Complete Works Of Swami Vivekananda: Vol 3 Part 3

G.o.d understands human failings and becomes man to do good to humanity:

- "Whenever virtue subsides and wickedness prevails, I manifest Myself. To establish virtue, to destroy evil, to save the good I come from Yuga (age) to Yuga."

- "Fools deride Me who have a.s.sumed the human form, without knowing My real nature as the Lord of the universe." Such is Shri Krishna's declaration in the Gita on Incarnation. "When a huge tidal wave comes," says Bhagavan Shri Ramakrishna, "all the little brooks and ditches become full to the brim without any effort or consciousness on their own part; so when an Incarnation comes, a tidal wave of spirituality breaks upon the world, and people feel spirituality almost full in the air."

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CHAPTER VII.

THE MANTRA: OM: WORD AND WISDOM But we are now considering not these Mah-purushas, the great Incarnations, but only the Siddha-Gurus (teachers who have attained the goal); they, as a rule, have to convey the germs of spiritual wisdom to the disciple by means of words (Mantras) to be meditated upon. What are these Mantras? The whole of this universe has, according to Indian philosophy, both name and form (NmaRupa) as its conditions of manifestation. In the human microcosm, there cannot be a single wave in the mind-stuff (Chittavritti) unconditioned by name and form. If it be true that nature is built throughout on the same plan, this kind of conditioning by name and form must also be the plan of the building of the whole of the cosmos.

- "As one lump of clay being known, all things of clay are known", so the knowledge of the microcosm must lead to the knowledge of the macrocosm. Now form is the outer crust, of which the name or the idea is the inner essence or kernel. The body is the form, and the mind or the Antahkarana is the name, and sound-symbols are universally a.s.sociated with Nma (name) in all beings having the power of speech. In the individual man the thought-waves rising in the limited Mahat or Chitta (mind-stuff), must manifest themselves, first as words, and then as the more concrete forms.

In the universe, Brahm or Hiranyagarbha or the cosmic Mahat first manifested himself as name, and then as form, i.e. as this universe. All this expressed sensible universe is the form, behind which stands the eternal inexpressible Sphota, the manifester as Logos or Word. This eternal Sphota, the essential eternal material of all ideas or names is the power through which the Lord creates the universe, nay, the Lord first becomes conditioned as the Sphota, and then evolves Himself out as the yet more concrete sensible universe. This

Sphota has one word as its only possible symbol, and this is the

(Om). And as by no possible means of a.n.a.lysis can we separate the word from the idea this Om and the eternal Sphota are inseparable; and therefore, it is out of this holiest of all holy words, the mother of all names and forms, the eternal Om, that the whole universe may be supposed to have been created. But it may be said that, although thought and word are inseparable, yet as there may be various word-symbols for the same thought, it is not necessary that this particular word Om should be the word representative of the thought, out of which the universe has become manifested. To this objection we reply that this Om is the only possible symbol which covers the whole ground, and there is none other like it. The Sphota is the material of all words, yet it is not any definite word in its fully formed state. That is to say, if all the peculiarities which distinguish one word from another be removed, then what remains will be the Sphota; therefore this Sphota is called the Nda-Brahma. the SoundBrahman.

Now, as every word-symbol, intended to express the inexpressible Sphota, will so particularise it that it will no longer be the Sphota, that symbol which particularises it the least and at the same time most approximately expresses its nature, will be the truest symbol thereof; and this is the Om, and the Om only; because these three letters (A.U.M.), p.r.o.nounced in combination as Om, may well be the generalised symbol of all possible sounds. The letter A is the least differentiated of all sounds, therefore Krishna says in the Gita - "I am A among the letters". Again, all articulate sounds are produced in the s.p.a.ce within the mouth beginning with the root of the tongue and ending in the lips - the throat sound is A, and M is the last lip sound, and the U exactly represents the rolling forward of the impulse which begins at the root of the tongue till it ends in the lips. If properly p.r.o.nounced, this Om will represent the whole phenomenon of sound-production, and no other word can do this; and this, therefore, is the fittest symbol of the Sphota, which is the real meaning of the Om. And as the symbol can never be separated from the thing signified, the Om and the Sphota are one. And as the Sphota, being the finer side of the manifested universe, is nearer to G.o.d and is indeed that first manifestation of divine wisdom this Om is truly symbolic of G.o.d. Again, just as the "One only" Brahman, the Akhanda-Sachchidnanda, the undivided Existence-Knowledge-Bliss, can be conceived by imperfect human souls only from particular standpoints and a.s.sociated with particular qualities, so this universe, His body, has also to be thought of along the line of the thinker's mind.

This direction of the wors.h.i.+pper's mind is guided by its prevailing elements or Tattvas. The result is that the same G.o.d will be seen in various manifestations as the possessor of various predominant qualities, and the same universe will appear as full of manifold forms. Even as in the case of the least differentiated and the most universal symbol Om, thought and sound-symbol are seen to be inseparably a.s.sociated with each other, so also this law of their inseparable a.s.sociation applies to the many differentiated views of G.o.d and the universe: each of them therefore must have a particular word-symbol to express it. These word-symbols, evolved out of the deepest spiritual perception of sages, symbolise and express, as nearly as possible the particular view of G.o.d and the universe they stand for. And as the Om represents the Akhanda, the undifferentiated Brahman, the others represent the Khanda or the differentiated views of the same Being; and they are all helpful to divine meditation and the acquisition of true knowledge.

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CHAPTER VIII.

WORs.h.i.+P OF SUBSt.i.tUTES AND IMAGES The next points to be considered are the wors.h.i.+p of Pratikas or of things more or less satisfactory as subst.i.tutes for G.o.d, and the wors.h.i.+p of Pratims or images. What is the wors.h.i.+p of G.o.d through a Pratika? It is - Joining the mind with devotion to that which is not Brahman, taking it to be Brahman" - says Bhagavn Rmnuja. "Wors.h.i.+p the mind as Brahman this is internal; and the ksha as Brahman, this is with regard to the Devas", says Shankara. The mind is an internal Pratika, the Akasha is an external one, and both have to be wors.h.i.+pped as subst.i.tutes of G.o.d. He continues, "Similarly - 'the Sun is Brahman, this is the command', 'He who wors.h.i.+ps Name as Brahman' - in all such pa.s.sages the doubt arises as to the wors.h.i.+p of Pratikas." The word Pratika means going towards; and wors.h.i.+pping a Pratika is wors.h.i.+pping something as a subst.i.tute which is, in some one or more respects, like Brahman more and more, but is not Brahman. Along with the Pratikas mentioned in the Shrutis there are various others to be found in the Purnas and the Tantras. In this kind of Pratika-wors.h.i.+p may be included all the various forms of Pitri-wors.h.i.+p and Deva-wors.h.i.+p.

Now wors.h.i.+pping Ishvara and Him alone is Bhakti; the wors.h.i.+p of anything else - Deva, or Pitri, or any other being - cannot be Bhakti. The various kinds of wors.h.i.+p of the various Devas are all to be included in ritualistic Karma, which gives to the wors.h.i.+pper only a particular result in the form of some celestial enjoyment, but can neither give rise to Bhakti nor lead to Mukti. One thing, therefore, has to be carefully borne in mind. If, as it may happen in some cases, the highly philosophic ideal, the supreme Brahman, is dragged down by Pratika-wors.h.i.+p to the level of the Pratika, and the Pratika itself is taken to be the Atman of the wors.h.i.+pper or his Antarymin (Inner Ruler), the wors.h.i.+pper gets entirely misled, as no Pratika can really be the Atman of the wors.h.i.+pper.

But where Brahman Himself is the object of wors.h.i.+p, and the Pratika stands only as a subst.i.tute or a suggestion thereof, that is to say, where, through the Pratika the omnipresent Brahman is wors.h.i.+pped - the Pratika itself being idealised into the cause of all, Brahman - the wors.h.i.+p is positively beneficial; nay, it is absolutely necessary for all mankind until they have all got beyond the primary or preparatory state of the mind in regard to wors.h.i.+p. When, therefore, any G.o.ds or other beings are wors.h.i.+pped in and for themselves, such wors.h.i.+p is only a ritualistic Karma; and as a Vidy (science) it gives us only the fruit belonging to that particular Vidya; but when the Devas or any other beings are looked upon as Brahman and wors.h.i.+pped, the result obtained is the same as by the wors.h.i.+pping of Ishvara. This explains how, in many cases, both in the Shrutis and the Smritis, a G.o.d, or a sage, or some other extraordinary being is taken up and lifted, as it were, out of his own nature and idealised into Brahman, and is then wors.h.i.+pped. Says the Advaitin, "Is not everything Brahman when the name and the form have been removed from it?" "Is not He, the Lord, the innermost Self of every one?" says the Vis.h.i.+shtdvaitin.

- "The fruition of even the wors.h.i.+p of Adityas etc. Brahman Himself bestows, because He is the Ruler of all." Says Shankara in his Brahma-Sutra-Bhsya -

"Here in this way does Brahman become the object of wors.h.i.+p, because He, as Brahman, is superimposed on the Pratikas, just as Vishnu etc. are superimposed upon images etc."

The same ideas apply to the wors.h.i.+p of the Pratimas as to that of the Pratikas; that is to say, if the image stands for a G.o.d or a saint, the wors.h.i.+p is not the result of Bhakti, and does not lead lo liberation; but if it stands for the one G.o.d, the wors.h.i.+p thereof will bring both Bhakti and Mukti. Of the princ.i.p.al religions of the world we see Vedantism, Buddhism, and certain forms of Christianity freely using images; only two religions, Mohammedanism and Protestantism, refuse such help. Yet the Mohammedans use the grave of their saints and martyrs almost in the place of images; and the Protestants, in rejecting all concrete helps to religion, are drifting away every year farther and farther from spirituality till at present there is scarcely any difference between the advanced Protestants and the followers of August Comte, or agnostics who preach ethics alone. Again, in Christianity and Mohammedanism whatever exists of image wors.h.i.+p is made to fall under that category in which the Pratika or the Pratima is wors.h.i.+pped in itself, but not as a "help to the vision" (Drishtisaukaryam) of G.o.d; therefore it is at best only of the nature of ritualistic Karmas and cannot produce either Bhakti or Mukti. In this form of image-wors.h.i.+p, the allegiance of the soul is given to other things than Ishvara, and, therefore, such use of images, or graves, or temples, or tombs, is real idolatry; it is in itself neither sinful nor wicked - it is a rite - a Karma, and wors.h.i.+ppers must and will get the fruit thereof.

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CHAPTER IX.

THE CHOSEN IDEAL The next thing to be considered is what we know as Ishta-Nishth. One who aspires to be a Bhakta must know that "so many opinions are so many ways". He must know that all the various sects of the various religions are the various manifestations of the glory of the same Lord. "They call You by so many names; they divide You, as it were, by different names, yet in each one of these is to be found Your omnipotence....You reach the wors.h.i.+pper through all of these, neither is there any special time so long as the soul has intense love for You. You are so easy of approach; it is my misfortune that I cannot love You." Not only this, the Bhakta must take care not to hate, nor even to criticise those radiant sons of light who are the founders of various sects; he must not even hear them spoken ill of. Very few indeed are those who are at once the possessors of an extensive sympathy and power of appreciation, as well as an intensity of love. We find, as a rule, that liberal and sympathetic sects lose the intensity of religious feeling, and in their hands, religion is apt to degenerate into a kind of politico-social club life. On the other hand, intensely narrow sectaries, whilst displaying a very commendable love of their own ideals, are seen to have acquired every particle of that love by hating every one who is not of exactly the same opinions as themselves. Would to G.o.d that this world was full of men who were as intense in their love as worldwide in their sympathies! But such are only few and far between. Yet we know that it is practicable to educate large numbers of human beings into the ideal of a wonderful blending of both the width and the intensity of love; and the way to do that is by this path of the Istha-Nishtha or "steadfast devotion to the chosen ideal". Every sect of every religion presents only one ideal of its own to mankind, but the eternal Vedantic religion opens to mankind an infinite number of doors for ingress into the inner shrine of divinity, and places before humanity an almost inexhaustible array of ideals, there being in each of them a manifestation of the Eternal One. With the kindest solicitude, the Vedanta points out to aspiring men and women the numerous roads, hewn out of the solid rock of the realities of human life, by the glorious sons, or human manifestations, of G.o.d, in the past and in the present, and stands with outstretched arms to welcome all - to welcome even those that are yet to be - to that Home of Truth and that Ocean of Bliss, wherein the human soul, liberated from the net of My, may transport itself with perfect freedom and with eternal joy.

Bhakti-Yoga, therefore, lays on us the imperative command not to hate or deny any one of the various paths that lead to salvation. Yet the growing plant must be hedged round to protect it until it has grown into a tree. The tender plant of spirituality will die if exposed too early to the action of a constant change of ideas and ideals. Many people, in the name of what may be called religious liberalism, may be seen feeding their idle curiosity with a continuous succession of different ideals. With them, hearing new things grows into a kind of disease, a sort of religious drink-mania. They want to hear new things just by way of getting a temporary nervous excitement, and when one such exciting influence has had its effect on them, they are ready for another. Religion is with these people a sort of intellectual opium-eating, and there it ends. "There is another sort of man", says Bhagavan Ramakrishna, "who is like the pearloyster of the story. The pearl-oyster leaves its bed at the bottom of the sea, and comes up to the surface to catch the rain-water when the star Svti is in the ascendant. It floats about on the surface of the sea with its sh.e.l.l wide open, until it has succeeded in catching a drop of the rain-water, and then it dives deep down to its sea-bed, and there rests until it has succeeded in fas.h.i.+oning a beautiful pearl out of that rain-drop."

This is indeed the most poetical and forcible way in which the theory of IshtaNishtha has ever been put. This Eka-Nishtha or devotion to one ideal is absolutely necessary for the beginner in the practice of religious devotion. He must say with Hanuman in the Rmyana, "Though I know that the Lord of Shri and the Lord of Jnaki are both manifestations of the same Supreme Being, yet my all in all is the lotus-eyed Rma." Or, as was said by the sage Tulasidsa, he must say, "Take the sweetness of all, sit with all, take the name of all, say yea, yea, but keep your seat firm." Then, if the devotional aspirant is sincere, out of this little seed will come a gigantic tree like the Indian banyan, sending out branch after branch and root after root to all sides, till it covers the entire field of religion. Thus will the true devotee realise that He who was his own ideal in life is wors.h.i.+pped in all ideals by all sects, under all names, and through all forms.

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CHAPTER X.

THE METHOD AND THE MEANS In regard to the method and the means of Bhakti-Yoga we read in the commentary of Bhagavan Ramanuja on the Vedanta-Sutras: "The attaining of That comes through discrimination, controlling the pa.s.sions, practice, sacrificial work, purity, strength, and suppression of excessive joy." Viveka or discrimination is, according to Ramanuja, discriminating, among other things, the pure food from the impure. According to him, food becomes impure from three causes: (1) by the nature of the food itself, as in the case of garlic etc.; (2) owing to its coming from wicked and accursed persons; and (3) from physical impurities, such as dirt, or hair, etc. The Shrutis say, When the food is pure, the Sattva element gets purified, and the memory becomes unwavering", and Ramanuja quotes this from the Chhndogya Upanishad.

The question of food has always been one of the most vital with the Bhaktas. Apart from the extravagance into which some of the Bhakti sects have run, there is a great truth underlying this question of food. We must remember that, according to the Sankhya philosophy, the Sattva, Rajas, and Tamas, which in the state of h.o.m.ogeneous equilibrium form the Prakriti, and in the heterogeneous disturbed condition form the universe - are both the substance and the quality of Prakriti. As such they are the materials out of which every human form has been manufactured, and the predominance of the Sattva material is what is absolutely necessary for spiritual development. The materials which we receive through our food into our body-structure go a great way to determine our mental const.i.tution; therefore the food we eat has to be particularly taken care of. However, in this matter, as in others, the fanaticism into which the disciples invariably fall is not to be laid at the door of the masters.

And this discrimination of food is, after all, of secondary importance. The very same pa.s.sage quoted above is explained by Shankara in his Bhshya on the Upanishads in a different way by giving an entirely different meaning to the word hra, translated generally as food. According to him, "That which is gathered in is Ahara. The knowledge of the sensations, such as sound etc., is gathered in for the enjoyment of the enjoyer (self); the purification of the knowledge which gathers in the perception of the senses is the purifying of the food (Ahara). The word 'purification-of-food' means the acquiring of the knowledge of sensations untouched by the defects of attachment, aversion, and delusion; such is the meaning. Therefore such knowledge or Ahara being purified, the Sattva material of the possessor it - the internal organ - will become purified, and the Sattva being purified, an unbroken memory of the Infinite One, who has been known in His real nature from scriptures, will result."

These two explanations are apparently conflicting, yet both are true and necessary. The manipulating and controlling of what may be called the finer body, viz the mood, are no doubt higher functions than the controlling of the grosser body of flesh. But the control of the grosser is absolutely necessary to enable one to arrive at the control of the finer. The beginner, therefore, must pay particular attention to all such dietetic rules as have come down from the line of his accredited teachers; but the extravagant, meaningless fanaticism, which has driven religion entirely to the kitchen, as may be noticed in the case of many of our sects, without any hope of the n.o.ble truth of that religion ever coming out to the sunlight of spirituality, is a peculiar sort of pure and simple materialism. It is neither Jnna, nor Bhakti, nor Karma; it is a special kind of lunacy, and those who pin their souls to it are more likely to go to lunatic asylums than to Brahmaloka. So it stands to reason that discrimination in the choice of food is necessary for the attainment of this higher state of mental composition which cannot

be easily obtained otherwise.

Controlling the pa.s.sions is the next thing to be attended to. To restrain the Indriyas (organs) from going towards the objects of the senses, to control them and bring them under the guidance of the will, is the very central virtue in religious culture. Then comes the practice of self-restraint and self-denial. All the immense possibilities of divine realisation in the soul cannot get actualised without struggle and without such practice on the part of the aspiring devotee. "The mind must always think of the Lord." It is very hard at first to compel the mind to think of the Lord always, but with every new effort the power to do so grows stronger in us. "By practice, O son of Kunti, and by non-attachment is it attained", says Shri Krishna in the Gita. And then as to sacrificial work, it is understood that the five great sacrificed (To G.o.ds, sages, manes, guests, and all creatures.) (Panchamahyajna) have to be performed as usual.

Purity is absolutely the basic work, the bed-rock upon which the whole Bhaktibuilding rests. Cleansing the external body and discriminating the food are both easy, but without internal cleanliness and purity, these external observances are of no value whatsoever. In the list of qualities conducive to purity, as given by Ramanuja, there are enumerated, Satya, truthfulness; rjava, sincerity; Day, doing good to others without any gain to one's self; Ahims, not injuring others by thought, word, or deed; Anabhidhy, not coveting others' goods, not thinking vain thoughts, and not brooding over injuries received from another. In this list, the one idea that deserves special notice is Ahimsa, non-injury to others. This duty of non-injury is, so to speak, obligatory on us in relation to all beings. As with some, it does not simply mean the non-injuring of human beings and mercilessness towards the lower animals; nor, as with some others, does it mean the protecting of cats and dogs and feeding of ants with sugar - with liberty to injure brother-man in every horrible way! It is remarkable that almost every good idea in this world can be carried to a disgusting extreme. A good practice carried to an extreme and worked in accordance with the letter of the law becomes a positive evil. The stinking monks of certain religious sects, who do not bathe lest the vermin on their bodies should be killed, never think of the discomfort and disease they bring to their fellow human beings. They do not, however, belong to the religion of the Vedas!

The test of Ahimsa is absence of jealousy. Any man may do a good deed or make a good gift on the spur of the moment or under the pressure of some superst.i.tion or priestcraft; but the real lover of mankind is he who is jealous of none. The so-called great men of the world may all be seen to become jealous of each other for a small name, for a little fame, and for a few bits of gold. So long as this jealousy exists in a heart, it is far away from the perfection of Ahimsa. The cow does not eat meat, nor does the sheep. Are they great Yogis, great non-injurers (Ahimsakas)? Any fool may abstain from eating this or that; surely that gives him no more distinction than to herbivorous animals. The man who will mercilessly cheat widows and orphans and do the vilest deeds for money is worse than any brute even if he lives entirely on gra.s.s. The man whose heart never cherishes even the thought of injury to any one, who rejoices at the prosperity of even his greatest enemy, that man is the Bhakta, he is the Yogi, he is the Guru of all, even though he lives every day of his life on the flesh of swine. Therefore we must always remember that external practices have value only as helps to develop internal purity. It is better to have internal purity alone when minute attention to external observances is not practicable. But woe unto the man and woe unto the nation that forgets the real, internal, spiritual essentials of religion and mechanically clutches with death-like grasp at all external forms and never lets them go. The forms have value only so far as they are expressions of the life within. If they have ceased to express life, crush them out without mercy.

The next means to the attainment of Bhakti-Yoga is strength (Anavasda). "This Atman is not to be attained by the weak", says the Shruti. Both physical weakness and mental weakness are meant here. "The strong, the hardy" are the only fit students. What can puny, little, decrepit things do? They will break to pieces whenever the mysterious forces of the body and mind are even slightly awakened by the practice of any of the Yogas. It is "the young, the healthy, the strong" that can score success. Physical strength, therefore, is absolutely necessary. It is the strong body alone that can bear the shock of reaction resulting from the attempt to control the organs. He who wants to become a Bhakta must be strong, must be healthy. When the miserably weak attempt any of the Yogas, they are likely to get some incurable malady, or they weaken their minds. Voluntarily weakening the body is really no prescription for spiritual enlightenment.

The mentally weak also cannot succeed in attaining the Atman. The person who aspires to be a Bhakta must be cheerful. In the Western world the idea of a religious man is that he never smiles, that a dark cloud must always hang over his face, which, again, must be long drawn with the jaws almost collapsed. People with emaciated bodies and long faces are fit subjects for the physician, they are not Yogis. It is the cheerful mind that is persevering. It is the strong mind that hews its way through a thousand difficulties. And this, the hardest task of all, the cutting of our way out of the net of Maya, is the work reserved only for giant wills.

Yet at the same time excessive mirth should be avoided (Anuddharsha). Excessive mirth makes us unfit for serious thought. It also fritters away the energies of the mind in vain. The stronger the will, the less the yielding to the sway of the emotions. Excessive hilarity is quite as objectionable as too much of sad seriousness, and all religious realisation is possible only when the mind is in a steady, peaceful condition of harmonious equilibrium.

It is thus that one may begin to learn how to love the Lord. *

Complete Works of Swami Vivekananda