(Based on fragmentary notes of a class talk by Swami Vivekananda in New York.)
The two conjoint facts of perception we can never get rid of are happiness and unhappiness — things which bring us pain also bring pleasure. Our world is made up of these two. We cannot get rid of them; with every pulsation of life they are present. The world is busy trying to reconcile these opposites, sages trying to find solution of this commingling of the opposites. The burning heat of pain is intermitted by flashes of rest, the gleam of light breaking the darkness in intermittent flashes only to make the gloom deeper.
Children are born optimists, but the rest of life is a continuous disillusionment; not one ideal can be fully attained, not one thirst can be quenched. So on they go trying to solve the riddle, and religion has taken up the task.
In religions of dualism, among the Persians, there was a God and a Satan. This through the Jews has gone all over Europe and America. It was a working hypothesis thousands of years ago; but now we know, that is not tenable. There is nothing absolutely good or evil; it is good to one and evil to another, evil today, good tomorrow, and vice versa. . . .
God was first of course a clan-god, then He became God of gods. With ancient Egyptians and Babylonians, this idea (of a dual God and Satan) was very practically carried out. Their Moloch became God of gods and the captured gods were forced to do homage in His temple.
Yet the riddle remains: Who presides over this Evil? Many are hoping against hope that all is good and that we do not understand. We are clutching at a straw, burying our heads in the sand. Yet we all follow morality and the gist of morality is sacrifice — not I but thou. Yet how it clashes with the great good God of the universe! He is so selfish, the most vengeful person that we know, with plagues, famines, war!
We all have to get experiences in this life. We may try to fly bitter experiences, but sooner or later they catch us. And I pity the man who does not face the whole.
Manu Deva of the Vedas, was transformed in Persia as Ahriman. So the mythological explanation of the question was dead; but the question remained, and there was no reply, no solution.
But there was the other idea in the old Vedic hymn to the Goddess: "I am the light. I am the light of the sun and moon; I am the air which animates all beings." This is the germ which afterwards develops into Mother-worship. By Mother-worship is not meant difference between father and mother. The first idea connoted by it is that of energy — I am the power that is in all beings.
The baby is a man of nerves. He goes on and on till he is a man of power. The idea of good and evil was not at first differentiated and developed. An advancing consciousness showed power as the primal idea. Resistance and struggle at every step is the law. We are the resultant of the two — energy and resistance, internal and external power. Every atom is working and resisting every thought in the mind. Everything we see and know is but the resultant of these two forces.
This idea of God is something new. In the Vedic hymns Varuna and Indra shower the choicest gifts and blessings on devotees, a very human idea, more human than man himself.
This is the new principle. There is one power behind all phenomena. Power is power everywhere, whether in the form of evil or as Saviour of the world. So this is the new idea; the old idea was man-God. Here is the first opening out of the idea of one universal power.
"I stretch the bows of Rudra when He desires to destroy evil" (Rig-Veda, X. 125, Devi-Sukta).
Very soon in the Gitâ (IX. 19, also X. 4-5) we find, "O Arjuna, I am the Sat and I am the Asat, I am the good and I am the bad, I am the power of saints, I am the power of the wicked." But soon the speaker patches up truth, and the idea goes to sleep. I am power in good so long as it is doing good works.
In the religion of Persia, there was the idea of Satan, but in India, no conception of Satan. Later books began to realise this new idea. Evil exists, and there is no shirking the fact. The universe is a fact; and if a fact, it is a huge composite of good and evil. Whoever rules must rule over good and evil. If that power makes us live, the same makes us die. Laughter and tears are kin, and there are more tears than laughter in this world. Who made flowers, who made the Himalayas? — a very good God. Who made my sins and weaknesses? — Karma, Satan, self. The result is a lame, one-legged universe, and naturally the God of the universe, a one-legged God.
The view of the absolute separation of good and evil, two cut and dried and separate existences, makes us brutes of unsympathetic hearts. The good woman jumps aside from the streetwalker. Why? She may be infinitely better than you in some respects. This view brings eternal jealousy and hatred in the world, eternal barrier between man and man, between the good man and the comparatively less good or evil man. Such brutal view is pure evil, more evil than evil itself. Good and evil are not separate existences, but there is an evolution of good, and what is less good we call evil.
Some are saints and some sinners. The sun shines on good and evil alike. Does he make any distinction?
The old idea of the fatherhood of God is connected with the sweet notion of God presiding over happiness. We want to deny facts. Evil is non-existent, is zero. The "I" is evil. And the "I" exists only too much. Am I zero? Every day I try to find myself so and fail.
All these ideas are attempts to fly evil. But we have to face it. Face the whole! Am I under contract to anyone to offer partial love to God only in happiness and good, not in misery and evil?
The lamp by the light of which one forges a name and another writes a cheque for a thousand dollars for famine, shines on both, knows no difference. Light knows no evil; you and I make it good or evil.
This idea must have a new name. It is called Mother, because in a literal sense it began long ago with a feminine writer elevated to a goddess. Then came Sânkhya, and with it all energy is female. The magnet is still, the iron filings are active.
The highest of all feminine types in India is mother, higher than wife. Wife and children may desert a man, but his mother never. Mother is the same or loves her child perhaps a little more. Mother represents colourless love that knows no barter, love that never dies. Who can have such love? — only mother, not son, nor daughter, nor wife.
"I am the Power that manifests everywhere", says the Mother — She who is bringing out this universe, and She who is bringing forth the following destruction. No need to say that destruction is only the beginning of creation. The top of a hill is only the beginning of a valley.
Be bold, face facts as facts. Do not be chased about the universe by evil. Evils are evils. What of that?
After all, it is only Mother's play. Nothing serious after all. What could move the Almighty? What made Mother create the universe? She could have no goal. Why? Because the goal is something that is not yet attained. What is this creation for? Just fun. We forget this and begin to quarrel and endure misery. We are the playmates of the Mother.
Look at the torture the mother bears in bringing up the baby. Does she enjoy it? Surely. Fasting and praying and watching. She loves it better than anything else. Why? Because there is no selfishness.
Pleasure will come — good: who forbids? Pain will come: welcome that too. A mosquito was sitting on a bull's horn; then his conscience troubled him and he said, "Mr. Bull, I have been sitting here along time. Perhaps I annoy you. I am sorry, I will go away." But the bull replied, "Oh, no, not at all! Bring your whole family and live on my horn; what can you do to me?"
Why can we not say that to misery? To be brave is to have faith in the Mother!
"I am Life, I am Death." She it is whose shadow is life and death. She is the pleasure in all pleasure. She is the misery in all misery. If life comes, it is the Mother; if death comes, it is the Mother. If heaven comes, She is. If hell comes, there is the Mother; plunge in. We have not faith, we have not patience to see this. We trust the man in the street; but there is one being in the universe we never trust and that is God. We trust Him when He works just our way. But the time will come when, getting blow after blow, the self-sufficient mind will die. In everything we do, the serpent ego is rising up. We are glad that there are so many thorns on the path. They strike the hood of the cobra.
Last of all will come self-surrender. Then we shall be able to give ourselves up to the Mother. If misery comes, welcome; if happiness comes, welcome. Then, when we come up to this love, all crooked things shall be straight. There will be the same sight for the Brahmin, the Pariah, and the dog. Until we love the universe with same-sightedness, with impartial, undying love, we are missing again and again. But then all will have vanished, and we shall see in all the same infinite eternal Mother.
(CWSV Vol:6 / Notes of Class Talks and Lectures)
Nor care I for men's comments, good or bad.
Censure or praise I hold of no account.
Servant am I, true servant of Thee Both (Purusha and Prakriti together.),
Low at Thy feet, with Shakti, I salute!
Thou standest steadfast, ever at my back,
Hence when I turn me round, I see Thy face,
Thy smiling face. Therefore I sing again
And yet again. Therefore I fear no fear;
For birth and death lie prostrate at my feet.
ervant am I through birth after birth,
Sea of mercy, inscrutable Thy ways;
So is my destiny inscrutable;
It is unknown; nor would I wish to know.
Bhakti, Mukti, Japa, Tapas, all these,
Enjoyment, worship, and devotion too —
These things and all things similar to these,
I have expelled at Thy supreme command.
But only one desire is left in me —
An intimacy with Thee, mutual!
Take me, O Lord across to Thee;
Let no desire's dividing line prevent.
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