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