Skip to main content


Showing posts from November, 2016

Jnana-Yoga : 4-11.

CHAPTER-4. Maya and the Evolution of the Conception of God-11.
(Delivered in London, 20th October 1896)

They were first worshippers of the Sun and the Moon, and gradually came to think of themselves as descendants of the god of the Sun of the Moon, and so forth.
So when these tribal ideas began to grow there came a little love, some slight idea of duty towards each other, a little social organisation.

Then, naturally, the idea came : -
How can we live together without bearing and forbearing?
How can one man live with another without having some time or other to check his impulses, to restrain himself, to forbear from doing things which his mind would prompt him to do? It is impossible.

Thus comes the idea of restraint.
The whole social fabric is based upon that idea of restraint, and we all know that the man or woman who has not learnt the great lesson of bearing and forbearing leads a most miserable life.

Swami Vivekananda
To be continued ...

Jnana-Yoga : 4-10.

CHAPTER-4. Maya and the Evolution of the Conception of God-10.
(Delivered in London, 20th October 1896)

A little love awoke in the hearts of mankind. It was very small indeed, and even now it is not much greater.
It was at first confined to a tribe embracing perhaps members of the same tribe; these gods loved their tribes and each god was a tribal god, the protector of that tribe.
And sometimes the members of a tribe would think of themselves as the descendants of their god, just as the clans in different nations think that they are the common descendants of the man who was the founder of the clan.
There were in ancient times, and are even now, some people who claim to be descendants not only of these tribal gods, but also of the Sun and the Moon.
You read in the ancient Sanskrit books of the great heroic emperors of the solar and the lunar dynasties.
Swami Vivekananda
To be continued ...

Jnana-Yoga : 4-9.

CHAPTER-4. Maya and the Evolution of the Conception of God-9.
(Delivered in London, 20th October 1896)

With the advance of ethical ideas came the fight.
There arose a certain sense in man, called in different languages and nations by different names.
Call it the voice of God, or the result of past education, or whatever else you like, but the effect was this that it had a checking power upon the natural impulses of man.
There is one impulse in our minds which says, do.

Behind it rises another voice which says, do not. There is one set of ideas in our mind which is always struggling to get outside through the channels of the senses, and behind that, although it may be thin and weak, there is an infinitely small voice which says, do not go outside.
The two beautiful Sanskrit words for these phenomena are Pravritti and Nivritti, "circling forward" and "circling inward".

It is the circling forward which usually governs our actions. Religion begins with this circling i…

Jnana-Yoga : 4-8.

CHAPTER-4. Maya and the Evolution of the Conception of God-8.
(Delivered in London, 20th October 1896)

So with the gods, they were also creatures of impulse. Indra comes and shatters the forces of the demons. Jehovah is pleased with one person and displeased with another, for what reason no one knows or asks.

The habit of inquiry had not then arisen, and whatever he did was regarded as right. There was no idea of good or evil.

The Devas did many wicked things in our sense of the word;

again and again Indra and other gods committed very wicked deeds, but to the worshippers of Indra the ideas of wickedness and evil did not occur, so they did not question them.

Swami Vivekananda
To be continued ...