Skip to main content

VEDIC RELIGIOUS IDEALS : 6.




At last we find a very peculiar position. The Aryan mind had so long been seeking an answer to the question from outside. They questioned everything they could find, the sun, the moon, and stars, and they found all they could in this way. The whole of nature at best could teach them only of a personal Being who is the Ruler of the universe; it could teach nothing further. In short, out of the external world we can only get the idea of an architect, that which is called the Design Theory. It is not a very logical argument, as we all know; there is something childish about it, yet it is the only little bit of anything we can know about God from the external world, that this world required a builder. But this is no explanation of the universe. 


The materials of this world were before Him, and this God wanted all these materials, and the worst objection is that He must be limited by the materials. The builder could not have made a house without the materials of which it is composed. Therefore he was limited by the materials; he could only do what the materials enabled him to. Therefore the God that the Design Theory gives is at best only an architect, and a limited architect of the universe; He is bound and restricted by the materials; He is not independent at all. That much they had found out already, and many other minds would have rested at that. In other countries the same thing happened; the human mind could not rest there; the thinking, grasping minds wanted to go further, but those that were backward got hold of them and did not allow them to grow. 


But fortunately these Hindu sages were not the people to be knocked on the head; they wanted to get a solution, and now we find that they were leaving the external for the internal. The first thing that struck them was, that it is not with the eyes and the senses that we perceive that external world, and know anything about religion; the first idea, therefore, was to find the deficiency, and that deficiency was both physical and moral, as we shall see. You do not know, says one of these sages, the cause of this universe; there has arisen a tremendous difference between you and me — why? Because you have been talking sense things and are satisfied with sense-objects and with the mere ceremonials of religion, while I have known the Purusha beyond. 

Swami Vivekananda

To be continued ...




Comments

Popular posts from this blog

Karma-Yoga : Ch-4. Part-6.

Chapter-4.


What is Duty?


Part-6.


When I came to this country and was going through the Chicago Fair, a man from behind pulled at my turban. I looked back and saw that he was a very gentlemanly-looking man, neatly dressed. I spoke to him; and when he found that I knew English, he became very much abashed. On another occasion in the same Fair another man gave me a push. When I asked him the reason, he also was ashamed and stammered out an apology saying, "Why do you dress that way?" The sympathies of these men were limited within the range of their own language and their own fashion of dress.

Much of the oppression of powerful nations on weaker ones is caused by this prejudice. It dries up their fellow feeling for fellow men. That very man who asked me why I did not dress as he did and wanted to ill-treat me because of my dress may have been a very good man, a good father, and a good citizen; but the kindliness of his nature died out as soon as he saw a man in a different dre…

Karma-Yoga : Ch-4. Part-8.

Chapter-4.


What is Duty?


Part-8.

Later on we shall find that even this idea of duty undergoes change, and that the greatest work is done only when there is no selfish motive to prompt it.

Yet it is work through the sense of duty that leads us to work without any idea of duty; when work will become worship — nay, something higher — then will work be done for its own sake.

We shall find that the philosophy of duty, whether it be in the form of ethics or of love, is the same as in every other Yoga — the object being the attenuating of the lower self, so that the real higher Self may shine forth — the lessening of the frittering away of energies on the lower plane of existence, so that the soul may manifest itself on the higher ones.

This is accomplished by the continuous denial of low desires, which duty rigorously requires.

The whole organisation of society has thus been developed, consciously or unconsciously, in the realms of action and experience, where, by limiting selfishness, we …

Jnana-Yoga :3.4.

CHAPTER - 3.  MAYA AND ILLUSION - 4.
( Delivered in London )


 The theory of the all-pervading life principle, of which all life in this universe is but a differing manifestation, was understood in Vedic times; it is found in the Brâhmanas. There is a long hymn in the Samhitâs in praise of Prâna of which all life is but a manifestation. By the by, it may interest some of you to know that there are theories in the Vedic philosophy about the origin of life on this earth very similar to those which have been advanced by some modern European scientists. You, of course, all know that there is a theory that life came from other planets. It is a settled doctrine with some Vedic philosophers that life comes in this way from the moon.

Coming to the principles, we find these Vedic thinkers very courageous and wonderfully bold in propounding large and generalised theories. Their solution of the mystery of the universe, from the external world, was as satisfactory as it could be. The detailed wor…