A Comprehensive Collection - Swami Vivekananda

A Comprehensive Collection - Swami Vivekananda A Comprehensive Collection - Swami Vivekananda

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""78 KARMA-YOGA.that what is the duty of one state of life, in onestate of circumstances, will not and cannotbe that ofanother. ,The following example will serve to illustrate this :All great teachers have taught Resist not evil,"havetaught that the non- resisting of evil is the highest moralideal. We all know that if ,in the present state of theworld, people try to carry out this doctrine, the whole socialfabric would fall to pieces, society would be destroyed, theviolent and the wicked would take possession of our property, and possibly take our lives also. Even one day ofsuch non-resistance would lead to the utter dissolution ofsociety. Yet, intuitively, in our heart of hearts we feelthe truth of the teaching, Resist not evil." This seemsto us to be the highest ideal to aim at :yet to teach thisdoctrine only, would be equivalent to condemning a vastproportion of mankind. Not only so, it would be makingmen feel that they were always doing wrong, and causescruples of conscience in relation to all their actions it;would weaken them, as that kind of constant self-disapproval and self-condemnation would breed more weaknessthan any other defect. To the man who has begun to hatehimself, the gate to degeneration has already become wideopen and this is true with whole nations as well.;Our firstduty is, then, not to hate ourselves because;to advance, we must have faith in ourselves first,and thenin God. He who has no faith in himself can never havefaith in God.Therefore the only alternative that remainsto us is to recognize that duty, morality, and all thesethings vary under different circumstances not that the;man who resists evil isdoing what is always and in itselfwrong, but that in the different circumstances in which heis placed it may become his duty to do so.

KARMA-YOGA. 79Some of you have read, perhaps, the Bkagavad-Gita yand many of yo^in Western countries, may have felt astonished at the first chapter wherein our Sri Krishna callsArjuna a hypocrite and a coward, on account of his refusalto fight, or offer resistance, because his adversaries werehis friends and relatives, his refusal on the plea that nonresistancewas the highest ideal of love. There is a greatlesson for us all to learn, that in all things the two extremesare alike ;the extreme positive and the extreme negativeare always similar when the vibrations of : light are tooslow we do not see them, nor do we see them when theyare too rapid ;so also with sound ;when very low in pitchwe do not hear it,when very high we do not hear it either.Of like nature is the difference between resistance and nonresistance.One man does not resist because he isweak,lazy, and cannot ;not because he will not ;the other manknows that he can strike an irresistible blow if he likes, yetnot only does not strike, but blesses his enemies. The onewho, from weakness, resists not evil commits a sin, andcannot derive any benefit from his non-resistance ;theother would equally surely commit a sin by offering resistance. Buddha gave up his throne and renounced hisposition ; that was true renunciation ;but there cannot beany question of renunciation in the case of a beggar whohas nothing to renounce. We must always be carefulabout what we really mean when we speak of this nonresistanceand ideal love. We must first take care tounderstand whether we have the power of resistance ornot. Then, having the power,if we renounce it and donot resist, we are doing a grand act of love but if we;cannot resist, yet, at the same time, try to make it appearand ourselves believe that we are actuated by motives of\>hehighest love, we are doing the exact opposite of what

""78 KARMA-YOGA.that what is the duty of one state of life, in onestate of circumstances, will not and cannotbe that ofanother. ,The following example will serve to illustrate this :All great teachers have taught Resist not evil,"havetaught that the non- resisting of evil is the highest moralideal. We all know that if ,in the present state of theworld, people try to carry out this doctrine, the whole socialfabric would fall to pieces, society would be destroyed, theviolent and the wicked would take possession of our property, and possibly take our lives also. Even one day ofsuch non-resistance would lead to the utter dissolution ofsociety. Yet, intuitively, in our heart of hearts we feelthe truth of the teaching, Resist not evil." This seemsto us to be the highest ideal to aim at :yet to teach thisdoctrine only, would be equivalent to condemning a vastproportion of mankind. Not only so, it would be makingmen feel that they were always doing wrong, and causescruples of conscience in relation to all their actions it;would weaken them, as that kind of constant self-disapproval and self-condemnation would breed more weaknessthan any other defect. To the man who has begun to hatehimself, the gate to degeneration has already become wideopen and this is true with whole nations as well.;Our firstduty is, then, not to hate ourselves because;to advance, we must have faith in ourselves first,and thenin God. He who has no faith in himself can never havefaith in God.Therefore the only alternative that remainsto us is to recognize that duty, morality, and all thesethings vary under different circumstances not that the;man who resists evil isdoing what is always and in itselfwrong, but that in the different circumstances in which heis placed it may become his duty to do so.

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