge
;
It
intellectually,
knowledge is
Atman
is
lastly
like
heard, realized.
and establishing
by reason. of
Realiz-
our lives by
This constant thought that
vessel to
126
pours in one unvessel
;
dhydnam
Inspired Talks
mind
rolls the
in this
and so helps us always
good
"
thought day and night
Soham, Soham"
as
liberation.
realization will
Think
to attain to liberation.
Say
come
this
;
it
is
almost
as
and night
day
;
as the result of this con-
This absolute and conti-
tinuous cogitation.
nuous remembrance
of the
Lord
what
is
is
meant by Bhakti. This Bhakti
Good
works.
is
indirectly helped
thoughts and good works create
less differentiation
than bad ones, so indirectly
they lead to freedom. results
to
make us
good
all
by
Lord.
the
perfect.
Work, but
up the
give
Knowledge alone
He who
follows the
Truth with devotion, to him the
God
can
God
of
of
Truth
reveals Himself.
We
*
*
*
*
are lamps and our burning
call "life."
When
out, then the
is
what we
the supply of oxygen gives
lamp must go
127
out.
All
we can
Vedanta do
Philosophy
to keep the
lamp clean. Life is a product, a compound, and as such must resolve itself is
into
its
elements.
Tuesday, July
Man
9th.
Atman
as
really free, as
is
man he
is-
bound, changed by every physical condition.
As man, he freedom
is
machine with an idea of
a
but this
;
human body
is
the
best
and the human mind the highest mind there
When
a
man
take a body,
above law.
attains to the
making This
is
it
Atman
is.
he can
state
to suit himself
he
;
is
a statement and must be
Each one must prove it for himself we may satisfy ourselves but we cannot satisfy proved.
another.
;
Raja Yoga
is
the only science of
reli-
gion that can be demonstrated, and only what I
myself have proved by experience, do
The
full
tuition
ripeness of reason
is
intuition,
cannot antagonize reason.
128
I
teach.
but in
Inspired Talks
Work
purifies the heart
The Buddhists
(wisdom).
men and
to animals
Brahmins
said that
"
were equally
bad, are
worship and
work"
and
as causes,
all
good
the
purify
against knowledge."
to
the
;
ceremonials
M all works,
ignorance are sins,
ing to
and
said doing
to vidyd
were the only works
declares that
Sankara
and so leads
mind.
good and
Actions tend-
not directly, but
because they tend to increase tamas
With
rajas.
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 spiritual truth
and when
him a
it
all
I
is
Only, when call
him
it is
a
a prophet
;
on the physical plane, we
scientific
truth
inspired.
he brings, we
is
importance to of
is
man and we
attribute
call
more
the former, although the source
One.
129
Vedanta Philosophy Sankara says Brahman reality of all
tion as
the essence,
is
knowledge and
that
consciousness to
God
;
that
we can
the real monists
attach
to
declares that
God
knowledge.
Undifferentiated
differentiated,
Buddhism, one religions
in
the
the populace, the
What been
is
it.
any mean-
Ramanuja
consciousness,
becomes the world.
of
the most
world,
philosophical
spread
common
all
through
people of India.
must have
the Aryans twenty-five
hundred
years ago, to be able to grasp such ideas
Buddha was pher
attri-
the essence of conscious
a wonderful culture there
among
attributes
Ramanuja
bute nothing, not even existence in
when
manifesta-
all
Knower, knowing and known are mere
imaginings in Brahman.
ing
the
!
the only great Indian philoso-
who would not recognise caste, and^not one
of his followers remains in India. All the other
130
Inspired
Talks
philosophers pandered more or less to social prejudices
;
no matter how high they soared,
Master used to say,
my
"
The
vulture soars
high out of sight in the sky, but his eye
on a
bit of carrion
*
on
veritable
knowledge
people's hands
ledge at
books and
in
is like
ever
*
*
encyclopaedias.
living
is
the earth."
*
The ancient Hindus were wonderful
11
As
a bit of the vulture remained in them.
still
scholars,
They
said,
in
other
money
no money and no know-
all."
Sankara was regarded by
many
as an incar-
nation of Siva.
Wednesday, July There are in India, *
The
10th.
sixty-five
most
of
influence of
million
them
Sufis.*
Mohammedans Sufis
identify
Hinduism upon Mahommedanism
India gave rise to the sect
known
131
in
as Sufis or Shias. [Ed.]
Vedanta Philosophy
man
God and
with
into Europe. "
They say
I
through them
came
are also called M Shias.'*
They
am
this idea
that Truth "; but they have
an esoteric as well as an exoteric doctrine, although
Mohammed
"Hashshashin"* "assassin'',
danism
himself did not hold
become our
has
because the old sects of
killed
it.
word
Mohamme-
non-believers as a part of
their
creed.
A
pitcher of water has to be present
Mohammedan filling
worship as a symbol of
believe that there will be
The name of a military and
Syria in the 11th century and secret
God
the universe.
The Hindus *
in the
murders committed by
the will of their chief.
The
ten
religious order existing in
famous for the number its
of
members in obedience
literal
meaning of the word
to is
" Hashish-eater " and was applied to the order because of their habitual use of this special
for their task.
drug
to fortify the
murderers
[Ed.]
132
!
Inspired Talks
Nine have been and the
Divine Incarnations. tenth
is still
to
come.
*
*
*
Sankara sometimes resorts to sophistry in order to prove that the ideas in the Books go to.
Buddha was more
uphold his philosophy.
brave and sincere than any teacher.
He
" Believe
humbug.
If
no book
;
Vedas
they agree with me, so
the books.
1
and prayer
human
am
all
:
the better for
book
;
sacrifice
Buddha was
are useless."
the
first
being to give to the world a complete
He was good
for
good's
he loved for love's sake.
Sankara says: because
the
inspiration
;
God
Vedas
books
is
say
and
individualized perception
God.
much
the greatest
system of morality. sake,
* are
said
The Vedas
are,
to
be reasoned on,
so.
Reason
realized
helps
reason,
or
both are proofs of
according to him, a sort
*By Vedas is here meant the Karma-Kanda or
133
first
portion.
Vedanta Philosophy of
The
incarnation of universal knowledge.
God
proof of
he brought forth the
that
is
Vedas, and the proof of the Vedas
is
that such
wonderful books could only have been given out by Brahman.
are the
They
mine
knowledge and they have come out as a
man
that
He
is
He may that is
or
a
is
breathes out air infinite in
;
we know
power and knowledge.
wo rid
,
have produced the Vedas
to
more important
!
know God through there
therefore
all
Him
of
not have created the
may
trifle
;
of
The world has come the Vedas
;
to
no other way
is.
And
so
universal
is
this belief,
held
by
Sankara, in the all-inclusiveness of the Vedas that there loses his
Vedas
is
even a
Hindu proverb
cow, he goes
that
if
a
man
to look for her in the
!
Sankara further affirms that obedience to ceremonial
is
not knowledge.
134
Knowledge
of
Inspired Talks
God fice,
is
independent of moral
we
or ceremonial, or what
stump
one man takes
for a ghost
it
as
sacri-
think or do not
when
not affected
think, just as the it
duties, or
is
and another sees
it is.
Vedanta
is
necessary because neither reason-
ing nor books can to be
realized
show us God.
to
only
He
;
is all
That which says"
and
(Isvara)
God
Absolute Brahman.
ception of every being
You
attain that.
must get beyond personal God
perceived.
is
by superconscious perception
and Vtdanta teaches how
reach the
He
is
the per-
there
is
to
be
,;
1
is
Brahman,.
but although we, day and night, perceive Him,
we do not know
that
we
are
perceiving
As so on as we become aware of misery goes truth.
so
we must
this
truth,
get
knowledge
Reach unity no more
duality will
;
;
Him.
of
all
the
come.
But knowledge does not come by sacrifice, but
by seeking, worshipping, knowing the Aiman-
135
Vedanta Philosophy Brahmavidyd
the
is
knowing the Brahman science.
This
kopanishad,
is
There are two
The
knowledge,
unessential
the Vedas dealing with worship
is
and ceremonial,
The
secular knowledge.
that part of
all
that
by which we reach the Absolute.
is
Munda-
principal
also
Absolute) creates
all
from
its
essential
it is all
sacrifices to
there
;
the
(the
It is
Atman, he
is
there
He who makes
is.
himself,
It
own nature
nothing to cause, nothing outside.
energy,
is
Upanishad for Sanydsins,
sorts of
and secondary.
lower knowledge
;
the teaching of the the
or
knowledge,
highest
all
all
alone
knows Brahman. Fools think outside worship the highest; fools think works can give us
Only those whe go through the Susumna <l
"
path
must go the
of the Yogis) reach to a
Guru
the
Each
learn.
to
same nature as the whole
the Atman. Meditation
is
At man.
;
all
(the
They has
springs from
the arrow,
136
part
God.
the whole
Inspired Talks ^oul going out to
God
the arrow to
mark, the Alman.
we can
its
the bow, which speeds
is
As
never express the Infinite, but
the Infinite.
Knowing
this
finite
we
are
we argue with no
one.
Divine wisdom
and
meditation
to
is
be got by devotion, tl
chastity.
triumphs, and
not untruth."
alone the
is
way
Truth
Through
alone truth
spread to Brahman, where
alone love and truth are.
Thursday, July Without continue.
11th.
mother-love
Nothing
is
metaphysical
entirely
no
there
universe,
is
they
one presupposes
;
a background differ
as
to
character of that background. there
is
could
entirely physical, nor yet
other and explains the other. that
creation
no background.
137
the
All Theists agree
to
the
this
visible
nature
or
Materialists say
Vedanta Philosophy In
religions the
all
identical.
superconscious state
Hindus, Christians, Mohammedans,
Buddhists, and even those of no creed, the very
is
all
have
same experience when they transcend
the body.
*
The
*
,
*
purest Christians in the world were es-
tablished in India
Thomas
by the Apostle
about
twenty-five years
Jesus.
This was while the Anglo-Saxons were
still
savages, painting their bodies
The
caves.
death
the
after
and
now
living in
number-
Christians in India once
ed about three millions, but
of
there are
about one million. Christianity
sword.
How
is
always propagated
wonderful that the disciples of
such a gentle soul should three
kill
so
much
!
The
missionary religions are the Buddhist,
Mohammedan and ones,
by the
Christian.
The
three older
Hinduism, Judaism and Zoroastrianism,,
138
Inspired Talks never
never
killed,
world
at
make
to
sought
but converted three-quarters of the
one time by pure gentleness.
The Buddhists were
You can
tics.
Buddhists
converts.
the most
theory to
its
agnos-
nowhere between
really stop
The Buddhists were
nihilism and absolutism. intellectually
logical
carrying
all-destroyers,
ultimate logical
worked out
issue.
their
The Ad-
vaitists
also
logical
conclusion and reached the Absolute,
one
identified
all
phenomena
Buddhists identity
and
The
identity,
and
Substance,
are
Advaitists
feelings
nihilist
puts
to
its
out of which
Both
have a feeling of at
the
must be the
same time
false
reality
This
is
;
and one in
non-
the realist puts the reality in identity
;
which occupies the whole " the tug of war."
this is the fight
world.
theory
being manifested.
and non-identity
one of these true.
Unit
their
139
Vedanta Philosophy The
any idea
of
"
How does the How does identity ?"
realist
asks,
ing light appear a circle
The
alone explains motion.
A
?
nihilist get
the revolv-
point of rest
nihilist
can never
explain the genesis of the delusion that there a background
how
the
neither can the idealist explain
;
One becomes
a
we must
;
state entirely
the
rise to the
ence the Absolute himself
the
to
problem
others,
Thus
for
the sense-
superconscious,
the further
is
that the idealist alone can
come back
The only
the
He
instrument can experi-
man Vivekananda
the Absolute and
into
the is
;
use.
man
again.
solved
can then
For him, then,
and secondarily
he can show the way to
religion begins
to
That
beyond sense perception.
metaphysical power
resolve
many.
come from beyond
explanation must
plane
is
for
others.
where philosophy ends.
The "good to the world'' now superconscious for us 140
will
be that what
will in ages to
is
come
Inspired Talks be the conscious for the
fore
work
highest
man
because
all.
felt this,
he
the idea
of
the ages to
all
and
world has;
the
has unconsciously
has clung through
there-
is
Religion
religion.
cow
Religion the great milch
has given
kicks,
but never mind,
milk.
The milkman does not mind
of the
cow which
gives
it
gives a great deal
much
milk.
the
realization," let us feed
and
it
will
become
a.
and help
it
King Knowledge fought and
was about
a child
defeated,
Vedanta, and saved
to him,
him.
to be
just as
Then Love
(Bhakti)
the
and
married and " lived happy ever concentrates effort,
as
all
when
the
a
power
man
woman. 141
it
the
grow and latter
was born, victory to
Knowledge
after."
of the will
falls
is
"moon
King Desire
giant.
of
kick
Religion
the greatest child to be born, the great of
many
in love
Love without with
a.
Vedanta Philosophy The
devotion
of
path
stream back to
its
taking the mountain
is
Philosophy
pleasant.
source by force.
quicker method but very hard.
"check
says,
"give up
surrender."
It is
a longer
is
It
a
Philosophy
Devotion
everything."
to the stream, have
all
and
natural
is
says,
eternal
self-
way, but easier and
happier.
"Thine I
do,
me
it
is
am
1
forever;
Thou doing
No more
it.
is
whatever there
any
or mine."
"Having no money learn,
O
henceforth
no time
sweet
One,
I
to
to give,
no brains
practice Yoga,
give
myself, to
Thee
to
to
Thee,
my body
and mind."
No amount
of ignorance or
wrong
ideas can
put a barrier between the soul aud God. if
there be no God,
better
to
still
hold
die seeking a
seeking only carrion.
fast to love.
God
It is
than as a dog
Chose the highest 142
Even
ideal
Inspired Talks
and give your certain,
it
life
Death being so
to that.
up
the highest thing to give up
is
life
for a great purpose.
Love
will painlessly
then after
attain to
philosophy
knowledge comes Pardbhakti
;
(su-
preme devotion). is
Knowledge fuss
over everything
will
show His
.accepts
and makes a
critical ;
nature
real
great
Love says u God
but
to
me
"
all.
RABBIA. Rabbia, sick upon her bed,
By two Holy
Men
Malik, of
Hassan
was
saints
Hassan
mark said,
visited,
in k
wise,
Moslem
Whose
eyes.
prayer
is
pure,
Will God's chastisements endure." Malik, from a deeper sense
Uttered his experience
143
:
and
Vedanta Philosophy "
He who
loves his master's choice
Will in chastisement rejoice"
Rabbia saw some In their
maxims
And replied He who sees
;
"
selfish will
lingering
O men
still,
of grace,
his Master's face
Will not in his prayers recall
That he
chastised at
is
all !"
Persian Poem,
Friday, July
12th. (Sankara's Commentary)*.
Fourth Vyasa Sutra: " Atman
(is)
the
aim of
all." is
to
be known from the Vedanta
Vedas point
to
Him (who
The Isvara all
Creator,
the Cause
Preserver and Destroyer).
the unification of the Trinity,
Vishnu and the
is
Siva,
known
which stands
Hindu Pantheon. 144
"
Thou
;
Isvara
;
the is
as
Brahma
at the
head of
art
our Father
Inspired Talks
who
other shore of the dark
takest us to the
ocean."
(Invocation to Isvara).
The Vedas cannot show you Brahman, you are That already
;
they can only help to take
away the veil that hides The first veil to vanish that
is
the truth from our eyes. is
gone, sin goes, next desire ceases,
and
ness ends
all
that
God and
I
are one
and
all
tion
The universe de-hypnotize
;
come when
words,
human
This
is
I
not with
D/s-identify yourself with the
pain will cease.
healing.
This
in other
;
identify yourself with Atman, limitations.
selfish-
misery disappears.
cessation of ignorance can only
know
when
ignorance, and
is
body
the secret of
a case of hypnotiza-
yourself
and cease
to
suffer.
In order to be free vice to virtue, is
to
we have
and then get
to pass
rid of both.
through
Tamas
be conquered by rajas, both are to be
submerged
K
in
sattva
;
then,
145
go beyond the
Vedanta Philosophy three qualities.
breathing
is
state
where your very
learn (gain
anything) from
Reach a
a prayer.
Whenever you
another man's words,
know
you had the
that
experience in a previous existence, because exis
perience
With
all
the only teacher. *
powers comes further misery, so
Getting any desire
desire.
stick into a nest of hornets.
ing out that desires are poison. " Mind
is
not
God "
like
is
putting
Vairdgyam but
is
u Tat
a
find-
gilded balls
(Sankara).
kill
of
tvam
"Aham Brahmasmi" ("That thou art," am Brahman ''). When a man realizes this,
asi,"
u
I
all
the knots of 'his heart are cut asunder,
his
doubts vanish. *
Fearlessness
is
all
not possible
Whenever you know any person, place or thing, it because it you can remember it you can-
you know
,-
you say that you do not know it, and ycu can only remember that which you experienced before. o expe-
not,
rience
is
the only teacher.
146
Inspired Talks as long as we have even
What
God.
be
joined
if
;
you
is
God
over us
disjoined will be forever dis-
are separate
from God, then you
can never be one with Him, and virtue
by
you
are joined to
ceases, disjunction will
and
eternal
We
the Self chooses"
remove the
realize
means we
If
that
The junction
come.
we must
vice versa.
God, when
virtue only helps to
are dzdd (free),
we must
;
<l
it.
is
veil.
Whom
are the Self
and
choose ourselves.
Does
seeing depend
or does
off
There
mirror
dust, the
the is
knows
It."
;
our
does
efforts
not
that he does not
He who
?
take
change.
knowing nor known.
neither knower,
He who knows
efforts
upon something outside
depend
depends upon ourselves
It
14
it
upon our own
has
a
know, he
theory
knows
nothing.
The
idea that
we
are
bound
sion.
147
is
only an
illu-
Vedanta Philosophy not of this world
is
Religion
and
cleansing"
Freedom
secondary.
is
nature of the Atman. perfect, ever
"
Atman but "not
Brahman
This
We
is
"
is
it
heart-
world
this
is-
inseparable from the ever pure, ever
is
This Atman you
unchangeable.
can never know. the
on
effect
its
;
can say nothing about
this,
not this."
which we can never drive
that
out by any power of
mind
or imagination."
(Sankara).
*
*
The
universe
words
are the create
and
is
of
*
#
and
thought, this
uncreate
thought.
whole
this
Repeating the words, the
the
We
Karmis. creator.
This
is
unseen thought
the claim of a
They think
can
universe.
aroused and as a result a seen effect duced.
Vedas
that each
is
is
pro-
certain sect of
one
of us is
a
Pronounce the w ords, the thought
which corresponds
T
will arise
148
and
the result
Inspired Talks will
become
"
visible.
word
of the word, the the thought/'
is
the power
is
Thought the
of
expression
say the Mimdnsakas, a
Hindu
philosophical sect.
Saturday, July
13th.
know
Everything we
a
is
compound and
To
sense-knowledge comes through analysis.
mind
think that dent,
is
is
all
a simple, single or indepen-
dualism.
Philosophy
is
not got by
more you read books, the more muddled becomes the mind. The idea studying books
,
the
of unthinking philosophers
was
was a simple, and
them
free-will.
this led
believe in
to
be a compound, and every
to
compound must be ;
held together by
so the will
nation of outside will to eat unless
to desire.
mind
Psychology, the analysis of the mind,
shows the mind
side force
that the
is
Man
hungry.
are free
149
out-
bound by the combi-
forces.
he
But we
is
some
;
cannot even
Will
everyone
is
subject
feels
it.
Vedanta Philosophy
The
agnostic says this idea
Then, how prove the world is
we
that
we
all
feel
all
see
it
and
feel
freedom.
affirms this world, then
affirming freedom will as
in
freedom
dom
The
it is.
is
bound.
is
it
;
Its
so just as
much
universal consensus
it
must be accepted as
but freedom
;
only proof
If
is
not of the
man
constitutional belief of
the basis of
of the will as
all
Free-
reasoning.
was before
it
The very idea
moment man's
?
a delusion.
is
of free-will
it
became
shows every
The
struggle against bondage.
can be only one, the Unconditioned, the
free
Infinite,
now
the Unlimited.
a memory,
an
Freedom
in
man
towards
attempt
is
free-
dom. Everything in the universe complete a turn to
its
circle, to return
restore
struggling to
its
source, to re-
only real Source, Atman. The search
for happiness
to
to
is
is
the
a struggle to find the balance, equilibrium.
150
Morality
is
the
Inspired Talks
bound
struggle of the
proof that
The
is
of nectar
not the doer," this
"
O
of misery
king, drink this
and be happy."
is
(" I
all
pleasant, its
hand
but when
its
then
ness and
are
let
your duty.
own
it
do not
when we
The
reaction.
child ;
system reacts, then comes the pain
The
happy.
action
;
in the flame, that is pleasure
we have nothing
and do not
is
misery
When we can
of burning.
am
the nectar.)
Let there be action without reaction
puts
the
perfection.
midday sun
the
scorching the very soul.
is
is
*'**
we have come from
idea of duty
one drop
and
will to get free
stop that reaction,
to fear.
Control the brain
read the record
only thus can you be
react,
happiest
be the wit-
;
moments we
ever
entirely forget ourselves.
free will, not
This world
which we play; our
from duty.
is
just
life
151
is
a
We
know
Work
of
have no
gymnasium
in
an eternal holiday.
Vedanta Philosophy
The whole Never
fear.
what
fear
pend on no one. all
help are
is
to have no
become
of you, de-
secret of existence will
Only the moment you
you
The
free.
full
reject
sponge can
absorb no more. *
Even though
There
righting it is
is
*
* in
*
self-defence
is
wrong,
higher than fighting in aggression.
no " righteous
"
indignation, because
indignation comes from not recognizing "same" in all things. ness
Sunday, July Philosophy
which we
see
in
14//*.
means
India
through
God, the rationale of religion
no Hindu would ever ask religion
that
;
so
for a link between
and philosophy.
Concrete, generalized, abstract are the three stages in the process of philosophy. est abstraction in
which
all
152
The high-
things agree,
is
the
Inspired Talks
One.
In religion
we
have,
first,
forms, next mythology, and
The
first
phy
is
two are the
for the
philosophy.
last,
time being basis
underlying
symbols and
of
;
philoso-
and
all
the
others are only stepping stones in the struggle to reach the Ultimate.
In Western religion the idea
is
that without
New Testament and Christ there could be no religion. A similar belief exists in Judaism with the
regard to Moses and the Prophets, because these religions are
dependent upon mythology only.
Real religion, the highest, rises above mythology
;
it
can never
science has really
rest
made
upon
Modern
that.
the foundations of reli-
gion strong.
That the whole universe
scientifically
demonstrable.
What
is
one
is
the meta-
physicians call "being" the physicist calls "matter,"
but there
is
no
for both are one.
unthinkable, yet in
real fight
between the two,
Though an atom it
are the
153
is
invisible,
whole power and
Vedanta Philosophy That
potency of the universe.
the Vedantist says of Atman. ly saying the
same thing
is
exactly what
All sects are real-
words.
in different
Vedanta and modern science both posit a self-evolving Cause.
Take
for
The
potter
In Itself are
the primal cause, the clay the
is
and
cause
Atman
but the
the wheel the
too.
says, the universe is not real, is
God
it is
has
become
world; the Advaitists affirm that
He
ing as this world, but
We can
only
know
process, a fact in in the brain.
We
or forward, but
over
all
The
Atman
only apparent.
The
nature or this
God
is
appear-
not this world.
experience as a mental
the
mind
as well as a
mark
cannot push the brain back
we can
time, past,
is
is
Vedantist
seen through nescience.
God
Pantheists say,
instrumental
three.
all
is
cause and manifestation
Nature
the causes.
example the potter shaping a pot.
material cause, ;
all
the
mind
;
it
can stretch
present and future,
154
and so
Inspired Talks facts in the
mind
All
are eternally preserved.
facts are already generalized in
mind, which
is
omnipresent.* Kant's great achievement was the discovery that " time, space
thought,"
and
called
and causation are modes of
but Vedanta taught this "
it
ages ago
Mdyd." Schopenhauer stands
on reason only and
rationalizes the
Vedas...
Sankara maintained the orthodoxy of the Vedas. * * * * M Treeness
among
trees,
knowledge Personal
is
"
or the
idea tree,
knowledge, and
is
itself as
the
God
is
is
highest
the last generalization of the in Space,
Time and Causa-
never exist beyond mind or memory, manifesting thinking, feeling and willing, therefore the
of space, time and causation must have to be in
mind
out
One
*Asthe entire creation existing tion can
found
omnipresent.
Individual
mind
is
it.
whole
Hence
a portion of the
omnipresent or universal mind almost shut up in a body like a gulf
or a bit of the ocean mostly surrounded by land
leaving a narrow opening which joins
155
it
to the ocean.
Vedanta Philosophy universe, only
and
philo-
out of which
every-
out facts,
meta-
hazy, not clear-cut
sophic is
Unity
self-evolving,
thing comes.
....
Physical science
physics
to find
is
the thread to bind the flowers into a
is
Every abstraction
bouquet.
even putting manure
is
metaphysical
the
at
$
a tree
root of
involves a process of abstraction
includes the
Religion
concrete,
generalized and the ultimate stick
to
particularizations.
ciple, to the
are machines of light is alive.
;
* darkness,
angels
but both are machines.
Break the machine,
the balance,* and then *
not
Get to the prin-
*
#
Devils are machines of
alone
Do
unity.
One.
*
Man
more
the
man
can become
strike free.
Find out that the relationship between yourself and the
machine is as between a worker Never identify yourself with it.
156
and
his
instrument.
Inspired Talks This
where man can work
the only world
is
out his salvation. " is
Whom
the Self chooses
but put
true,
fatalistic doctrine,
it
is
is
horrible.
Monday, July 15th. Where there is polyandry,
women are
When large
physically stronger
as
in
Thibet,
than the men.
the English go there, these
men up
Election
true.
As an external and
within.
it
"
women
carry
the mountains.
In Malabar, although of course polyandry does
not obtain there, the
women
Exceptional cleanliness
and
there
When
I
is
the
of
impetus to learning.
spoke good Sanskrit,
India not one
can speak debases.
greatest
apparent everywhere
myself was in that country,
women who rest
is
lead in everything.
it.
woman
I
met many
while in the in
a million
Mastery elevates and servitude
Malabar has never been conquered
157
Vedanta Philosophy either
by the Portuguese, or by the Mussul-
mans.
The Dravidians were
a
non-Aryan race of
who preceded
Central Asia,
and
the Aryans,
those of Southern India were the most civilized.
Women
with them stood
They subsequently Egypt, others
maining
to sacrifice
seen results
u unseen
and worship, which ;
so
we must
result of
are the
first
in turn
produce
hear, then
think
meditate upon Brahman.
works and the
background
they really belong only to All
leads us
cause,"
ledge are two different things.
mind.
rest re-
16th. (Sankara)
or reason, and then
"
and the
to
in India.
Adrishtam, the
not do
men.
than
some going
divided,
to Babylonia,
Tuesday, July
The
higher
result of
u
Do
"
know-
and " Do
of all morality, but
the
body and the
happiness and misery are inextri'
158
Inspired Talks cably connected with
The higher
necessary to experience them.
to
Brahma
all
have bodies. As long as
and
only when one has got rid of the
body
a body, there must be
is
;
but
the
pleasure
there
pain
j
is
even
higher the standard of virtue,
body, the
up
and body
the senses,
The Atman
can one escape them.
is
bodiless,
says Sankara.
No
law can make ,you
free,
Nothing can give you freedom, already.
The Atman
and
do not reach
effect
edness to
be
is
is
It is
and
this
Brahman. As an ;
it
effect,
would be
a
it
not
Cause
self-illumined.
there,
free.
you have
disembodi-
freedom. Beyond what was, or
have no value as such
is
if
you are
is,
or
is
freedom would
compound
would contain the seeds
,
and
of bondage.
the one real factor, not to be attained, but
the real nature of the soul.
Work and to take
away
worship, however, are necessary the veil, to
159
lift
off the
bondage
Vedanta Philosophy and
illusion.
They do not
give us freedom,
but
all
part
we do not open our eyes and
what we
see
Sankara says further that Advaita-Veddnta
are.
the crowning glory of the Vedas
is
own
the same, without effort on our
;
but the
lower Vedas are also necessary, because they teach work and worship and through these
come
to the Lord.
may come without Work and worship lead
Others
any help but Advaita. to the
same
many
result as Advaita.
Books cannot teach God, but they can
des-
their action is negative.
To
troy ignorance
;
hold to the books and
at the
the
Sankara's great achieve-
way
ment. ting.
him
to
freedom,
But Give
is
after all,
man
it
first
to the highest
is
Same time open
a kind of hair-split-
the concrete, then raise
by slow
degrees.
the effort of the various religions their existence
and why each
stage of development.
is
This
and explains some
suited to
The very books 160
is
are a
Inspired Talks part of the ignorance they help to dispel.
duty
to drive out the ignorance that has
is
"Truth
upon knowledge.
You
truth."
So long
as
you have a
Who
thing."
are
two
creed,
he
drive out un-
eternal facts in
the
so.
you have no God.
knows,
know
can
come
and cannot be made
are free
"He who knows
shall
Their
knows noth-
Knower
existence,
?
There
God and
the
The former unchangeable, the latter changeable. The world exists eternally. Where universe.
your mind cannot grasp the amount of change,
you
call
on
relief
eternity... You see the stone or the has
it
it,
but not both
at
once; yet both are one.
*
Can you make second
yourself
All Yogis say
?
greatest sin
is
* to
rest
even for a
you can.
*
*
The
* at
*
think yourself weak.
No
you are Brahman* Nothing has power except what you give it. one
We
is
are
greater
;
realize
beyond the sun, the L
161
stars, the universe.
Vedanta Philosophy Teach the Godhood
of
man.
Stand up and say,
none.
master of
We
all.
can break
I
sistible
When
it
sion
and we alone
make you
freedom; only know-
free.
Knowledge
mind cannot
take
it
your
comes
in the
or reject
its
it
;
it.
so
expres-
nature.
is
It is
to
you back
bring
to
an entire illusion that
the body; so even while living here in
is
the body,
irre-
mind.
or worship
own
the Self
is
comes, the mind has to accept
Work
create
the master, the
not a work of the mind, only,
it is
in
evil,
it.
the
;
am
forge the chain
No action can give you ledge can
Deny
we can be
common
free.
The body has nothing
with the Self.
the real for the unreal
Illusion
not "nothing
Wednesday, July 17///. Raman uja divides the universe and Isvara
;
and
;
superconscious.
162
taking at all."
into Chit, Achit
man, Nature and God
subconscious
is
conscious,
Sankara,
Inspired Talks
on
the contrary, says that Chit, the soul,
same
infinity
of
God
said of
God
God.
as 5
is
truth,
is
and
a qualification
him
Om
u is
all
ail
We
in
have to perceive
it
is
are in the
memory and
with what
is
geneous one
mind)
is
;
?
is
the
Not
in
would be one sequence.
not
is,
it.
In getting
we
The
in
get also
differentiae
are got by comparison
stored there.
the nature of a thing,
existence
Where
?
what a thing
of
something which
(in the
else
between two objects
sense perception, else
knowledge
can be
that
tat sat''
from everything
differentiation
is
Any thought
Sankara further asks, can you see separate
the
knowledge,
these are not qualities.
is
is
it is
Difference
not in
is
Homo-
in the brain.
outside, differentiae are " " so the idea of many
inside is
the
creation of the mind. Differentiae
become
separate, but joined in
qualities
one
163
when
object.
they are
We
cannot
Vedanta Philosophy say positively what differentiation
we
see
and
feel
about things
" isness " existence,
All else
is.
is
pure and simple
is
in
us.
we have
the only positive proof
that
All
Being
is
of anything. "
All differentiation is really
"secondary
as the snake in
because the serpent
the rope,
reality,
too had a certain reality, in that something was
seen
of the
knowledge
;
but
the fact that
you
does not prove that the other
The
idea of the world
ing the idea it
of
the
rope becomes negative, the
knowledge of the snake becomes vice versa
When
misapprehended.
although
is
positive,
and
see only
one
non-existent.
an obstruction cover-
is
God, and
is
to
be removed, but
does have an existence. is
the
last
It is self-effulgent
and
self-
Sankara says again, proof of existence.
perception
conscious, because to go
should
still
beyond
need perception.
dependent of the
senses, of
164
all
the senses
Perception
we
is in-
instruments, un-
Inspired Talks
There
conditioned.
can
without consciousness
no
be
perception
has
perception
;
luminosity, which in a lesser degree
be unconscious
in
;
fact,
called
is
act of perception
can
consciousness
the
Not one
consciousness.
self-
is
nature of perception. Existence and perception are
one thing, not two things joined together.
That which needs no cause perception
is
the last proof of
is
It is
always subjective
own
perceiver.
;
is
Perception
only knower, so perception itself
itself, it is
perception
but perception brings mind.
Perception
It is
is
because a u
sciousness
We
Atman "
I
am
is
not
I
;
Atman.
Atman "
can-
becomes
but Sankara
because the con-
(a ham) is
not in the Atman.
are but the reflections of that are one.
165
is its
absolute, the
knower
"
Atman and Brahman
eternal.
itself
really the
such by the action of knowledge "
so as
not in the mind,
perceives, but the
not be a knower,
says "this
infinite,
Atman
;
and
Vedanta Philosophy
When you you have logical
and
to
talk
do
it
and think in
are
one.
means
is
Visishtddvaita
Prakriti
thoughts expressed
something that Itself
is
;
is
of
,
seeing partial
Visishtam
the it.
nature of
Change-
changeful words can
in
You
never prove the Absolute.
Brahman
is
comes upon
the world and change ful
perception
a step toward Advaita.
differentiation.
these
all
In Yoga,
which Ramanuja is the exponent, unity and
Absolute,
the relative, so
arguments apply.
realization
the
of
minus
certain
reach only
qualities,
not
only a verbal unification, the
highest abstraction, but not
the
non-existence
of the relative.
Thursday, Jidy
18th.
lesson
(The
to-day
was mainly Sankara's argument against the conclusions of the
Sdnkhya philosophy.)
The Sdnkhyas say
that
compound, and beyond
consciousness
that, the
gives us the Purusha, Witness
166
;
last
is
a
analysis
but that there
Inspired Talks are
many purushas, each
on the contrary,
Advait a
of us is one.
affirms that purushas
can be
That Purusha cannot be conscious,
only One.
unconscious or have any qualification, for either these qualities
would bind, or they would even-
tually cease
so the
qualities,
One must be without any
even knowledge, and
It
cannot be the " In
cause of the universe or of anything. existence
beginning,
the
One without a
only,
second," says the Vedas.
*
*
*
The presence
is
on the contrary sattva
man,
placed near
it
the cause of knowledge;
calls out
as the
fire
heats an iron
ball
latent in
it,
ball.
Sankara says, knowledge it is
what was already
by arousing the heat
not by entering into the
because
knowledge does
of satlva with
not prove that sattva
existing in
*
the nature of
167
is
not a bondage,
God.
The world
Vedanta Philosophy ever
whether manifested or unmanifested
is,
;
so an eternal object exists.
Jndna-bala-kriya (knowledge, power, activity) is
Nor does He need form, because
God.
only needs form to interpose as an ob-
finite
struction to catch
God
but "
no
really
moving
and hold
body,
into unity,
because it,
are
is
in
infinite
there
soul,"
whom
is
is
life
your delusion and not else
You must worship
wrong.
principles
the
is
What you
God and whatever
is
the conscious ruler of
the five
Atman.
There
;
only one Atman.
and yet that very jiva
all is
knowledge
needs no such help.
Jiva (individual soul) this
the
come
Atman
t
think about
in the jiva.
You
you may think
is
the Self in Krishna,
not Krishna as Krishna,
Only by worshipping can freedom be won. Even person-
the Self al
God
is
but the Self objectified.
search after
my own
reality is
Sankara,
168
"
Intense
Bhakti" says
Inspired Talks
means we take
All the it
is
like trying
only
locating
to reach
are true
the pole star
find
to
God
by
through the stars that are around * * * *
it
The Bhagavad
Gild
is
;
it.
on
the best authority
Vedanta.
Friday, July
19lh.
So long
say
speak
as
God
of
another,
I
I
"
you''
protecting
must take
all
the
have the right to
1
When
us.
I
see
consequences and
put in the third, the Ideal, which stands be-
tween us
;
that
is
the apex of the triangle.
The
vapor becomes snow, then water, then Ganges; but
when
when The
it
it is
is
vapor, there
water,
think
no Ganges, and
no vapor
of
idea of creation or change
connected with this
we
is
world
behind
in
motion,
it.
inseparably
So long as we perceive
we have
to conceive will
Physics prove the utter delusion of
it.
the senses
will.
is
in
;
nothing really
169
is
as
we
see,
hear,
Vedanta Philosophy feel,
smell, taste
ing certain
Certain
it.
results
vibrations produc-
our senses
affect
;
we know
only relative truth.
The
From
as
and consciousness.
much an
ourselves,
must have a God is
God can
and no more.
Sri
why
we ;
are as
also
Ramakrishna constantly saw
went but the
Self.
comes nearer and nearer
until
all
and there
more "I
is
with him, more
"; all is
merged
,
if
but in
Personal
He
melts
God away
is
in Self.
a bondage.
from design claims that but
;
no more personal God and no
Consciousness
form
be seen
gods we need none.
than any other thing around him
Samddhi
God
As men we
seen.
the Divine Mother ever present real
Personal
Himself as we are for
entity for
as a form, just as
This
1
for truth is' Isness'' (sat).
our present standpoint this world appears
to us as will is
word
Sanskrit
intelligence
170
The argument
intelligence is
precedes
the cause of any-
Inspired Talks
God
itself is in its
it
thing,
creates us
The
Mayd.
turn an effect.
It is
and we create God and unbroken
circle is
body and body
;
mind
the egg
seed, the seed the tree.
The world
sides.
free
Both are
teach truth, that
is
"
and must
we now know
rise
eventually
Only "
that
simple
it,
which
and
immortality,
homoge-
above both
compound, is
that
bliss.
;
but to all
of existence, will, consci-
individuality of the jiva as a
neither
we must transcend
There
ousness, doing, going, knowing. real
tree the
is
right in their place
isness,"
creates
the
;
entirely differentiated nor yet entirely
Man
this is
mind; the egg brings
creates
the chicken, the chicken
neous.
M&yd.
All
no
('separate soul);, will
go
beyond further alone
is
is
to pieces.
analysis is
truth, freedom,
struggles for the pre-
servation of this illusive individuality are really vices.
All struggles to lose this individuality
are virtues.
Everything
171
in the
universe
is
try-
Vedanta Philosophy
down
ing to break
this
individuality,
consciously or unconsciously.
either
All morality is
based upon the destruction of separateness or
because that
false individuality, all sin.
fies
it.
Morality exists
Customs come
follows to explain
;
power,
it
is
Reason
is
the
u
higher law than
a
Reasoning
of
things are
the
not the motive
is
the
attempt to
"
afterwards.
actions
of the
being,
a great Vedantist
really only is
*
*
Buddha was
Sankara
While
chewing the cud
*
was
of
and then mythology
them.
historian
the cause
later religion codi-
that arises later in
understand them.
human
first
come by
happening, they reasoning
first,
is
the
synthesis out of
(for
Buddhism
an offshoot of Vedanta), and
often called a
Buddha made
*
it.
" hidden
analysis,
Buddhist.''
Sankara made the
Buddha never bowed down
to anything, neither Veda, nor caste, nor priest,
172
Inspired Talks
He
nor custom.
Such
reason could take him. for truth
reasoned so
fearlessly
and such love
far as
a fearless search
for every
thing
living i
Buddha was
the world has never seen. of the
Washington
world
religious
quered a throne only to give
it
he con-
;
to the
the
world, as
He
Washington did to the American people. sought nothing for himself. 20th.
Saturday, July Perception
our only real knowledge or
Talking about
gion.
us
is
know our
it
for ages will never
There
soul.
between theories and atheist
the
is
light is
mine
country and see
atheism.
man.
the truer
then
it is
bring the food,"
ed.
;
we must
In
173
the
fact, I
take
go
to
in
a
We
have
teachers can
only
yours.
eat
it
to
be nourish-
Argument can never prove God save
logical conclusion.
make
difference
When you
each to see for ourselves u
no
Every step
forever. it,
is
reli-
as
a
Vedanta Philosophy It
Our own
selves.
our-
souls contribute all the
divi-
outside of us.
nity that
is
temple.
The
imitation of
God
outside of
impossible to find
is
We
objectifi cation
are the greatest
is
a
only
faint
what we see within ourselves.
Concentration of the powers of the mind
our only instrument to help us see God.
know one
soul (your
own), you know
present and to
past,
this will,
breathing,
lamp
that
methods
etc.
souls,
concen-
The concentrated mind
shows us every corner suit ail.
after another.
internal.
In
needed, but in
would
con-
is
a
of the soul.
These
are not steps necessary
to
different
be taken
Ceremonials are the lowest
form next God external and
It
will
you
such as reason, love, devotion
No one method can one
The
all
the mind, certain things excite and
trates trol
come.
If
is
some
many
after that
cases gradation
only one
way
is
God
may be required
be the height of folly to say to every-
174
Inspired Talks one,
u
you must
through Karma
pass
and
Bhakti before you can reach Jndnam." Stick to your reason until you reach some-
know
thing higher, and you will
because
it
will
it
The
not jar with reason.
beyond consciousness
is
be higher
to
stage
inspiration (Samddhi)
but never mistake hysterical trances for the
a terrible thing to claim this inspir-
It is
thing.
real
ation falsely, to mistake instinct for inspiration.
There
know
is it
no
external test for
ourselves
,
inspiration,
our guardian against mistake
the voice of reason.
All religion
is
negative,
is
going beyond reason, but the reason Instinct
only guide to get there. reason tlest
is
the water,
and
form or vapor is
Everywhere
this
;
inspiration
;
and
is
like
is
the ice,
the sub-
is
one follows the other.
eternal
to us
it
began with the particular
175
uncon-
sequence,
sciousness, consciousness, intelligence
body, mind
we
seems as link
we
if
;
matter,
the chain
first
lay hold
Vedanta Philosophy Arguments on
of.
both sides
We
weight and both are true.
where there
to
beyond both,
of
are
equal
must reach the
neither
is
These successions are
one nor the other.
all
Maya.
is
above reason, supernatural. Faith
is
Religion
not belief,
it is
First hear, then reason
illumination.
out let
all
the grasp on the Ultimate, an
that reason can
give about the
the flood of reason flow
what remains.
If
and find
over
it,
Atman
;
then take
nothing remains, thank
God
When
you
you have escaped
a superstition.
have determined that nothing can take away the
Atman,
that
and teach it
is
rest
it
it
for the
stands every to
of
all.
Finally,
and peace meditate upon
your mind upon
Then no speech the truth.
Do
it,
is
hold
fast to this
Truth cannot be
all.
good
test,
make
it,
in
partial
perfect
concentrate
yourself one with
needed
;
;
it.
silence will carry
not spend your energy in talking,
176-
Inspired Talks but meditate in silence
;
and do not
the
in
is
scious of
highest
Accumulate power
it.
become a dynamo
are
give,
himself.
*
*
*
and
What can a
of spirituality.
when he wants nothing *
uncon-
in silence
Only a king can
?
beggar give
only
you
state,
the rush
When your
of the outside world disturb you.
mind
let
and he
Hold your money merely as custodian for what is God's. Have no attachment for h\ Let
name and fame and money go
terrible
bondage.
Feel the
You
phere of freedom.
am
blessed finite
!
In
no end.
I
my All
!
is
my
Sunday, July
I
they are a
wonderful atmos-
are free, free, free
Freedom am
soul
;
I
!
I
am
!
Oh
the In-
can find no beginning and
Self.
21st.
Say
this unceasingly.
(Patanjali's
Yoga Aph-
orisms.)
Yoga
is
M
the science of restraining the chitta
377
Vedanta Philosophy (mind) from breaking into m//* (modifications.)
Mind
is
a mixture of
action and reaction, so
The mind has a
cannot be permanent.
it
works on the gross body. is
feelings, or
body and through
fine
behind the mind
and
sensation
this
it
Vedanta says that
the real Self.
It
accepts
the other two, but posits a third, the Eternal, the
Ultimate, the is
no
tion,
further
death
analysis
is
the unit, where there
last analysis,
Birth
compound. is
no further division
is
found
possible,
^-composi-
and the
decomposition,
where Atman
is
;
the
final
there being
perduring
is
reached.
The whole ocean each wave and
some very
big,
all
some
in their essence, the
each then
is
one
;
present at the back of
manifestations are small
;
yet
the
are the ocean
waves
" a spectator
acle" says Patanjali.
all
waves,
whole ocean, but as wave s
When
a part.
all is
is
When 178
are
stilled,
without
a spect-
mind
is active,
the
Inspired Talks the
Atman
of old
mixed up with
is
forms
in
quick succession
Be unattached. getting
The
it.
Knowledge
one you get the
is
is
other.
repetition
memory. power, and
By knowledge
When
you can even banish the material world. you can mentally get
rid of
another from any object until
can
make
at will
the object
one quality all
itself
after
are gone,
you
disappear from
your consciousness.
Those who
and can become developed
may
advance very quickly
are ready,
Yogis in six
months.
take several years
;
The
less
and anyone
work and by giving up everything
by
faithful
else
and devoting himself
solely to practice can
reach the goal in twelve years.
Bhakti will
bring you there without any of these mental * gymnastics, but it is a slower way. *
Swamiji does not mean intense or
Here by Bhakti
has already taught " Extreme " and again in deLove and Highest knowledge are one and absolute "This continuous he it remembrsays. fining ur divided love for God.
ance
of the
Lord
is
He
what
is
meant by Bhakti
179
";
so by
Vedanta Philosophy Isvara
the
is
Atman
as seen or grasped
His highest name
mind.
on
meditate
it
and think
nature and attributes. tinually
it is
word,
God
is
wonderful
its
is
the
Om
It is
nothing new
and
first
lets
you
con-
not a
after
it
;
a
If
only
healthy
Melancholy
barrier.
known Brahman, never
;
see your Self.
great obstacle
the best instrument.
almost insuperable
choly.
all
it,
Himself.
takes off obstacles
body
of
Repeating the
Religion gives you
Sickness
Otn, so repeat
is
the only true worship.
is
by
is
an
you have once
can you be melan-
Doubt, want of perseverance, mistaken
ideas, are other obstacles.
*
*
*
*
Prdnas are subtle energies, sources of motion. inward and
There are ten in
all,
Bhakti he means here,
Love which
five
is
five
out-
not yet whole-souled.
There are few Bhaktas who love God for God's sake. Most of them love Him for His omnipotence, wherewith he can fulfil
their desires for things other than Himself.
180
Inspired Talks ward.
One
current flows upwards, and
great
the other downwards. ling the
is
the steam
Prdnaydma has
Breath
and the body three
parts,
kumbhaka (holding
(in-breathing),
control-
is
prdnas through breathing.
the fuel, prdna engine.
Prdnaydma
is
is
the
puraka
the breath)
rechaka (out-breathing).
*
The Guru spiritual
Guru
fructify.
#
the conveyance in
is
influence
can teach, but the the
*
*
is
brought to you. Anyone
spirit
must be passed on by
to the Sishya (disciple)
The
relation
of brotherhood,
and
by law in India.
which the
between
this
is
The Guru
and
that will
sishyas is that
actually
accepted
passes the thought
power, the mantram, that he has received from those before
him
without a Guru.
;
and nothing can be done
In fact, great danger ensues.
Usually without a Guru these yoga practices lead to lust
;
but with one this seldom happens.
181
Vedanta Philosophy Each Ishtam has
The Ishtam
a mantram.
ideal peculiar to the particular
mantram
is
the external
stant repetition of the
word
worshipper
to express
word helps
firmly in the mind.
it.
is
;
the the
Con-
to fix the ideal
This method of worship all
over India.
Tuesday, July 23rd. (Bhagavad
Gitd. Kar-
prevails
ma
among
religious devotees
Yoga).
To
attain liberation
through work join your-
self to
work but without
result.
Such work leads
in turn brings
before
to
emancipation.
you know,
for the Self gives
knowledge, which
To
give
no bondage.
self this
know
Do
that
Neither desire
work, not
unceasingly and realize
that all
up work
Work done
leads to misery.
pleasure nor fear pain from work.
mind and body
no
desire, looking for
it.
I.
It
is
the
Tell your-
Try not
to
you work.
as a sacrifice
or
182
offering to the Lord.
Inspired Talks
Be
in the world, but
whose
leaf,
not of
mud
roots are in the
lotus
but which
Let your love go to
remains always pure.
whatever they do to you. not see color, so
like the
it,
A
man
blind
how can we
all,
can-
see evil except
it
We
compare what we see outside with what we find in ourselves and pronounce is
in us ?
cannot see impurity. See only
us.
child
;
see
it
and seeing
God
we
If
judgment accordingly. It
may
in every
are
but not for
exist,
man,
woman and
" by the antarjyotis," "inner that,
we can
we
pure,
see naught
light,"
else.
Do
not want this world, because what you desire
you
get.
Seek the Lord and the Lord only.
The more power there is, the more bondage, the more fear. How much more afraid and miserable are all
and come
we
than the ant
to the Lord.
!
Get out of
it
Seek the science of
the maker and not that of the made. "
I
am
the doer
and the deed." " He who can
183
Vedanta Philosophy stem the "
and anger
tide of lust
is
a great Yogi."
Only by practice and non-attachment cai
we conquer mind." 3ft
%
3fe
%
Our Hindu ancestors sat down and thought on
God and for the
same ends
get gain,
we
itself
curative
;
but in the rush of trying to
are likely
The body has curing
and so have we brains to use
morality,
in
them
to lose
itself
again.
a certain
power
and many things can rouse
power into
of
this
such as mental
action,
conditions or medicine, or exercise,
etc.
As
long as we are disturbed by physical conditions, so long
Not
we need
until
nerves, can
There
is
the help of
we have
got rid of bondage
to the
we disregard them. unconscious mind, but
consciousness, which
human
physical agencies.
organism.
is
just
below
one
part of the
is
guess work
Philosophy
184
it is
Inspired Talks about the mind. contact,
upon
based upon sense
conscious mind
in contact with the super-
"
is fact.
Aptas" are those
"
have
"
you
follow their method, you too
sensed
know-
seeing, the only basis of
What comes
ledge.
is
Religion
The proof
religion.
Each science requires its own
is
who
that
will
particular
if
see.
method
An astronomer cannot show
and instruments.
you the rings of Saturn by the aid of all the He needs a pots and pans in the kitchen. telescope.
the
So, to see the great facts of religion,
method
The
must be followed. the
more
Before the to
find
varied
we came
means
into the
means.
;
already
of
world
so
all
seen
the science,
greater
means
the
to get out
the
who have
of those
studying
God
provided
we have
But do not
it.
to
fight
do
is
over
methods. Look only for realization and choose the best
method you can
the mangoes and
let
find to suit you.
Eat
the rest quarrel over the
185
Vedanta Philosophy basket. See Christ, then All else is talk
makes the
Lord makes the temple
not
;
" the glory
until
be a Christian ,
the less talking the better.
;
The message Learn
will
you
through your face," as
The
messenger. vice versa.
Lord shines
of the
shone through the face
it
of Svetaketu.
Guess against guess makes
fight
but talk of
;
what you have seen and no human heart can resist
by
it.
Paul was converted against his will
realization.
Tuesday Afternoon. was a the
short conversation in the course
Swdmi said
and destroys
knowledge is
itself,
(so-called)
a vicious circle
ledge
of which
:)
Delusion creates delusion. itself
dinner there
(AJter
destroys
and
such
being in
itself.
Delusion creates
"
186
is
Maya.
All
based on Maya,
time that very knowLet
go
the
rope,"
Inspired Talks
When we
delusion cannot touch the Attnan. lay hold of the
Mciydy she has
the
identify
rope,
power over
us.
ourselves with
Let go of
be
it,
Witness only, then you can admire the
picture of the universe undisturbed.
Wednesday, July 2ith. The powers acquired by
the practice of Yoga
are not obstacles for the Yogi
are apt to be so
Yogi
means,
through the
which mark success
in
such as the repetition of a practice, meditation, fasting,
by the use of herbs and drugs. The
who
has conquered
all
interest
powers acquired and who renounces arising
but
and they may be produced by
mantram, by yoga or even
perfect,
excited by their exercise.
Siddhis are the powers
various
is
for the beginner,
wonder and pleasure
the practice
who
from
of virtue"
his actions,
(name
of
comes
one of the
187
all
in
the
virtue
into the " cloud states of
Samd-
Vedanta Philosophy and
dhi)
as
holiness
radiates
a cloud
rains
objects,
con-
water.
Meditation centration
Mind
is
is
on a
on one
is
series of
object.
cognized by the Atman, but
The Atman
self-illuminated.
How
cause of anything. the Purusha join It
does not;
do
so.
to
itself
it is
can
only
not
cannot be the it
be?
Prakriti
illusively
How
can
(Nature)
thought
?
to
*
*
*
*
it is
Learn to help without pitying, or feeling that there
is
any misery. Learn
be the same to
then
when you can do
and no longer have any
desires, the goal is
enemy and that
to
to friend,
attained.
Cut down the banyan
tree of desire with
axe of non-attachment and It is all
illusion.
u
it
will
vanish utterly.
He from whom
delusion have fallen, he
188
who
the
blight and
has conquered
Inspired Talks the
evils
of
he
association,
alone
dzdd
is
(free)."
To
love anyone personally
all alike,
then
all
desires
M eater Time, the
to paint the butterfly ?
Do
not be mere
bondage. Love
fall off.
comes and
of everything,"
Why try
has to go.
all
is
improve the
to
earth,,
has to go at
It all
white mice in
last.
a treadmill,
working always aud never accomplishing any-
Every
thing.
ther the desire
desire itself
is
fraught
be good or
with
evil,
It is
evil.
a dog jumping for a piece of meat ever receding from
death at
last.
Do
his reach,
whelike
which
is
and dying a dog's
not be like that.
Cut
off all
desire.
Paramdtman
Paramdtman
Maya
is
as
as
ruling
under
Mdyd
Mdyd
is
is
189
;
Jivdtman.
the sum-total of manifestation
utterly vanish.
Isvara
and
will
Vedanta Philosophy Tree- nature
which we "
why
"
is
really
veil
in
is
anything
Maya came
is
it
under the
see
of
Maya,
of
Maya.
God- nature Maya.
The
To
why
ask
a useless question, because the
is
answer can never be given
in
Maya who
Evil creates "
not " "
why
"
?
"
circle
ask
it ?
and
the evil,
Illusion
and has to
it
kill
why
"
that asks
is evil
Reason
destroys illusion.
based upon
being
itself,
is
why
will
Maya, and beyond
is
contradiction,
a
Sense perception
itself.
an inference and yet all inference comes from
perception.
Ignorance seen
;
but
by
reflecting itself
it
the is
would not appear except on
light
zero.
God
of
The
is
cloud
as the sunlight falls
it.
There were four high wall.
travellers
The first one climbed with
to a
difficulty
and without looking back, jumped The second clambered up the wall,
to the top over.
who came
2
90
Inspired Talks looked over and with a shout of delight dis-
The
appeared. top,
third in his turn climbed to the
looked where his companions had gone^
But the
laughed with joy and followed them. fourth one
came back
to
ed to
his fellow-travellers.
there
is
The
something beyond
rings back
from those
what had happen*
tell
the
is
great
sign
ones
plunged from M/lyd's wall. * * *
to hs that
laugh
that
who have
*
Separating ourselves from the Absolute and attributing certain qualities to It is
it
gives us Isvara.
the Reality of the universe as seen through
our mind.
Personal devil
is
the misery of the
world seen through the minds of the superstitious.
Thursday, July
25th.
(Patanjalis
Yoga
Aphorisms.) "
Things
approved
may be
of,"
done, caused to be done, or
and the
effect
equal.
191
upon us
is
nearly
Vedanta Philosophy Complete continence gives great
and
The Brahmacharin must
power.
spiritual
intellectual
be sexually pure in thought, word and deed.
Lose regard
for the
sciousness of
Asana
with the
;
get rid of the con-
so far as possible.
it
(posture)
and constant
body
must be steady and
practice,
Infinite, will
identifying
pleasant,
mind
the
bring this about.
Continual attention to one object
con-
is
templation.
When many
a stone
circles
interacting
action
is
,
are
is
thrown into
still
water,
made, each distinct but
so with our minds
;
only in us the
unconscious, while with the Yogi
conscious.
We
are spiders in a
all
it
is
web and yoga
practice will enable us
like the spider to pass
along any strand of the
web we
Yogis are
bound
please.
Non-
to the particular spot
where
they are.
192
Inspired Talks
To the
another creates bondage and hides
injure
Negative virtues are not enough
truth.
we have
conquer Mdyd and then she
to
We
follow us.
will
only deserve things when they
have ceased to bind ceases, really
;
and
us.
When
the
bondage
come
truly, all things
to us.
Only those who want nothing are masters
of
Nature.
Take refuge broken
his
in
some soul who has already
bondage, and his
you through
most
difficult
who
be found
know up
;
Higher
mercy.
Lord
take refuge in the
time he will free
in
(Isvara),
to
has really done
God and
We
done."
up and
let
it
it is
the
nothing, give
"
say utterly,
go.
Take refuge
in
193
'
Om
be
will
Thy
Wake
only dream this bondage.
Sanydsin bold, say
N
but
Feel nothing,
it.
can we cross the desert of Mdyd. hold,
to
only once in a century can one
nothing, do nothing, have
all
is
still,
God, only so " Let
tat sat,
go thy
Om
!
".
Vedanta Philosophy It is
our privilege to be allowed to be charit-
we may be helped
suffers that
down and
kneel
mistake
rid us of that
cure
there
inhere in sonal
is
it
;
but do
good nor
Doing work
and
is
up
all
When we
God
for
cease
?
And
to
To
all
not
is
can,
some
results to the
religion,
evil will
Lord, then
you.
but work done
In reality
whom
to pity
?
there anything else
help
it.
perfection alone can
giving ycu this
gymnasium
only object.
evil will affect
because
darkness,
God
receiver
without regard to per-
rightly leads to freedom.
pity
giver
any imperfection creates
of strength
result, give
neither
is its
Do what good you
it.
the
the world must end for us, since to
evil,
Thoughts
let
See the Lord back of
every being and give to Him.
think
;
give thanks, let the
stand up and permit.
to see
The poor man
we grow.
able, for only so can
your
194
world
as
all
pity
is
Can you ?
Thank
a
moral
development,
but
Inspired Talks never imagine you can grateful to
you
him who
a mirror to
to practise
and be
glad.
come
curses you,
self-restraint
;
he gives
for
show what cursing
chance
Be
the world.
help
is,
also a
so bless
him
Without exercise power cannot
out, without
the
we cannot
mirror
see
ourselves.
Unchaste imagination action.
Controlled desire
result.
Transform
spiritual energy,
that
is
as
is
bad as unchaste
leads to the highest
the
sexual
energy
but do not emasculate, because
The
throwing away the power.
this force, the
into
more can be done with
stronger
it.
Only
a powerful current of water can do hydraulic
mining.
What we need a
God and
and now.
that
A
to-day
we can
see
know
and
that there
feel
Him
is
here
Chicago professor says, "Take
care of this world, next."
to
is
God
What nonsense
will !
195
If
take
care of the
we can take care
Vedanta Philosophy of this world,
what need
to take care of the other
of a gratuitous
Lord
!
Friday, July 2&th.
(Brihadciranyakopani-
shad.)
Love
only through and for the
things
Yajnavalkya said to
Self. 11
all
At man we
the
Through
The Atman can ledge,
his wife,
Maitreyi,
know
all
things.''
never be the object of know-
He who
nor can the Knower be known.
knows he
is
He knows
the Atman, he
he
is
is
the universe
*
*
*
a law unto himself.
and
its
creator.
*
Perpetuating old myths in the form of allegories
and giving them undue importance
superstition
and
is
really
must have no compromise.
make no apology for any superstition drag truth down to the level of tener.
196
Truth
weakness.
Teach
fosters
truth ;
and
neither
the
lis-
Inspired Talks Saturday, July 21th,
(Kathopanishad.)
Learn not the truth of the
who
has realized Realization
talk.
beyond
future
eternal
;
is
and
"The
opposites.
an
it
in
others
all
;
beyond
cannot give knowledge of the us are the two,
man-soul.
The
sages
Talking,
all
is
these
and the
that the latter
the shadow, that the former
and
Self
Self.
the God-soul
know
vice.,
the highest flights
the Vedas themselves,
of the intellect,
mere
the pairs of
soul."
in the
arguing and reading books,
In
all
is
and
one sees the
stainless
calm comes
it
virtue
beyond
past
from one
Self save
but
is
the only real Sun.
Unless we join the mind with the senses, get
ears, etc.
The
used by the power
of the
no report from eyes, nose,
external
mind.
organs
Do
not
are let
we
the senses go outside
and
then you can get rid of body and the external world.
This very "x" which
197
we
see
here
as
an
Vedanta Philosophy external hell
departed see as heaven or
world, the
own
according to their
mental
and hereafter are two dreams, the led
on the former
present, to
go
all
is
;
we
;
we
dies
;
dies.
It is
is
is
omni-
mind
never go nor come. is
in Nature, is
but the Self which
Swami Vivekananda
Here
model-
Nature, body and
The man Swami Vivekananda born and
latter
get rid of both, all
now.
death, not
states.
we
see as
never born and never
and unchangeable Reality.
the eternal
The power of the mind is the same, whether we divide it into five senses or whether we see only one.
A
blind
man
a distinct echo, so that echo
and then
around me." safely
I
I
tell
man.
hands and get
everything that
is
Fog
or darkness
difference to him.
Control the mind, cut
you
my
clap
can
"Every thing has
So in a fog the blind man could
lead the seeing
makes no
says,
are a Yogi; after that
198
off the all
senses,
then
the rest will come.
Inspired Talks Refuse to hear, to see, to smell, to taste
You
organs. as
continually do
when your mind
learn to
do
from
mental power
the
away
it
it
external
the
unconsciously,
absorbed
is
;
so you can
The mind can put
consciously.
where
the senses
it
take
;
Get
pleases.
of the
rid
fundamental superstition that we are obliged to act through the body.
own room and
own
Self.
that
all
is.
are not.
Go
into
your
Upanishads out of your
get the
You
was or ever
We
are the greatest
book
that ever
the infinite depositary of
will be,
Until the inner teacher opens,
outside teaching
in vain.
is
the opening of the
book
It
of the
must
all
lead
to
have
heart to
any value.
The Ruler
done to
will is the
who all
says
<l
still
"do" and M do
that binds us.
not."
The ignorant
bondage, the knowing
will
small voice," the real
will
can
It
has
will leads
free us.
The
can be made strong in thousands of ways
199
,
Vedanta Philosophy every way
is
a kind of Yoga, but the systematiz-
ed Yoga accomplishes the work more
quickly.
Bhakti, Karma, Rdja and Jnana Yoga get over
the ground
more
goal.
put on
of steam,
all
is
the internal.
The Eucharist
;
the
#
*
symbolizing
of Buddhist origin.
is
a survival of a very ancient
They sometimes
of savage tribes.
their great chiefs
and
kill-
ate their flesh in order
to obtain in themselves the qualities that their leaders great.
crowd
and reach
external purification It is
powers,
better.
*
*
Baptism
ed
head
all
The sooner, the #
custom
Put on
work, prayer, meditation
philosophy, all sail,
effectively.
They
made
believed that in such
a way, the characteristics that made the chief brave and wise would become theirs and make the whole tribe brave
one man.
Human
and
wise, instead of only
sacrifice
idea and one that clung to
200
was also a Jewish
them
despite
many
Inspired Talks Jesus was gentle
chastisements from Jehovah.
and
loving, but to
the idea
of
him
fit
human
into Jewish
the
sacrifice in
beliefs,
form
of
atonement or as a human scape-goat, had
come
This cruel
in.
depart from the teachings
develop a
spirit
made
idea
*
Say "it duty
*'
to
is
my
Christianity
and
of Jesus himself
of persecution
to
and bloodshed. *
*
nature," never say "it
is
my
do anything whatever.
" Truth alone triumphs, not untruth.''
Stand
upon Truth and you have got God. *
*
From caste
*
#
the earliest times in India the
have
held themselves
they claim to be gods.
weakness about
*
is
They
that they seek
sixty millions of
beyond
Brahmin all
law
power.
people
who
Here are
are
good
and moral and hold no property, and they what they are because from their birth they
201
,
are poor, but their
are
are
Vedanta Philosophy taught that they are above law, above punish" twicefeel themselves to be ment
They
born," to be sons of God.
Sunday,
2Sth
July
the Purified''
"Song of
Gitd
(Avadhuta
or
by Dattdtreya*)
knowledge depends upon calmness of
"All
mind." "
He who
has
How
Self in self,
To know
shall
I
knowledge and
"No
thought,
bondage
all
*
is
is
"
I
Dattatreya
am
beyond the
Shake
was a
both
He, there
creates
a
senses,
I
of
non-existence,
off all ideas of relativity
sage, the son
and was an incarnation
is
Bliss."
neither existence nor
Atman.
!"
nature
my
is
it."
am
I
am knowledge and There
Him
no word, no deed,
me.
for
as
realization.
not the least doubt of
is
salute
Atman
the
He who
the universe,
filled
of Atri
;
and Anasuya>
Brahm&, Vishnu and Maheswara,
202
Inspired Talks shake
off all superstitions; let
and devas and ing and
you pure
?
Why
birth
talk of be-
Give up talking of Dualism
When
were you two, that you
The
?
universe
is
this
Holy
Talk not of Yoga to make
alone.
you are pure by your very nature.
;
None can
teach you.
like
him who wrote
keep religion ed
!
two or one
One and He
Men
else vanish.
becoming
and Advaitism talk of
all
and
caste
alive.
this
song are what
They have
actually realiz-
they care for nothing, feel nothing done to
;
the body, care not for heat and cold or danger or anything. of
They
and enjoy the
sit still
Atman, while red hot coals burn
and they
feel
"When knowledge
them
body,
not.
the threefold
and
their
bliss
known
bondage ceases,
of
knower,
there
is
the
Atman." "
Where
dom
the delusion of
ceases, there the
bondage and
Atman 203
is."
free-
Vedanta Philosophy "
What
what
you have controlled the mind,
if
you have
if
money, what
Atman
No bondage
Say,
pure.
clouds of belief
;
You
?
am
'I
you have
if
the
are
the Atman,
came near me.
ever
changeless sky
What
?
you have not
if
ever
f
not
am
I
may
the
pass over
me, but they do not touch me'/' "
Burn
talk.
I
burn
virtue,
am
that
vice.
immortal
Freedom
is
baby I
Knowledge.
am
that purity." 11
No one was
ever bound, none
none but
free.
There
finite,
the Ever-Free.
is
me.
I
was ever
am
Talk not to
me
In-
the !
Wiiat
can change me, the essence of knowledge
Who
can teach,
who can be
!
taught ?"
Throw argument, throw philosophy
into the
ditch.
"
Only
sion, the
a slave sees slaves, the deluded
delu-
impure impurity."
Place, time, causation
are
204
all
delusions.
It
Inspired Talks is
your disease that you think you are bound
and
will
be
Talk not.
You
free.
Sit
are
down and
the let
stition
;
no
distinction,
therefore be silent
all
no
is
all
is
it
melt
things
There
away, they are but dreams. ferentiation,
Unchangeable.
dif-
super-
and know what you
are.
"
I
ideal,
am
the essence
you
are
of
there
all
is.
are the essence of existence.
not disturb yourself.
bliss.
"
Fear naught, you
Be
You never were
you never were virtuous or
rid
of
Whom
these delusions
to
worship
the Atman.
To
?
Who
Repeat over and over,
Atman."
in
bondGet
sinful.
and be worships
speak, to think u I am
Do
at peace.
age,
all
Follow no
at ?
peace. All
is
is superstition.
Atman,''
"
I
am
Let everything else go.
MONDAY, July
29th.
We sometimes
indicate a thing by describing
205
Vedanta Philosophy its
When
surroundings.
ddnanda"
we
(" Existence
we
Knowledge
Bliss''),
are merely indicating the shores of
an indes-
about
it,
too
for that
nation, any concept this,
not this")
to think
The
is
is
is all
to limit
relative.
is
in vain
;
and so
senses cheat you
giving the
the
knowledge
will
;
of
same
fact.
Ve-
picture
artificially
No
The
that ;
two
highest
there
is
no
that the very
Study Nature as a whole,
it is all
that
is,
study motion.
our
real
Maya.
both
A
depth.
world.
show you
idea of
;
even
and the painter
motion, no change in anything
Self
not
modern science
her cheating by
appearance
see
people
said, for
day and night.
has only length and breadth, copies Nature in
,
imagi-
neti ("
to lose.
same
discovering the
Any
neti
that can be
danta found that out ages ago just
" is "
Not even can we say
cribable Beyond.
is
" Satchi-
say
Mind and body belong to
206
are not
nature,
but
Inspired Talks -eventually
we can know the ding an
mind and body being transcended,
When
conceive goes.
know and
all
you cease
see the world, then
you
Then
sich.
that they to
utterly
realize
The superseding of relative knowledge we want. There is no infinite mind or
Atman. is
what
infinite
knowledge, because both mind and knowledge
then
we
We
now seeing through a veil, M reach the x, p which is the Reality of
are limited.
are
our knowing.
all
If
we look
at a picture
we
a card board,
notion
;
yet
an
what we see
As we enlarge the clearer idea-
the
get
through a pin hole in
different
Out
hole,
in
mistaken perceptions of
the attributes,
is
get a clearer
all
it
as
and
we manufacture
conformity with
our
name and form. When
the cardboard, see
mistaken
really the picture.
of the reality
views
we throw away picture, but we
we
utterly
it
is.
we
see the
We
put in
the errors, the picture
207
same all
itself is
Vedanta Philosophy That
unaltered thereby. the reality of
we
as
our
see
They
as
it,
veil, in
all
;
all
see
because
Atman
is
Atman, but not
is
name and form
;
all in
they are
Mdyd.
are like spots in the object glass yet
telescope,
shows us the
it
spots
Brahman.
of a
the light of the sun that
is
illusion save for the is
we
is
we could not even
;
background
I
,
which
of reality
Swami Vivekananda
speck on the object glass
see the
just the
is
am Atman,
real,
unchangeable, and that reality alone enables
me
to see
Swami Vivekananda.
Atman
essence of every hallucination; but
the
is
the sun
is
never identified with the spots on the glass,
it
only shows them to
Our
us.
actions,
or
or good, increase
"spots,"
but they never affect the
Perfectly cleanse the
instantly
We
we
first
see
"I
and
perceive,
mind
my
of
father
then reason
208
they
decrease the
are evil
us.
as
God
within
spots are later.
and
one'*
We
Inspired Talks
must have
and
as a [fact,
this perception
No
called religion, realization.
matter
it
one
if
never heard of creed or prophet or book,
him
Cleanse the mind, this
we
all
is
of religion;
The baby
it is.
he has not yet the measure of Get
sees it
be able to see any
sees robbery
him.
done and
Once you
freedom
free
cut asunder, straight
and
and purity
"That moment
and
all
all
this
it
means nothing
ever
the
;
A baby
without.
more
stainless,
in
sin
and you
hidden object
find the
puzzle picture, you see
once you are
it
no
in himself.
rid of the defects within yourself
will not
and
we cannot
ourselves clear off the spots,
see the Reality as
let
and he needs no more.
get this realization
until
is
;
you
world
so
in
to
a
when
see only
around.
the knots of the heart are
crooked
places
are
made
world vanishes as a dream."
And when we awake, we wonder how we came to dream such trash I
209
ever
Vedanta Philosophy
Whom,
"Getting
no power
to
move
With the axe
misery mountain high has
the soul."
knowledge cut the wheels
of
asunder and the Altnan stands the
momentum
old
can only do good.
straight,
anything bad,
it is
;
he
know
lies
on the wheel
of
The wheel can now only go
mind and body.
tnukta"
carries
even though
free,
if
that the
If
body does
that
man
not "jivan-
is
But
he makes that claim.
only when the wheels have got a good
straight
motion (from cleansing the mind) that be applied.
the axe can
All purifying action
deals conscious or unconscious blows sion.
To
call
another a sinner
thing you can do.
Good
antly produces the
same
action result
is
on
the
delu-
worst
done ignor-
and helps
to
break the bondage.
To
identify
object glass
is
the sun with the spots the fundamental error.
sun, the "I," to be ever unaffected
210
on the
Know
the
by anything,
Inspired Talks
and devote
Man
is
The
yourself to
cleansing the spots.
the greatest being that ever can
highest worship there as Krishna,
man,
Buddha, Get
want, you create.
*
seen by
The on
all
*
*
the departed are
that
is
much
earth.
had
here,
The same "x"
Never want
" x"
the to
is
here
to heaven,
go
Even
here,
too
wealth and grinding poverty are both
bondages
and hold us back
Three great (The
of
worst delusion.
the
all
according to their mental attitude.
best vision to be
this
What you
Christ.
seeing this world as heaven. is
worship
rid of desire.
*
The angels and
to
is
is,
be.
gifts
we have,
human mind
is
from
first
a
religion.
human body.
the nearest reflection of
" His own God, we are image.") Second, the desire to be free. soul,
who
sion,
as a
has
Third, the help of a noble
crossed
teacher.
the
ocean
When you 211
of
delu-
have
these
Vedanta Philosophy Lord
three, bless the
sure
are
you
;
be
to
free.
What you
only grasp intellectually
may be
overthrown by a new argument, but what you yours forever.
realize is
gion
is
but
little
Put God behind every-
good.
man, animal, food, work, make
thing,
reli-
Talking, talking
a
this
habit.
Ingersoll once said
making the most out
me: "I
to
I
replied
in
of this world, in squeezing
the orange dry, because this world
sure of."
believe
" :
know a
I
we are
is all
better
to
way
squeeze the orange of this world than you do
and
I
so
am
I
fear,
get
so
more
I
can love
God
God
to !
I
it.
not in a hurry
;
I
know
of wife
all
me.
I
cannot there
die,
no
is
have no duty,
and children and property
men and women. Think
I
know
enjoy the squeezing.
no bondage I
out of
Every one
is
man
as
of the joy of loving
Squeeze your orange
212
this
;
way and
get
Inspired Talks
more out
ten thousand fold
of
Get every
it.
single drop."
That which seems behind,
it is
to
be the
will is the
Atman
really free.
Monday Afternoon. Jesus
up
was imperfect because he did not
fully to his
own
he did not give
Women
ideal,
woman
and above
him and
bound by the Jewish custom was made an apostle. Still he was
so
character next to Buddha,
not fully perfect.
woman's his
his
first
own
yet he
was
that not
one
the greatest
in his turn
was
Buddha, however, recognized
right to
and one wife,
who
because
equal to man.
a place
did everything for
all
live
an equal place of
his greatest
who became
in religion
and
disciples
was
the head of the
whole Buddhistic movement among the women of India.
great ones,
But we ought not to
criticise
these
we should only look upon them 213
as
Vedanta Philosophy above ourselves.
far
Nonetheless
we must not
pin our faith to any man, however great
;
we
too must become Buddhas and Christs.
No man
should be judged by
The
great virtues a
his
errors
are
man
the
has are
common
humanity and should
origin of our
his,
defects.
especially
weaknesses
of
never be counted
in
estimating his character. * * Viva, the Sanskrit
his
#
#
word
for " heroic",
word u virtue", because
is
the
in ancient
times the best fighter was regarded as the most virtuous man.
TUESDAY, July Christs
and Buddhas are simply occasions
upon which
We It
really is
30th.
to objectify
our own inner powers.
answer our own prayers.
blasphemy
to think
that
if
Jesus
had
never been born, humanity would not have been
214
Inspired Talks saved. in
horrible to thus forget the divinity
It is
human
nature, a divinity
Never forget the glory
out.
We are the will be.
God
greatest
Christs
you know
you are
there will never be All
and
Bow down Until
Self.
higher
God
that very
of gods,
for you.
all
to
else
is
beg
?
am
I
the
a dream save as
the whole ocean
you have made a
we ultimately become.
us to what
whom
but
am.
/
any freedom
waves
are but
our past actions are really good because
they lead
Of
own
nature.
ever was or ever
that
and Buddhas
but your that
human
of
on the boundless ocean which to nothing
must come
that
;
"
do not " I
;
call
know
existence
real is
it
the it
for
Satyakdma (lover heard the inner voice telling him, "
yourself
and
listen to the
Self."
215
is
in you.
of
am
wave
little
wave.
the infinite, the universal
I
I.
nothing truth)
You
are
Control
voice of your true
y
Vedanta Philosophy The be
to
great prophets
who do
the fighting have
lives of holiness, thinking great
the
after another,
man
*
produce as final outcome
*
*
Knowledge
which
man
exists,
*
only discovers
created the world.
philosophy (the highest),
Never pander to weakness. intelligent
them go
;
all in
them have
If
it
hurts or not.
truth
is
too
much
people and sweeps them away, the sooner the better.
ideas are for babies
not
this tre-
#
*
#
Tell the truth boldly, whether
let
talk high
They and make
claim.
*
for
it.
are this eternal knowledge, through
God
mendous
thoughts and so
power who preaches.
of
The Vedas
live silent
These men, passing out
helping the world.
one
who
than those
less perfect
and savages
the nursery
and
;
216
and these are
the forests,
fallen into the pulpits.
Childish
some
of
Inspired Talks It
is
bad to stay in the church
grown up open
air of
human form
is
is
are
out and die in the
the relative world.
in
man
the highest and
being, because here
the relative
you
freedom.
All progression
world
freedom, and this can, but
Come
spiritually.
after
the greatest
and now we can
entirely, is
get rid of
can actually attain
the goal.
some have reached
The
Not only we
perfection
;
so
no
matter what finer bodies come, they could only
be on the
relative plane
and could do no more
than we, for to attain freedom
is all
that can
be
done.
The
angels never do
wicked deeds, so they
never get punished and never get saved. are
what awaken us and help
dream.
They show us
to
Blows
break the
the insufficiency of this
world and make us long to escape, to have freedom.
* 217
*
Vedanta
Philosophy
A thing dimly perceived we call by one name the
same thing when
The
another.
fully perceived
we
call
;
by
moral nature, the
higher the
higher the perception and the stronger the
will.
Tuesday Afternoon. The reason and matter thing, call internal
is it
of the
harmony between thought
because they are two sides of one
%"
and the
which divides
itself
the
external.
The English word " paradise the Sanskrit para-desa, which into the Persian language
"
into
beyond the land
'*
"
comes from
was taken over
and means
or really " the land
or the other world.
The
literally
beyond,"
old Aryans always
believed in a soul, never that
man was
the body.
Their heavens and hells were
all
because no
cause and no
cause
is
effect
eternal
;
can outlast therefore
to an end.
218
its
all effects
temporary,
must come
Inspired Talks
The whole
of the
Two
this story
:
on
same
the
majestic,
below
birds
tree.
immersed
restless
Vedanta Philosophy of golden
own
in his
at
the
the fruits of the tree as before.
boughs nearer
this time
to
bird
came
to
lost himself.
the one
the
tree,
an excep-
;
but he soon
went on eating Again he
ate a
he hopped up a few
the bird
happened many times
ate
;
serene,
paused and looked
forgot about the other bird and
and
sat
fruits of
above
majestic bird
bitter fruit
plumage
glory
Once he
bitter.
tionally bitter fruit, then he
up
in
The one above,
and eating the
now sweet, now
is
at
until at
This
the top. last
the lower
the place of the upper bird
He found
had never been two
all at
birds,
and
once that there
but that he
al]
the
time was that upper bird, serene, majestic and
immersed
in his
own
Wednesday, July Luther drove a
glory. 31s/.
nail into
219
religion
when he
Vedanta Philosophy took away renunciation and gave us morality instead. ethics,
Atheists
and
can have
materialists
but only believers in the Lord can have
religion.
The wicked pay Think
holiness.
man.
the price of the great soul's
of that
just as the
when you
poor man's labor pays
the rich man's luxury, so world.
The
in India
is
see a wicked
is it
in the
terrible degradation
for
spiritual
of the
masses
the price Nature pays for the pro-
duction of great souls like Mira-bai, Buddha, etc.*
"
am
I
am
*
*
*
the holiness of the holy." (Gita) "
the root, each uses
all is
M I.
*
"
I
it
in his
own way,
I
but
do everything, you are but the
occasion."
*
For when people become very much degraded then
only great souls like Mira-bai, Buddha etc are born. Gita.)
220
(Vide
Inspired Talks
Do
not talk much, but
you, then you are a Jnani. else is ignorance.
all
is
Brahman. *
This
All
the
It is
within
feel the spirit
that
is
knowledge,
ito be known
all.
*
*
*
binds through the search for happi-
Sattva
ness and knowledge, rajas binds through desire,
tamas binds through wrong perception laziness.
the
two lower by
all
to
Conquer
and then give up
the
and $attva r
Lord and be
free.
The Bhakti
Yogi realizes
and goes beyond the three
The
will,
the
There
lt
all
is first
the apparent self (body)
self,
who
himself (the Absolute *
combined make what we
these
soul."
mental
the
qualities.*
the consciousness, the senses, desire,
the passions, call
Brahman very soon
mistakes
the
;
body for
bound by Mdyd)
Git&, Chapter XII.
221
second
;
third
Vedanta Philosophy the
Atman, the ever
Seen
partially, It
nature
is
Nature goes, even the
There
free.
seen wholly,
;
memory
the changeable
is
ever
pure, the
of
it
all
lost.
is
(mortal), the eternally
changeable (Nature), and the Unchangeable (Atman). *
Be
*
perfectly hopeless, that
What bonds never
*
*
is
there to
for
hope
is
Burst asunder the
?
hope, stand on your Self, be at
of
mind what you
do, give
but have no hypocrisy about Svastha, the Sanskrit "
your own
Self,
is
they
(Paddrtha).
" say,
well, are
Even
I
saw
"
express a
*
222
on
India
you happy "
I
?
saw a
word-meaning
this universe
*
God,
for " standing
is
a "
meaning." *
to
all
rest,
it.
word
And when Hindus would "
up
used colloquially in
" Are you
to enquire
thing,
the highest state.
*
"
word-
Inspired Talks
A right
;
body mechanically does
can do only good because
it
The
purified.
on
man's
perfect
momentum
past
the wheel of
body
is
all
is fully
it
that
carries All
good.
evil
tendencies are burnt out.
*
* " That day
is
*
#
indeed a bad day
when we do
not speak of the Lord, not a stormy day."
Only love
Love
Bhakti.
The
God. in is
"
in the
it
true
Supreme Lord
"
here
which transcends
West mean by the personal
He from whom
whom
rests,
and
this universe proceeds,
to
whom
it
returns,
He
Isvara, the Eternal, the Pure, the All- Merci-
ful,
the Almighty, the Ever-Free, the All
ing, the
of
"
Isvara, the concept of
what you
is
any other being, however
for
great, is not Bhakti.
means
Supreme Lord
the
for
His
Man
Teacher of
own
nature
all
is
teachers, the
Know-
Lord who
inexpressible Love."
does not manufacture
223
God
out of his
Vedanta Philosophy
own
brain
light of his
Him is
but he can only see
;
own
the best of
and he
capacity,
the
in
attributes to
Each
he knows.
all
God
attribute
the whole of God, and this signifying the
whole
by one
explanation of
the
without form yet has lities
metaphysical
personal God. all
is
forms,
hvara
is
without quabeings
to see the trinity of existence,
God,
man, Nature But
the
human
yet has
we have
is
quality
all
;
to the
As
qualities.
and we cannot do otherwise.
Bhakta
tinctions are
mere
he perceives.
He
all
these philosophical dis-
He
cares nothing " for argument, he does not reason, he senses,"
love of
liberation I
wants to lose himself
in
pure
God, and there have been Bhaktas who
maintain that this
sugar.
idle talk.
;
who
want
more
is
"
say
I
to
be desired than
do not want
to taste sugar."
"
I
want
to
be
to love
and enjoy the Beloved," In Bhakti-Yoga the
first
224
essential is to
want
Inspired Talks
God
We
honestly and intensely.
want every,
God, because our ordinary
thing but are fulfilled
So long as
the external world.
by
desires
our needs are confined within the limits of the physical universe,
God; in
it is
our
then
;
Bhakti all
is
feel
any need for
and are disappointed with every-
thing here that
higher
not
when we have had hard blows
only
lives
we do
we
we
feel the
need for something
seek God.
not destructive
our faculties
it
teaches
may become means
salvation.
We
God and
give to
usually wasted
;
must turn them
Him
on the
all
love
that
in
to reach
towards
which
is
fleeting objects of sense.
Bhakti differs from your Western religion
that
that Bhakti
idea
of
admits no element
of
fear, no Being to be appeased or propitiated. There are even Bhaktas who worship God as
their
own
child, so that
feeling even of
P
awe or
there
may remain no
reverence.
225
There can be
Vedanta Philosophy no
and so long
true love,
in
fear
even
the least fear Bhakti cannot T
Bhakti there
no place
also
is
The
bargaining with God. for anything
there
as
In
begin.
begging or
for
idea of asking
God
He
will
sacrilege to a Bhakta.
is
is
not pray for health or wealth or even to go to heaven.
One who wants
to love
must make a bundle
He who make
It is
you
to
be a Bhakta,
of all these
desires
them outside the door and then
leave
and
God,
wants to enter the realms of
a bundle of cast
it
all
"
shop-keeping
and
enter.
must
light
" religion
away before he can pass the
gates.
not that you do not get what you pray for; get everything,
beggar's religion. living
but
it
is
low, vulgar,
M Fool indeed
is
he,
on the banks of the Ganges, digs a
well for water.
coming
to a
mine
for glass beads."
Fool indeed of
is
the
a
who little
man who,
diamonds, begins to search
These prayers for health and
226
Inspired Talks
and material prosperity are not Bhakti.
wealth
are the lowest
They
form
We
a higher thing.
Karma.
of
get there in a beggar's dress.
If
We
admitted in beggar's rags
the
would drive us out
come
Emperor
of
of the
to
would we be
The This
gates.
emperors and never can we
Him
before
cannot
Certainly not.
?
is
into
we wanted
enter the presence of an emperor
is
come
are striving to
the presence of the King of kings.
lackey
Bhakti
in
Shop-
beggar's garb.
keepers never have admission there, buying and selling will not
do there
at all.
You
read in the
Bible that Jesus drove the buyers and sellers
out of the temple.
So
it
goes without saying that the
becoming
a
Bhakta
is
to give
up
first
all
task in
desires of
heaven and so on. Such a heaven would be
like
this place, this earth, only a
The
Christian idea of heaven
enjoyment.
How
is
little
a place of intensified
can that be
227
better.
God
?
All this
Vedanta Philosophy desire to
to
go
heaven
is
a desire for enjoyment.
This has to be given up.
The
love
Bhakta must be absolutely pure and seeking nothing for
itself
of the
unselfish,
either here or here-
after.
"
Giving up the desire of pleasure and pain,
gain or a
loss,
moment "
is
worship
God day and
to be lost in vain.'
Giving up
night
worships God.
He
being worshipped day and night,
Himself and makes His worshippers
Thursday, August
The
real
have our
Guru
through which the
not
feel
Thus reveals
him."
1st.
the one through
is
spiritual
;
other thoughts, the whole
all
mind day and
night
,
descent.
He
is
whom we
the channel
spiritual current flows to us;
the link which joins us to the whole spiritual
world.
Too much
faith
in personality has
a
tendency to produce weakness and idolatry,
228
Inspired Talks but intense love for the
growth
truth
he connects us with the
possible,
Adore your Guru
nal Guru. in
him
;
makes rapid
Guru
that
inter-
there be real
-if
Guru-bhakti (devotion to
the teacher) will quickly lead you to the highest.
Ramakrishna's purity was that of a baby.
Sri
He
never touched
money
was absolutely annihilated to
great
religious their
science,
the
man was
in him.
and
Do
teachers to learn
lust
not go physical
whole energy has gone to the
Ramakrishna Paramahamsa
In Sri
spiritual.
in his life
all
dead and only
he actually could not see
sin,
God remained
he was
;
literally
" of purer eyes than to behold iniquity."
The
purity of these few
that
paramahamsas
holds the world together. die out pieces.
they
and
leave
it,
If
all
should
all
would go
to
they
the world
is
They do good by simply being, and
know
it
not
;
they just are.
229
Vedanta Philosophy Books suggest the inner
when we have earned
When
ledge ourselves. flashed for you,
within.
You have
in
know-
the inner light has
you
in
is
and
all
a
thousand
Never
the books.
all
you can do anything
lose faith in yourself,
universe.
the
the books go, and look only
let
times more than
this
and the method
we can only under-
but
of bringing that out,
stand them
light
Never
all
weaken,
power
in is
yours. If
religion
upon
in us.
all
religion
No books
than help us to find
we can to
depend upon books or
life
the existence of any prophet whatsoever,.
then perish is
and
get
all
and books
or it,
teachers
!
can do more
and even without them
truth within.
Yet have gratitude
books and teachers without bondage
and worship your Guru
as
obey him blindly
love
him
No
blind
think for yourself.
;
Religion
230
to
them;
God, but do not all
you
belief
will,
but
can save
Inspired Talks you, work out your
one idea of God,
Freedom and
own
He
that
Have only
salvation.
an eternal help.
is
highest love
must go together,
We
then neither can become a bondage. give nothing to is
the
Guru
God
He
;
Then we
of gurus.
the " Soul of
our
souls'',
want
;
whom
to
see
cannot do good to God. " sameness." to yourself
You
lower then high.
because
love
?
We
be the " steady flame, burning without
do good, when you
are
us.
Soul of our
we
or what else can
heat and without smoke."
one.
find
the
is
He that He is No Self.
to
our very
wonder we love Him, He souls
all
gives
can
it
;
To whom can you God ? You only All
you do good
If
feel that
serve
is
its
at
all,
the receiver
the
other
he, not because
Give
doubt goes,
as the
own
231
you do
it
the higher
because you are
he
rose
nature,
scious of giving.
is
all is
is
low and you
gives
perfume,
utterly
uncon-
Vedanta Philosophy The
great
Hiudu
reformer,
Mohan Roy, was a wonderful example He devoted his whole unselfish work. helping India.
Ram
Rajah
of this life
to
was he who stopped the
It
burning of widows.
usually believed that
It is
this
reform was due entirely to the English
but
it
was Rajah
Ram Mohan Roy who
;
started
the agitation against the custom and succeeded in
obtaining the support
in suppressing
of
Government
he began the move-
Until
it.
the
ment, the English had done nothing.
He
also
founded the important religious Society called
and subscribed $ 100,000
the Brahmo-Samdj, to
found a
and
told
university.
them
to
go
He
then stepped out
ahead without him.
He
cared nothing for fame or for results to himself.
Thursday Afternoon. There are endless 41
series of manifestations, like
merry-go-rounds", in which the souls ride,
232
Inspired Talks
The
so to speak.
series are
eternal
repeat themselves
souls get out, but the events eternally
can
and
be read,
When
the
how
that is
because
soul
go through the experiences
one
series souls
really
present. it
has to
of that chain.
From
go to other
series
;
from some
they escape forever by realizing that they
series
are
is
and future
a certain chain,
in
is
one's past
all
individual
;
Brahman.
By
getting hold of
one promi-
nent event in a chain and holding on to
whole chain can be dragged
power
is
easily
acquired,
value and to practise
it
our
Go
spiritual forces.
in
but
it,
and read. it
is
takes just so
of
no
the
This real
much from
not after these things,
worship God.
Friday, August 2nd. Nishta
(devotion
to
beginning of realization. of
all
flowers
:
sit
and be
233
one
Ideal)
is
the
Take the honey out friendly with
all,
pay
Vedanta Philosophy reverence to brother,
all,
say to
M but keep firm
higher stage the other.
in
am
I
all,
why can
actively sympathize with
with his eyes to I
can
While
?
one course
I
(nishta),
with
feel
A
own way.
your
actually to take the position of
is
If
" Yes brother, yes
all,
my am
but
every
not really and
I
brother and see
weak,
when
must
I
I
am
and
other
stick
strong,
perfectly
sympathize with his ideas.
The
old idea was " develop one idea at the
expense of
all
the rest."
The modern way
A
"harmonious development." " it
third
develop the mind and control
where you
This
is
will
;
the result will
it,"
Thus you
to
then put
come
quickly.
lose
nothing.
in
any
direction.
He who
gets the
it
whole must have the parts too. included in Advaitism (monism). I first
is
developing yourself in the truest way.
Learn concentration and use
"
way
is
saw him and he saw me,
234
Dualism
is
Inspired Talks " There was a flash of eye from
me
to
him and
from him to me." This went on until the two souls became so closely united that they actually
became one.
* There are two [kinds Sam&dhi, trate
on myself, then
I
I
concen-
concentrate, and there
is
a unity of subject and object.
You must be
able to sympathize fully with
each particular, then the highest monism. yourself,
you
the whole
become a
at
once
jump back
to
After having perfected
Take
limit yourself voluntarily.
power
to
Be able
into each action.
dualist for the time being
Advaita, yet be able to
take
it
and
to
forget
up again at
will.
Cause and
grow
to
*
*
*
effect is all
understand that
Mdyd, and we all
connected as the child's fairy
235
*
we
see
tales
is
shalF
as dis-
now seem
Vedanta Philosophy to us.
and if
There
no such thing
really
and we
effect
come
shall
to
know
your
through
pass
imagery and
let
any
without
Develop love
and
then
Come
not to
poetry
mythologies as poetry.
all
enjoy
beautiful
Then
it.
mind
questioning about connection. of
as cause
lower your intellect to
you can,
allegory
is
mythology with ideas of history and reasoning. Let let
it
it
flow as a current through your mind,
be whirled as a candle before your eyes,
without
you will
asking
who
will get the circle
remain
The
in
writers
symbols
of
and
holds the candle,
the residuum of truth
;
your mind. of
all
mythologies
wrote
in
what they saw and heard, they
painted flowing pictures.
Do
not try to pick
out the themes and so destroy the pictures take
them
as they are
and
Judge them only by the out of them. *
let
effect
*
*
236
them and
act
;
on you.
get the
*
good
Inspired Talks
Your own it
will is all that
answers prayer, only
appears under the guise of different religious
We may
conceptions to each mind.
Buddha, but
Agnid
Jesus, Krishna, Jehovah, Allah,
*
#
#
Concepts grow, but there in
the
* is
no
than ours are, because are
less
likely
historical
which present them
allegories
Moses' visions are more likely to
and
it
only the Self, the "I."
it is
value
call
be wrong
we have more knowledge be deceived
to
illu-
by
sions.
Books
opens, then
other books are
all
they confirm our book.
understands strength,
understands the
we understand It
is
all
our own book
are useless to us until
lion,
It is is
it
in the
dream
the
strong that
We
How
rat.
can
are his equals ?
to feed
five
with two loaves, or to feed two with
237
far as
the elephant that
not the
Jesus until
good so
thousand
five
loaves
;
Vedanta Philosophy neither
is
real
and neither
the other.
affects
Only grandeur appreciates grandeur, only God realizes God. The dream is only the dreamer, it
has no other basis.
It is
one thing and
not
the dreamer another.
The keynote running
through the music
am
is
"I
am
"I
He,"
He,''
other notes are but variations and do not
all
affect the real theme.
We
are the living
books
and books are but the words we have spoken. Everything see
it
is
as such.
the living God, the living Christ
Read man, he
is
the living poem.
We
are the light that illumines
and
Christs
out
and Buddhas
that, these
the Bibles
all
that ever were.
would be dead
;
for us,
Stand on your
own
The dead body
resents nothing
With-
not living.
self.
our bodies dead and cease
;
us
let
to identify
make
ourselves
with them.
Saturday, August 3rd. Individuals
who
are to get
238
freedom
in
this
Inspired Talks life
have to
thousands of years
live
but the masses can only crawl. Christs
*
There was once desired that
Thus we have
them
*
Hindu queen, who
a
life
;
#
so
much
her children should attain free-
all
in this
care of
life-
and Buddhas. *
dom
one
to be ahead of their times,
They have
time.
in
that she herself took
and
as she rocked
them
all
the
to sleep,
she sang always the one song to them,
"Tat
tvam
asi,
That
thou
art.")
Tat tvam asi" ("That thou
Three
of
them became
but the fourth was taken
up elsewhere leaving
to
away
become a
art,
Sanydsins,
to be
brought
As he was
king.
home, the mother gave him a piece of
paper which he was to read when he grew to
manhood.
On
"God
alone
is true.
never
kills
company
or of
that piece of paper
is
All else killed.
holy ones."
239
was written,
is false.
The
soul
Live alone or in the
When
the
young
Vedanta Philosophy prince read this, he too at once renounced the
world and became a Sanydsin.
Now, we
Give up, renounce the world. like
dogs
into a kitchen
strayed
piece of meat, looking
round
and eating a
in fear
lest at
moment some one may come and
own
it
up and
mentally,
from the heart
gyam
it
know you
of
and without
Do
tuality.
physically.
your hearts.
(renunciation). it, it is
Give up
bind.
ceases to
you do not
if
any
them
This never comes until you
the world.
give
This
is
Give up
Have
Vaird-
the real sacrifice,
impossible to attain spiri-
not desire, for what you desire you
and with
get
drive
Instead of that be a king and
out.
are
it
comes
terrible
It is
bondage.
nothing but bringing "noses on us,"* as in the *
A
who
poor
of dice.
the
man was
once able to propitiate a certain God
gave him three boons to ask along with three throws
news
The happy man went home and communicated of this
once told him
good luck
to cast
to his wife
for wealth
240
who,
first.
To
full of
joy, at
this the
man
Inspired Talks case of the
man who had
We
get freedom
said
never "
people laugh "
little
persons.
self
which
for
noses,
the
But the wife was for
are
for beautiful acquiline
first cast
cannot remove
Wealth
noses.
Let us
we
until
We, both have very ugly at us.
three boons to ask.
of our
deformity
th e wealth
first
and so
she caught hold of his hand to prevent him from throwing the dice.
The man
once threw
the
hastily snatched
dice,
exclaiming
beautiful noses and nothing but
hand a way and at " Let us both have his
noses."
All at
once
both
were covered over with many beautiful noses, but they proved such a great nuisance to them that both of them agreed to throw for the second time asking for
their bodies
their removal. little
It
was done, and also they lost their own and left completely noseless. Two
ones by that,
boons thus they had
know what Having
They
to do.
lost thefr
could not even dream
They wanted to
lost and in utter dismay they did not There was only one boon more to ask. noses they looked more ugly than before.
to
of
going out
that
plight.
feared
be questioned about their transformation
be regarded by
mend
their
boons. little
all
to
be two big fools
circumstances even
So both
noses
and
illustrates the
in
have two beautiful noses, but they
of
lest
they should
who
could not
with the help of three
them agreed to get back their ugly were accordingly cast. This story
the dice
" previous sentence
you desire you get and with
it
Do
comes
241
not desire; for what terrible
bondage."
Vedanta Philosophy contained.
"Self
is
the Saviour of
none
self,
else."
Learn
know
to
that
feel
we
are
Throw
one.
all
nonsense to the winds.
other bodies, to
in
yourself
is
done
Throw
done.
is
Have no weakness even
Do
other,
Spit out your actions,
good or bad, and never think
What
all
of
them
again.
off superstition.
in the face of death.
not repent, do not brood over past deeds,
and do not remember your good deeds dzdd
(free).
will never
effect
to
The weak, the
it,
of all deeds to the
good and bad.
Do
Give up the bur-
Lord
;
give
all,
both
not keep the good and give
God
only the bad.
the
but be careful never
do the same thing again.
den
be
ignorant
You cannot undo,
reach Attnan.
must come, face
fearful, the
;
helps those
who do
not
help themselves. *
"Drinking
* the cup
of
242
* desire,
the world
Inspired Talks
becomes mad."
Give up *
together.
*
There " "
is
food
food,
desire.
and eating
water, water"
repeating the
between saying
it,
and drinking "
word
between saying
So by merely
it.
God
God,
We
attain realization.
hope to
*
*
a vast difference "
come
night never
and the Lord can never
so desire
together,
come
Day and
"
we cannot
must
strive
and
practise.
Only by the wave can it
be
it
become
so.
falling
unlimited,
Then
after
it
back into the sea
never as a wave can
has become the sea,
it
can become the wave again and as big a one as it
pleases.
Break the identification
of yourself
know
free.
with the current and
True philosophy tain perceptions.
is
it
is
you are
the systematizing of cer-
Intellect
begins. Inspiration
but
that
much
must not contradict
243
ends where religion higher than reason, it.
Reason
is
the
Vedanta Philosophy rough tool
do the hard work
to
the
bright light
The
will to
inspiration is
;
which shows us
do a thing
is
truth.
all
not necessarily inspi-
ration.
*
Maya
Progression in
you back
is
a circle that brings
to the starting point; but
come
norant and
Worship
*
*
*
of
end with
to the
all
of the
God, worship
concentration and
you
start ig-
knowledge. holy
meditation, and
ones,
unselfish
work, these are the ways of breaking away from
Mdyd's net
;
but we must
desire to get free.
The
first
flash of
illumine the darkness for us,
knowledge that right,"
to
do
is
we were
is
to drive
Give up heaven.
all
have the strong
us
is in
our nature, (there
never born).
All
the clouds
away
desire for
that will
light
enjoyment
is
;
it
is
the
no"birth-
that
we have
that cover in
it.
earth or
Control the organs of the senses and
control the mind.
Bear every misery without
244
Inspired Talks
Think
even knowing that you are miserable.
Have
of nothing but liberation. in his teachings,
get free.
and "
Say
in the surety that
that
what we '*
only
I".
the
tell
;
see
this
Think day and night,
God
is.
Have
All relatives
wells"
we
-,
fall
even
mind
like a If
you are a
help God.
you
are
God
;
dream
this
universe
-are
will is
break
!
zero, only
but u old dry
them and
into
get is
dreams
no end.
by helping anyone.
tree,
that
you
of
Do It is
spreads on and on. are a fool
to
try to
you are a monist, you know that where find duty
duty to husband, child, friend. they come,
that there is
the
and friends
dualist, If
whatever
intense desire to get free.
illusion
banyan
you can
this incessantly,
duty and bondage, and there not create
Guru,
in eating, walk-
never existed,
Flash,
"
Soham
Soham,
Comes. Tell yourself ing, suffering
faith in
lie still
?
You have no Take things
and when your body
245
as
floats,
Vedanta Philosophy go
with the rising
rise
;
with the
tide, fall
fall-
Let the body die ; this idea of body but a worn-out fable. " Be still and know
ing tide. is
that
am
I
The no
God."
it
have
you
a delusion,
is all
now know
for
it
dragged anywhere,
body
is.
by
;
Why there
why
where
do not let
it
let it
go
is.
;
it
what
for
it
what
the present.
If
the
it
and
is
will.
fool it is
you not,
body
is
do not care where
This tyrannical idea of duty
terrible poison
Do
it
let it float
You have known
again.
the
make
to
Give up everything and This world
is
even in thought, because to
past or future
think
There
the only existence.
is
present
is
a
destroying the world.
not wait to have a harp and rest by and
why
not
take
wait for heaven is
harp and begin here
a ?
Make
it
here. In
no marrying or giving
not begin
at
The yellow robe
in
heaven
marriage
once and have none here
of the
Sanyasin
246
is
?
;
?
the sign
Talks
Inspired
Give up the beggar's dress ot the
of the free.
world; wear the
freedom, the ochre
flag of
robe.
Sunday, August "
Whom
tth.
Him
the ignorant worship,
I
preach
unto thee."
God
This one and only of the
known.
everywhere.
He
know "I am", even is
the
to
the
one thing we see
their
the
they
can
This indecent clinging to here,
the source of
is life
all evil.
It
and
ensue.
vices
material
and
fears
and do not
we know
it.
this
Every
even though
nothing else. as It
we know
causes
all
it
this
makes money a god
cling to
247
all
self,
Teach
Self,
cheating and stealing. all
All
grasp
unconsciously, because there
is
own
Self.
has worshipped the
religion
" knownest"
the
animals.
of
projection
children,
the
is
know
All
is
it.
Value nothing If
you cling to
Vedanta Philosophy nothing, not even
" in
He
life,
then there
goes from death to death
who
death for as and no mental death, is
body
eternal,
the sun, the
body
;
is
The
?
When we am,
I
know,
doubted. eaten
is
I
There
this,
is
die
?
physical
when we
the
all
even
die
;
so
my
is
Every mind, can death dies.
"
doubts vanish,
these
If
see
animal,
itself
how
no hunger,
eaten by me.
but a hair
many
never born and never
love,"
do not think we is
it
mine, then
Self is
realize
tree,
the universe
how can
every thought
come
because the
moon,
then
^fear.
All bodies are mine, so
one.
thai all is
no
sees
no
There can be
world."
this
is
can for
a hair falls if
be
never that
all
one body
I
is
we
out, dies,
it
falling.
The superconscious
is
God,
is
beyond speech,
beyond thought, beyond consciousness There are three
states,
brutality {lamas),
248
hu-
Inspired Talks manity
(rajas),
there
divinity
Those
(sattva).
Duty
highest state simply are.
attaining the dies
and
they only love and as a magnet
;
draw others
This
to them.
No
freedom.
is
more you do moral acts, but whatever you do The Brahmavit (knower of God) is is moral. higher than
The angels came
gods.
when he had conquered
ship Jesus
had
all
"Get thee behind
said
me
delusion and
His every desire
before him.
his spirit purifies others
Brahmavit
When we a
human
if
you wish
"
None
itself
bows
Satan.
can help a Brahmavit, the universe
down
wor-
to
is fulfilled,
therefore worship the
;
to attain
have the three great
the
'
'gifts
highest.
of
God/'
body, intense desire to be free and the
help of a great soul to liberation
is 3f?
show us the way, then
certain for us. Mukti u
3JJ
the negative side and says
249
ours. 3|&
Death of the body forever "
is
is
1
Nirvdna.
am
not
this,
It
is
nor
Vedanta Philosophy nor
this,
step
and
"
this.
"
I
takes
the positive
asserts
freedom.
Vedanta
am
side,
further
mukti or
Existence absolute,
ledge absolute, Bliss absolute, is
the
I
Know-
am He"
this
,
Vedanta, the capstone of the perfect arch.
The
the adherents
of
majority
great
of
Northern Buddhism believe in mukti and are really
Vedantists.
Only
the Ceylonese accept
Nirvdna as annihilation.
No
disbelief can
belief or
That which comes with
only a delusion.
disbelief is
"
the At man. illuminated,
The body becomes
belief
is
I
I
salute
salute
a dark
It
I.
"
and goes with
Nothing touches
;
it
when we becomes
thing can ever affect the illumination
be destroyed.
"
the
my own Self." "Selfmyself, I am Brahman"
room
illuminated,
kill
may be
destroyed.
250
covered,
enter alive.
it, it
No-
it
cannot
but
never
;
Inspired Talks At the present time <l
ped as
Mother", the
will lead
will
God
to
come
Infinite
aeons,
and
suffers as
Woman
It is
and
grand thought
;
this
it is
become
to
infinite patience
She holds on
of even superstitious religions
We have
and
these
to
an
that
of the priests
will free
Vedantists and
the masses
must
ideas were
individuals, like
live
brought
her.
this
it,
and
done.
In
out
by
get
only in free America can this be India
for
suffered
which makes her the support
this
in every land,
do in
they
has
and that has given her
infinite perseverance.
idea.
Here no temples
here in America.
countries.
This
Energy.
and tremendous energy
purity,
weigh us down, no one poorer
should be worship-
Buddha, Sankara, and others,
masses did
retain them.
The
but
the
new
cycle must see the masses living Vedanta
and
this
will
not
have
women. 251
to
come
through
Vedanta Philosophy Keep the beloved,
Mother
beautiful
the
in
heart of your hearts with all care. " Throw out everything but the tongue, keep " that to say Mother, Mother ! '
" Let
me,
no
counsellors enter
evil
heart, alone see Mother."
my " u
Thou
art
My Moon
beyond of
you and
let .
.
.
that lives
all
my
life,
;
!
Soul of soul
'!
!
Sunday Afternoon. Mind just as
is
an instrument in the hand of Atman,
body
is
mind. Matter
is
inside. If
the
fect
be
;
be two
is
perfect,
infinite,
motion outside, mind
It
be only One.
It
unchangeable, it
must be
;
there
So the Atman, the
Though
only
;
It
One.
252
If
motion
in
time.
must be per-
infinite
must be only One
infinities.
It is really
is
change begins and ends
All
Atman if
an instrument in the hand of
and
if
It
cannot Self
can
seems to be various, a
man were
to
go
Inspired Talks
toward the sun,
and yet
different sun, after
"
just as
ensues.
3
is
is
isness,'
soon
would be the same sua
If all
rest
Being.
;
would
we
Hindus, Jews,
almost
has
perfect one-
manifestations to one
Mahommedans,
Buddhists,.
Christians
and
preached the golden rule and
same words
the
:
Man must
the great
known only
but only
;
love others because
There
is
but One.
religious teachers the
Laotze,
Buddha and
transcended the golden rule
and
said,
u good to your enemies," Love them
you."
253
the
because they
rationale,
those others are himself. all
The
Confucianists,
Hindus have given the
Of
found, perfection
cease.
refer all
all
saw the reason
is
unity and
all
color could be resolved into one
Taoists,
Zoroastrians,
the basis of
as the basis
color, painting
in
it
see a
all.
Asti,
ness
every step he would
at
world Jesus " Do
that hate
Vedanta Philosophy
we do not
Principles exist;
create them,
only discover them. ..Religion in realization.
gion.
cations of the
requirements
one of
different
to bring
adapted to suit the
He
He is He does
Have something
of
but
not;
Go
world.
Ask God what He
answers,
teaches that
Name
God
peace has been the cause
of half the bloodshed of the direct source.
Theories
nations.
thus the
;
reli-
are but appli-
religions
religion
only lead to fighting that ought
consists solely
Doctrines are methods, not
All the different
we
is.
every
to the
Unless religion
answer.
to say for yourself, else
how
can you have any idea of what others have said
?
Do
not
cling
be ever ready for new they
who would
to
old
truths.
drink brackish
superstitions u Fools
are
water from
a well that their forefathers have digged
and
would not drink pure water from a well that others have digged."
Until
254
we
realize
God
for
Inspired Talks ourselves
we can know nothing about Him.
Each man
is
have manifested in
tial
this perfection,
How
us.
nature
his
by
perfect
we
can
but
I
I
ever
will
came
to
go to God
cannot take
and blasphemy.
can also speak that
will
direct
let
Him
If
He
come
to a
to-day,
has not died
any way you can
;
only come.
?
else
? If
me.
talk to
me.
is
atheism
man
in the
ago,
how
Come But
that
to
basis, that
God spake
me
to
poten-
Him
two thousand years
deserts of Arabia
know
He
belief as a
is
see
anyone ;
prophets
it
understand
Moses saw God unless we too
God
;
in
to
He
can
I
God
coming
do not push anyone down.
The knowing ones must have pity on the ignorant. One who knows is willing to give up
his
body even
that the
body
is
for
an ant, because he knows
nothing.
Monday, August The question is
5th. :
Is
it
255
necessary
to
pass
Vedanta Philosophy through
a plunge be
can
or
the lower stages to reach the highest
all
taken
modern American boy to attain that
dreds of
which
years
his
sical side, the
man
in the
modern
embryo goes from
we not only have
amoeba
but also the future
man, the second
educated
the phy-
to live the
The man who does
humanity.
the
in eight
to
These are the teachings of
past humanity,
all
On
in
gets
and
Vedanta goes further
science.
us that
tells
Hindu
The
ancestors.
his
womb.
took hun-
forefathers
height reached
twenty years to the
The
?
takes twenty-five years
to do.
thousand years by
once
at
is
the
life
life
of
of all
first is
the
the jivan-mukta,
forever free.
Time
is
merely the measure of our thoughts,
and thought being inconceivably
no
limit
the
life
long
it
to the speed with
So
it
would take
to
ahead.
swift, there is
which we can
cannot be stated live
256
all
future
live
how
life.
It
Inspired Talks
might be
in
a second, or
lifetimes.
It
depends on the
The
desire. fied
it
might take
fifty
intensity of
the
teaching must therefore be modi-
The
according to the needs of the taught. ready for
consuming
fire is
chunks of
ice quickly
all,
consume.
of bird- shot,
one
man
a whole
museum
take
what
suited to him.
is
moulded our accordance mystical, basis,
at
even water and
least
will
strike
;
give a
of truths, he will at
once
Past lives have
tendencies, give to the taught in
with his
tendency.
devotional, practical,
Intellectual,
make one
but teach the others with
must be balanced with with reason,
Fire a mass
it.
the
Intellect
love, the mystical nature
while practice
must form part of
every method. Take every one where he stands
and push
him forward.
must always be
Each past, the
Religious teaching
constructive,
not destructive.
tendency shows the life-work of the line or radius
R
along which that
257
man
Vedanta Philosophy must move.
All radii lead to the centre.
Never
even attempt to disturb anyone's tendencies, to
do
that puts back
When you
teach
both teacher and
taught.
Jnanam, you must become a
Jndni and stand mentally exactly where the taught stands.
Similarly in every other Yoga.
Develop every faculty as
one possessed,
That
with intensity, but not at
are infinite.
were the only
it
this is the true secret of so-called
harmonious development. sity
if
There
is
no
its
is,
get exten-
expense.
limitation in us,
can be as intense as the most devoted
medan and
The way any one
as broad as the to
do
mind
side
you choose.
and
extensity.
itself
;
we
Mahom.
most roaring
this is not to
atheist.
put the mind on
but to develop and control
subject,
the
We
then you can turn
Thus you keep
Feel
Jnanam
there was, then do the
Raja, with Karma.
as
it
on any
the intensity if
it
were
all
same with Bhakti, with
Give up the waves and go
258
Inspired Talks to the ocean, then you can have the waves as
you
" of your Control the " lake
please. else
mind,
own
you cannot understand the lake
of
another's mind.
The
true teacher
one
is
who can throw
his
whole force into the tendency of the taught.
Without
real
sympathy we can never teach
man
Give up the notion that being, only the perfect
man
is
is
well.
a responsible
responsible.
The
ignorant have drunk deep of the cup of delu-
and
sion
have
You, who know, must
are not sane.
infinite patience
Have nothing
with these.
but love for them and find out the disease that has
made them
see the world in a
then help them to cure
member always will
;
all
that
and see
it
the rest are in
The
water
the Himalayas
light,
aright.
Re-
only the free have free
bondage and
responsible for what they do.
bound.
wrong
Will as will
when melting on
is free,
but becoming
259
are not is
the top of
the river r
Vedanta Philosophy bound by the banks
it is
petus carries
yet the original
;
to the sea
it
"
and
it
fall
of
freedom.
The
second
the " resurrection.''
is
can rest until
Some
finds
the
another
rest.
The whole
set.
;
but the other
holy, there
are
good and help
The
others. all
imagin-
set
us that there
tell
the
in
is
no
to break the
highest
is
world are
which says ever
God, there
is
is
imaginations will cure
Those which
am
break
Not one atom
universe
and sorrow and death
terrible
man," the
freedom.
its
but one set of
ation,
its
regains
imaginations help to break the bond-
age of the
sin
it
first is
im-
"
I
these
pain,
bondage
*
of the
imagination that
can
that of
per-
the links of the
chain,
is
sonal God. "
but
Om
tat sat
God
Falls
"
is
the only thing beyond Maya,
exists eternally.
exists, the
rainbow
As long as Niagara will
water continually flows away.
260
exist
The
;
falls
but the are the
Inspired Talks universe and the rainbow
God
exist.
Both Niagara eternal
Falls
nor
Brahman
Persians and Christians
two and
call the
the
good
"devil."
are
half "
and
eternal.
non-existence.
and the rainbow
changeable,
Mdyd.
half
existence
neither
is
exists,
creates the universe
God and both
the universe creates
Mdyd
personal God, and
While the universe
both are eternal.
God must
is
are
seen split
the
through
Mdyd
God " and
the
Vedanta takes Mdyd
whole and recognizes a unity beyond
into
bad as a it,
Brahman,
\
#
Mahommed
found
straying
that
out from the
teachings were to to be as a Semitic
to one God.
*
*
#
Christianity
and his
Semitic fold
show what
Christianity ought
religion, that
The Aryan
was
it
should hold
idea that "
I
and
my
Father are one" disgusted and terrified him. In
reality the
conception of the Trinity was a
261
Vedanta Philosophy great advance over the dualistic idea of Jehovah,
who was
forever
theory of incarnation
is
The
from man.
separate the
first
the
in
link
chain of ideas leading to the recognition of the
oneness of in
God
God and man.
one human form, then re-appearing
ent times
in other
human forms
cognized as being in every in
appearing
all
men.
monotheistic lead
you
Monistic is
the
is
a lower stage.
to the highest
at differ-
is at
human
first
last
form,
highest
re-
or
stage,
Imagination will
even more rapidly and
easily than reasoning.
Let a few stand out and
and save tend to
live for
religion for the world.
be
like
Do
alone
not pre-
Janaka when you are only the
"progenitor" of delusions.
(The name Janaka
means "progenitor'' and belonged who, although he
still
sake of his people, mentally).
God
to a king
held his kingdom for the
had given up everything
Be honest and 262
say, "I see the ideal
Inspired Talks but
cannot yet approach
I
tend
stand
the flag and carry
seize all
hand on the
falls it
can never
When
I
the
added of
Do
go.
on
Heaven
;
to
why
shall
me?
Seek
first
and
let
everything
not want anything "added unto
never see
men and
who
clean
rid
;
you
true for
is
another to carry on
you" be only glad to get up and know that success if
the fight,
Let him
fails.
am washed and
kingdom
else
God
you give
fall.
be
impurity
flag to
If
fall in
on.
it
no matter who
that,
not.
a hundred
If
fast.
but do not pre-
;
up when you do
to give
up,
it"
it.
Jesus
of
it.
will
follow, even
left
twelve fisher-
Roman
few blew up the
yet those
Give
Empire. Sacrifice best.
He
on
who
God's
is
struggles
who
never attempts.
who
has given
up
earth's purest
altar
Even has
263
a
better
to
than
and he
look on one
purifying
effect
Vedanta Philosophy
God;
Stand up for
no compromise.
Have
the world go.
let
Give up
the
world, then
When
alone you are loosened from the body. it
dies,
you are
az&d, free.
by our own
when
the
body
efforts
falls,
Death
free.
Freedom must be
alone can never free us. attained
Be
life
during
there will be
no
;
then,
re-birth
for the free.
Truth else.
is
to
be judged by truth and by nothing
Doing good
is
no
test of truth
needs no torch by which to see
truth
;
stand by
the
Sun
Even
it.
destroys the whole universe,
truth
;
still
it
if
is
it.
Practising the concrete
forms of religion
easy and attracts the masses
;
but really there
is is
nothing in the external. " As the spider throws her web out of herself
and draws out and
it
in,
drawn
even so this universe
in
by God."
264
is
thrown
Inspired Talks
Tuesday, August Mh. "
Without the
From
outside.
"
" be no * you
there can
I
some philosophers came
this
to
the conclusion that the external world did not exist
save in the
the
that
subject;
"
you
''
only in the "I." Others have argued " that the " I can only be known through existed
the
"you "and with
equal
These two
logic.
views are partial truths each wrong in part and
each right rial
and
in part.
as
much
Thought in nature
matter and mind exist divides
itself
into
is
as
much mate-
as
body
in a third, a
is.
unity which
This unity
the two.
Both
is
the
Attnan, the real Self.
There itself
is
being,
as both
"x" which
mind and
is
manifesting
matter.
Its
move-
ments
in the
seen are along certain fixed lines
called
law.
As a
unity,
it is
law.
Still,
with
freedom
is
is
an
bound by idea
of
free
;
as
all this
many,
it
bondage,
ever present and this is
265
Vedanta Philosophy or the "dragging
nivtitti
The
from
attachment."
which through
materializing forces
desire
take an active part in worldly affairs
lead us tu
are called pravritti.
That action
is
moral which
bondage
of matter
appears
infinite
circle
it
;
and
returns
to
circle meets, so there
in
any
place.
one end
to
We
as in
whence is
no
rest
must get
out.
a
The
or peace
here
Mukti
is
the
*
form, but remains the same
Misery in
India
America, because the poor
evil
are
not so bad
man
here sees
condition.
inextricably
combined,
and one cannot be had total of
is
own bad
contrast to his
Good and
The sum
in
In ancient times force ruled, to-day
cunning.
the greater
is
came.
it
*
*
Evil changes in
it is
everything
be attained.
*
in quality.
This world
vice versa.
because
from the
frees us
without the other.
energy in this universe
266
is like
Inspired Talks a lake, every wave inevitably leads to a corres-
ponding depression.
The sum
lutely the
make one man happy
to is
same, so to
make another unhappy. material
abso-
total is
is
External happiness
and the supply
is
fixed
so that not
;
one grain can be had by one person without taking from another.
Only
bliss
beyond the |
material world can be had without loss to any. Material
happiness
but a transformation of
is
material sorrow.
Those who are born it,
in the
wave and keep in
do not see the depression and what
Never think you can make the world happier.
The bullock
in
the
reaches the wisp of hay tied in
only grinds out the
o'-the-wisp of happiness
evil,
better
mill
If
never
front of him,
mill,
we could
then
he
will-
die
get rid of
we should never catch a glimpse
267
and
that always eludes us
Nature's
merely to begin again.
there.
So we chase the
oil.
and we only grind
oil
is
of
any-
Vedanta Philosophy thing higher
we would be
;
struggle to get free.
When man
finds
search for happiness in matter
then religion begins.
and never
satisfied
is
that
all
nonsense,
human knowledge
All
is
but part of religion.
human body
In the
good and for
man
The
evil is
he did,
bondage
to wish to free himself
an
is
is,
Now how
illogical is
in a
can
I
as
a matter
that
?
dream and the dog
of course
bondage
;
more ancient and we have it is
me
;
but both
no existence
Science and religion are both attempts
to help us out of the
the
I
dog chased me."
a
belong to the dream and have outside.
"
effect.
the dog chased
why
how
Where no
no cause and
fox was a part of the
followed
a chance
to ask
;
question.
dream and
ask
is
from both.
became bound
there
became a fox
The
so even that there
free never
between
the balance
the
more
holy.
268
In a
only religion
is
the superstition
way
it is,
because
Inspired Talks it
makes morality a vital point and science does
not. " Blessed are the pure in heart, for they shall see
mankind,
sentence alone would save
This
God."
books and prophets were
all
if
This purity of heart
God.
It
Remove
bring the vision of
the theme of
the whole music of
In
we were
that
seeing of all
ourselves as
many
as
is
Self
no
is
purity
the veils of ignorance
manifest
know
See
will
universe.
this
we
is
lost.
we
by
bondage. purity, then
are and
really
The
never in bondage.
the great sin of
and love
all
;
all
let
the world. idea
all
of
separateness go. ?y
fc
The
wound get
it
diabolical
or a burn
better
diabolical
5
man is.
4y
is
a part of
We
^
my body
have to nurse
man
more happy and
until
he
healthy.
268
a
and
and help the heals" and is once
so continually nurse "
it
as
Vedanta Philosophy While we think on the have the
relative
right to believe that as bodies
be hurt by
and equally
relative things
This
can be helped by them. is
abstracted,
what we
call
total of all ideas of help is
God
the abstract
is
the sole idea. to say
me''
"
and we see the
little
ishes
?
at last
it,
we have
whirlpool
Cry
you
for
we
The sum
God.
God. of all that
helpful
is
that should be
;
poison does not hurt
While there
an absurdity.
is
that
As Atman we have no body, so
am God and
I
we can
idea of help,
compound
good and
merciful and
we
plane,
is
a
not realized God.
remain
after the river
help and you will get
will find that the
it,
body Can van-
and
one crying for help
has vanished and so has the Helper, and the play
is
over
;
only the Self remains.
This once done, come back and play as you will. it
is
This body can then do no not until the
evil
forces are
270
evil,
all
because
burned out
Talks
Inspired that
comes.
liberation
All
been
has
dross
burned out and there remains " flame without heat and without smoke."
The it
momentum
past
carries
on the body, but
can only do good, because the bad was
gone
on the cross reaped the actions.
He had
effects
and became a
done bore
thief
fruit,
moment when Buddha
;
;
his past ;
again he slipped
but the past good he had
and he met Jesus
liberation could
word made him
of
thief
been a Yogi and had slipped
then he had to be born again
he,
The dying
before freedom came.
all
in
the
come and one
free.
set his greatest
enemy
free
because
by hating him (Buddha) so much, kept
constantly thinking of fied his
dom.
him
;
that thought
mind and he became ready Therefore think of
that will purify you.
271
God
all
for
purifree-
the time and
Vedanta Philosophy (This ended
Guru.
the beautiful lessons of
The following
Island Park
and
day
returned to
272
he
New
our beloved
left
York.)
Thousand
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