Lecture

(Delivered in San Francisco, on March 18, 1900)

Buddhism is historically the most important religion — historically, not philosophically — because it was the most tremendous religious movement that the world ever saw, the most gigantic spiritual wave ever to burst upon human society. There is no civilisation on which its effect has not been felt in some way or other.
The followers of Buddha were most enthusiastic and very missionary in spirit. They were the first among the adherents of various religions not to remain content with the limited sphere of their Mother Church. They spread far and wide. They travelled east and west, north and south. They reached into darkest Tibet; they went into Persia, Asia Minor; they went into Russia, Poland, and many other countries of the Western world. They went into China, Korea, Japan; they went into Burma, Siam, the East Indies, and beyond. When Alexander the Great, through his military conquests, brought the Mediterranean world in contact with India, the wisdom of India at once found a channel through which to spread over vast portions of Asia and Europe. Buddhist priests went out teaching among the different nations; and as they taught, superstition and priestcraft began to vanish like mist before the sun.
To understand this movement properly you should know what conditions prevailed in India at the time Buddha came, just as to understand Christianity you have to grasp the state of Jewish society at the time of Christ. It is necessary that you have an idea of Indian society six hundred years before the birth of Christ, by which time Indian civilisation had already completed its growth.
When you study the civilisation of India, you find that it has died and revived several times; this is its peculiarity. Most races rise once and then decline for ever. There are two kinds of people; those who grow continually and those whose growth comes to an end. The peaceful nations, India and China, fall down, yet rise again; but the others, once they go down, do not come up — they die. Blessed are the peacemakers, for they shall enjoy the earth.
At the time Buddha was born, India was in need of a great spiritual leader, a prophet. There was already a most powerful body of priests. You will understand the situation better if you remember the history of the Jews — how they had two types of religious leaders, priests and prophets, the priests keeping the people in ignorance and grinding superstitions into their minds. The methods of worship the priests prescribed were only a means by which they could dominate the people. All through the Old Testament, you find the prophets challenging the superstitions of the priests. The outcome of this fight was the triumph of the prophets and the defeat of the priests.
Priests believe that there is a God, but that this God can be approached and known only through them. People can enter the Holy of Holies only with the permission of the priests. You must pay them, worship them, place everything in their hands. Throughout the history of the world, this priestly tendency has cropped up again and again — this tremendous thirst for power, this tiger-like thirst, seems a part of human nature. The priests dominate you, lay down a thousand rules for you. They describe simple truths in roundabout ways. They tell you stories to support their own superior position. If you want to thrive in this life or go to heaven after death, you have to pass through their hands. You have to perform all kinds of ceremonies and rituals. All this has made life so complicated and has so confused the brain that if I give you plain words, you will go home unsatisfied. You have become thoroughly befuddled. The less you understand, the better you feel! The prophets have been giving warnings against the priests and their superstitions and machinations; but the vast mass of people have not yet learnt to heed these warnings — education is yet to come to them.
Men must have education. They speak of democracy, of the equality of all men, these days. But how will a man know he is equal with all? He must have a strong brain, a clear mind free of nonsensical ideas; he must pierce through the mass of superstitions encrusting his mind to the pure truth that is in his inmost Self. Then he will know that all perfections, all powers are already within himself, that these have not to be given him by others. When he realises this, he becomes free that moment, he achieves equality. He also realises that every one else is equally as perfect as he, and he does not have to exercise any power, physical, mental or moral, over his brother men. He abandons the idea that there was ever any man who was lower than himself. Then he can talk of equality; not until then.
Now, as I was telling you, among the Jews there was a continuous struggle between the priests and the prophets; and the priests sought to monopolise power and knowledge, till they themselves began to lose them and the chains they had put on the feet of the people were on their own feet. The masters always become slaves before long. The culmination of the struggle was the victory of Jesus of Nazareth. This triumph is the history of Christianity. Christ at last succeeded in overthrowing the mass of witchcraft. This great prophet killed the dragon of priestly selfishness, rescued from its clutches the jewel of truth, and gave it to all the world, so that whosoever desired to possess it would have absolute freedom to do so, and would not have to wait on the pleasure of any priest or priests.
The Jews were never a very philosophical race: they had not the subtlety of the Indian brain nor did they have the Indian’s psychic power. The priests in India, the Brahmins, possessed great intellectual and psychic powers. It was they who began the spiritual development of India, and they accomplished wonderful things. But the time came when the free spirit of development that had at first actuated the Brahmins disappeared. They began to arrogate powers and privileges to themselves. If a Brahmin killed a man, he would not be punished. The Brahmin, by his very birth, is the lord of the universe! Even the most wicked Brahmin must be worshipped!
But while the priests were flourishing, there existed also the poet-prophets called Sannyâsins. All Hindus, whatever their castes may be, must, for the sake of attaining spirituality, give up their work and prepare for death. No more is the world to be of any interest to them. They must go out and become Sannyasins. The Sannyasins have nothing to do with the two thousand ceremonies that the priests have invented: Pronounce certain words — ten syllables, twenty syllables, and so on — all these things are nonsense.
So these poet-prophets of ancient India repudiated the ways of the priest and declared the pure truth. They tried to break the power of the priests, and they succeeded a little. But in two generations their disciples went back to the superstitious, roundabout ways of the priests — became priests themselves: “You can get truth only through us!” Truth became crystallised again, and again prophets came to break the encrustations and free the truth, and so it went on. Yes, there must be all the time the man, the prophet, or else humanity will die.
You wonder why there have to be all these roundabout methods of the priests. Why can you not come directly to the truth? Are you ashamed of God’s truth that you have to hide it behind all kinds of intricate ceremonies and formulas? Are you ashamed of God that you cannot confess His truth before the world? Do you call that being religious and spiritual? The priests are the only people fit for the truth! The masses are not fit for it! It must be diluted! Water it down a little!
Take the Sermon on the Mount and the Gitâ — they are simplicity itself. Even the streetwalker can understand them. How grand! In them you find the truth clearly and simply revealed. But no, the priests would not accept that truth can be found so directly. They speak of two thousand heavens and two thousand hells. If people follow their prescriptions, they will go to heaven! If they do not obey the rules, they will go to hell!
But the people shall learn the truth. Some are afraid that if the full truth is given to all, it will hurt them. They should not be given the unqualified truth — so they say. But the world is not much better off by compromising truth. What worse can it be than it is already? Bring truth out! If it is real, it will do good. When people protest and propose other methods, they only make apologies for witchcraft.
India was full of it in Buddha’s day. There were the masses of people, and they were debarred from all knowledge. If just a word of the Vedas entered the ears of a man, terrible punishment was visited upon him. The priests had made a secret of the Vedas — the Vedas that contained the spiritual truths discovered by the ancient Hindus!
At last one man could bear it no more. He had the brain, the power, and the heart — a heart as infinite as the broad sky. He felt how the masses were being led by the priests and how the priests were glorying in their power, and he wanted to do something about it. He did not want any power over any one, and he wanted to break the mental and spiritual bonds of men. His heart was large. The heart, many around us may have, and we also want to help others. But we do not have the brain; we do not know the ways and means by which help can be given. But this man had the brain to discover the means of breaking the bondages of souls. He learnt why men suffer, and he found the way out of suffering. He was a man of accomplishment, he worked everything out; he taught one and all without distinction and made them realise the peace of enlightenment. This was the man Buddha.
You know from Arnold’s poem, The Light of Asia, how Buddha was born a prince and how the misery of the world struck him deeply; how, although brought up and living in the lap of luxury, he could not find comfort in his personal happiness and security; how he renounced the world, leaving his princess and new-born son behind; how he wandered searching for truth from teacher to teacher; and how he at last attained to enlightenment. You know about his long mission, his disciples, his organisations. You all know these things.
Buddha was the triumph in the struggle that had been going on between the priests and the prophets in India. One thing can be said for these Indian priests — they were not and never are intolerant of religion; they never have persecuted religion. Any man was allowed to preach against them. Theirs is such a religion; they never molested any one for his religious views. But they suffered from the peculiar weaknesses of all the priests: they also sought power, they also promulgated rules and regulations and made religion unnecessarily complicated, and thereby undermined the strength of those who followed their religion.
Buddha cut through all these excrescences. He preached the most tremendous truths. He taught the very gist of the philosophy of the Vedas to one and all without distinction, he taught it to the world at large, because one of his great messages was the equality of man. Men are all equal. No concession there to anybody! Buddha was the great preacher of equality. Every man and woman has the same right to attain spirituality — that was his teaching. The difference between the priests and the other castes he abolished. Even the lowest were entitled to the highest attainments; he opened the door of Nirvâna to one and all. His teaching was bold even for India. No amount of preaching can ever shock the Indian soul, but it was hard for India to swallow Buddha’s doctrine. How much harder it must be for you!
His doctrine was this: Why is there misery in our life? Because we are selfish. We desire things for ourselves — that is why there is misery. What is the way out? The giving up of the self. The self does not exist; the phenomenal world, all this that we perceive, is all that exists. There is nothing called soul underlying the cycle of life and death. There is the stream of thought, one thought following another in succession, each thought coming into existence and becoming non-existent at the same moment, that is all; there is no thinker of the thought, no soul. The body is changing all the time; so is mind, consciousness. The self therefore is a delusion. All selfishness comes of holding on to the self, to this illusory self. If we know the truth that there is no self, then we will be happy and make others happy.
This was what Buddha taught. And he did not merely talk; he was ready to give up his own life for the world. He said, “If sacrificing an animal is good, sacrificing a man is better”, and he offered himself as a sacrifice. He said, “This animal sacrifice is another superstition. God and soul are the two big superstitions. God is only a superstition invented by the priests. If there is a God, as these Brahmins preach, why is there so much misery in the world? He is just like me, a slave to the law of causation. If he is not bound by the law of causation, then why does he create? Such a God is not at all satisfactory. There is the ruler in heaven that rules the universe according to his sweet will and leaves us all here to die in misery — he never has the goodness to look at us for a moment. Our whole life is continuous suffering; but this is not sufficient punishment — after death we must go to places where we have other punishments. Yet we continually perform all kinds of rites and ceremonies to please this creator of the world!”
Buddha said, “These ceremonials are all wrong. There is but one ideal in the world. Destroy all delusions; what is true will remain. As soon as the clouds are gone, the sun will shine”. How to kill the self? Become perfectly unselfish, ready to give up your life even for an ant. Work not for any superstition, not to please any God, not to get any reward, but because you are seeking your own release by killing your self. Worship and prayer and all that, these are all nonsense. You all say, “I thank God” — but where does He live? You do not know, and yet you are all going crazy about God.
Hindus can give up everything except their God. To deny God is to cut off the very ground from under the feet of devotion. Devotion and God the Hindus must cling to. They can never relinquish these. And here, in the teaching of Buddha, are no God and no soul — simply work. What for? Not for the self, for the self is a delusion. We shall be ourselves when this delusion has vanished. Very few are there in the world that can rise to that height and work for work’s sake.
Yet the religion of Buddha spread fast. It was because of the marvellous love which, for the first time in the history of humanity, overflowed a large heart and devoted itself to the service not only of all men but of all living things — a love which did not care for anything except to find a way of release from suffering for all beings.
Man was loving God and had forgotten all about his brother man. The man who in the name of God can give up his very life, can also turn around and kill his brother man in the name of God. That was the state of the world. They would sacrifice the son for the glory of God, would rob nations for the glory of God, would kill thousands of beings for the glory of God, would drench the earth with blood for the glory of God. This was the first time they turned to the other God — man. It is man that is to be loved. It was the first wave of intense love for all men — the first wave of true unadulterated wisdom — that, starting from India, gradually inundated country after country, north, south, east, west.
This teacher wanted to make truth shine as truth. No softening, no compromise, no pandering to the priests, the powerful, the kings. No bowing before superstitious traditions, however hoary; no respect for forms and books just because they came down from the distant past. He rejected all scriptures, all forms of religious practice. Even the very language, Sanskrit, in which religion had been traditionally taught in India, he rejected, so that his followers would not have any chance to imbibe the superstitions which were associated with it.
There is another way of looking at the truth we have been discussing: the Hindu way. We claim that Buddha’s great doctrine of selflessness can be better understood if it is looked at in our way. In the Upanishads there is already the great doctrine of the Âtman and the Brahman. The Atman, Self, is the same as Brahman, the Lord. This Self is all that is; It is the only reality. Mâyâ, delusion, makes us see It as different. There is one Self, not many. That one Self shines in various forms. Man is man’s brother because all men are one. A man is not only my brother, say the Vedas, he is myself. Hurting any part of the universe, I only hurt myself. I am the universe. It is a delusion that I think I am Mr. So-and-so — that is the delusion.
The more you approach your real Self, the more this delusion vanishes. The more all differences and divisions disappear, the more you realise all as the one Divinity. God exists; but He is not the man sitting upon a cloud. He is pure Spirit. Where does He reside? Nearer to you than your very self. He is the Soul. How can you perceive God as separate and different from yourself? When you think of Him as some one separate from yourself, you do not know Him. He is you yourself. That was the doctrine of the prophets of India.
It is selfishness that you think that you see Mr. So-and-so and that all the world is different from you. You believe you are different from me. You do not take any thought of me. You go home and have your dinner and sleep. If I die, you still eat, drink, and are merry. But you cannot really be happy when the rest of the world is suffering. We are all one. It is the delusion of separateness that is the root of misery. Nothing exists but the Self; there is nothing else.
Buddha’s idea is that there is no God, only man himself. He repudiated the mentality which underlies the prevalent ideas of God. He found it made men weak and superstitious. If you pray to God to give you everything, who is it, then, that goes out and works? God comes to those who work hard. God helps them that help themselves. An opposite idea of God weakens our nerves, softens our muscles, makes us dependent. Everything independent is happy; everything dependent is miserable. Man has infinite power within himself, and he can realise it — he can realise himself as the one infinite Self. It can be done; but you do not believe it. You pray to God and keep your powder dry all the time.
Buddha taught the opposite. Do not let men weep. Let them have none of this praying and all that. God is not keeping shop. With every breath you are praying in God. I am talking; that is a prayer. You are listening; that is a prayer. Is there ever any movement of yours, mental or physical, in which you do not participate in the infinite Divine Energy? It is all a constant prayer. If you call only a set of words prayer, you make prayer superficial. Such prayers are not much good; they can scarcely bear any real fruit.
Is prayer a magic formula, by repeating which, even is you do not work hard, you gain miraculous results? No. All have to work hard; all have to reach the depths of that infinite Energy. Behind the poor, behind the rich, there is the same infinite Energy. It is not that one man works hard, and another by repeating a few words achieves results. This universe is a constant prayer. If you take prayer in this sense, I am with you. Words are not necessary. Better is silent prayer.
The vast majority of people do not understand the meaning of this doctrine. In India any compromise regarding the Self means that we have given power into the hands of the priests and have forgotten the great teachings of the prophets. Buddha knew this; so he brushed aside all the priestly doctrines and practices and made man stand on his own feet. It was necessary for him to go against the accustomed ways of the people; he had to bring about revolutionary changes. As a result this sacrificial religion passed away from India for ever, and was never revived.
Buddhism apparently has passed away from India; but really it has not. There was an element of danger in the teaching of Buddha — it was a reforming religion. In order to bring about the tremendous spiritual change he did, he had to give many negative teachings. But if a religion emphasises the negative side too much, it is in danger of eventual destruction. Never can a reforming sect survive if it is only reforming; the formative elements alone — the real impulse, that is, the principles — live on and on. After a reform has been brought about, it is the positive side that should be emphasised; after the building is finished the scaffolding must be taken away.
It so happened in India that as time went on, the followers of Buddha emphasised the negative aspect of his teachings too much and thereby caused the eventual downfall of their religion. The positive aspects of truth were suffocated by the forces of negation; and thus India repudiated the destructive tendencies that flourished in the name of Buddhism. That was the decree of the Indian national thought.
The negative elements of Buddhism — there is no God and no soul —died out. I can say that God is the only being that exists; it is a very positive statement. He is the one reality. When Buddha says there is no soul, I say, “Man, thou art one with the universe; thou art all things.” How positive! The reformative element died out; but the formative element has lived through all time. Buddha taught kindness towards lower beings; and since then there has not been a sect in India that has not taught charity to all beings, even to animals. This kindness, this mercy, this charity — greater than any doctrine — are what Buddhism left to us.
The life of Buddha has an especial appeal. All my life I have been very fond of Buddha, but not of his doctrine. I have more veneration for that character than for any other — that boldness, that fearlessness, and that tremendous love! He was born for the good of men. Others may seek God, others may seek truth for themselves; he did not even care to know truth for himself. He sought truth because people were in misery. How to help them, that was his only concern. Throughout his life he never had a thought for himself. How can we ignorant, selfish, narrow-minded human beings ever understand the greatness of this man?
And consider his marvellous brain! No emotionalism. That giant brain never was superstitious. Believe not because an old manuscript has been produced, because it has been handed down to you from your forefathers, because your friends want you to — but think for yourself; search truth for yourself; realise it yourself. Then if you find it beneficial to one and many, give it to people. Soft-brained men, weak-minded, chicken-hearted, cannot find the truth. One has to be free, and as broad as the sky. One has to have a mind that is crystal clear; only then can truth shine in it. We are so full of superstitions! Even in your country where you think you are highly educated, how full of narrownesses and superstitions you are! Just think, with all your claims to civilisation in this country, on one occasion I was refused a chair to sit on, because I was a Hindu.
Six hundred years before the birth of Christ, at the time when Buddha lived, the people of India must have had wonderful education. Extremely free-minded they must have been. Great masses followed him. Kings gave up their thrones; queens gave up their thrones. People were able to appreciate and embrace his teaching, so revolutionary, so different from what they had been taught by the priests through the ages! But their minds have been unusually free and broad.
And consider his death. If he was great in life, he was also great in death. He ate food offered to him by a member of a race similar to your American Indians. Hindus do not touch them, because they eat everything indiscriminately. He told his disciples, “Do not eat this food, but I cannot refuse it. Go to the man and tell him he has done me one of the greatest services of my life — he has released me from the body.” An old man came and sat near him — he had walked miles and miles to see the Master — and Buddha taught him. When he found a disciple weeping, he reproved him, saying, “What is this? Is this the result of all my teaching? Let there be no false bondage, no dependence on me, no false glorification of this passing personality. The Buddha is not a person; he is a realisation. Work out your own salvation.”
Even when dying, he would not claim any distinction for himself. I worship him for that. What you call Buddhas and Christs are only the names of certain states of realisation. Of all the teachers of the world, he was the one who taught us most to be self-reliant, who freed us not only from the bondages of our false selves but from dependence on the invisible being or beings called God or gods. He invited every one to enter into that state of freedom which he called Nirvana. All must attain to it one day; and that attainment is the complete fulfilment of man.

Lectures from Colombo to Almora

The religion we are born in

At an open-air meeting convened at Dacca, on the 31st March, 1901, the Swamiji spoke in English for two hours on the above subject before a vast audience. The following is a translation of the lecture from a Bengali report of a disciple:

In the remote past, our country made gigantic advances in spiritual ideas. Let us, today, bring before our mind’s eye that ancient history. But the one great danger in meditating over long-past greatness is that we cease to exert ourselves for new things, and content ourselves with vegetating upon that by-gone ancestral glory and priding ourselves upon it. We should guard against that. In ancient times there were, no doubt, many Rishis and Maharshis who came face to face with Truth. But if this recalling of our ancient greatness is to be of real benefit, we too must become Rishis like them. Ay, not only that, but it is my firm conviction that we shall be even greater Rishis than any that our history presents to us. In the past, signal were our attainments — I glory in them, and I feel proud in thinking of them. I am not even in despair at seeing the present degradation, and I am full of hope in picturing to my mind what is to come in the future. Why? Because I know the seed undergoes a complete transformation, ay, the seed as seed is seemingly destroyed before it develops into a tree. In the same way, in the midst of our present degradation lies, only dormant for a time, the potentiality of the future greatness of our religion, ready to spring up again, perhaps more mighty and glorious than ever before.
Now let us consider what are the common grounds of agreement in the religion we are born in. At first sight we undeniably find various differences among our sects. Some are Advaitists, some are Vishishtâdvaitists, and others are Dvaitists. Some believe in Incarnations of God, some in image-worship, while others are upholders of the doctrine of the Formless. Then as to customs also, various differences are known to exist. The Jâts are not outcasted even if they marry among the Mohammedans and Christians. They can enter into any Hindu temple without hindrance. In many villages in the Punjab, one who does not eat swine will hardly be considered a Hindu. In Nepal, a Brâhmin can marry in the four Varnas; while in Bengal, a Brahmin cannot marry even among the subdivisions of his own caste. So on and so forth. But in the midst of all these differences we note one point of unity among all Hindus, and it is this, that no Hindu eats beef. In the same way, there is a great common ground of unity underlying the various forms and sects of our religion.
First, in discussing the scriptures, one fact stands out prominently — that only those religions which had one or many scriptures of their own as their basis advanced by leaps and bounds and survive to the present day notwithstanding all the persecution and repression hurled against them. The Greek religion, with all its beauty, died out in the absence of any scripture to support it; but the religion of the Jews stands undiminished in its power, being based upon the authority of the Old Testament. The same is the case with the Hindu religion, with its scripture, the Vedas, the oldest in the world. The Vedas are divided into the Karma Kânda and the Jnâna Kânda. Whether for good or for evil, the Karma Kanda has fallen into disuse in India, though there are some Brahmins in the Deccan who still perform Yajnas now and then with the sacrifice of goats; and also we find here and there, traces of the Vedic Kriyâ Kânda in the Mantras used in connection with our marriage and Shrâddha ceremonies etc. But there is no chance of its being rehabilitated on its original footing. Kumârila Bhatta once tried to do so, but he was not successful in his attempt.
The Jnana Kanda of the Vedas comprises the Upanishads and is known by the name of Vedanta, the pinnacle of the Shrutis, as it is called. Wherever you find the Âchâryas quoting a passage from the Shrutis, it is invariably from the Upanishads. The Vedanta is now the religion of the Hindus. If any sect in India wants to have its ideas established with a firm hold on the people it must base them on the authority of the Vedanta. They all have to do it, whether they are Dvaitists or Advaitists. Even the Vaishnavas have to go to Gopâlatâpini Upanishad to prove the truth of their own theories. If a new sect does not find anything in the Shrutis in confirmation of its ideas, it will go even to the length of manufacturing a new Upanishad, and making it pass current as one of the old original productions. There have been many such in the past.
Now as to the Vedas, the Hindus believe that they are not mere books composed by men in some remote age. They hold them to be an accumulated mass of endless divine wisdom, which is sometimes manifested and at other times remains unmanifested. Commentator Sâyanâchârya says somewhere in his works

— “Who created the whole universe out of the knowledge of the Vedas”. No one has ever seen the composer of the Vedas, and it is impossible to imagine one. The Rishis were only the discoverers of the Mantras or Eternal Laws; they merely came face to face with the Vedas, the infinite mine of knowledge, which has been there from time without beginning.
Who are these Rishis? Vâtsyâyana says, “He who has attained through proper means the direct realisation of Dharma, he alone can be a Rishi even if he is a Mlechchha by birth.” Thus it is that in ancient times, Vasishtha, born of an illegitimate union, Vyâsa, the son of a fisherwoman, Narada, the son of a maidservant with uncertain parentage, and many others of like nature attained to Rishihood. Truly speaking, it comes to this then, that no distinction should be made with one who has realised the Truth. If the persons just named all became Rishis, then, O ye Kulin Brahmins of the present day, how much greater Rishis you can become! Strive after that Rishihood, stop not till you have attained the goal, and the whole world will of itself bow at your feet! Be a Rishi — that is the secret of power.
This Veda is our only authority, and everyone has the right to it.

— Thus says the Shukla Yajur Veda (XXVI. 2). Can you show any authority from this Veda of ours that everyone has not the right to it? The Purânas, no doubt, say that a certain caste has the right to such and such a recension of the Vedas, or a certain caste has no right to study them, or that this portion of the Vedas is for the Satya Yuga and that portion is for the Kali Yuga. But, mark you, the Veda does not say so; it is only your Puranas that do so. But can the servant dictate to the master? The Smritis, Puranas, Tantras — all these are acceptable only so far as they agree with the Vedas; and wherever they are contradictory, they are to be rejected as unreliable. But nowadays we have put the Puranas on even a higher pedestal than the Vedas! The study of the Vedas has almost disappeared from Bengal. How I wish that day will soon come when in every home the Veda will be worshipped together with Shâlagrâma, the household Deity, when the young, the old, and the women will inaugurate the worship of the Veda!
I have no faith in the theories advanced by Western savants with regard to the Vedas. They are today fixing the antiquity of the Vedas at a certain period, and again tomorrow upsetting it and bringing it one thousand years forward, and so on. However, about the Puranas, I have told you that they are authoritative only in so far as they agree with the Vedas, otherwise not. In the Puranas we find many things which do not agree with the Vedas. As for instance, it is written in the Puranas that some one lived ten thousand years, another twenty thousand years, but in the Vedas we find:  — “Man lives indeed a hundred years.” Which are we to accept in this case? Certainly the Vedas. Notwithstanding statements like these, I do not depreciate the Puranas. They contain many beautiful and illuminating teachings and words of wisdom on Yoga, Bhakti, Jnâna, and Karma; those, of course, we should accept. Then there are the Tantras. The real meaning of the word Tantra is Shâstra, as for example, Kâpila Tantra. But the word Tantra is generally used in a limited sense. Under the sway of kings who took up Buddhism and preached broadcast the doctrine of Ahimsâ, the performances of the Vedic Yâga-Yajnas became a thing of the past, and no one could kill any animal in sacrifice for fear of the king. But subsequently amongst the Buddhists themselves — who were converts from Hinduism — the best parts of these Yaga-Yajnas were taken up, and practiced in secret. From these sprang up the Tantras. Barring some of the abominable things in the Tantras, such as the Vâmâchâra etc., the Tantras are not so bad as people are inclined to think. There are many high and sublime Vedantic thoughts in them. In fact, the Brâhmana portions of the Vedas were modified a little and incorporated into the body of the Tantras. All the forms of our worship and the ceremonials of the present day, comprising the Karma Kanda, are observed in accordance with the Tantras.
Now let us discuss the principles of our religion a little. Notwithstanding the differences and controversies existing among our various sects, there are in them, too, several grounds of unity. First, almost all of them admit the existence of three things — three entities — Ishvara, Atman, and the Jagat. Ishvara is He who is eternally creating, preserving and destroying the whole universe. Excepting the Sânkhyas, all the others believe in this. Then the doctrine of the Atman and the reincarnation of the soul; it maintains that innumerable individual souls, having taken body after body again and again, go round and round in the wheel of birth and death according to their respective Karmas; this is Samsâravâda, or as it is commonly called the doctrine of rebirth. Then there is the Jagat or universe without beginning and without end. Though some hold these three as different phases of one only, and some others as three distinctly different entities, and others again in various other ways, yet they are all unanimous in believing in these three.
Here I should ask you to remember that Hindus, from time immemorial, knew the Atman as separate from Manas, mind. But the Occidentals could never soar beyond the mind. The West knows the universe to be full of happiness, and as such, it is to them a place where they can enjoy the most; but the East is born with the conviction that this Samsara, this ever-changing existence, is full of misery, and as such, it is nothing, nothing but unreal, not worth bartering the soul for its ephemeral joys and possessions. For this very reason, the West is ever especially adroit in organised action, and so also the East is ever bold in search of the mysteries of the internal world.
Let us, however, turn now to one or two other aspects of Hinduism. There is the doctrine of the Incarnations of God. In the Vedas we find mention of Matsya Avatâra, the Fish Incarnation only. Whether all believe in this doctrine or not is not the point; the real meaning, however, of this Avatâravâda is the worship of Man — to see God in man is the real God-vision. The Hindu does not go through nature to nature’s God — he goes to the God of man through Man.
Then there is image-worship. Except the five Devatâs who are to be worshipped in every auspicious Karma as enjoined in our Shastras, all the other Devatas are merely the names of certain states held by them. But again, these five Devatas are nothing but the different names of the one God Only. This external worship of images has, however, been described in all our Shastras as the lowest of all the low forms of worship. But that does not mean that it is a wrong thing to do. Despite the many iniquities that have found entrance into the practices of image-worship as it is in vogue now, I do not condemn it. Ay, where would I have been if I had not been blessed with the dust of the holy feet of that orthodox, image-worshipping Brahmin!
Those reformers who preach against image-worship, or what they denounce as idolatry — to them I say “Brothers, if you are fit to worship God-without-form discarding all external help, do so, but why do you condemn others who cannot do the same? A beautiful, large edifice, the glorious relic of a hoary antiquity has, out of neglect or disuse, fallen into a dilapidated condition; accumulations of dirt and dust may be lying everywhere within it, maybe, some portions are tumbling down to the ground. What will you do to it? Will you take in hand the necessary cleansing and repairs and thus restore the old, or will you pull the whole edifice down to the ground and seek to build another in its place, after a sordid modern plan whose permanence has yet to be established? We have to reform it, which truly means to make ready or perfect by necessary cleansing and repairs, not by demolishing the whole thing. There the function of reform ends. When the work of renovating the old is finished, what further necessity does it serve? Do that if you can, if not, hands off!” The band of reformers in our country want, on the contrary, to build up a separate sect of their own. They have, however, done good work; may the blessings of God be showered on their heads! But why should you, Hindus, want to separate yourselves from the great common fold? Why should you feel ashamed to take the name of Hindu, which is your greatest and most glorious possession? This national ship of ours, ye children of the Immortals, my countrymen, has been plying for ages, carrying civilisation and enriching the whole world with its inestimable treasures. For scores of shining centuries this national ship of ours has been ferrying across the ocean of life, and has taken millions of souls to the other shore, beyond all misery. But today it may have sprung a leak and got damaged, through your own fault or whatever cause it matters not. What would you, who have placed yourselves in it, do now? Would you go about cursing it and quarrelling among yourselves! Would you not all unite together and put your best efforts to stop the holes? Let us all gladly give our hearts’ blood to do this; and if we fail in the attempt, let us all sink and die together, with blessings and not curses on our lips.
And to the Brahmins I say, “Vain is your pride of birth and ancestry. Shake it off. Brahminhood, according to your Shastras, you have no more now, because you have for so long lived under Mlechchha kings. If you at all believe in the words of your own ancestors, then go this very moment and make expiation by entering into the slow fire kindled by Tusha (husks), like that old Kumarila Bhatta, who with the purpose of ousting the Buddhists first became a disciple of the Buddhists and then defeating them in argument became the cause of death to many, and subsequently entered the Tushânala to expiate his sins. If you are not bold enough to do that, then admit your weakness and stretch forth a helping hand, and open the gates of knowledge to one and all, and give the downtrodden masses once more their just and legitimate rights and privileges.”

(Delivered at the Washington Hall, San Francisco, March 16, 1900 )

This lecture along with Meditation and The practice of religion, were recorded by Ida Ansell under circumstances which she herself relates thus:

“Swami Vivekananda’s second trip to the West occurred in 1899-1900. During the first half of 1900 he worked in and around San Francisco, California. I was a resident of that city, twenty-two years old at the time. … I heard him lecture perhaps a score of times from March to May of 1900, and recorded seventeen of his talks. …
“The lectures were given in San Francisco, Oakland, and Alameda, in churches, in the Alameda and San Francisco Homes of Truth, and in rented halls. … Altogether Swamiji gave, besides nearly daily interviews and informal classes, at least thirty or forty major addresses in March, April, and May. …
“I was long hesitant about transcribing and releasing these lectures because of the imperfectness of my notes. I was just an amateur stenographer, at the time I took them. … One would have needed a speed of at least three hundred words per minute to capture all of Swamiji’s torrents of eloquence. I possessed less than half the required speed, and at the time I had no idea that the material would have value to anyone but myself. In addition to his fast speaking pace, Swamiji was a superb actor. His stories and imitations absolutely forced one to stop writing, to enjoy watching him. … Even though my notes were somewhat fragmentary, I have yielded to the opinion that their contents are precious and must be given for publication.
Swamiji’s speaking style was colloquial, fresh, and forceful. No alterations have been made in it; no adjusting or smoothing out of his spontaneous flow for purposes of publication has been done. Where omissions were made because of some obscurity in the meaning, they have been indicated by three dots. Anything inserted for purposes of clarification has been placed in square brackets. With these qualifications, the words are exactly as Swamiji spoke them.
Everything Swamiji said had tremendous power. These lectures have slept in my old stenographer’s notebook for more than fifty years. Now as they emerge, one feels that the power is still there.”]

All knowledge that we have, either of the external or internal world, is obtained through only one method — by the concentration of the mind. No knowledge can be had of any science unless we can concentrate our minds upon the subject. The astronomer concentrates his mind through the telescope… and so on. If you want to study your own mind, it will be the same process. You will have to concentrate your mind and turn it back upon itself. The difference in this world between mind and mind is simply the fact of concentration. One, more concentrated than the other, gets more knowledge.
In the lives of all great men, past and present, we find this tremendous power of concentration. Those are men of genius, you say. The science of Yoga tells us that we are all geniuses if we try hard to be. Some will come into this life better fitted and will do it quicker perhaps. We can all do the same. The same power is in everyone. The subject of the present lecture is how to concentrate the mind in order to study the mind itself. Yogis have laid down certain rules and this night I am going to give you a sketch of some of these rules.
Concentration, of course, comes from various sources. Through the senses you can get concentration. Some get it when they hear beautiful music, others when they see beautiful scenery. … Some get concentrated by lying upon beds of spikes, sharp iron spikes, others by sitting upon sharp pebbles. These are extraordinary cases [using] most unscientific procedure. Scientific procedure is gradually training the mind.
One gets concentrated by holding his arm up. Torture gives him the concentration he wants. But all these are extraordinary.
Universal methods have been organised according to different philosophers. Some say the state we want to attain is superconsciousness of the mind — going beyond the limitations the body has made for us. The value of ethics to the Yogi lies in that it makes the mind pure. The purer the mind, the easier it is to conrol it. The mind takes every thought that rises and works it out. The grosser the mind, the more difficult [it is] to control [it]. The immoral man will never be able to concentrate his mind to study psychology. He may get a little control as he begins, get a little power of hearing. … and even those powers will go from him. The difficulty is that if you study closely, you see how [the] extraordinary power arrived at was not attained by regular scientific training. The men who, by the power of magic, control serpents will be killed by serpents. … The man who attains any extraordinary powers will in the long run succumb to those powers. There are millions [who] receive power through all sorts of ways in India. The vast majority of them die raving lunatics. Quite a number commit suicide, the mind [being] unbalanced.
The study must be put on the safe side: scientific, slow, peaceful. The first requisite is to be moral. Such a man wants the gods to come down, and they will come down and manifest themselves to him. That is our psychology and philosophy in essence, [to be] perfectly moral. Just think what that means! No injury, perfect purity, perfect austerity! These are absolutely necessary. Just think, if a man can attain all these in perfection! What more do you want? If he is free from all enmity towards any being, … all animals will give up their enmity [in his presence]. The Yogis lay down very strict laws… so that one cannot pass off for a charitable man without; being charitable. …
If you believe me, I have seen a man [The reference is evidently to Pavhari Baba (see Sketch of the Life of Pavhari Baba in this volume)] who used to live in a hole and there were cobras and frogs living with him. … Sometimes he would fast for [days and months] and then come out. He was always silent. One day there came a robber. …
My old master used to say, “When the lotus of the heart has bloomed, the bees will come by themselves.” Men like that are there yet. They need not talk. … When the man is perfect from his heart, without a thought of hatred, all animals will give up their hatred [before him]. So with purity. These are necessary for our dealings with our fellow beings. We must love all. … We have no business to look at the faults of others: it does no good We must not even think of them. Our business is with the good. We are not here to deal with faults. Our business is to be good.
Here comes Miss So-and-so. She says, “I am going to be a Yogi.” She tells the news twenty times, meditates fifty days, then she says, “There is nothing in this religion. I have tried it. There is nothing in it.”
The very basis [of spiritual life] is not there. The foundation [must be] this perfect morality. That is the great difficulty. …
In our country there are vegetarian sects. They will take in the early morning pounds of sugar and place it on the ground for ants, and the story is, when one of them was putting sugar on the ground for ants, a man placed his foot upon the ants. The former said, “Wretch, you have killed the animals!” And he gave him such a blow, that it killed the man.
External purity is very easy and all the world rushes towards [it]. If a certain kind of dress is the kind of morality [to be observed], any fool can do that. When it is grappling with the mind itself, it is hard work.
The people who do external, superficial things are so self-righteous! I remember, when I was a boy I had great regard for the character of Jesus Christ. [Then I read about the wedding feast in the Bible.] I closed the book and said, “He ate meat and drank wine! He cannot be a good man.”
We are always losing sight of the real meaning of things. The little eating and dress! Every fool can see that. Who sees that which is beyond? It is culture of the heart that we want. … One mass of people in India we see bathing twenty times a day sometimes, making themselves very pure. And they do not touch anyone. … The coarse facts, the external things! [If by bathing one could be pure,] fish are the purest beings.
Bathing, and dress, and food regulation — all these have their proper value when they are complementary to the spiritual. …. That first, and these all help. But without it, no amount of eating grass… is any good at all. They are helps if properly understood. But improperly understood, they are derogatory. …
This is the reason why I am explaining these things: First, because in all religions everything degenerates upon being practiced by [the ignorant]. The camphor in the bottle evaporated, and they are fighting over the bottle.
Another thing: … [Spirituality] evaporates when they say, “This is right, and that is wrong.” All quarrels are [with forms and creeds] never in the spirit. The Buddhist offered for years glorious preaching; gradually, this spirituality evaporated. … [Similarly with Christianity.] And then began the quarrel whether it is three gods in one or one in three, when nobody wants to go to God Himself and know what He is. We have to go to God Himself to know whether He is three in one or one in three.
Now, with this explanation, the posture. Trying to control the mind, a certain posture is necessary. Any posture in which the person can sit easily — that is the posture for that person. As a rule, you will find that the spinal column must be left free. It is not intended to bear the weight of the body. … The only thing to remember in the sitting posture: [use] any posture in which the spine is perfectly free of the weight of the body.
Next [Prânâyâma] … the breathing exercises. A great deal of stress is laid upon breathing. … What I am telling you is not something gleaned from some sect in India. It is universally true. Just as in this country you teach your children certain prayers, [in India] they get the children and give them certain facts etc.
Children are not taught any religion in India except one or two prayers. Then they begin to seek for somebody with whom they can get en rapport. They go to different persons and find that “This man is the man for me”, and get initiation. If I am married, my wife may possibly get another man teacher and my son will get somebody else, and that is always my secret between me and my teacher. The wife’s religion the husband need not know, and he would not dare ask her what her religion is. It is well known that they would never say. It is only known to that person and the teacher. … Sometimes you will find that what would be quite ludicrous to one will be just teaching for another. … Each is carrying his own burden and is to be helped according to his particular mind. It is the business of every individual, between him, his teacher, and God. But there are certain general methods which all these teachers preach. Breathing [and] meditating are universal. That is the worship in India.
On the banks of the Gangâ, we will see men, women, and children all [practicing] breathing and then meditating. Of course, they have other things to do. They cannot devote much time to this. But those who have taken this as the study of life, they practice various methods. There are eighty-four different Âsanas (postures). Those that take it up under some person, they always feel the breath and the movements in all the different parts of the body. …
Next comes Dhâranâ [concentration]. … Dharana is holding the mind in certain spots.
The Hindu boy or girl … gets initiation. He gets from his Guru a word. This is called the root word. This word is given to the Guru [by his Guru], and he gives it to his disciple. One such word is OM. All these symbols have a great deal of meaning, and they hold it secret, never write it. They must receive it through the ear — not through writing — from the teacher, and then hold it as God himself. Then they meditate on the word. …
I used to pray like that at one time, all through the rainy season, four months. I used to get up and take a plunge in the river, and with all my wet clothes on repeat [the Mantra] till the sun set. Then I ate something — a little rice or something. Four months in the rainy season!
The Indian mind believes that there is nothing in the world that cannot be obtained. If a man wants money in this country, he goes to work and earns money. There, he gets a formula and sits under a tree and believes that money must come. Everything must come by the power of his [thought]. You make money here. It is the same thing. You put forth your whole energy upon money making.
There are some sects called Hatha-Yogis. … They say the greatest good is to keep the body from dying. … Their whole process is clinging to the body. Twelve years training! And they begin with little children, others wise it is impossible. … One thing [is] very curious about the Hatha-Yogi: When he first becomes a disciple, he goes into the wilderness and lives alone forty days exactly. All they have they learn within those forty days. …
A man in Calcutta claims to have lived five hundred years. The people all tell me that their grandfathers saw him. … He takes a constitutional twenty miles, never walks, he runs. Goes into the water, covers himself [from] top to toe with mud. After that he plunges again into the water, again sticks himself with mud. … I do not see any good in that. (Snakes, they say, live two hundred years.) He must be very old, because I have travelled fourteen years in India and wherever I went everybody knew him. He has been travelling all his life. … [The Hatha-Yogi] will swallow a piece of rubber eighty inches long and take it out again. Four times a day he has to wash every part of his body, internal and external parts. …
The walls can keep their bodies thousands of years. … What of that? I would not want to live so long. “Sufficient unto the day is the evil thereof.” One little body, with all its delusions and limitations, is enough.
There are other sects. … They give you a drop of the elixir of life and you remain young. … It will take me months to enumerate [all the sects]. All their activity is on this side [in the material world]. Every day a new sect. …
The power of all those sects is in the mind. Their idea is to hold the mind. First concentrate it and hold it at a certain place. They generally say, at certain parts of the body along the spinal column or upon the nerve centres. By holding the mind at the nerve centres, [the Yogi] gets power over the body. The body is the great cause of disturbance to his peace, is opposite of his highest ideal, so he wants control: [to] keep the body as servant.
Then comes meditation. That is the highest state. … When [the mind] is doubtful that is not its great state. Its great state is meditation. It looks upon things and sees things, not identifying itself with anything else. As long as I feel pain, I have identified myself with the body. When I feel joy or pleasure, I have identified myself with the body. But the high state will look with the same pleasure or blissfulness upon pleasure or upon pain. … Every meditation is direct superconsciousness. In perfect concentration the soul becomes actually free from the bonds of the gross body and knows itself as it is. Whatever one wants, that comes to him. Power and knowledge are already there. The soul identifies itself with that which is powerless matter and thus weeps. It identifies itself with mortal shapes. … But if that free soul wants to exercise any power, it will have it. If it does not, it does not come. He who has known God has become God. There is nothing impossible to such a free soul. No more birth and death for him. He is free for ever.

(Delivered in San Francisco, on March 29, 1900)

My subject is “Discipleship”. I do not know how you will take what I have to say. It will be rather difficult for you to accept it — the ideals of teachers and disciples in this country vary so much from those in ours. An old proverb of India comes to my mind: “There are hundreds of thousands of teachers, but it is hard to find one disciple.” It seems to be true. The one important thing in the attainment of spirituality is the attitude of the pupil. When the right attitude is there, illumination comes easily.
What does the disciple need in order to receive the truth? The great sages say that to attain truth takes but the twinkling of an eye — it is just a question of knowing — the dream breaks. How long does it take? In a second the dream is gone. When the illusion vanishes, how long does it take? Just the twinkling of an eye. When I know the truth, nothing happens except that the falsehood vanishes away: I took the rope for the snake, and now I see it is the rope. It is only a question of half a second and the whole thing is done. Thou art That. Thou art the Reality. How long does it take to know this? If we are God and always have been so, not to know this is most astonishing. To know this is the only natural thing. It should not take ages to find out what we have always been and what we now are.
Yet it seems difficult to realise this self-evident truth. Ages and ages pass before we begin to catch a faint glimpse of it. God is life; God is truth. We write about this; we feel in our inmost heart that this is so, that everything else than God is nothing — here today, gone tomorrow. And yet most of us remain the same all through life. We cling to untruth, and we turn our back upon truth. We do not want to attain truth. We do not want anyone to break our dream. You see, the teachers are not wanted. Who wants to learn? But if anyone wants to realise the truth and overcome illusion, if he wants to receive the truth from a teacher, he must be a true disciple.
It is not easy to be a disciple; great preparations are necessary; many conditions have to be fulfilled. Four principal conditions are laid down by the Vedantists.
The first condition is that the student who wants to know the truth must give up all desires for gain in this world or in the life to come.
The truth is not what we see. What we see is not truth as long as any desire creeps into the mind. God is true, and the world is not true. So long as there is in the heart the least desire for the world, truth will not come. Let the world fall to ruin around my ears: I do not care. So with the next life; I do not care to go to heaven. What is heaven? Only the continuation of this earth. We would be better and the little foolish dreams we are dreaming would break sooner if there were no heaven, no continuation of this silly life on earth. By going to heaven we only prolong the miserable illusions.
What do you gain in heaven? You become gods, drink nectar, and get rheumatism. There is less misery there than on earth, but also less truth. The very rich can understand truth much less than the poorer people. “It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.” The rich man has no time to think of anything beyond his wealth and power, his comforts and indulgences. The rich rarely become religious. Why? Because they think, if they become religious, they will have no more fun in life. In the same way, there is very little chance to become spiritual in heaven; there is too much comfort and enjoyment there — the dwellers in heaven are disinclined to give up their fun.
They say there will be no more weeping in heaven. I do not trust the man who never weeps; he has a big block of granite where the heart should be. It is evident that the heavenly people have not much sympathy. There are vast masses of them over there, and we are miserable creatures suffering in this horrible place. They could pull us all out of it; but they do not. They do not weep. There is no sorrow or misery there; therefore they do not care for anyone’s misery. They drink their nectar, dances go on; beautiful wives and all that.
Going beyond these things, the disciple should say, “I do not care for anything in this life nor for all the heavens that have ever existed — I do not care to go to any of them. I do not want the sense — life in any form — this identification of myself with the body — as I feel now, ‘I am this body-this huge mass of flesh.’ This is what I feel I am. I refuse to believe that.”
The world and the heavens, all these are bound up with the senses. You do not care for the earth if you do not have any senses. Heaven also is the world. Earth, heaven, and all that is between have but one name — earth.
Therefore the disciple, knowing the past and the present and thinking of the future, knowing what prosperity means, what happiness means, gives up all these and seeks to know the truth and truth alone. This is the first condition.
The second condition is that the disciple must be able to control the internal and the external senses and must be established in several other spiritual virtues.
The external senses are the visible organs situated in different parts of the body; the internal senses are intangible. We have the external eyes, ears, nose, and so on; and we have the corresponding internal senses. We are continually at the beck and call of both these groups of senses. Corresponding to the senses are sense-objects. If any sense-objects are near by, the senses compel us to perceive them; we have no choice or independence. There is the big nose. A little fragrance is there; I have to smell it. If there were a bad odour, I would say to myself, “Do not smell it”; but nature says, “Smell”, and I smell it. Just think what we have become! We have bound ourselves. I have eyes. Anything going on, good or bad, I must see. It is the same with hearing. If anyone speaks unpleasantly to me, I must hear it. My sense of hearing compels me to do so, and how miserable I feel! Curse or praise — man has got to hear. I have seen many deaf people who do not usually hear, but anything about themselves they always hear!
All these senses, external and internal, must be under the disciple’s control. By hard practice he has to arrive at the stage where he can assert his mind against the senses, against the commands of nature. He should be able to say to his mind, “You are mine; I order you, do not see or hear anything”, and the mind will not see or hear anything — no form or sound will react on the mind. In that state the mind has become free of the domination of the senses, has become separated from them. No longer is it attached to the senses and the body. The external things cannot order the mind now; the mind refuses to attach itself to them. Beautiful fragrance is there. The disciple says to the mind, “Do not smell”, and the mind does not perceive the fragrance. When you have arrived at that point, you are just beginning to be a disciple. That is why when everybody says, “I know the truth”, I say, “If you know the truth, you must have self-control; and if you have control of yourself, show it by controlling these organs.”
Next, the mind must be made to quiet down. It is rushing about. Just as I sit down to meditate, all the vilest subjects in the world come up. The whole thing is nauseating. Why should the mind think thoughts I do not want it to think? I am as it were a slave to the mind. No spiritual knowledge is possible so long as the mind is restless and out of control. The disciple has to learn to control the mind. Yes, it is the function of the mind to think. But it must not think if the disciple does not want it to; it must stop thinking when he commands it to. To qualify as a disciple, this state of the mind is very necessary.
Also, the disciple must have great power of endurance. Life seems comfortable; and you find the mind behaves well when everything is going well with you. But if something goes wrong, your mind loses its balance. That is not good. Bear all evil and misery without one murmur of hurt, without one thought of unhappiness, resistance, remedy, or retaliation. That is true endurance; and that you must acquire.
Good and evil there always are in the world. Many forget there is any evil — at least they try to forget; and when evil comes upon them, they are overwhelmed by it and feel bitter. There are others who deny that there is any evil at all and consider everything good. That also is a weakness; that also proceeds from a fear of evil. If something is evil-smelling, why sprinkle it with rose water and call it fragrant? Yes, there are good and evil in the world — God has put evil in the world. But you do not have to whitewash Him. Why there is evil is none of your business. Please have faith and keep quiet.
When my Master, Shri Ramakrishna fell ill, a Brahmin suggested to him that he apply his tremendous mental power to cure himself. He said that if my Master would only concentrate his mind on the diseased part of the body, it would heal. Shri Ramakrishna answered, “What! Bring down the mind that I’ve given to God to this little body!” He refused to think of body and illness. His mind was continually conscious of God; it was dedicated to Him utterly. He would not use it for any other purpose.
This craving for health, wealth, long life, and the like — the so-called good — is nothing but an illusion. To devote the mind to them in order to secure them only strengthens the delusion. We have these dreams and illusions in life, and we want to have more of them in the life to come, in heaven. More and more illusion. Resist not evil. Face it! You are higher than evil.
There is this misery in the world — it has to be suffered by someone. You cannot act without making evil for somebody. And when you seek worldly good, you only avoid an evil which must be suffered by somebody else. Everyone is trying to put it on someone else’s shoulders. The disciple says, “Let the miseries of the world come to me; I shall endure them all. Let others go free.”
Remember the man on the cross. He could have brought legions of angels to victory; but he did not resist. He pitied those who crucified him. He endured every humiliation and suffering. He took the burden of all upon himself: “Come unto me, all ye that labour and are heavy laden, and I will give you rest.” Such is true endurance. How very high he was above this life, so high that we cannot understand it, we slaves! No sooner does a man slap me in the face than my hand hits back: bang, it goes! How can I understand the greatness and blessedness of the Glorified One? How can I see the glory of it?
But I will not drag the ideal down. I feel I am the body, resisting evil. If I get a headache, I go all over the world to have it cured; I drink two thousand bottles of medicine. How can I understand these marvellous minds? I can see the ideal, but how much of that ideal? None of this consciousness of the body, of the little self, of its pleasures and pains, its hurts and comforts, none of these can reach that atmosphere. By thinking only of the spirit and keeping the mind out of matter all the time, I can catch a glimpse of that ideal. Material thought and forms of the sense-world have no place in that ideal. Take them off and put the mind upon the spirit. Forget your life and death, your pains and pleasures, your name and fame, and realise that you are neither body nor mind but the pure spirit.
When I say “I”, I mean this spirit. Close your eyes and see what picture appears when you think of your “I”. Is it the picture of your body that comes, or of your mental nature? If so, you have not realised your true “I” yet. The time will come, however, when as soon as you say “I” you will see the universe, the Infinite Being. Then you will have realised your true Self and found that you are infinite. That is the truth: you are the spirit, you are not matter. There is such a thing as illusion — n it one thing is taken for another: matter is taken for spirit, this body for soul. That is the tremendous illusion. It has to go.
The next qualification is that the disciple must have faith in the Guru (teacher). In the West the teacher simply gives intellectual knowledge; that is all. The relationship with the teacher is the greatest in life. My dearest and nearest relative in life is my Guru; next, my mother; then my father. My first reverence is to the Guru. If my father says, “Do this”, and my Guru says, “Do not do this”, I do not do it. The Guru frees my soul. The father and mother give me this body; but the Guru gives me rebirth in the soul.
We have certain peculiar beliefs. One of these is that there are some souls, a few exceptional ones, who are already free and who will be born here for the good of the world, to help the world. They are free already; they do not care for their own salvation — they want to help others. They do not require to be taught anything. From their childhood they know everything; they may speak the highest truth even when they are babies six months old.
Upon these free souls depends the spiritual growth of mankind. They are like the first lamps from which other lamps are lighted. True, the light is in everyone, but in most men it is hidden. The great souls are shining lights from the beginning. Those who come in contact with them have as it were their own lamps lighted. By this the first lamp does not lose anything; yet it communicates its light to other lamps. A million lamps are lighted; but the first lamp goes on shining with undiminished light. The first lamp is the Guru, and the lamp that is lighted from it is the disciple. The second in turn becomes the Guru, and so on. These great ones whom you call Incarnations of God are mighty spiritual giants. They come and set in motion a tremendous spiritual current by transmitting their power to their immediate disciples and through them to generation after generation of disciples.
A bishop in the Christian Church, by the laying on of hands, claims to transmit the power which he is supposed to have received from the preceding bishops. The bishop says that Jesus Christ transmitted his power to his immediate disciples and they to others, and that that is how the Christ’s power has come to him. We hold that every one of us, not bishops only, ought to have such power. There is no reason why each of you cannot be a vehicle of the mighty current of spirituality.
But first you must find a teacher, a true teacher, and you must remember that he is not just a man. You may get a teacher in the body; but the real teacher is not in the body; he is not the physical man — he is not as he appears to your eyes. It may be the teacher will come to you as a human being, and you will receive the power from him. Sometimes he will come in a dream and transmit things to the world. The power of the teacher may come to us in many ways. But for us ordinary mortals the teacher must come, and our preparation must go on till he comes.
We attend lectures and read books, argue and reason about God and soul, religion and salvation. These are not spirituality, because spirituality does not exist in books or theories or in philosophies. It is not in learning or reasoning, but in actual inner growth. Even parrots can learn things by heart and repeat them. If you become learned, what of it? Asses can carry whole libraries. So when real light will come, there will be no more of this learning from books — no book-learning. The man who cannot write even his own name can be perfectly religious, and the man with all the libraries of the world in his head may fail to be. Learning is not a condition of spiritual growth; scholarship is not a condition. The touch of the Guru, the transmittal of spiritual energy, will quicken your heart. Then will begin the growth. That is the real baptism by fire. No more stopping. You go on and go on.
Some years ago one of your Christian teachers, a friend of mine, said, “You believe in Christ?” “Yes,” I answered, “but perhaps with a little more reverence.” “Then why don’t you be baptised?” How could I be baptised? By whom? Where is the man who can give true baptism? What is baptism? Is it sprinkling some water over you, or dipping you in water, while muttering formulas?
Baptism is the direct introduction into the life of the spirit. If you receive the real baptism, you know you are not the body but the spirit. Give me that baptism if you can. If not, you are not Christians. Even after the so-called baptism which you received, you have remained the same. What is the sense of merely saying you have been baptised in the name of the Christ? Mere talk, talk — ever disturbing the world with your foolishness! “Ever steeped in the darkness of ignorance, yet considering themselves wise and learned, the fools go round and round, staggering to and fro like the blind led by the blind.” (Katha Upanishad, I.ii.5) Therefore do not say you are Christians, do not brag about baptism and things of that sort.
Of course there is true baptism — there was baptism in the beginning when the Christ came to the earth and taught. The illumined souls, the great ones that come to the earth from time to time, have the power to reveal the Supernal Vision to us. This is true baptism. You see, before the formulas and ceremonies of every religion, there exists the germ of universal truth. In course of time this truth becomes forgotten; it becomes as it were strangled by forms and ceremonies. The forms remain — we find there the casket with the spirit all gone. You have the form of baptism, but few can evoke the living spirit of baptism. The form will not suffice. If we want to gain the living knowledge of the living truth, we have to be truly initiated into it. That is the ideal.
The Guru must teach me and lead me into light, make me a link in that chain of which he himself is a link. The man in the street cannot claim to be a Guru. The Guru must be a man who has known, has actually realised the Divine truth, has perceived himself as the spirit. A mere talker cannot be the Guru. A talkative fool like me can talk much, but cannot be the Guru. A true Guru will tell the disciple, “Go and sin no more”; and no more can he sin, no more has the person the power to sin.
I have seen such men in this life. I have read the Bible and all such books; they are wonderful. But the living power you cannot find in the books. The power that can transform life in a moment can be found only in the living illumined souls, those shining lights who appear among us from time to time. They alone are fit to be Gurus. You and I are only hollow talk-talk, not teachers. We are disturbing the world more by talking, making bad vibrations. We hope and pray and struggle on, and the day will come when we shall arrive at the truth, and we shall not have to speak.
“The teacher was a boy of sixteen; he taught a man of eighty. Silence was the method of the teacher; and the doubts of the disciple vanished for ever.” (Dakshinâmurti-stotram, 12 (adapted).) That is the Guru. Just think, if you find such a man, what faith and love you ought to have for that person! Why, he is God Himself, nothing less than that! That is why Christ’s disciples worshipped him as God. The disciple must worship the Guru as God Himself. All a man can know is the living God, God as embodied in man, until he himself has realised God. How else would he know God?
Here is a man in America, born nineteen hundred years after Christ, who does not even belong to the same race as Christ, the Jewish race. He has not seen Jesus or his family. He says, “Jesus was God. If you do not believe it, you will go to hell”. We can understand how the disciples believed it — that Christ was God; he was their Guru, and they must have believed he was God. But what has this American got to do with the man born nineteen hundred years ago? This young man tells me that I do not believe in Jesus and therefore I shall have to go to hell. What does he know of Jesus? He is fit for a lunatic asylum. This kind of belief will not do. He will have to find his Guru.
Jesus may be born again, may come to you. Then, if you worship him as God, you are all right. We must all wait till the Guru comes, and the Guru must be worshipped as God. He is God, he is nothing less than that. As you look at him, the Guru gradually melts away and what is left? The Guru picture gives place to God Himself. The Guru is the bright mask which God wears in order to come to us. As we look steadily on, gradually the mask falls off and God is revealed.
“I bow to the Guru who is the embodiment of the Bliss Divine, the personification of the highest knowledge and the giver of the greatest beatitude, who is pure, perfect, one without a second, eternal, beyond pleasure and pain, beyond all thought and all qualification, transcendental”. Such is in reality the Guru. No wonder the disciple looks upon him as God Himself and trusts him, reveres him, obeys him, follows him unquestioningly. This is the relation between the Guru and the disciple.
The next condition the disciple must fulfil is to conceive an extreme desire to be free.
We are like moths plunging into the flaming fire, knowing that it will burn us, knowing that the senses only burn us, that they only enhance desire. “Desire is never satiated by enjoyment; enjoyment only increases desire as butter fed into fire increases the fire.” (Bhâgavata, IX. xix.14.) Desire is increased by desire. Knowing all this, people still plunge into it all the time. Life after life they have been going after the objects of desire, suffering extremely in consequence, yet they cannot give up desire. Even religion, which should rescue them from this terrible bondage of desire, they have made a means of satisfying desire. Rarely do they ask God to free them from bondage to the body and senses, from slavery to desires. Instead, they pray to Him for health and prosperity, for long life: “O God, cure my headache, give me some money or something!”
The circle of vision has become so narrow, so degraded, so beastly, so animal! None is desiring anything beyond this body. Oh, the terrible degradation, the terrible misery of it! What little flesh, the five senses, the stomach! What is the world but a combination of stomach and sex? Look at millions of men and women — that is what they are living for. Take these away from them and they will find their life empty, meaningless, and intolerable. Such are we. And such is our mind; it is continually hankering for ways and means to satisfy the hunger of the stomach and sex. All the time this is going on. There is also endless suffering; these desires of the body bring only momentary satisfaction and endless suffering. It is like drinking a cup of which the surface layer is nectar, while underneath all is poison. But we still hanker for all these things.
What can be done? Renunciation of the senses and desires is the only way out of this misery. If you want to be spiritual, you must renounce. This is the real test. Give up the world — this nonsense of the senses. There is only one real desire: to know what is true, to be spiritual. No more materialism, no more this egoism, I must become spiritual. Strong, intense must be the desire. If a man’s hands and feet were so tied that he could not move and then if a burning piece of charcoal were placed on his body, he would struggle with all his power to throw it off. When I shall have that sort of extreme desire, that restless struggle, to throw off this burning world, then the time will have come for me to glimpse the Divine Truth.
Look at me. If I lose my little pocketbook with two or three dollars in it, I go twenty times into the house to find that pocketbook. The anxiety, the worry, and the struggle! If one of you crosses me, I remember it twenty years, I cannot forgive and forget it. For the little things of the senses I can struggle like that. Who is there that struggles for God that way? “Children forget everything in their play. The young are mad after the enjoyment of the senses; they do not care for anything else. The old are brooding over their past misdeeds” (Shankara). They are thinking of their past enjoyments — old men that cannot have any enjoyment. Chewing the cud — that is the best they can do. None crave for the Lord in the same intense spirit with which they crave for the things of the senses.
They all say that God is the Truth, the only thing that really exists; that spirit alone is, not matter. Yet the things they seek of God are rarely spirit. They ask always for material things. In their prayers spirit is not separated from matter. Degradation — that is what religion has turned out to be. The whole thing is becoming sham. And the years are rolling on and nothing spiritual is being attained. But man should hunger for one thing alone, the spirit, because spirit alone exists. That is the ideal. If you cannot attain it now, say, “I cannot do it; that is the ideal, I know, but I cannot follow it yet.” But that is not what you do. You degrade religion to your low level and seek matter in the name of spirit. You are all atheists. You do not believe in anything except the senses. “So-and-so said such-and-such — there may be something in it. Let us try and have the fun. Possibly some benefit will come; possibly my broken leg will get straight.”
Miserable are the diseased people; they are great worshippers of the Lord, for they hope that if they pray to Him He will heal them. Not that that is altogether bad — if such prayers are honest and if they remember that that is not religion. Shri Krishna says in the Gitâ (VII.16), “Four classes of people worship Me: the distressed, the seeker of material things, the inquirer, and the knower of truth.” People who are in distress approach God for relief. If they are ill, they worship Him to be healed; if they lose their wealth, they pray to Him to get it back. There are other people who ask Him for all kinds of things, because they are full of desires — name, fame, wealth, position and so on. They will say, “O Virgin Mary, I will make an offering to you if I get what I want. If you are successful in granting my prayer, I will worship God and give you a part of everything.” Men not so material as that, but still with no faith in God, feel inclined to know about Him. They study philosophies, read scriptures, listen to lectures, and so on. They are the inquirers. The last class are those who worship God and know Him. All these four classes of people are good, not bad. All of them worship Him.
But we are trying to be disciples. Our sole concern is to know the highest truth. Our goal is the loftiest. We have said big words to ourselves — absolute realisation and all that. Let us measure up to the words. Let us worship the spirit in spirit, standing on spirit. Let the foundation be spirit, the middle spirit, the culmination spirit. There will be no world anywhere. Let it go and whirl into space — who cares? Stand thou in the spirit! That is the goal. We know we cannot reach it yet. Never mind. Do not despair, and do not drag the ideal down. The important thing is: how much less you think of the body, of yourself as matter — as dead, dull, insentient matter; how much more you think of yourself as shining immortal being. The more you think of yourself as shining immortal spirit, the more eager you will be to be absolutely free of matter, body, and senses. This is the intense desire to be free.
The fourth and last condition of discipleship is the discrimination of the real from the unreal. There is only one thing that is real — God. All the time the mind must be drawn to Him, dedicated to Him. God exists, nothing else exists, everything else comes and goes. Any desire for the world is illusion, because the world is unreal. More and more the mind must become conscious of God alone, until everything else appears as it really is — unreal.
These are the four conditions which one who wants to be a disciple must fulfil; without fulfilling them he will not be able to come in contact with the true Guru. And even if he is fortunate enough to find him, he will not be quickened by the power that the Guru may transmit. There cannot be any compromising of these conditions. With the fulfilment of these conditions — with all these preparations — the lotus of the disciple’s heart will open, and the bee shall come. Then the disciple knows that the Guru was within the body, within himself. He opens out. He realises. He crosses the ocean of life, goes beyond. He crosses this terrible ocean: and in mercy, without a thought of gain or praise, he in his turn helps others to cross.

(Delivered in San Francisco, on April 8, 1900)

Those of you who have been attending my lectures for the last month or so must, by this time, be familiar with the ideas contained in the Vedanta philosophy. Vedanta is the most ancient religion of the world; but it can never be said to have become popular. Therefore the question “Is it going to be the religion of the future?” is very difficult to answer.
At the start, I may tell you that I do not know whether it will ever be the religion of the vast majority of men. Will it ever be able to take hold of one whole nation such as the United States of America? Possibly it may. However, that is the question we want to discuss this afternoon.
I shall begin by telling you what Vedanta is not, and then I shall tell you what it is. But you must remember that, with all its emphasis on impersonal principles, Vedanta is not antagonistic to anything, though it does not compromise or give up the truths which it considers fundamental.
You all know that certain things are necessary to make a religion. First of all, there is the book. The power of the book is simply marvellous! Whatever it be, the book is the centre round which human allegiance gathers. Not one religion is living today but has a book. With all its rationalism and tall talk, humanity still clings to the books. In your country every attempt to start a religion without a book has failed. In India sects rise with great success, but within a few years they die down, because there is no book behind them. So in every other country.
Study the rise and fall of the Unitarian movement. It represents the best thought of your nation. Why should it not have spread like the Methodist, Baptist, and other Christian denominations? Because there was no book. On the other hand, think of the Jews. A handful of men, driven from one country to another, still hold together, because they have a book. Think of the Parsees — only a hundred thousand in the world. About a million are all that remain of the Jains in India. And do you know that these handfuls of Parsees and Jains still keep on just because of their books? The religions that are living at the present day — every one of them has a book.
The second requisite, to make a religion, is veneration for some person. He is worshipped either as the Lord of the world or as the great Teacher. Men must worship some embodied man! They must have the Incarnation or the prophet or the great leader. You find it in every religion today. Hindus and Christians — they have Incarnations: Buddhists, Mohammedans, and Jews have prophets. But it is all about the same — all their veneration twines round some person or persons.
The third requisite seems to be that a religion, to be strong and sure of itself, must believe that it alone is the truth; otherwise it cannot influence people.
Liberalism dies because it is dry, because it cannot rouse fanaticism in the human mind, because it cannot bring out hatred for everything except itself. That is why liberalism is bound to go down again and again. It can influence only small numbers of people. The reason is not hard to see. Liberalism tries to make us unselfish. But we do not want to be unselfish — we see no immediate gain in unselfishness; we gain more by being selfish. We accept liberalism as long as we are poor, have nothing. The moment we acquire money and power, we turn very conservative. The poor man is a democrat. When he becomes rich, he becomes an aristocrat. In religion, too, human nature acts in the same way.
A prophet arises, promises all kinds of rewards to those who will follow him and eternal doom to those who will not. Thus he makes his ideas spread. All existent religions that are spreading are tremendously fanatic. The more a sect hates other sects, the greater is its success and the more people it draws into its fold. My conclusion, after travelling over a good part of the world and living with many races, and in view of the conditions prevailing in the world, is that the present state of things is going to continue, in spite of much talk of universal brotherhood.
Vedanta does not believe in any of these teachings. First, it does not believe in a book — that is the difficulty to start with. It denies the authority of any book over any other book. It denies emphatically that any one book can contain all the truths about God, soul, the ultimate reality. Those of you who have read the Upanishads remember that they say again and again, “Not by the reading of books can we realise the Self.”
Second, it finds veneration for some particular person still more difficult to uphold. Those of you who are students of Vedanta — by Vedanta is always meant the Upanishads — know that this is the only religion that does not cling to any person. Not one man or woman has ever become the object of worship among the Vedantins. It cannot be. A man is no more worthy of worship than any bird, any worm. We are all brothers. The difference is only in degree. I am exactly the same as the lowest worm. You see how very little room there is in Vedanta for any man to stand ahead of us and for us to go and worship him — he dragging us on and we being saved by him. Vedanta does not give you that. No book, no man to worship, nothing.
A still greater difficulty is about God. You want to be democratic in this country. It is the democratic God that Vedanta teaches.
You have a government, but the government is impersonal. Yours is not an autocratic government, and yet it is more powerful than any monarchy in the world. Nobody seems to understand that the real power, the real life, the real strength is in the unseen, the impersonal, the nobody. As a mere person separated from others, you are nothing, but as an impersonal unit of the nation that rules itself, you are tremendous. You are all one in the government — you are a tremendous power. But where exactly is the power? Each man is the power. There is no king. I see everybody equally the same. I have not to take off my hat and bow low to anyone. Yet there is a tremendous power in each man.
Vedanta is just that. Its God is not the monarch sitting on a throne, entirely apart. There are those who like their God that way — a God to be feared and propitiated. They burn candles and crawl in the dust before Him. They want a king to rule them — they believe in a king in heaven to rule them all. The king is gone from this country at least. Where is the king of heaven now? Just where the earthly king is. In this country the king has entered every one of you. You are all kings in this country. So with the religion of Vedanta. You are all Gods. One God is not sufficient. You are all Gods, says the Vedanta.
This makes Vedanta very difficult. It does not teach the old idea of God at all. In place of that God who sat above the clouds and managed the affairs of the world without asking our permission, who created us out of nothing just because He liked it and made us undergo all this misery just because He liked it, Vedanta teaches the God that is in everyone, has become everyone and everything. His majesty the king has gone from this country; the Kingdom of Heaven went from Vedanta hundreds of years ago.
India cannot give up his majesty the king of the earth — that is why Vedanta cannot become the religion of India. There is a chance of Vedanta becoming the religion of your country because of democracy. But it can become so only if you can and do clearly understand it, if you become real men and women, not people with vague ideas and superstitions in your brains, and if you want to be truly spiritual, since Vedanta is concerned only with spirituality.
What is the idea of God in heaven? Materialism. The Vedantic idea is the infinite principle of God embodied in every one of us. God sitting up on a cloud! Think of the utter blasphemy of it! It is materialism — downright materialism. When babies think this way, it may be all right, but when grown-up men try to teach such things, it is downright disgusting — that is what it is. It is all matter, all body idea, the gross idea, the sense idea. Every bit of it is clay and nothing but clay. Is that religion? It is no more religion than is the Mumbo Jumbo “religion” of Africa. God is spirit and He should be worshipped in spirit and in truth. Does spirit live only in heaven? What is spirit? We are all spirit. Why is it we do not realise it? What makes you different from me? Body and nothing else. Forget the body, and all is spirit.
These are what Vedanta has not to give. No book. No man to be singled out from the rest of mankind — “You are worms, and we are the Lord God!” — none of that. If you are the Lord God, I also am the Lord God. So Vedanta knows no sin. There are mistakes but no sin; and in the long run everything is going to be all right. No Satan — none of this nonsense. Vedanta believes in only one sin, only one in the world, and it is this: the moment you think you are a sinner or anybody is a sinner, that is sin. From that follows every other mistake or what is usually called sin. There have been many mistakes in our lives. But we are going on. Glory be unto us that we have made mistakes! Take a long look at your past life. If your present condition is good, it has been caused by all the past mistakes as well as successes. Glory be unto success! Glory be unto mistakes! Do not look back upon what has been done. Go ahead!
You see, Vedanta proposes no sin nor sinner. No God to be afraid of. He is the one being of whom we shall never be afraid, because He is our own Self. There is only one being of whom you cannot possibly be afraid; He is that. Then is not he really the most superstitious person who has fear of God? There may be someone who is afraid of his shadow; but even he is not afraid of himself. God is man’s very Self. He is that one being whom you can never possibly fear. What is all this nonsense, the fear of the Lord entering into a man, making him tremble and so on? Lord bless us that we are not all in the lunatic asylum! But if most of us are not lunatics, why should we invent such ideas as fear of God? Lord Buddha said that the whole human race is lunatic, more or less. It is perfectly true, it seems.
No book, no person, no Personal God. All these must go. Again, the senses must go. We cannot be bound to the senses. At present we are tied down — like persons dying of cold in the glaciers. They feel such a strong desire to sleep, and when their friends try to wake them, warning them of death, they say, “Let me die, I want to sleep.” We all cling to the little things of the senses, even if we are ruined thereby: we forget there are much greater things.
There is a Hindu legend that the Lord was once incarnated on earth as a pig. He had a pig mate and in course of time several little pigs were born to Him. He was very happy with His family, living in the mire, squealing with joy, forgetting His divine glory and lordship. The gods became exceedingly concerned and came to the earth to beg Him to give up the pig body and return to heaven. But the Lord would have none of that; He drove them away. He said He was very happy and did not want to be disturbed. Seeing no other course, the gods destroyed the pig body of the Lord. At once He regained His divine majesty and was astonished that He could have found any joy in being a pig.
People behave in the same way. Whenever they hear of the Impersonal God, they say, “What will become of my individuality? — my individuality will go!” Next time that thought comes, remember the pig, and then think what an infinite mine of happiness you have, each one of you. How pleased you are with your present condition! But when you realise what you truly are, you will be astonished that you were unwilling to give up your sense-life. What is there in your personality? It is any better than that pig life? And this you do not want to give up! Lord bless us all!
What does Vedanta teach us? In the first place, it teaches that you need not even go out of yourself to know the truth. All the past and all the future are here in the present. No man ever saw the past. Did any one of you see the past? When you think you are knowing the past, you only imagine the past in the present moment. To see the future, you would have to bring it down to the present, which is the only reality — the rest is imagination. This present is all that is. There is only the One. All is here right now. One moment in infinite time is quite as complete and all-inclusive as every other moment. All that is and was and will be is here in the present. Let anybody try to imagine anything outside of it — he will not succeed.
What religion can paint a heaven which is not like this earth? And it is all art, only this art is being made known to us gradually. We, with five senses, look upon this world and find it gross, having colour, form, sound, and the like. Suppose I develop an electric sense — all will change. Suppose my senses grow finer — you will all appear changed. If I change, you change. If I go beyond the power of the senses, you will appear as spirit and God. Things are not what they seem.
We shall understand this by and by, and then see it: all the heavens — everything — are here, now, and they really are nothing but appearances on the Divine Presence. This Presence is much greater than all the earths and heavens. People think that this world is bad and imagine that heaven is somewhere else. This world is not bad. It is God Himself if you know it. It is a hard thing even to understand, harder than to believe. The murderer who is going to be hanged tomorrow is all God, perfect God. It is very hard to understand, surely; but it can be understood.
Therefore Vedanta formulates, not universal brotherhood, but universal oneness. I am the same as any other man, as any animal — good, bad, anything. It is one body, one mind, one soul throughout. Spirit never dies. There is no death anywhere, not even for the body. Not even the mind dies. How can even the body die? One leaf may fall — does the tree die? The universe is my body. See how it continues. All minds are mine. With all feet I walk. Through all mouths I speak. In everybody I reside.
Why can I not feel it? Because of that individuality, that piggishness. You have become bound up with this mind and can only be here, not there. What is immortality? How few reply, “It is this very existence of ours!” Most people think this is all mortal and dead — that God is not here, that they will become immortal by going to heaven. They imagine that they will see God after death. But if they do not see Him here and now, they will not see Him after death. Though they all believe in immortality, they do not know that immortality is not gained by dying and going to heaven, but by giving up this piggish individuality, by not tying ourselves down to one little body. Immortality is knowing ourselves as one with all, living in all bodies, perceiving through all minds. We are bound to feel in other bodies than this one. We are bound to feel in other bodies. What is sympathy? Is there any limit to this sympathy, this feeling in our bodies? It is quite possible that the time will come when I shall feel through the whole universe.
What is the gain? The pig body is hard to give up; we are sorry to lose the enjoyment of our one little pig body! Vedanta does not say, “Give it up”: it says, “Transcend it”. No need of asceticism — better would be the enjoyment of two bodies, better three, living in more bodies than one! When I can enjoy through the whole universe, the whole universe is my body.
There are many who feel horrified when they hear these teachings. They do not like to be told that they are not just little pig bodies, created by a tyrant God. I tell them, “Come up!” They say they are born in sin — they cannot come up except through someone’s grace. I say, “You are Divine! They answer, “You blasphemer, how dare you speak so? How can a miserable creature be God? We are sinners!” I get very much discouraged at times, you know. Hundreds of men and women tell me, “If there is no hell, how can there be any religion?” If these people go to hell of their own will, who can prevent them?
Whatever you dream and think of, you create. If it is hell, you die and see hell. If it is evil and Satan, you get a Satan. If ghosts, you get ghosts. Whatever you think, that you become. If you have to think, think good thoughts, great thoughts. This taking for granted that you are weak little worms! By declaring we are weak, we become weak, we do not become better. Suppose we put out the light, close the windows, and call the room dark. Think of the nonsense! What good does it do me to say I am a sinner? If I am in the dark, let me light a lamp. The whole thing is gone. Yet how curious is the nature of men! Though always conscious that the universal mind is behind their life, they think more of Satan, of darkness and lies. You tell them the truth — they do not see it; they like darkness better.
This forms the one great question asked by Vedanta: Why are people so afraid? The answer is that they have made themselves helpless and dependent on others. We are so lazy, we do not want to do anything for ourselves. We want a Personal God, a saviour or a prophet to do everything for us. The very rich man never walks, always goes in the carriage; but in the course of years, he wakes up one day paralysed all over. Then he begins to feel that the way he had lived was not good after all. No man can walk for me. Every time one did, it was to my injury. If everything is done for a man by another, he will lose the use of his own limbs. Anything we do ourselves, that is the only thing we do. Anything that is done for us by another never can be ours. You cannot learn spiritual truths from my lectures. If you have learnt anything, I was only the spark that brought it out, made it flash. That is all the prophets and teachers can do. All this running after help is foolishness.
You know, there are bullock carts in India. Usually two bulls are harnessed to a cart, and sometimes a sheaf of straw is dangled at the tip of the pole, a little in front of the animals but beyond their reach. The bulls try continually to feed upon the straw, but never succeed. This is exactly how we are helped! We think we are going to get security, strength, wisdom, happiness from the outside. We always hope but never realise our hope. Never does any help come from the outside.
There is no help for man. None ever was, none is, and none will be. Why should there be? Are you not men and women? Are the lords of the earth to be helped by others? Are you not ashamed? You will be helped when you are reduced to dust. But you are spirit. Pull yourself out of difficulties by yourself! Save yourself by yourself! There is none to help you — never was. To think that there is, is sweet delusion. It comes to no good.
There came a Christian to me once and said, “You are a terrible sinner.” I answered, “Yes, I am. Go on.” He was a Christian missionary. That man would not give me any rest. When I see him, I fly. He said, “I have very good things for you. You are a sinner and you are going to hell.” I replied, “Very good, what else?” I asked him, “Where are you going?” “I am going to heaven”, he answered. I said, “I will go to hell.” That day he gave me up.
Here comes a Christian man and he says, “You are all doomed; but if you believe in this doctrine, Christ will help you out.” If this were true — but of course it is nothing but superstition — there would be no wickedness in the Christian countries. Let us believe in it — believing costs nothing — but why is there no result? If I ask, “Why is it that there are so many wicked people?” they say, “We have to work more.” Trust in God, but keep your powder dry! Pray to God, and let God come and help you out! But it is I who struggle, pray, and worship; it is I who work out my problems — and God takes the credit. This is not good. I never do it.
Once I was invited to a dinner. The hostess asked me to say grace. I said, “I will say grace to you, madam. My grace and thanks are to you.” When I work, I say grace to myself. Praise be unto me that I worked hard and acquired what I have!
All the time you work hard and bless somebody else, because you are superstitious, you are afraid. No more of these superstitions bred through thousands of years! It takes a little hard work to become spiritual. Superstitions are all materialism, because they are all based on the consciousness of body, body, body. No spirit there. Spirit has no superstitions — it is beyond the vain desires of the body.
But here and there these vain desires are being projected even into the realm of the spirit. I have attended several spiritualistic meetings. In one, the leader was a woman. She said to me, “Your mother and grandfather came to me” She said that they greeted her and talked to her. But my mother is living yet! People like to think that even after death their relatives continue to exist in the same bodies, and the spiritualists play on their superstitions. I would be very sorry to know that my dead father is still wearing his filthy body. People get consolation from this, that their fathers are all encased in matter. In another place they brought me Jesus Christ. I said, “Lord, how do you do?” It makes me feel hopeless. If that great saintly man is still wearing the body, what is to become of us poor creatures? The spiritualists did not allow me to touch any of those gentlemen. Even if these were real, I would not want them. I think, “Mother, Mother! atheists — that is what people really are! Just the desire for these five senses! Not satisfied with what they have here, they want more of the same when they die!”
What is the God of Vedanta? He is principle, not person. You and I are all Personal Gods. The absolute God of the universe, the creator, preserver, and destroyer of the universe, is impersonal principle. You and I, the cat, rat, devil, and ghost, all these are Its persons — all are Personal Gods. You want to worship Personal Gods. It is the worship of your own self. If you take my advice, you will never enter any church. Come out and go and wash off. Wash yourself again and again until you are cleansed of all the superstitions that have clung to you through the ages. Or, perhaps, you do not like to do so, since you do not wash yourself so often in this country — frequent washing is an Indian custom, not a custom of your society.
I have been asked many times, “Why do you laugh so much and make so many jokes?” I become serious sometimes — when I have stomach — ache! The Lord is all blissfulness. He is the reality behind all that exists, He is the goodness, the truth in everything. You are His incarnations. That is what is glorious. The nearer you are to Him, the less you will have occasions to cry or weep. The further we are from Him, the more will long faces come. The more we know of Him, the more misery vanishes. If one who lives in the Lord becomes miserable, what is the use of living in Him? What is the use of such a God? Throw Him overboard into the Pacific Ocean! We do not want Him!
But God is the infinite, impersonal being — ever existent, unchanging, immortal, fearless; and you are all His incarnations, His embodiments. This is the God of Vedanta, and His heaven is everywhere. In this heaven dwell all the Personal Gods there are-you yourselves. Exit praying and laying flowers in the temples!
What do you pray for? To go to heaven, to get something, and let somebody else not have it. “Lord, I want more food! Let somebody else starve!” What an idea of God who is the reality, the infinite, ever blessed existence in which there is neither part nor flaw, who is ever free, ever pure, ever perfect! We attribute to Him all our human characteristics, functions, and limitations. He must bring us food and give us clothes. As a matter of fact we have to do all these things ourselves and nobody else ever did them for us. That is the plain truth.
But you rarely think of this. You imagine there is God of whom you are special favourites, who does things for you when you ask Him; and you do not ask of Him favours for all men, all beings, but only for yourself, your own family, your own people. When the Hindu is starving, you do not care; at that time you do not think that the God of the Christians is also the God of the Hindus. Our whole idea of God, our praying, our worshipping, all are vitiated by our ignorance, our foolish idea of ourselves as body. You may not like what I am saying. You may curse me today, but tomorrow you will bless me.
We must become thinkers. Every birth is painful. We must get out of materialism. My Mother would not let us get out of Her clutches; nevertheless we must try. This struggle is all the worship there is; all the rest is mere shadow. You are the Personal God. Just now I am worshipping you. This is the greatest prayer. Worship the whole world in that sense — by serving it. This standing on a high platform, I know, does not appear like worship. But if it is service, it is worship.
The infinite truth is never to be acquired. It is here all the time, undying and unborn. He, the Lord of the universe, is in every one. There is but one temple — the body. It is the only temple that ever existed. In this body, He resides, the Lord of souls and the King of kings. We do not see that, so we make stone images of Him and build temples over them. Vedanta has been in India always, but India is full of these temples — and not only temples, but also caves containing carved images. “The fool, dwelling on the bank of the Gangâ, digs a well for water!” Such are we! Living in the midst of God — we must go and make images. We project Him in the form of the image, while all the time He exists in the temple of our body. We are lunatics, and this is the great delusion.
Worship everything as God — every form is His temple. All else is delusion. Always look within, never without. Such is the God that Vedanta preaches, and such is His worship. Naturally there is no sect, no creed, no caste in Vedanta. How can this religion be the national religion of India?
Hundreds of castes! If one man touches another man’s food, he cries out, “Lord help me, I am polluted!” When I returned to India after my visit to the West, several orthodox Hindus raised a howl against my association with the Western people and my breaking the rules of orthodoxy. They did not like me to teach the truths of the Vedas to the people of the West.
But how can there be these distinctions and differences? How can the rich man turn up his nose at the poor man, and the learned at the ignorant, if we are all spirit and all the same? Unless society changes, how can such a religion as Vedanta prevail? It will take thousands of years to have large numbers of truly rational human beings. It is very hard to show men new things, to give them great ideas. It is harder still to knock off old superstitions, very hard; they do not die easily. With all his education, even the learned man becomes frightened in the dark — the nursery tales come into his mind, and he see ghosts.
The meaning of the word “Veda”, from which the word “Vedanta” comes, is knowledge. All knowledge is Veda, infinite as God is infinite. Nobody ever creates knowledge. Did you ever see knowledge created? It is only discovered — what was covered is uncovered. It is always here, because it is God Himself. Past, present, and future knowledge, all exist in all of us. We discover it, that is all. All this knowledge is God Himself. The Vedas are a great Sanskrit book. In our country we go down on our knees before the man who reads the Vedas, and we do not care for the man who is studying physics. That is superstition; it is not Vedanta at all. It is utter materialism. With God every knowledge is sacred. Knowledge is God. Infinite knowledge abides within every one in the fullest measure. You are not really ignorant, though you may appear to be so. You are incarnations of God, all of you. You are incarnations of the Almighty, Omnipresent, Divine Principle. You may laugh at me now, but the time will come when you will understand. You must. Nobody will be left behind.
What is the goal? This that I have spoken of — Vedanta — is not a new religion. So old — as old as God Himself. It is not confined to any time and place, it is everywhere. Everybody knows this truth. We are all working it out. The goal of the whole universe is that. This applies even to external nature — every atom is rushing towards that goal. And do you think that any of the infinite pure souls are left without knowledge of the supreme truth? All have it, all are going to the same goal — the discovery of the innate Divinity. The maniac, the murderer, the superstitious man, the man who is lynched in this country — all are travelling to the same goal. Only that which we do ignorantly we ought to do knowingly, and better.
The unity of all existence — you all have it already within yourselves. None was ever born without it. However you may deny it, it continually asserts itself. What is human love? It is more or less an affirmation of that unity: “I am one with thee, my wife, my child, my friend!” Only you are affirming the unity ignorantly. “None ever loved the husband for the husband’s sake, but for the sake of the Self that is in the husband.” The wife finds unity there. The husband sees himself in the wife — instinctively he does it, but he cannot do it knowingly, consciously.
The whole universe is one existence. There cannot be anything else. Out of diversities we are all going towards this universal existence. Families into tribes, tribes into races, races into nations, nations into humanity-how many wills going to the One! It is all knowledge, all science — the realisation of this unity.
Unity is knowledge, diversity is ignorance. This knowledge is your birthright. I have not to teach it to you. There never were different religions in the world. We are all destined to have salvation, whether we will it or not. You have to attain it in the long run and become free, because it is your nature to be free. We are already free, only we do not know it, and we do not know what we have been doing. Throughout all religious systems and ideals is the same morality; one thing only is preached: “Be unselfish, love others.” One says, “Because Jehovah commanded.” “Allah,” shouted Mohammed. Another cries, “Jesus”. If it was only the command of Jehovah, how could it come to those who never knew Jehovah? If it was Jesus alone who gave this command, how could any one who never knew Jesus get it? If only Vishnu, how could the Jews get it, who never were acquainted with that gentleman? There is another source, greater than all of them. Where is it? In the eternal temple of God, in the souls of all beings from the lowest to the highest. It is there — that infinite unselfishness, infinite sacrifice, infinite compulsion to go back to unity.
We have seemingly been divided, limited, because of our ignorance; and we have become as it were the little Mrs. so-and-so and Mr. so-and-so. But all nature is giving this delusion the lie every moment. I am not that little man or little woman cut off from all else; I am the one universal existence. The soul in its own majesty is rising up every moment and declaring its own intrinsic Divinity.
This Vedanta is everywhere, only you must become conscious of it. These masses of foolish beliefs and superstitions hinder us in our progress. If we can, let us throw them off and understand that God is spirit to be worshipped in spirit and in truth. Try to be materialists no more! Throw away all matter! The conception of God must be truly spiritual. All the different ideas of God, which are more or less materialistic, must go. As man becomes more and more spiritual, he has to throw off all these ideas and leave them behind. As a matter of fact, in every country there have always been a few who have been strong enough to throw away all matter and stand out in the shining light, worshipping the spirit by the spirit.
If Vedanta — this conscious knowledge that all is one spirit — spreads, the whole of humanity will become spiritual. But is it possible? I do not know. Not within thousands of years. The old superstitions must run out. You are all interested in how to perpetuate all your superstitions. Then there are the ideas of the family brother, the caste brother, the national brother. All these are barriers to the realisation of Vedanta. Religion has been religion to very few.
Most of those who have worked in the field of religion all over the world have really been political workers. That has been the history of human beings. They have rarely tried to live up uncompromisingly to the truth. They have always worshipped the god called society; they have been mostly concerned with upholding what the masses believe — their superstitions, their weakness. They do not try to conquer nature but to fit into nature, nothing else. God to India and preach a new creed — they will not listen to it. But if you tell them it is from the Vedas — “That is good!” they will say. Here I can preach this doctrine, and you — how many of you take me seriously? But the truth is all here, and I must tell you the truth.
There is another side to the question. Everyone says that the highest, the pure, truth cannot be realised all at once by all, that men have to be led to it gradually through worship, prayer, and other kinds of prevalent religious practices. I am not sure whether that is the right method or not. In India I work both ways.
In Calcutta, I have all these images and temples — in the name of God and the Vedas, of the Bible and Christ and Buddha. Let it be tried. But on the heights of the Himalayas I have a place where I am determined nothing shall enter except pure truth. There I want to work out this idea about which I have spoken to you today. There are an Englishman and an Englishwoman in charge of the place. The purpose is to train seekers of truth and to bring up children without fear and without superstition. They shall not hear about Christs and Buddhas and Shivas and Vishnus — none of these. They shall learn, from the start, to stand upon their own feet. They shall learn from their childhood that God is the spirit and should be worshipped in spirit and in truth. Everyone must be looked upon as spirit. That is the ideal. I do not know what success will come of it. Today I am preaching the thing I like. I wish I had been brought up entirely on that, without all the dualistic superstitions.
Sometimes I agree that there is some good in the dualistic method: it helps many who are weak. If a man wants you to show him the polar star, you first point out to him a bright star near it, then a less bright star, then a dim star, and then the polar star. This process makes it easy for him to see it. All the various practices and trainings, Bibles and Gods, are but the rudiments of religion, the kindergartens of religion.
But then I think of the other side. How long will the world have to wait to reach the truth if it follows this slow, gradual process? How long? And where is the surety that it will ever succeed to any appreciable degree? It has not so far. After all, gradual or not gradual, easy or not easy to the weak, is not the dualistic method based on falsehood? Are not all the prevalent religious practices often weakening and therefore wrong? They are based on a wrong idea, a wrong view of man. Would two wrong make one right? Would the lie become truth? Would darkness become light?
I am the servant of a man who has passed away. I am only the messenger. I want to make the experiment. The teachings of Vedanta I have told you about were never really experimented with before. Although Vedanta is the oldest philosophy in the world, it has always become mixed up with superstitions and everything else.
Christ said, “I and my father are one”, and you repeat it. Yet it has not helped mankind. For nineteen hundred years men have not understood that saying. They make Christ the saviour of men. He is God and we are worms! Similarly in India. In every country, this sort of belief is the backbone of every sect. For thousands of years millions and millions all over the world have been taught to worship the Lord of the world, the Incarnations, the saviours, the prophets. They have been taught to consider themselves helpless, miserable creatures and to depend upon the mercy of some person or persons for salvation. There are no doubt many marvellous things in such beliefs. But even at their best, they are but kindergartens of religion, and they have helped but little. Men are still hypnotised into abject degradation. However, there are some strong souls who get over that illusion. The hour comes when great men shall arise and cast off these kindergartens of religion and shall make vivid and powerful the true religion, the worship of the spirit by the spirit.

At an open-air meeting convened at Dacca, on the 31st March, 1901, the Swamiji spoke in English for two hours on the above subject before a vast audience. The following is a translation of the lecture from a Bengali report of a disciple:

In the remote past, our country made gigantic advances in spiritual ideas. Let us, today, bring before our mind’s eye that ancient history. But the one great danger in meditating over long-past greatness is that we cease to exert ourselves for new things, and content ourselves with vegetating upon that by-gone ancestral glory and priding ourselves upon it. We should guard against that. In ancient times there were, no doubt, many Rishis and Maharshis who came face to face with Truth. But if this recalling of our ancient greatness is to be of real benefit, we too must become Rishis like them. Ay, not only that, but it is my firm conviction that we shall be even greater Rishis than any that our history presents to us. In the past, signal were our attainments — I glory in them, and I feel proud in thinking of them. I am not even in despair at seeing the present degradation, and I am full of hope in picturing to my mind what is to come in the future. Why? Because I know the seed undergoes a complete transformation, ay, the seed as seed is seemingly destroyed before it develops into a tree. In the same way, in the midst of our present degradation lies, only dormant for a time, the potentiality of the future greatness of our religion, ready to spring up again, perhaps more mighty and glorious than ever before.

Now let us consider what are the common grounds of agreement in the religion we are born in. At first sight we undeniably find various differences among our sects. Some are Advaitists, some are Vishishtâdvaitists, and others are Dvaitists. Some believe in Incarnations of God, some in image-worship, while others are upholders of the doctrine of the Formless. Then as to customs also, various differences are known to exist. The Jâts are not outcasted even if they marry among the Mohammedans and Christians. They can enter into any Hindu temple without hindrance. In many villages in the Punjab, one who does not eat swine will hardly be considered a Hindu. In Nepal, a Brâhmin can marry in the four Varnas; while in Bengal, a Brahmin cannot marry even among the subdivisions of his own caste. So on and so forth. But in the midst of all these differences we note one point of unity among all Hindus, and it is this, that no Hindu eats beef. In the same way, there is a great common ground of unity underlying the various forms and sects of our religion.

First, in discussing the scriptures, one fact stands out prominently — that only those religions which had one or many scriptures of their own as their basis advanced by leaps and bounds and survive to the present day notwithstanding all the persecution and repression hurled against them. The Greek religion, with all its beauty, died out in the absence of any scripture to support it; but the religion of the Jews stands undiminished in its power, being based upon the authority of the Old Testament. The same is the case with the Hindu religion, with its scripture, the Vedas, the oldest in the world. The Vedas are divided into the Karma Kânda and the Jnâna Kânda. Whether for good or for evil, the Karma Kanda has fallen into disuse in India, though there are some Brahmins in the Deccan who still perform Yajnas now and then with the sacrifice of goats; and also we find here and there, traces of the Vedic Kriyâ Kânda in the Mantras used in connection with our marriage and Shrâddha ceremonies etc. But there is no chance of its being rehabilitated on its original footing. Kumârila Bhatta once tried to do so, but he was not successful in his attempt.

The Jnana Kanda of the Vedas comprises the Upanishads and is known by the name of Vedanta, the pinnacle of the Shrutis, as it is called. Wherever you find the Âchâryas quoting a passage from the Shrutis, it is invariably from the Upanishads. The Vedanta is now the religion of the Hindus. If any sect in India wants to have its ideas established with a firm hold on the people it must base them on the authority of the Vedanta. They all have to do it, whether they are Dvaitists or Advaitists. Even the Vaishnavas have to go to Gopâlatâpini Upanishad to prove the truth of their own theories. If a new sect does not find anything in the Shrutis in confirmation of its ideas, it will go even to the length of manufacturing a new Upanishad, and making it pass current as one of the old original productions. There have been many such in the past.

Now as to the Vedas, the Hindus believe that they are not mere books composed by men in some remote age. They hold them to be an accumulated mass of endless divine wisdom, which is sometimes manifested and at other times remains unmanifested. Commentator Sâyanâchârya says somewhere in his works यो वेदेभ्योऽखिलं जगत् निर्ममे — “Who created the whole universe out of the knowledge of the Vedas”. No one has ever seen the composer of the Vedas, and it is impossible to imagine one. The Rishis were only the discoverers of the Mantras or Eternal Laws; they merely came face to face with the Vedas, the infinite mine of knowledge, which has been there from time without beginning.

Who are these Rishis? Vâtsyâyana says, “He who has attained through proper means the direct realisation of Dharma, he alone can be a Rishi even if he is a Mlechchha by birth.” Thus it is that in ancient times, Vasishtha, born of an illegitimate union, Vyâsa, the son of a fisherwoman, Narada, the son of a maidservant with uncertain parentage, and many others of like nature attained to Rishihood. Truly speaking, it comes to this then, that no distinction should be made with one who has realised the Truth. If the persons just named all became Rishis, then, O ye Kulin Brahmins of the present day, how much greater Rishis you can become! Strive after that Rishihood, stop not till you have attained the goal, and the whole world will of itself bow at your feet! Be a Rishi — that is the secret of power.

This Veda is our only authority, and everyone has the right to it.

यथेमां वाचं कल्याणीमावदानि जनेभ्यः।
ब्रह्मराजन्याभ्यां शूद्राय चार्याय च स्वाय चारणाय॥

— Thus says the Shukla Yajur Veda (XXVI. 2). Can you show any authority from this Veda of ours that everyone has not the right to it? The Purânas, no doubt, say that a certain caste has the right to such and such a recension of the Vedas, or a certain caste has no right to study them, or that this portion of the Vedas is for the Satya Yuga and that portion is for the Kali Yuga. But, mark you, the Veda does not say so; it is only your Puranas that do so. But can the servant dictate to the master? The Smritis, Puranas, Tantras — all these are acceptable only so far as they agree with the Vedas; and wherever they are contradictory, they are to be rejected as unreliable. But nowadays we have put the Puranas on even a higher pedestal than the Vedas! The study of the Vedas has almost disappeared from Bengal. How I wish that day will soon come when in every home the Veda will be worshipped together with Shâlagrâma, the household Deity, when the young, the old, and the women will inaugurate the worship of the Veda!

I have no faith in the theories advanced by Western savants with regard to the Vedas. They are today fixing the antiquity of the Vedas at a certain period, and again tomorrow upsetting it and bringing it one thousand years forward, and so on. However, about the Puranas, I have told you that they are authoritative only in so far as they agree with the Vedas, otherwise not. In the Puranas we find many things which do not agree with the Vedas. As for instance, it is written in the Puranas that some one lived ten thousand years, another twenty thousand years, but in the Vedas we find: शतायुर्वै पुरुषः — “Man lives indeed a hundred years.” Which are we to accept in this case? Certainly the Vedas. Notwithstanding statements like these, I do not depreciate the Puranas. They contain many beautiful and illuminating teachings and words of wisdom on Yoga, Bhakti, Jnâna, and Karma; those, of course, we should accept. Then there are the Tantras. The real meaning of the word Tantra is Shâstra, as for example, Kâpila Tantra. But the word Tantra is generally used in a limited sense. Under the sway of kings who took up Buddhism and preached broadcast the doctrine of Ahimsâ, the performances of the Vedic Yâga-Yajnas became a thing of the past, and no one could kill any animal in sacrifice for fear of the king. But subsequently amongst the Buddhists themselves — who were converts from Hinduism — the best parts of these Yaga-Yajnas were taken up, and practiced in secret. From these sprang up the Tantras. Barring some of the abominable things in the Tantras, such as the Vâmâchâra etc., the Tantras are not so bad as people are inclined to think. There are many high and sublime Vedantic thoughts in them. In fact, the Brâhmana portions of the Vedas were modified a little and incorporated into the body of the Tantras. All the forms of our worship and the ceremonials of the present day, comprising the Karma Kanda, are observed in accordance with the Tantras.

Now let us discuss the principles of our religion a little. Notwithstanding the differences and controversies existing among our various sects, there are in them, too, several grounds of unity. First, almost all of them admit the existence of three things — three entities — Ishvara, Atman, and the Jagat. Ishvara is He who is eternally creating, preserving and destroying the whole universe. Excepting the Sânkhyas, all the others believe in this. Then the doctrine of the Atman and the reincarnation of the soul; it maintains that innumerable individual souls, having taken body after body again and again, go round and round in the wheel of birth and death according to their respective Karmas; this is Samsâravâda, or as it is commonly called the doctrine of rebirth. Then there is the Jagat or universe without beginning and without end. Though some hold these three as different phases of one only, and some others as three distinctly different entities, and others again in various other ways, yet they are all unanimous in believing in these three.

Here I should ask you to remember that Hindus, from time immemorial, knew the Atman as separate from Manas, mind. But the Occidentals could never soar beyond the mind. The West knows the universe to be full of happiness, and as such, it is to them a place where they can enjoy the most; but the East is born with the conviction that this Samsara, this ever-changing existence, is full of misery, and as such, it is nothing, nothing but unreal, not worth bartering the soul for its ephemeral joys and possessions. For this very reason, the West is ever especially adroit in organised action, and so also the East is ever bold in search of the mysteries of the internal world.

Let us, however, turn now to one or two other aspects of Hinduism. There is the doctrine of the Incarnations of God. In the Vedas we find mention of Matsya Avatâra, the Fish Incarnation only. Whether all believe in this doctrine or not is not the point; the real meaning, however, of this Avatâravâda is the worship of Man — to see God in man is the real God-vision. The Hindu does not go through nature to nature’s God — he goes to the God of man through Man.

Then there is image-worship. Except the five Devatâs who are to be worshipped in every auspicious Karma as enjoined in our Shastras, all the other Devatas are merely the names of certain states held by them. But again, these five Devatas are nothing but the different names of the one God Only. This external worship of images has, however, been described in all our Shastras as the lowest of all the low forms of worship. But that does not mean that it is a wrong thing to do. Despite the many iniquities that have found entrance into the practices of image-worship as it is in vogue now, I do not condemn it. Ay, where would I have been if I had not been blessed with the dust of the holy feet of that orthodox, image-worshipping Brahmin!

Those reformers who preach against image-worship, or what they denounce as idolatry — to them I say “Brothers, if you are fit to worship God-without-form discarding all external help, do so, but why do you condemn others who cannot do the same? A beautiful, large edifice, the glorious relic of a hoary antiquity has, out of neglect or disuse, fallen into a dilapidated condition; accumulations of dirt and dust may be lying everywhere within it, maybe, some portions are tumbling down to the ground. What will you do to it? Will you take in hand the necessary cleansing and repairs and thus restore the old, or will you pull the whole edifice down to the ground and seek to build another in its place, after a sordid modern plan whose permanence has yet to be established? We have to reform it, which truly means to make ready or perfect by necessary cleansing and repairs, not by demolishing the whole thing. There the function of reform ends. When the work of renovating the old is finished, what further necessity does it serve? Do that if you can, if not, hands off!” The band of reformers in our country want, on the contrary, to build up a separate sect of their own. They have, however, done good work; may the blessings of God be showered on their heads! But why should you, Hindus, want to separate yourselves from the great common fold? Why should you feel ashamed to take the name of Hindu, which is your greatest and most glorious possession? This national ship of ours, ye children of the Immortals, my countrymen, has been plying for ages, carrying civilisation and enriching the whole world with its inestimable treasures. For scores of shining centuries this national ship of ours has been ferrying across the ocean of life, and has taken millions of souls to the other shore, beyond all misery. But today it may have sprung a leak and got damaged, through your own fault or whatever cause it matters not. What would you, who have placed yourselves in it, do now? Would you go about cursing it and quarrelling among yourselves! Would you not all unite together and put your best efforts to stop the holes? Let us all gladly give our hearts’ blood to do this; and if we fail in the attempt, let us all sink and die together, with blessings and not curses on our lips.

And to the Brahmins I say, “Vain is your pride of birth and ancestry. Shake it off. Brahminhood, according to your Shastras, you have no more now, because you have for so long lived under Mlechchha kings. If you at all believe in the words of your own ancestors, then go this very moment and make expiation by entering into the slow fire kindled by Tusha (husks), like that old Kumarila Bhatta, who with the purpose of ousting the Buddhists first became a disciple of the Buddhists and then defeating them in argument became the cause of death to many, and subsequently entered the Tushânala to expiate his sins. If you are not bold enough to do that, then admit your weakness and stretch forth a helping hand, and open the gates of knowledge to one and all, and give the downtrodden masses once more their just and legitimate rights and privileges.”

(Delivered at Dacca, 30th March, 1901)

At Dacca Swamiji delivered two lectures in English. The first was on “What have I learnt?” and the second one was “The Religion we are born in “. The following is translated from a report in Bengali by a disciple, and it contains the substance of the first lecture:

First of all, I must express my pleasure at the opportunity afforded me of coming to Eastern Bengal to acquire an intimate knowledge of this part of the country, which I hitherto lacked in spite of my wanderings through many civilised countries of the West, as well as my gratification at the sight of majestic rivers, wide fertile plains, and picturesque villages in this, my own country of Bengal, which I had not the good fortune of seeing for myself before. I did not know that there was everywhere in my country of Bengal — on land and water — so much beauty and charm. But this much has been my gain that after seeing the various countries of the world I can now much more appreciate the beauties of my own land.

In the same way also, in search of religion, I had travelled among various sects — sects which had taken up the ideals of foreign nations as their own, and I had begged at the door of others, not knowing then that in the religion of my country, in our national religion, there was so much beauty and grandeur. It is now many years since I found Hinduism to be the most perfectly satisfying religion in the world. Hence I feel sad at heart when I see existing among my own countrymen, professing a peerless faith, such a widespread indifference to our religion — though I am very well aware of the unfavourable materialistic conditions in which they pass their lives — owing to the diffusion of European modes of thought in this, our great motherland.

There are among us at the present day certain reformers who want to reform our religion or rather turn it topsyturvy with a view to the regeneration of the Hindu nation. There are, no doubt, some thoughtful people among them, but there are also many who follow others blindly and act most foolishly, not knowing what they are about. This class of reformers are very enthusiastic in introducing foreign ideas into our religion. They have taken hold of the word “idolatry”, and aver that Hinduism is not true, because it is idolatrous. They never seek to find out what this so-called “idolatry” is, whether it is good or bad; only taking their cue from others, they are bold enough to shout down Hinduism as untrue. There is another class of men among us who are intent upon giving some slippery scientific explanations for any and every Hindu custom, rite, etc., and who are always talking of electricity, magnetism, air vibration, and all that sort of thing. Who knows but they will perhaps some day define God Himself as nothing but a mass of electric vibrations! However, Mother bless them all! She it is who is having Her work done in various ways through multifarious natures and tendencies.

In contradistinction to these, there is that ancient class who say, “I do not know, I do not care to know or understand all these your hair-splitting ratiocinations; I want God, I want the Atman, I want to go to that Beyond, where there is no universe, where there is no pleasure or pain, where dwells the Bliss Supreme”; who say, “I believe in salvation by bathing in the holy Gangâ with faith”; who say, “whomsoever you may worship with singleness of faith and devotion as the one God of the universe, in whatsoever form as Shiva, Râma, Vishnu, etc., you will get Moksha”; to that sturdy ancient class I am proud to belong.

Then there is a sect who advise us to follow God and the world together. They are not sincere, they do not express what they feel in their hearts. What is the teaching of the Great Ones? — “Where there is Rama, there is no Kama; where there is Kama, there Rama is not. Night and day can never exist together.” The voice of the ancient sages proclaim to us, “If you desire to attain God, you will have to renounce Kâma-Kânchana (lust and possession). The Samsâra is unreal, hollow, void of substance. Unless you give it up, you can never reach God, try however you may. If you cannot do that, own that you are weak, but by no means lower the Ideal. Do not cover the corrupting corpse with leaves of gold!” So according to them, if you want to gain spirituality, to attain God, the first thing that you have to do is to give up this playing “hide-and-seek with your ideas”, this dishonesty, this “theft within the chamber of thought”.

What have I learnt? What have I learnt from this ancient sect? I have learnt:

दुर्लभं त्रयमेवैतत् देवानुग्रहहेतुकम्।
मनुष्यत्वं मुमुक्षुत्वं महापुरुषसंश्रयः॥

— “Verily, these three are rare to obtain and come only through the grace of God — human birth, desire to obtain Moksha, and the company of the great-souled ones.” The first thing needed is Manushyatva, human birth, because it only is favourable to the attainment of Mukti. The next is Mumukshutva. Though our means of realisation vary according to the difference in sects and individuals — though different individuals can lay claim to their special rights and means to gain knowledge, which vary according to their different stations in life — yet it can be said in general without fear of contradiction that without this Mumukshutâ, realisation of God is impossible. What is Mumukshutva? It is the strong desire for Moksha — earnest yearning to get out of the sphere of pain and pleasure — utter disgust for the world. When that intense burning desire to see God comes, then you should know that you are entitled to the realisation of the Supreme.

Then another thing is necessary, and that is the coming in direct contact with the Mahâpurushas, and thus moulding our lives in accordance with those of the great-souled ones who have reached the Goal. Even disgust for the world and a burning desire for God are not sufficient. Initiation by the Guru is necessary. Why? Because it is the bringing of yourself into connection with that great source of power which has been handed down through generations from one Guru to another, in uninterrupted succession. The devotee must seek and accept the Guru or spiritual preceptor as his counsellor, philosopher, friend, and guide. In short, the Guru is the sine qua non of progress in the path of spirituality. Whom then shall I accept as my Guru? श्रोत्रियोऽवृजिनोऽकामहतो यो ब्रह्मावित्तमः — “He who is versed in the Vedas, without taint, unhurt by desire, he who is the best of the knowers of Brahman.” Shrotriya — he who is not only learned in the Shâstras, but who knows their subtle secrets, who has realised their true import in his life. “Reading merely the various scriptures, they have become only parrots, and not Pandits. He indeed has become a Pandit who has gained Prema (Divine Love) by reading even one word of the Shâstras.” Mere book-learned Pandits are of no avail. Nowadays, everyone wants to be a Guru; even a poor beggar wants to make a gift of a lakh of rupees! Then the Guru must be without a touch of taint, and he must be Akâmahata — unhurt by any desire — he should have no other motive except that of purely doing good to others, he should be an ocean of mercy-without-reason and not impart religious teaching with a view to gaining name or fame, or anything pertaining to selfish interest. And he must be the intense knower of Brahman, that is, one who has realised Brahman even as tangibly as an Âmalaka-fruit in the palm of the hand. Such is the Guru, says the Shruti. When spiritual union is established with such a Guru, then comes realisation of God — then god-vision becomes easy of attainment.

After initiation there should be in the aspirant after Truth, Abhyâsa or earnest and repeated attempt at practical application of the Truth by prescribed means of constant meditation upon the Chosen Ideal. Even if you have a burning thirst for God, or have gained the Guru, unless you have along with it the Abhyasa, unless you practice what you have been taught, you cannot get realisation. When all these are firmly established in you, then you will reach the Goal.

Therefore, I say unto you, as Hindus, as descendants of the glorious Âryans, do not forget the great ideal of our religion, that great ideal of the Hindus, which is, to go beyond this Samsara — not only to renounce the world, but to give up heaven too; ay, not only to give up evil, but to give up good too; and thus to go beyond all, beyond this phenomenal existence, and ultimately realise the Sat-Chit-Ânanda Brahman — the Absolute Existence-Knowledge-Bliss, which is Brahman.