The Complete Works of Swami Vivekananda/Volume 7/Inspired Talks/Wednesday, July 31
WEDNESDAY, July 31, 1895.
Luther drove a nail into religion when he took away renunciation and gave us
morality instead. Atheists and materialists can have ethics, but only
believers in the Lord can have religion.
The wicked pay the price of the great soul's holiness. Think of that when
you see a wicked man. Just as the poor man's labour pays for the rich man's
luxury, so is it in the spiritual world. The terrible degradation of the
masses in India is the price nature pays for the production of great souls
like Mirâ-bâi, Buddha, etc.*
"I am the holiness of the holy" (Gita). I am the root, each uses it in his own way, but all is I. "I do everything, you are but the occasion."
Do not talk much, but feel the spirit within you; then you are a Jnani. This
is knowledge, all else is ignorance. All that is to be known is Brahman. It
is the all. . . .
Sattva binds through the search for happiness and knowledge, Rajas binds through desire, Tamas binds through wrong perception and laziness. Conquer the two lower by Sattva, and then give up all to the Lord and be free.
The Bhakti-Yogi realises Brahman very soon and goes beyond the three
qualities. (Gita, Chapter XII.)
The will, the consciousness, the senses, desire, the passions, all these
combined make what we call the "soul".
There is first, the apparent self (body); second, the mental self who
mistakes the body for himself (the Absolute bound by Maya); third, the
Atman, the ever pure, the ever free. Seen partially, It is nature; seen
wholly, all nature goes, even the memory of it is lost. There is the
changeable (mortal), the eternally changeable (nature), and the Unchangeable
Be perfectly hopeless, that is the highest state. What is there to hope for? Burst asunder the bonds of hope, stand on your Self, be at rest, never mind what you do, give up all to God, but have no hypocrisy about it.
Svastha, the Sanskrit word for "standing on your own Self", is used colloquially in India to inquire, "Are you well, are you happy?" And when Hindus would express, "I saw a thing", they say, "I saw a word-meaning (Padârtha)." Even this universe is a "word-meaning".
A perfect man's body mechanically does right; it can do only good because it
is fully purified. The past momentum that carries on the wheel of body is
all good. All evil tendencies are burnt out.
"That day is indeed a bad day when we do not speak of the Lord, not a stormy
Only love for the Supreme Lord is true Bhakti. Love for any other being, however great, is not Bhakti. The "Supreme Lord" here means Ishvara, the concept of which transcends what you in the West mean by the personal God. "He from whom this universe proceeds, in whom it rests, and to whom it returns, He is Ishvara, the Eternal, the Pure, the All-Merciful, the Almighty, the Ever-Free, the All-Knowing, the Teacher of all teachers, the Lord who of His own nature is inexpressible Love."
Man does not manufacture God out of his own brain; but he can only see God
in the light of his own capacity, and he attributes to Him the best of all
he knows. Each attribute is the whole of God, and this signifying the whole
by one quality is the metaphysical explanation of the personal God. Ishvara
is without form yet has all forms, is without qualities yet has all
qualities. As human beings, we have to see the trinity of existence — God,
man, nature; and we cannot do otherwise.
But to the Bhakta all these philosophical distinctions are mere idle talk.
He cares nothing for argument, he does not reason, he "senses", he
perceives. He wants to love himself in pure love of God, and there have been
Bhaktas who maintain that this is more to be desired than liberation, who
say, "I do not want to be sugar. I want to taste sugar; I want to love and
enjoy the Beloved."
In Bhakti-Yoga the first essential is to want God honestly and intensely. We want everything but God, because our ordinary desires are fulfilled by the external world. So long as our needs are confined within the limits of the physical universe, we do not feel any need for God; it is only when we have had hard blows in our lives and are disappointed with everything here that we feel the need for something higher; then we seek God.
Bhakti is not destructive; it teaches that all our faculties may become means to reach salvation. We must turn them all towards God and give to Him that love which is usually wasted on the fleeting objects of sense.
Bhakti differs from your Western idea of religion in that Bhakti admits no
elements of fear, no Being to be appeased or propitiated. There are even
Bhaktas who worship God as their own child, so that there may remain no
feeling even of awe or reverence. There can be no fear in true love, and so
long as there is the least fear, Bhakti cannot even begin. In Bhakti there
is also no place for begging or bargaining with God. The idea of asking God
for anything is sacrilege to a Bhakta. He will not pray for health or wealth
or even to go to heaven.
One who wants to love God, to be a Bhakta, must make a bundle of all these
desires and leave them outside the door and then enter. He who wants to
enter the realms of light must make a bundle of all "shop-keeping" religion
and cast it away before he can pass the gates. It is not that you do not get
what you pray for; you get everything, but it is low, vulgar, a beggar's
religion. "Fool indeed is he, who, living on the banks of the Ganga, digs a
little well for water. Fool indeed is the man who, coming to a mine of
diamonds, begins to search for glass beads." These prayers for health and
wealth and material prosperity are not Bhakti. They are the lowest form of
Karma. Bhakti is a higher thing. We are striving to come into the presence
of the King of kings. We cannot get there in a beggar's dress. If we wanted
to enter the presence of an emperor, would we be admitted in a beggar's
rags? Certainly not. The lackey would drive us out of the gates. This is the
Emperor of emperors and never can we come before Him in a beggar's garb.
Shop-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 first task in becoming a Bhakta is to
give up all desires of heaven and so on. Such a heaven would be like this
place, this earth, only a little better. The Christian idea of heaven is a
place of intensified enjoyment. How can that be God? All this desire to go
to heaven is a desire for enjoyment. This has to be given up. The love of
the Bhakta must be absolutely pure and unselfish, seeking nothing for itself
either here or hereafter.
"Giving up the desire of pleasure and pain, gain or loss, worship God day and night; not a moment is to be lost in vain."
"Giving up all other thoughts, the whole mind day and night worships God.
Thus being worshipped day and night, He reveals Himself and makes His
worshippers feel Him."