Skip to main content

Karma-Yoga : Ch-2. Part-6.






CHAPTER-2.


EACH IS GREAT IN HIS OWN PLACE :


Part-6.


Unity in variety is the plan of creation. However men and women may vary individually, there is unity in the background. The different individual characters and classes of men and women are natural variations in creation. Hence, we ought not to judge them by the same standard or put the same ideal before them. Such a course creates only an unnatural struggle, and the result is that man begins to hate himself and is hindered from becoming religious and good. Our duty is to encourage every one in his struggle to live up to his own highest ideal, and strive at the same time to make the ideal as near as possible to the truth.

In the Hindu system of morality we find that this fact has been recognised from very ancient times; and in their scriptures and books on ethics different rules are laid down for the different classes of men — the householder, the Sannyâsin (the man who has renounced the world), and the student.

The life of every individual, according to the Hindu scriptures, has its peculiar duties apart from what belongs in common to universal humanity. The Hindu begins life as a student; then he marries and becomes a householder; in old age he retires; and lastly he gives up the world and becomes a Sannyasin. To each of these stages of life certain duties are attached. No one of these stages is intrinsically superior to another.

The life of the married man is quite as great as that of the celibate who has devoted himself to religious work. The scavenger in the street is quite as great and glorious as the king on his throne. Take him off his throne, make him do the work of the scavenger, and see how he fares. Take up the scavenger and see how he will rule. It is useless to say that the man who lives out of the world is a greater man than he who lives in the world; it is much more difficult to live in the world and worship God than to give it up and live a free and easy life.

The four stages of life in India have in later times been reduced to two — that of the householder and of the monk. The householder marries and carries on his duties as a citizen, and the duty of the other is to devote his energies wholly to religion, to preach and to worship God. I shall read to you a few passages from the Mahâ-Nirvâna-Tantra, which treats of this subject, and you will see that it is a very difficult task for a man to be a householder, and perform all his duties perfectly:

"The householder should be devoted to God; the knowledge of God should be his goal of life. Yet he must work constantly, perform all his duties; he must give up the fruits of his actions to God."

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…