Skip to main content

Posts

PRACTICAL VEDANTAM-1.5

11/04/2018

PRACTICAL VEDANTAM-1.5
PART - I.5

(Delivered in London, 10th November 1896)


I have been asked many times how we can work if we do not have the passion which we generally feel for work. I also thought in that way years ago, but as I am growing older, getting more experience, I find it is not true.

The less passion there is, the better we work. The calmer we are, the better for us, and the more the amount of work we can do. When we let loose our feelings, we waste so much energy, shatter our nerves, disturb our minds, and accomplish very little work.

The energy which ought to have gone out as work is spent as mere feeling, which counts for nothing. It is only when the mind is very calm and collected that the whole of its energy is spent in doing good work.

And if you read the lives of the great workers which the world has produced, you will find that they were wonderfully calm men. Nothing, as it were, could throw them off their balance.

That is why the man who becomes angry…

PRACTICAL VEDANTAM-1.4

14/03/2018

PRACTICAL VEDANTAM-1.4
PART - I.4

(Delivered in London, 10th November 1896)


Everything goes to show that this philosophy must be very practical; and later on, when we come to the Bhagavad-Gita — most of you, perhaps, have read it, it is the best commentary we have on the Vedanta philosophy — curiously enough the scene is laid on the battlefield, where Krishna teaches this philosophy to Arjuna; and the doctrine which stands out luminously in every page of the Gita is intense activity, but in the midst of it, eternal calmness.

This is the secret of work, to attain which is the goal of the Vedanta. Inactivity, as we understand it in the sense of passivity, certainly cannot be the goal. Were it so, then the walls around us would be the most intelligent; they are inactive. Clods of earth, stumps of trees, would be the greatest sages in the world; they are inactive.

Nor does inactivity become activity when it is combined with passion. Real activity, which is the goal of Vedanta,…

PRACTICAL VEDANTAM-1.3

14/03/2018

PRACTICAL VEDANTAM-1.3
PART - I.3

(Delivered in London, 10th November 1896)


Shvetaketu was the son of Âruni, a sage, most probably a recluse. He was brought up in the forest, but he went to the city of the Panchâlas and appeared at the court of the king, Pravâhana Jaivali.

The king asked him, "Do you know how beings depart hence at death?"
"No, sir."
"Do you know how they return hither?"
"No, sir."
"Do you know the way of the fathers and the way of the gods?"
"No, sir."

Then the king asked other questions. Shvetaketu could not answer them.

So the king told him that he knew nothing.

The boy went back to his father, and the father admitted that he himself could not answer these questions.

It was not that he was unwilling to answer these questions. It was not that he was unwilling to teach the boy, but he did not know these things.

So he went to the king and asked to be taught these secrets. The king said that these …

PRACTICAL VEDANTAM-1.2

09/03/2018

PRACTICAL VEDANTAM-1.2
PART I.2

(Delivered in London, 10th November 1896)


Shvetaketu was the son of Âruni, a sage, most probably a recluse. He was brought up in the forest, but he went to the city of the Panchâlas and appeared at the court of the king, Pravâhana Jaivali.

The king asked him, "Do you know how beings depart hence at death?" "No, sir." "Do you know how they return hither?" "No, sir." "Do you know the way of the fathers and the way of the gods?" "No, sir."

Then the king asked other questions. Shvetaketu could not answer them. So the king told him that he knew nothing.

The boy went back to his father, and the father admitted that he himself could not answer these questions.

It was not that he was unwilling to answer these questions. It was not that he was unwilling to teach the boy, but he did not know these things.

So he went to the king and asked to be taught these secrets. The king said that these th…

PRACTICAL VEDANTAM-1.1

23/02/2018
PRACTICAL VEDANTAM-1.1
PART I.1
(Delivered in London, 10th November 1896)

1.
I have been asked to say something about the practical position of the Vedanta philosophy.

As I have told you, theory is very good indeed, but how are we to carry it into practice?

If it be absolutely impracticable, no theory is of any value whatever, except as intellectual gymnastics.

The Vedanta, therefore, as a religion must be intensely practical.

We must be able to carry it out in every part of our lives.

And not only this, the fictitious differentiation between religion and the life of the world must vanish, for the Vedanta teaches oneness — one life throughout.

The ideals of religion must cover the whole field of life, they must enter into all our thoughts, and more and more into practice.

I will enter gradually on the practical side as we proceed.

But this series of lectures is intended to be a basis, and so we must first apply ourselves to theories and understand how they are worked out, …

JNANA YOGAM - 6.11.

13/02/2018
CHAPTER- VI
6 -THE ABSOLUTE AND MANIFESTATION-10
(Delivered in London, 1896)

It was the great Buddha, who never cared for the dualist gods, and who has been called an atheist and materialist, who yet was ready to give up his body for a poor goat.

That Man set in motion the highest moral ideas any nation can have. Whenever there is a moral code, it is ray of light from that Man.

We cannot force the great hearts of the world into narrow limits, and keep them there, especially at this time in the history of humanity when there is a degree of intellectual development such as was never dreamed of even a hundred years ago, when a wave of scientific knowledge has arisen which nobody, even fifty years ago, would have dreamed of.

By trying to force people into narrow limits you degrade them into animals and unthinking masses. You kill their moral life.

What is now wanted is a combination of the greatest heart with the highest intellectuality, of infinite love with infinite knowledg…

JNANA YOGAM - 6.10.

03/02/2018
CHAPTER- VI
6 -THE ABSOLUTE AND MANIFESTATION-10
(Delivered in London, 1896)

Another peculiarity of the Advaita system is that from its very start it is non-destructive. This is another glory, the boldness to preach, "Do not disturb the faith of any, even of those who through ignorance have attached themselves to lower forms of worship." That is what it says, do not disturb, but help everyone to get higher and higher; include all humanity. This philosophy preaches a God who is a sum total. If you seek a universal religion which can apply to everyone, that religion must not be composed of only the parts, but it must always be their sum total and include all degrees of religious development.

This idea is not clearly found in any other religious system. They are all parts equally struggling to attain to the whole. The existence of the part is only for this. So, from the very first, Advaita had no antagonism with the various sects existing in India. There are dualist…