Complete Works of Swami Vivekananda. Volume 1. Addresses at The Parliament of Religions. Karma-Yoga. Raja-Yoga. Lectures and Discourses. Complete Works of Swami Vivekananda. Volume 1. Addresses at The Parliament of Religions. Response to Welcome. Why We Disagree. Paper on Hinduism. Swami Vivekananda was the chief disciple of Ramkrishna Paramhamsa. Here you can download his complete works in 9 volumes as Public.
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Complete Works of Swami Vivekananda Swami Vivekananda - A Biography by Swami Nikhilananda The Web version of The Complete Works o. Complete works of Swami Vivekananda: Vol 1 to 7 in pdf: eBooks of . BIOGRAPHY OF SWAMI VIVEKANANDA: स्वामी विवेकानंद. Complete Works of Swami Vivekananda. In these volumes we have not only a gospel to the world at large, but also, to its own children, the Charter of the Hindu .
If there are any Errors, Let us know. Religions Find More.. Patanjali Yoga Sutras [topic]. What is the Nature of God? Paramahansa Yogananda Quotes [topic].
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The five pandavas and the story of their birth [topic]. Mahabharata Family Tree Chart [topic]. What are the ashta 8 Siddhis and nava 9 nidhis [question]. Prose Writings: We shall see that neither is the body antagonistic to the mind, nor the mind to the body, although we find, many persons who think that this body is nothing.
In old times, every country was full of people who thought this body was only a disease, a sin, or something of that kind. Later on, however, we see how, as it was taught in the Vedas, this body melts into the mind, and the mind into the body.
You must remember the one theme that runs through all the Vedas: "Just as by the knowledge of one lump of clay we know all the clay that is in the universe, so what is that, knowing which we know everything else?
It is the finding of a unity towards which we are all going. Every action of our lives — the most material, the grossest as well as the finest, the highest, the most spiritual — is alike tending towards this one ideal, the finding of unity. A man is single. He marries. Apparently it may be a selfish act, but at the same time, the impulsion, the motive power, is to find that unity. He has children, he has friends, he loves his country, he loves the world, and ends by loving the whole universe. Irresistibly we are impelled towards that perfection which consists in finding the unity, killing this little self and making ourselves broader and broader.
This is the goal, the end towards which the universe is rushing. Every atom is trying to go and join itself to the next atom.
Atoms after atoms combine, making huge balls, the earths, the suns, the moons, the stars, the planets. They in their turn, are trying to rush towards each other, and at last, we know that the whole universe, mental and material, will be fused into one. The process that is going on in the cosmos on a large scale, is the same as that going on in the microcosm on a smaller scale. Just as this universe has its existence in separation, in distinction, and all the while is rushing towards unity, non-separation, so in our little worlds each soul is born, as it were, cut off from the rest of the world.
The more ignorant, the more unenlightened the soul, the more it thinks that it is separate from the rest of the universe. The more ignorant the person, the more he thinks, he will die or will be born, and so forth — ideas that are an expression of this separateness.
But we find that, as knowledge comes, man grows, morality is evolved and the idea of nonseparateness begins. Whether men understand it or not, they are impelled bv that power behind to become unselfish. That is the foundation of all morality. It is the quintessence of all ethics, preached in any language, or in any religion, or by any prophet in the world.
And what is meant by this is the recognition of non-individuality — that you are a part of me, and I of you; the recognition that in hurting you I hurt myself, and in helping you I help myself; the recognition that there cannot possibly be death for me when you live. When one worm lives in this universe, how can I die? For my life is in the life of that worm. At the same time it will teach us that we cannot leave one of our fellowbeings without helping him, that in his good consists my good.
This is the theme that runs through the whole of Vedanta, and which runs through every other religion. For, you must remember, religions divide themselves generally into three parts. There is the first part, consisting of the philosophy, the essence, the principles of every religion. These principles find expression in mythology — lives of saints or heroes, demi-gods, or gods, or divine beings; and the whole idea of this mythology is that of power.
And in the lower class of mythologies — the primitive — the expression of this power is in the muscles; their heroes are strong, gigantic.
One hero conquers the whole world. As man advances, he must find expression for his energy higher than in the muscles; so his heroes also find expression in something higher. The higher mythologies have heroes who are gigantic moral men. Their strength is manifested in becoming moral and pure. They can stand alone, they can beat back the surging tide of selfishness and immorality.
The third portion of all religions is symbolism, which you call ceremonials and forms. Even the expression through mythology, the lives of heroes, is not sufficient for all. There are minds still lower. Like children they must have their kindergarten of religion, and these symbologies are evolved — concrete examples which they can handle and grasp and understand, which they can see and feel as material somethings. So in every religion you find there are the three stages: philosophy, mythology, and ceremonial.
There is one advantage which can be pleaded for the Vedanta, that in India, fortunately, these three stages have been sharply defined. In other religions the principles are so interwoven with the mythology that it is very hard to distinguish one from the other.
The mythology stands supreme, swallowing up the principles; and in course of centuries the principles are lost sight of. The explanation, the illustration of the principle, swallows up the principle, and the people see only the explanation, the prophet, the preacher, while the principles have gone out of existence almost — so much so that even today, if a man dares to preach the principles of Christianity apart from Christ, they will try to attack him and think he is wrong and dealing blows at Christianity.
In the same way, if a man wants to preach the principles of Mohammedanism, Mohammedans will think the same; because concrete ideas, the lives of great men and prophets, have entirely overshadowed the principles.
In Vedanta the chief advantage is that it was not the work of one single man; and therefore, naturally, unlike Buddhism, or Christianity, or Mohammedanism, the prophet or teacher did not entirely swallow up or overshadow the principles. The principles live, and the prophets, as it were, form a secondary group, unknown to Vedanta. The Upanishads speak of no particular prophet, but they speak of various prophets and prophetesses.
The old Hebrews had something of that idea; yet we find Moses occupying most of the space of the Hebrew literature. Of course I do not mean that it is bad that these prophets should take religious hold of a nation; but it certainly is very injurious if the whole field of principles is lost sight of.
We can very much agree as to principles, but not very much as to persons. The persons appeal to our emotions; and the principles, to something higher, to our calm judgement.
Principles must conquer in the long run, for that is the manhood of man.
Emotions many times drag us down to the level of animals. Emotions have more connection with the senses than with the faculty of reason; and, therefore, when principles are entirely lost sight of and emotions prevail, religions degenerate into fanaticism and sectarianism.
They are no better than party politics and such things. The most horribly ignorant notions will be taken up, and for these ideas thousands will be ready to cut the throats of their brethren. This is the reason that, though these great personalities and prophets are tremendous motive powers for good, at the same time their lives are altogether dangerous when they lead to the disregard of the principles they represent.
That has always led to fanaticism, and has deluged the world in blood. Vedanta can avoid this difficulty, because it has not one special prophet. It has many Seers, who are called Rishis or sages.
Seers — that is the literal translation — those who see these truths, the Mantras. The word Mantra means "thought out", cogitated by the mind; and the Rishi is the seer of these thoughts. They are neither the property of particular persons, nor the exclusive property of any man or woman, however great he or she may be; nor even the exclusive property of the greatest spirits — the Buddhas or Christs — whom the world has produced.
They are as much the property of the lowest of the low, as they are the property of a Buddha, and as much the property of the smallest worm that crawls as of the Christ, because they are universal principles. They were never created. These principles have existed throughout time; and they will exist.
They are non-create — uncreated by any laws which science teaches us today. They remain covered and become discovered, but are existing through all eternity in nature. If Newton had not been born, the law of gravitation would have remained all the same and would have worked all the same. It was Newton's genius which formulated it, discovered it, brought it into consciousness, made it a conscious thing to the human race.
So are these religious laws, the grand truths of spirituality. They are working all the time. If all the Vedas and the Bibles and the Korans did not exist at all, if seers and prophets had never been born, yet these laws would exist.
They are only held in abeyance, and slowly but surely would work to raise the human race, to raise human nature. But they are the prophets who see them, discover them, and such prophets are discoverers in the field of spirituality. As Newton and Galileo were prophets of physical science, so are they prophets of spirituality. They can claim no exclusive right to any one of these laws; they are the common property of all nature.
The Vedas, as the Hindus say, are eternal.
We now understand what they mean by their being eternal, i. Earth after earth, system after system, will evolve, run for a certain time, and then dissolve back again into chaos; but the universe remains the same.