Swami Vivekananda
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Spiritual Universalism of Vivekananda
Swami Vivekananda saw the entire universe as manifestation of the absolute One. There is only one Self in the universe, only one existence. When it passes through time, space and causation it appears to be diverse and is called by different names. In the heart of things there is fundamental unity.
When all life in the universe is seen as One, the selfish, narrow-minded outlook and compartmentalisation instantly collapse. Vivekananda stood for harmony of religions and divinity of humankind. He said that each soul is potentially divine, omnipotent and omniscient, awaiting manifestation. The aim of life is to realise the same through selfless service to humanity, assimilation of wisdom through deep introspection, devotion to divinity or a special psychophysical practice. These constitute the curriculum of yoga, the art of cosmic union with the Absolute.
Significantly, this spiritual process can be practised in non-religious mode as well, but it would be expedient to extract the essence of existing religions to benefit thereby. External rituals of religions are of secondary importance but their spiritual essence needs to be accepted. If we seek a universal religion which can be followed by everyone it must include all degrees of religious development.
Vivekananda said, “We want to lead mankind to the place where there is neither Vedas, nor Bible, nor Quran; yet this has to be done by harmonising all three. We need to learn that religions are but varied expressions of The Religion, which is Oneness, so that each may choose a path that suits him best.” This vision of a universal religion concerns no particular cult but signifies culmination of wisdom.
Swamiji was an exponent of vedantic humanism or all-embracing pantheism. For him, the watchword was religious acceptance and not tolerance. Tolerance comes out of a superiority complex. ‘You are wrong but I allow you to exist out of my generosity.’ This is blasphemy. Difference of views and ways of thinking are deeply rooted in the scheme of the universe. If everybody thinks alike what will be there to think any more? But we have no right to think that ‘I am right and others are wrong.’ Truth can be seen from many angles and expressed in diverse ways. We must accept this basic truth – that there are many truths that in reality are One.
The ideal for universal brotherhood is not a new concept and has been contemplated by many before him. But any endeavour for the same without spirituality had been self-defeating as has already been proved all over the globe. Our urge for universal brotherhood usually excludes those who are reluctant to join the group and thus becomes self-defeating. For example, communists became stridently communal against non-communists. So too with other belief systems.
Vivekananda did not propagate a world-negating concept of spirituality or escapism from the din and bustle of suffering multitudes. Self-less service of man was for him the desirable path for Self-realisation. Liberation is a matter of expansion of the self spread over the entire universe.
The essential divinity and thereby unity of all creatures has to be realised through unconditional love for all, wise detachment and extension of self through service of humanity beyond the dogmas and any sectarian faith.
This universalism par excellence or way of life engulfing whole gamut of existence must evolve as the religion or spirituality of the posterity as panacea for all the world-problems of the day.
Karma Yoga and Non-resistance
From the archives of “The Times of India”
In reading the Bhagwad Gita, many in western countries may have felt astonished at the second chapter, wherein Sri Krishna calls Arjuna a hypocrite and a coward because of his refusal to fight, or offer resistance, on account of his adversaries being his friends and relatives, making the plea that non-resistance was the highest ideal of love. This is a great lesson for us all to learn, that in all matters the two extremes are alike.
The extreme positive and the extreme negative are always similar. When the vibrations of light are too slow, we do not see them, nor do we see them when they are too rapid. So with sound; when very low in pitch, we do not hear it; when very high, we do not hear it either. Of like nature is the difference between resistance and non-resistance. One man does not resist because he is weak, lazy, and cannot, not because he will not; the other man knows that he can strike an irresistible blow if he likes; yet he not only does not strike, but blesses his enemies. The one who from weakness resists not commits a sin, and as such cannot receive any benefit from non-resistance; while the other would commit a sin by offering resistance.
Buddha gave up his throne and renounced his position, that was true renunciation; but there cannot be any question of renunciation in the case of a beggar who has nothing to renounce. So we must always be careful about what we really mean when we speak of this non-resistance and ideal love. We must first take care to understand whether we have the power of resistance or not. Then, having the power, if we renounce it and do not resist, we are doing a grand act of love; but if we cannot resist and yet, at the same time, try to deceive ourselves into the belief that we are actuated by motives of the highest love, we are doing the exact opposite. Arjuna became a coward at the sight of the mighty array against him; his ‘‘love’’ made him forget his duty towards his country and king. That is why Sri Krishna told him that he was a hypocrite: Thou talkest like a wise man, but thy actions betray thee to be a coward; therefore stand up and fight!
Such is the central idea of karma yoga. The karma yogi is the man who understands that the highest ideal is non-resistance, and who also knows that this non-resistance is the highest manifestation of power in actual possession, and also what is called the resisting of evil is but a step on the way towards the manifestation of this highest power, namely, non-resistance. Before reaching this highest ideal, work, fight, strike straight from the shoulder. Then only, having gained the power to resist, will non-resistance be a virtue...
Inactivity should be avoided by all means. Activity always means resistance. Resist all evils, mental and physical; and when you have succeeded in resisting, then calmness will come...Plunge into the world and, after a time, when you have suffered and enjoyed all that is in it, renunciation will come and calmness...until you have fulfilled this desire, until you have passed through that activity, it is impossible for you to come to the state of calmness, serenity, and self-surrender. These ideas of serenity and renunciation have been around for thousands of years...yet few have really reached that stage.
Vedanta
Jan 12 2015
Vivekananda saw practical Vedanta as Panacea
M N Kundu
Swami Vivekananda was never concerned with world-negating spirituality distanced from the din and bustle of daily living. He was intensely perturbed by the endless suffering of mankind and discovered that the root of all suffering lies in ignorance, disharmony, divisiveness and confinement of consciousness within finitudes. His esoteric experience of Advaita philosophy of Vedanta offered him a unique panacea. In the light of his experience of cosmic consciousness he found a bridge between science and spirituality, between religions and between the mundane and divine. From absolutely secular, scientific and experiential philosophy he developed the concept of practical Vedanta as a formula of living. Swamiji prescribed the following motto of life as self-realisation and selfless service to humanity: “Atmano mokshartham jagaddhitaya cha.“ The twofold complementary agenda can be best practised with the concept of practical Vedanta which is not a religious but a spiritual formula for all.
The central theme of Vedanta is essential unity in diversity or ultimate oneness of existence. Brahmn alone abides. Its manifestation through names, forms and attributes are merely apparent within time, space and causality rooted in cosmic delusion. Each soul is potentially divine and essentially one. Hence Vedan tic Self-realisation is infinite selfexpansion in the universe as expression of the Absolute. There is no divisiveness in One without a second as Christ also experienced, “I and my Father are one.“
Practical Vedanta is rooted in upanishadic revelations. But the best lesson is found in the Gita delivered at Kurukshetra which teaches us unattached action with spiritual anchorage.
Joyful action flows from the ce Joyful action flows from the centre of our being where we are not lost in the circumference of worldly doing and possessing with undue attachment.Then every action is divine action and play of the divine in the divine world.The mundane and spiritual get united in massive oneness and we experience joy in life as the play of consciousness.
For Swamiji renunciation did not lie in negating creation but in divinisation of entire creation and serving all. When we behold Creation as expression of the Absolute within and without our sense of personal loss, then gain or egosatisfaction get automatically sublimated. Instead of being player we become observer of cosmic drama with joy of Being.
The resultant effect is selfless love for entire Creation and absolute freedom from human bondage. Then our happiness no longer depends on anything or anybody but flows from within.
Sense of immortality gives us ous freedom to act without fear tremendous freedom to act without fear or temporal concern. Tremendous sense of harmony enables us to enjoy apparent diversity in thought, action, belief and worship. We become not tolerant but appreciative of one another and rise above sectarian boundaries where solutions to all problems flow from empathy.
Practical Vedanta starts with self-purification through selfless service which is possible only when we are grounded in cosmic Self through constant Self-inquiry and deep meditation.Self-expansion leads to falling in love with everybody with perception of own Self.Then our life becomes an instrument of cosmic will for playing divine tune as a finite expression of inexpressible Infinite.
Swamiji wanted us to attain this divine consciousness and make it our sole mission and direction. In that elevated consciousness our personal suffering becomes enactment, disharmony a veil of ignorance and the creation a cosmic drama. Behind all these remains blissful singular existence and consciousness of cosmic Self behind the plurality of names, forms and attributes. Therefore, he said, “Arise, awake and stop not till the goal is reached.“ (January 12 is Swami Vivekananda's birth anniversary.)
