Attitude of Vedanta Towards Religion - Swami Vivekananda

SWAM1 ABHEDANANBA, aa apostle ofSri Ramakrishna Born October 2, 1866Spent his early life amonghis brotherhoodin Baranagar monastery near Calcutta, insevere austerity Travelled bare-footed allover India from 1888-1895Acquainted withmany distinguished savants including Prof.Max Mueller and Prof. Paul DeussenLanded inj&ew* 'tbtft the* chargeof the Vedanta Society in 1897 Becameacquainted with Prof. William ]ames /Rev.Dr. R. H. Newton, Prof. W. Jackson, Prof.Josiah Royce of Harvard/ Prof. Hyslopof Columbia, Prof. Lanmann, Prof. G. H.Howison, Prof. Fay, Mr. Edison, the inventor,Dr. Elmer Gates, Ralph Waldo Trine, W. D.Howells, Prof. Herschel C. Parker, Dr. H..S.Logan, Rev. Bishop Potter, Prof. ShalerDr. James, the chairman of the CambridgePhilosophical Conference and the professorsof Columbia, Harvard, Yale, Cornell,Berkeley and Clarke Universities Travelledextensively all through the United States,Canada, Alaska and Mexico Made frequenttrips to Europe delivering lectures indifferent parts of the Continent Crossedthe Atlantic for seventeen times Wasappreciated very much for his profundityof scholarship, intellectual brilliance /oratorial talents, charming personality andnobility of character A short visit toIndia in 1906 Returned again to AmericaCame back to India at last in 1921 Onhis way home joined the EducationalConference, Honolulu Visited Japan,China/ the Philipines, Singapore, Kualalumpurand Rangoon -Started on a long tour andwent as far as Tibet -Established centresat Calcutta and Darjeeling Left his mortalframe on September 8, 1939.

ATTITUDE OF VEDANTATOWARDS PEUC10NSwami Abhedananda has proved theuniqueness of Vedanta and religion/and has shown the way of harmonizingthe Vedanta with religion withtheirpractical application to ourdaily life,

WORKS BYSWAMI ABHEDANANDALIFE BEYOND DEATHOUB RELATION TO THE ABSOLUTESCIENCE OF PSYCHIC PHENOMENAVMYSTERY OF DEATHHOW TO BE A YOGIMEMOIRS OF RAMAKRTSHNAINDIA AND HER PEOPLESAYINGS OF RAMAKRISHNAIDEAL OF EDUCATIONDOCTRINE OF KARMALECTURES ININDIATHE GLIMPSES OF PHILOSOPHY AND RELIGIONREINCARNATIONSPIRITUAL UNFOLDMENTSELF-KNOWLEDGEDIVINE HERITAGE OF MANGREAT SAVIOURS OF THE WORLDHUMAN AFFECTION AND DIVINE LOVESONGS DIVINEBHAGAVAD GITA THE SYNTHESISSWAMI VIVEKANANDA AND HIS WORKWHY A HINDU ACCEPTS CHRIST AND REJECTSCHURCHIANITYBy SisterShivaniAN APOSTLE OF MONISM(An authentic Account of Swarai Abhedananda'aActivities j America).

Abhedananda Memorial Series No. 4.ATTITUDE OFVEDANTA TOWARDSRELIGIONSWAM1 ABHEDANANDACALCUTTARMIAKRISHM VEDANTA MATH

FIRST PUBLISHED JULY $41AltPUBLISHED BY SWAM1 PRAJNANANANDA, RAMA-KRISHNA VEDANTA MATH, 19fi, RAJA RAJKRISH^ASfRJSET* CALCUTTA AND PRINTED BY .MUKtfRJIAT TEMPLE PRESS, 2, NAYARATNA LAtJE, CALCUTTA.

Attitude gf Veddnta towards Religionis an offer o!ours to the reading public as the fourth contribution ofthe Abheddnanda Memorial Series. This volume is acollection of nineteen lectures hitherto unpublished ondifferent aspects of Vedanta philosophy and religiondelivered from time to time on various occasions beforethe audiences in America. Swami Abhedananda's keenintellect, profound knowledge in philosophies and religions,both of the East and the West, and his analyticand comparative method of treatment of his subjects ina lucid style with deep penetrating thought make hiswritings explicit and clear. In this volume the Swamideals with different arrays of thoughts and problems ofphilosophy and religion, their ups and downs in connectionwith the ever-evolving phases of the human societies,their harmonies and disharmonies, their various distinctivefeatures and characteristics, their additions and alterations,adjustments and readjustments, and also their divergentways of approaching the ultimate goal. Besidesthese his is a clear and unifying vision of a universal idealthat binds the different schools of thoughts, both of philosophyand religion of the world into a synthetic unity oflove and brotherhood.Swami Abhedananda marches throughoutall of hisdiscourses neither as a critic,nor as an academic preacher,but he views and reveals his subjects as a true and practicalphilosopher and real worshipper of Truth. Not only hestudied and practised the different ideals of philosophy andreligion of the world, but realized them also in his ownlife, had seen thdr central truth in his ecstatic and transcendentalvision. He won the admiration of philosophicaland religious Western world. By his own illustriousexample he succeeded in curingthe Westerners of theircredulity, blind faith, sectarianism and Harrow bigotry.

Inspired as he was with the oiessed touch of the holySaint of Dakshineswar, his whole thought and body weresurcharged with the power divine, and the universal idealrevealed in his great Master, plunged himself intothe ocean of Vedantic truth and universal thought. Thatiswhy it was possiblefor him to harmonize all the diverrgent systems of thoughts and faiths into a syntheticwhole. He preached before the world the gospel of Truthand universal love. His life, as it were, was an unceasingsong of human unity and fraternity. By the beatificlight pf wisdom he never failed to show the West as wellas the East the merits and demerits of their respectivephilosophies and religions, and led all through the royalroad to the radiant land of freedom and eternal bliss.Attitude of Vedanta towards Religionis a thesis ofuniversaljoutlook of thought. It attempts to prove theidentity of the essence and ideal of Vedanta with religion.Its venture is to establish that isphilosophy the theoreticaland speculative side of religion, and religionis the practical side of philosophy; philosophyis the fleshand bone and religionis the blood and life. So, theattitude of Vedanta towards religionis ever sympathetic,triendly and helpful. Truly speaking, religion animatesVedanta philosophy with inspiration and spirit.And notonly this, Vedanta itself is a religion. Vedanta means'end of wisdom'. That is, Vedanta is a synthetic and perfectirifethod that reveals our supreme knowledge anddivine love already lying hidden within the depth of ourhearts. The attainment of this supreme knowledge issurely the Be-all and End-all of our life. The teachingsof Vedanta are non-sectarian and universal. Vedantanever remains confined to the narrow walls of caste, creedand colour. Like the flood ,of morning light it embracesall; it brings unending peace and eternal bliss to allirrespective of their sects, faiths or practices. It admitsthe belief in God, both personal and impersonal, doctrines,dogmas, and all kinds of spiritual sddhantis,rituals and ceremonies, faiths and creeds. But at the

same time it again warns that they are only the scatteredgems and jewels before the portalof the Chintamani, thesupreme Lord. Doctrines, dogmas, creeds, beliefs,rituals, prayers and all other vows and practices are butso many paths to reach the ultimate goal, the Brahmanknowledge.The aim of Vedanta as well as of true religion,is to strike off the fetters of false knowledge(mithyd pratyaya), to go beyond the phantom of fleetingphenomena, and to attain to the peace and tranquilitythat impart joy and bliss unbound, eternal and unearthly.Swami Abhedananda says that Vedanta philosophyadmits the process of evolution, both external and internal,and also material and spiritual.He views that thewhole universe has evolved gradually out from that whichwas latent in the matrix ol the divine Energy. In thisrespect there prevails no conflict between the modernscience and Vedanta. Because science also admits the gradualevolution of the universe that came out from thenebulous state to the present material form. But withregard to the attainment of ultimate goal,imperfect, it has not yet completed its journey.science is stillAs there is a gradual evolution of the human phy-so the mind of a man also rises from the materialsique,to the moral, from the moral to the religious,from thereligious to the spiritual plane and thus completes itscourse through a gradual process. The ultimate goal ofevolution is to reach the termination i.e., perfection saysSwami Abhedananda and this terminus is also admittedby a host of evolutionist philosophers and social reformistslike Herbert Spencer, Whitehead, Alexander, Haldipe,Bernard Shaw, Hobhouse, Dewey, Spengler, Sorokin andothers. Vedanta also admits the end of the gradualmarching or evolution, and this end or terminus is theGodconsciousness or supramundane Brahman. The greatestobstacle to the path of Godconsciousness is selfishnessor the ego-centric idea which is called by Sri Ramakfishnaas the "little self or 'kdnchd-dmi". The very ideaof the petty or narrow self is the delusion that keeps men

j(viii)hypnotized and entangled in the chains of the world ofchanges. All men, nay, all living and non-living beingsand things are in essence the Atman or Brahman. But forignorance they cannot realize, or rather recognize their ownpristine glory; nor they can correct their false knowledgeregarding the true nature of their being. So, the Swamisays that it is absolutely necessary to respond to theclarion call of Vedanta. For, Vedanta is the most perfectsystem of philosophy and at the same time a true religion.Vedanta teaches that Atman is the substrate of all thethings in the world; the substrate or the Atman isonlyreal and all beings and things that borrow their existenceand value from it, are unreal. So, we shall have to harmonizeour lives with the highest ideals of Vedanta andreligion, we should practise that ideal in our daily run oflife, and we should march onward towards the real goal,the abode of eternal tranquility and heavenly peace.Swami Abhedadanda assures all the seekers afterTruth that perfect freedom is sure to come if we strivehard to reach that goal with all our sincerity, wholeheartednessand simplicity.A man can be free even intlm veryjife, provided he is possessed of earnest longingand incessant striving for freedom. Though the waysone and the same. Thereare diverse, the goalisalways isnonsuch hard and fast rule that all the aspirants shouldfollow the one and same path of spiritual practice.Vedanta does not allow such rigid and one-sided principle.But, on the contrary,it has prescribed various waysand means in accordance with the various tastes, tendqpciesana temperaments of different aspirants. All havethe right of their free choice. Everyone is free enough tochoose either Yoga, or Bhakti, or Karma, or Jnana; for,all paths will lead to the same goal.The goalis the Godrealizationor the knowledge of the Brahman. Men shouldhave hunger hunger for spiritual knowledge. Men shouldalways knock at the closed door of the inner recess of theirheart; the truth, the success is sure to come. So, it is ourduty to march forward to reach that ultimate Trwih and

neither to look behind, nor to recede backwards. Lifeis a great mystery up doubt, but it can be unveiled, andits problemscan be solved here even in this life.The Swami, in these illuminating lectures real!)represents the idea of Vedanta and true religion. Hesays that spiritual aspirants should not rest content onlywith the raw materials of the Vedanta philosophy andreligion. They should not be satisfied only with theintellect, reason and argumentation though they are thechief instruments in the domain of philosophy, or theyshould not be entangled in mere preliminary practices ofand shouldreligion, but they should enter into their spirit,and bliss thatdrink deep the nectar of divine knowledgewill make them immortal and transcend the world of sorrowsand sufferings.It is needless to add that a detailed content and anindex have been added to this volume for the convenienceof the readers. The nice frontspiece which is a hithertounpublished photograph taken in America, enhances thebeauty of the volume. We shall consider our effortscrowned with success if this book wins the appreciation ofall the seekers after truth and wisdom.THE PUBLISHERRamakrishna Vedanta Math,19B, Raja Rajkrishna Street,Calcutta.1st July, 1947.

SubjectPREFACECONTENTSCHAPTER ONEJfAGE,VVedanta Philosophy... ... l-r-12Difference between Vedanta and Tlxeosophy orSpiritualism or Buddhism or the New ThoughtMovement, 1 What do we mean by * Vedanta/1 The One appears as manifold, 2What does Vedanta teach, 2 Doctrine ofreincarnation, 2 We do not lose identity afterdeath, 2 Selfishness is ignorance, 3 Vedantais baaed upon the doctrine of evolution,5 Vedanta, logic and science, G What dowe mean by immortality, 6 What is meantby perfection, 7 Vedanta and Godconsciousness,8 Motive behind everything, 8-9Different Yogas, 9-10 Vedanta is differentfrom the Christian Science, 10 Vedantagives a logical foundation to ethics and universalreligion, 11-12 Vedanta is above allcaste, creecl and colour, 12.CHAPTER TWOPractical Vedantism ... ... 13 21Vedaata is not merely theoretical and speculative,13 What do we mean by Tedanta', 13Divinity is the end of all wisdom, 14Maud is the source of all phenomena ,14What is nature, 15 Three systems ofVedanta, 15-17 Religion cannot be limitedin theory, 18 What shall we practise, 19Karma Yoga, 20 Raja Yoga, 20 Vedantais not Theosophy, 21.CHAPTER THREE/.? Ved&nta Pantheistic ... ... 22 28What is pantheism, 22 23 Different kindsof patheism, 23 Materialistic pantheism, 234 Scientific monism, 24 Vedanta presents

SubjectPAGE.CHAPTER SEVENTrue Basis of Morality... ... 61 66The basis of morality as believed by Plato,62 The ethics of Aristotle, 62 The ethicsof Aristotle, 62 The ethics believed byStoics, 62 The Epicurians, 63 The Reformationin the sixteenth century, 63 Ethicsof Kant, 63-64 Post-Kantian philosophers,65 The ethics of Schopenhauer, 65 Ethics asexpounded by the Upaniihads or Vedanta,65-66 Unselfishness is the cause of immortality,66.CHAPTER EIGHTVedanta Towards Religion ... ,,. 67 76The^ religion of Vedanta, 67-68 The God ofVedanta, 69 The absolute oneness isbeyondrelativity, 70 Three phases of Vedanta, 70-71 Religion of Vedanta and science, 71Vedanta accepts the teachings of the greatprophets, 72 The religion of Vedanta acceptsthe process of evolution, 73 The modern spiritualism,73-74 The dualistic religions, 74The spiritual maturity, 74- The absolutemonism and pantheism, 75 God with manyaspects, 75 The highest purpose of life, 76.CHAPTER NINEReligion of Vedanta ... ... ... 7789What does say the history of religions, 77Fanaticism, 78 Religion brings out the mostintense love for all humanity, 78 The historyof humanity, 79 What do say the advocatesof each religion, 80-82 One religion differsfrom one another, 83 Religion is a spontaneousoutgrowth, 83 Unity in variety, 84-85The universal religion of Vedanta, 85 TheThe qualified non-dualistic system, 86 Thenon-duaiistic phase, 86 Religion of Vedantais both religion and philosophy, 87 TheKarma Yoga, 87 The Bhakti Yoga, 87

SubjectPAGE.The Raja Yoga, 87 The Jnana Yoga, 88The religion of Vedanta is non-sectarian, 89.CHAPTER TENTheory and Practice of Veddntic Religion... 90 99The theoretical side of Vedanta, 90 Vedantais free from all dogmatic assertions, 90 Itadvocates the theory of evolution and strictlyfollows the principle of scientific investigation,91 Theoretical and practical aspects ofof Vedanta, 93 Characteristics of the PracticalVedanta, 94 What is Godconsciousnessor Divine Wisdom, 98 Mere intellectual apprehensiondoes not make one spirituallyperfect,98 The realization of the Absolutebrings spiritual perfection, 99.CHAPTER ELEVENErolution and Religion ... ... 100 110Origin of religious feeling in human mind,100 The cause of the universe as explainedin different Scriptures, 101 Refutation ofmythical belief by the theory of evolution,102 Utility of scientific reason in mattersof knowing and reaching truth, 104 The possibilityof a religion based on scientific facts,104 Kapila, the first propounder of thetheory on evolution, 105 The tribute ofSir M. M. Williams to the wisdom of theancient Indian sages, 106 Theory of evolutionas interpreted by Vedanta, 107 Thedifference of views between science and religion,109 The province and task of religionRtill wider than those of science, 109 Thegoal of religion is to realize Truth in its fulnessor the infinite supreme Being. 110.CHAPTER TWELVEThe Necessity of Religion... ... Ill 119The religious nihilism prevailing in this ageof materialism, 111 Most of men in this

XIVSubjectPAGE.indifferent to religion, 112 The sectarian - .religions are losing their hold for their dogmaticcreeds and doctrines, 113 Sectarianismand true religion, II OrThe -hindrancesto reaching real religion, 117 The real principleof true religion, 118 Instead of thesearch after Truth dogmas, creeds and otherunreasonable things prevail today within allthe existing religious sects, 118 True spiritualitybegins with the apperception of theinfinite Being, 118 Realization of the universalcharacter of religion alone can bringpeace and harmony to all conflicting religioussects, 119,CHAPTER THIRTEENAim of True Religion ... ... 120 129All the existing religious sects mistake thedogmas, creeds and beliefs for the true aim ofreligion, 120 Christians, Mohahhedans andsome other sectarians commit murder, bloodshedin the name of religion, 121 Materialprosperity and earthly pleasures should not beregarded as the goal of religion, 122 Thetrue ideal of Christ and the prevailing Christianity,122 The wrong conception of religionin many religious sects, 123 The possibilityof harmony in so many conflictingftiiths of the world, 125 Doctrines, dogmas,creeds, beliefs are non-essential things, truereligion is far above them, 125 -The natureand aim of true religion, 126 Freedom fromall bondages and miseries and attainment tounending bliss form the aim of religion, 127True religion is free from all quarrels and disputes,128 It is the veryestablished faiths of the world, 128essence of all theThe flashof the Infinite sets the soul at once free, 129This alone is the aim of true religion, 129.CHAPTER FOURTEENUnity in Variety of Religion _ .f ..,__*..-. 130 139The fundamental principle of all' religion is

.freedom,socalledSubjectPACK.always the same, 130 The doctrinal similarityof one religion with many others, 131The followers of sectarian religions cannotrealize the true glory of religion, 132 Theonesidedness of .the revealed religions,133 The spirit of intolerence andhatred in the Semitic religions, 134 The sectarianreligions are imperfect for they arebuilt around the personality of s:ome prophet135, Religion cannot be realized within thenarrow enclosure of the sects, 130 Vedantapreaches no blind faith but Truth in itspurestand simplest form, 137 Human body is thereal temple of God; churches, temples,mosques are but its imitation, 138 The highestTruth of religion lies within one's ownbeing, 139 The realization of Truth is theeternal and harmonising unity behind all conflistingfaiths and creeds, 139.CHAPTER FIFTEENUniversality of the Vcddntic Religion... 140 160Religion is the very life of the Indians, 140The true significance of Vedanta, 141The one truth is worshipped by all undervarious names, 142 The religious ideal ofVedanta is above all limits, names and forms,143 Hinduism recognizes every religion astrue, 144.CHAPTER SIXTEENIdeal of Universal Religion... ... 1G1 176What do we mean by moksha, 161 We areslaves of desires and passions, 162 What is1G2 The sleep of self-delusion, 162We all cry for happiness, 163 The meansto get rid of desires, 164 Four kinds of souls,166 The world is like a stage, 167 The wisemen of the world, 167 The believers of personalGod, 168 Resignation in a life, 169The state of a jiranmnkta, 169-170,

StepsCHAPTER SEVENTEENtowards Realization ... ... 171 181The conception of realization among differentnations, 171-172 The materialists and agnosticsas regards realization, 172 Accumulationof wealth is a kind of disease, 173 Thedivine ideal is free from all limitations, 174Absolute peace, 175 True self-resignationconies at the time of realization, 170 Whatare the steps towards realization, 177 Theinward calm of a man, 177 The practice ofdispassion, 178 The awakening of the soul,178 Right discrimination, 179 Non-attachment,180 The spiritual enlightenment, 181)The spiritual illumination, 181 Godconsciousnesscan be attained in this life, 181The life of a jivanmukta, 182.CHAPTER EIGHTEENRealization ... ... ... 183186The universal religion of Vedanta, 183 Beingand becoming divine are necessary in ahuman life, 183 An example of a Persianmystic regarding mukti, 185 The state ofrealization is called in different names, 185-186 The state of the Samadhi, 186.APPENDIXThe Veddntic Truth ... ... ... 187189The ultimate conclusion of thephilosophy,187 The conclusion of Kapila, 188 Thefundamental principle of Vedanta, 188The Kantian Absolute, 189 Vedanta recognizesGod, soul and matter, 189.INDEX :... 191-192

CHAPTER ONEI'EDAXTAPHILOSOPHYSisters and broihcrs of California, since the year 1893,when our illustrious brother, Swfimi Vivckanancla,delivered his address on the Vedanui philosophy beforeihc Parliament of Religions at the World's Fair inChicago, a genuine interest has been created in theminds of the people of this country to make a carefulstudy of the philosophy and religion of ancient India.Since that time many of the wrong impressions and erroneousnotions have been removed from the minds ofthe Western people by the writings of the Swfimis andof such able'scholars as the late Prof, Max M tiller, Deussenand others. But the majority of those who have notstudied such writings often ask such questions: "Whatis Vedanla? Is it the same as Theosophy?Is it Spiritualim?Is it Buddhism? Or is it the same as the NewThought Movement which makes healingdiseases thehighest end of life?"Before we discuss the difference between Veda n Laand Theosophy or Spiritualism or Buddhism or the NewThought Movement, we should understand clearly thefundamental principlesof the most ancient and mostsublime philosophy that has ever been given to theworld. We should remember that the word 'Vedanta'means the 'end of wisdom.' By this we do not howeverdogmatize that there is such a thing as the 'end of wisdom'.We simply mean by Vedanta that wisdom whichincludes all the different phases of knowledge gatheredby studying nature and the various branches of philosophy,psychology, etc., which includes all the partialknowledge of the universal knowledge. In ancient times3 disciple asked hisspiritual master; "By knowing

2 ATTITUDE OF VEUANTA TOWARDS RELIGIONwhat, can one know everything o this universe?" TheSeer of Truth answered: "By knowing the Brahman,which is the source of allthe eternal infinite Beingpowers that are manifested in this phenomenal universe,one can know everything." Knowing that Brahmanalone, one ceases to search after anything higher orgreater. That infinite source of allpowers, of allsciences, of all philosophies, of all beauty and love, is thegoal of all religions and philosophies. Therefore, thehighest ideal ol the Vedanta isphilosophy to lead thehuman mind to the realization of that eternal One,which is the ground of the world. By knowing thaieternal Truth alone, one can know everything; byunderstanding that eternal One, everythinguis understood.The highest conception of that absolute One hasbeen expressed most beautifully in the Rig Veda, themost ancient Scripture in the world. The Rig Vedasays: "That which exists is one: men call itby variousnames"( TTSF ^fgpir 1$*l q*fa ).That infiniteAbsolute, that eternal One which is nameless,formless, is the foundation of this Vedanta philosophy.That One has appeared as manifold through the manifestationsof the various powers which exist potentiallyin this source of all things and all beings. Therefore,unity in variety is the fundamental principle of Vedantaphilosophy. We must strive to see oneness which under-of the universe. Our aimlies the diversified phenomenashould be to unify all these different manifestations intothat one absolute Being and to make so many phenomenainto one undivided mass of Reality.Vedanta philosophy does not teach that this worldhas been created by some extra-cosmic Being, who sitsoutside of the universe and acts from the heaven andmoulds matter by living outside of matter, but on thecontrary, Vedanta philosophy teaches that this wholeuniverse isnothing but the expression or manifestationof all the powers that are latent that exist potentiallyin that absolute Being. But truly speaking, the God of

VkbANfA PHiLoSotmV 3Vedanta is not an extra-cosmic Being; He is not a personalGod 'with a certain Torm as tKat m ahuman being with two hands, sittingon a throneetc., as we find in the Christia^ conception ofGod, but the God of Vedanta is immanent andresident in nature. He dwells in nature:, Hedwells in us, in each individual soul: He*; is personal,impersonal, and beyond both. He appears -ats personalto one who believes in a personal God. He appear aspersonal to the dualists. He appears impersonal towho has risen above that state of dualism, whofolded that spiritual sight by which he can see thescnce of Divinity in every living and inanimate objects othe universe. But there is a still higher conception ofthat Being: it is the absolute oneness of spirit,which isthe Reality of the universe. Jesus the Christ realizedthat oneness and said: "I and my Father are one/' So ifwe realize that oneness which was realized by Jesus theChrist, and other Prophets we shall say that we and ourFather are one; "I am He" 'So'ham; "I am thesame Being who dwells in the sun, moon and stars, whois the infinite source of intelligence and life in the organicand inorganic forms of thisuniverse."Vedanta philosophy teaches that the individual soulis immortal and divine. It is eternal, beyond birth and-:'9fdeath. 'Tire cannot burn it: waTer cannot moisten it:air cannot dryit: swords cannot pierceit." 1 It is unchangeable,immortal, eternal, infinite and absolute.Ralph Waldo Emerson was inspired by this philosophywhen he wrote his essay on the Over-soul and hispoemon "Brahma". Those who have read his poems willremember the lines:'If the red slayer think he slays,Or if the slain think he is slain.They know not well the subtle waysI keep, and pass, and turn again.91 Vide Bhagavad Gita, Ch, II, 23.

4 ATiliUDfc OF VfcDANfA TO\VARt)S RELIGION 7This is a literal translation of the Sanskrit versewhich runs thus: "If the slayer think he slays, or it theslain think he is slain, both of them know not that thesoul of man can neither slay nor be slain/* 2 We are allliving souls. We are beyond birth and beyond death.By death, we do not mean annihilation of the soul, butthe change of form, the changing ot body. "As wethrow away our old garments and put on new ones, sosoul throws away one form when it has fulfilled its purpose,and puts"'old : This idea has been explained in Eastern coun-theon a new one after the dissolution of thetries by different sects, societies, and people. It isgenerallyknown as the doctrine of reincarnation. The doctrineof reincarnation is based entirely upon the scientificdoctrine of evolution. If we believe that a germ otlife, whether we call it amoeba, bioplasm, or monad,gradually passes through the different stages of evolution,and it we believe in the identity in the continuity,of this existence through different manifestations, then itbecomes similar to the doctrine of reincarnation. We donot lose our identity after death. We do not lose ourindividuality;but our luture becomes the resultant ofour present, juslas much as our presentis the resultantof our past.We mould our own destiny. We create ourown future by our thoughts, words and deeds. Boundby the inexorable law of Karma, or the law of causation,as it is called by modern scientists, each soul ispassingthrough various stages of evolution and. manifestingthose powers that are potential within itself. By passingthrough these different stages, we gradually rise higherand higher until the purpose of life is fulfilled, until thegoal, the end of wisdom, is reached.Vedanta philosophy does not say that a soul is borna sinner, but on the contrary,it teadies that each soul is) a child of immortal Bliss. One of the ancient Seers,2 Vide Bhagavad Gita, Ch. II. 22.3 Ibid, Ch. II, 19.

VfcDANTA PHILOSOPHY 5after realizing that eternal Being, said in a thunderingvoice before the world: "Oh ye children of ImmortalBliss! listen to me I have discovered the eternal Truth,and by knowing that alone one can cross the ocean oflife." 1 Vedtinta philosophy teaches that sin is nothingbut selfishness and that selfish. ness is caused by the ignoranceof our true Divine nature. The moment we realizethat we are divine, that we are one with the universalSpirit, we rise above the sense plane, above .all phenomenalappearances, and then all attachment to littlethings, all attraction to the objects of senses, absolutelyvanish. When we come to realize that we are one withour friends and foes, there is no one in the world whocan be called enemyor foe, but all are friends. All areone in spiritand that realization ot oneness is called love,the Divine Love, When Jesus the Christ said: "Lovethy neighbour as thyself/ 1 he did not say why. But whyshould we love our neighbours as ourselves? Christ didone with ournot explainit. But if they are not alreadytrue selves why should we love them? The explanation olthis isaphorism to be found in the Vedas. In the Vedaswe find the explanation in the one short sentence: Tatliuani asi, i.e. "Thou art That" Because we are ourneighbours in we spirit, cannot but love our neighbourswe are forced by nature to love our neighbours as ourselves,we cannot separate the Self of our neighbour fromour Self. We must not love our neighbours on account oftheir good works, not on account of their meritoriousdeeds, not on account of something they hav$ done for ourbenefit or for our good, but because of that internal oneness,that oneness in spirit that can never be broken byanything in this phenomenal wr orld.Vedanta philosophyis based entirely upon the doc-Standing on that firm rock of evolu-trine of ey^ .tion, it tries to establish a religion which harmonizes withthe ultimate conclusions of modern science and philo-4 Svetasvara Upanishad, Ch. II, 5, III, 8,

$ AThfuDfc OF vkbANfA toWAkbssophy, and which applies the rules of logic in its searchafter Truth. One characteristic mark ii}Vedanta is thatit never separates religion from philosophy, science andlogic. Vedanta rather says that which is illogical, unscientificand unphilosophical, cannot be religious. Itaccepts the supremacyof reason and follows the rules oflogic, and therefore, it is perfectly scientific. By makingreason as the supreme guide in the search after truth itmakes its foundation scientific. A study becomes scientificwhen you make reason your supreme guide and whenyou follow the rules of logic. Vedanta teaches what isillogical, unscientific, unphilosophical, cannot be religious,because the object of philosophy, science etc. is todiscover truth, and religion teaches us how to live a litethat will harmonize with that truth that has been discoveredby science and philosophy.isPhilosophy thepractical side of religion, and religion is the life and spiritof philosophy. Philosophyis the flesh and religionis theblood. In India these two are one. A philosopheris aspiritual man in India. He is not sitting in a corner,but is practising what he has learnt. And a spiritualman in India necessarily becomes a philosopher becausephilosophy and true .spirituality are inseparable. If areligion cannot teach us the true nature of ourselvesthe true nature of the soul, its beginning, its destiny; ifit does not enlighten us with the knowledge of that oneeternal Truth, it is not worthy of its name. Therefore,religion, according to Vedanta, is not a belief in a particularset of dogmas, or in any creed, but it is the scienceo the soul. It teaches us who we are, what we are, whatwe were before this body came into existence and whatwe shall be after the dissolution of this body. It alsoteaches us what relation this soul bears to the absoluteBeing. It tells us that the soul existed before the birthof the body, because it is immortal. By immortality, wedo not mean that it has beginning on one side andendlessness on the other, as Christian theology teaches.We say that which has a beginning, must have an end, If

VEDANTA PHILOSOPHY 7the soul was created by any being, then that sould musthave an end, consequently,it cannot be immortal. Ityou once admit the birth of the soul, then youto admit the death of the soul. Therefore, Vedantawill havephilosophy tells us that the soul has neither beginningnor end. It is eternal like the Divine Beingitself.Vedanta philosophytells us that this soul has passedthrough the lower stages of evolution. The lower animalshave souls, but they are not so well developed atpresent. By the process of evolution they will go on tothe higher stages, will become human beings, and go onevolving until perfectionis reached.Now, what is meant by perfection? By perfection wemean the realization of our own true nature, the risingabove all that is included in the word selfishness, havingknowledge of everything, having mastery over nature,having mastery over the senses, over body, over mind,and attaining perfect freedom and Godconsciousness.That is, what we mean by perfection,is the attainmentof perfect freedom and Godconsciousness. Each individualsoul, is divine, but very few of us have realized it.The moment we realize it, we become Divine. Thedifference between a great spiritual leader like Jesus,theChrist and the ordinary man is in degree in degree ofrealization and not in kind. The ordinary man wholives like an animal becomes divine the moment he realizesDivinityin himself. Then he atatins to Christhoodthe state of realization. Then he will cease to beselfish, his acts will proceed not from selfish motives,but for the good of the world. He will say the same asJesus said: " Whatever is mine is thine and whatever isthine is mine." "I, me, mine, 9 ' would become one with"thou, thee, thine" And Vedanta philosophytells usthe methods by which that can be attained.Like modern science, Vedanta philosophyis not builtaround any particular personality, nor does itdepend onany authority of any person, ancient or modern, nor doesitdepend upon any book. On the contrary, it includes

8 ATTITUDE OF VEDANTA TOWARDS RELIGIONall the teachings of all spiritualleaders who have lived indifferent partsof the earth at different times, Jesus,Buddha, Zoroaster, Conlucius, Mohammed, and thosewho came after them or will come in the future, becauseit includes all the ultimate truths that have been discoveredby the greatest thinkers, scientists, and philosophers,irrespective of caste, creed, or nationality. Inshort, "Vedanta philosophy has room for almost everyreligion, nay, it includes them all," as Professor MaxM tiller has said.This Vedanta philosophytells us how Godconsciousnessis to be realized. It givesus different methods,: themethod through love and devotion is called Bliakli Yoga,the method through gOod works is called Karma Yoga,the method through wisdom or discrimination is calledJnana Yoga, and the method through concentration andmeditation is called Raja Yoga. The term Yogais aSanskrit word which means 'the path or method bywhich Godconsciousness can be attained, by whichknowledge of Truth can be acquired/ Each of thesemethods isgood: one is just as good as the other. Onemay have a devotional nature, and for that peison thepath through devotion and love would be the best. Onewho is emotional need not destroy one's emotion inorder to become spiritual,but through emotion thathighest end of life can be obtained. We must not destroyany thing which we possess now, but we should direct ourideal. This ispowers, our feelings, towards the highestthe secret of devotion. If you do any work, you mustknow the secret of work. What is the secret of work? Thesecret of work lies in doing work and having no motive.Itmay seem to you absolutely impossible. How can aperson work without any motive? By the motive I meanthe motive'? selfish"To work you have the right but notto the fruits thereof." 5 Work constantly without seeking5Bhagavad Gita, Ch. II, 47.

VEDANTA PHILOSOPHY 9the result pj^jwork,JD> jour duty throujhloye,and thenleave the results to the care of themselves. Do not worryabotrrresults, but work. Go on working constantly and inthis way you will find that all the obstructions of your,.v^_. * * - "~~-_ . _ ._ ^-*rmind will be washed away, cleaned THETanHnEnis kind ofwork will be the means of knowing the Supreme which isdwelling within. This path is called Karma Yoga, the paththrough unselfish work. The path through discriminationis the path through analysis of your own nature. Analyzeyour nature. Seek to know whether you are a spiritualor a material being: whether you are the result of someforce merely, or whether you are something higher thanmatter, something better than blind force. Discriminate,have right knowledge, have right understanding of yourselfand through that right knowledge and right understanding,you will reach the highest goal and fulfil thepurpose of life. This was expressed by the Delphic Oracleto Socrates when he asked: "What is the highestwisdom ?" He got the answer: "Know thyself/' If youcan know your true Self, you will know God, you willknow the true nature of the universe, you will knowthis pathwhether there is such a thing as soul, whether there issuch a thing as Divine Spirit or not. So, of discriminationleads to the same goal. Then there isanother path through concentration and meditation. Byconcentrating your mind upon your Divine nature, whichisdwelling within you, which is not outside of you,which is inseparable from yourself, you will gain theknowledge, you will get that light which can illumine thedark corners of your mind and fill it with Light Divine.That pathis called the path of Rr\ja Yoga, or concentrationand meditation. All these paths lead to the samegoal. There isnothing mysterious, nothing occult inthese teachings. Some peoplecall it mysticism, but it isnot jfr mysticism. It does not make anything mysterious,cloudy or hazy. On the contrary,it makes everythingclear and distinct. And as it does neither teachmysticism nor occultism, nor does itdepend upon theV.P. 2

10 ATTITUDE OF VEDANTA TOWARDS RELIGIONnayings of some invisible Mahdtman or imaginary being,it differs from the teachings of Theosophy. The TheosophistSjhavealmost all the principles of their study fromVedanta philosophy,but it is mixed up with occultism,psychicism and all kinds of psychic phenomena. It is nolonger simple and pure, consequently, it differs entirelyfrom Vedanta philosophy.Again, Vedanta philosophy is not the same as Spiritualism,because althoughit believes in the existence ofdeparted souls, it does not tell us to go to these departedspirits for enlightenment or true knowledge of our Divinenature. These souls, who are supposed to communicatewith the living, are called Dearth-bound spirits". Theyare mostly ignorant. They do not know themselves, so,how can they teach others? Modern Spiritualismisanother name for ancient Ancestor worship. It isjustthe same, it does not go tar enough.It has its place inthe path of the investigations of truth, but it cannot helpus in any way to the knowledge of our true or Divinenature. It may satisfy the curiosity of those who seek toknow whether there is such a thing as a living soul afterdeath and there it stops, but cannot illumine us with thebeatific light of the At man.Vedanta philosophyis not again the same as ChristianScience, because it does not make healing diseases asthe highest standard of spirituality. Vedanta does notthe existence of matter as the Christian Scientistsdenydo. One can cure diseases and heal the sick withoutbeing spiritual at all, but the Christian Scientists believethat one cannot cure diseases or heal the sick withouts.spirituality. I have seen cases in India where powerwould cure diseases, but it is not spiritual power. It isthe psychic power. Each one of us possesses this psychicpower, and some of us are again born with highly developedpsychic power. Those who are not born with itcan developit if they wish. But that has nothing to dowith spiritual light or true spirituality. I saw a MohampiedanFajdr who had wonderfulpower of curing

PHILOSOPHY 11diseases, simply by a single word perhaps, or by blowingover a glass of water and telling the patient to drink thatwater, or by giving some mental treatment, but he wasneither a spiritual man nor a believer in Christ. Youknow the Mohammedans do not believe in Christ as thesuch instancesSaviour of humanity. There are manywhich I can quote, and these instances show that one cancure disease and heal the sick without being spiritual atall. So, Vedanta philosophytells us that curing diseasecannot be a high standard of spirituality,but healing thesoul of the ignorantis the highest ideal. Therefore, healthe sick souls that do not know their true nature.onlyIf one understands the principles of life, and lives a lifeharmonizing these principles with the actions of life, thenhe will not be sick; he will go on with a pure body anda pure mind. Much of our sickness comes from theviolation of the laws that govern our life. We violatethose laws because we do not understand them, and thisviolation brings uneasiness to our health. The moment wecome to know them, we cease to violate them, conse-we live a life with a healthy body and mind, andquently,at the same time we unfold the spiritual powers that arealready latent in our soul.Vedanta philosophy gives a logical foundation toethics. As I have already said the logical explanation o""Love thy neighbour as thyself is to be found in theVedanta philosophy. And there must be a logical expla^Mnation, otherwise they will say: Let us eat, drink andbe merry, and let us help ourselves without helpingothers." What are you going to do with such a person?Can you convince such a person that there is a rationalfoundation of ethics and morality,ifyou do not go tothe very bottom of your soul and try to establish ethicsupon that basis?Vedanta philosophy gives a foundation also for auniversal religion which is nameless and formless, whichis without any creed, and without any belief in heavenor hell. Vedanta philosophy believes that allreligions

12 ATTITUDE OF VEDANTA TOWARDSare like so many paths that lead to the same goal. Thereruns a passage: "O Lord, as rivers rising from differentmountains run through different paths towards thatone ocean, so all these various sects and religious creedsrising from different points of view run through differentways towards Thee, the infinite source of existence,intelligence and bliss". l The same idea has again beenexpressed by Krishna in the Bhagavad Gitd when he"says: Whosoever conies to me through whatsoeverpath, I reach him. All men are struggling in the pathswhich ultimately lead to Me, the Eternal :" 2 SoVedanta does not know caste, creed and colour; it is universal and all-embracing philosophy and at the sametime religion; it is both theoretical and practical. Theideal of Vedanta is to enrich us with the knowledge ofthe Atman by which we can make us free from the fettersof false knowledge (mithyd pratyaya) which is the may a.1 Vide Mahimna-ttotram.2 Vide Bhagvad Giea, Ch. IV, II.

CHAPTER TWOPRACTICALVEDANTISMSome people think that Vedanta isabsolutely theoreticaland speculative;it cannot be carried into practice.Such ideas arc untrue to facts. Vedaiita is the mostpractical of all philosophies that exist in the world.Well has it been said by Prof. Max MUller that'Vcdanta is thejnost jsj^bjin^ and theinos^ comforting _of^ all religions/In India, philosophy has always been the theoreticalside of religion, and religion has always been consideredas the practical side of philosophy. O the treeof knowledge philosophy is the flower, while religionisits fruit. If we remember this idea, we shall be able tounderstand whether Vedanta is practical or not.Le't us understand themeaning of the term'Vcdaiila/ If we analyze the meaning of the term'Vcdanta', we find that it is a compound made up of twowords Veda and anta. The word

14 ATTITUDE OF VEDANTA foWARDS RELIGIONuniversal isBeing the infinite ocean of wisdom. It is thesource of all phenomena.It is the foundation of our life,and the true basis of our earthly existence. That sourceof the phenomenalworld is also the end of all wisdom.Divinity is the cndjof all wisdom. What can therebe greater than Divine wisdom, what higher, whatnobler, and what truer? That Divine wisdom is the end.We must reach that end sooner or later. All philosophersare trying to discover that end, though they call itby various names. Plato called it the Good; Spinozacalled it the Substantial Kant called it the transcendentalThing-in-itself; Emerson called it the Over-soul. Somecall it the Noumenon, others Brahman, Brahma, Vishnu,Siva, Father in Heaven, Allah, Ahuramazda and by othernames. The ocean of wisdom is one, althoughit iscalled by different names. We may not see and realizethe whole of it, but we may catch a partial glimpse atcertain moments of our Hie. If we try to understandour own existence, if we wish to realize what we are inreality, we shall discover in our inner depths a sparkwhich is potentially Divine. It has emanated from thateternal Sun of knowledge and intelligence: It is likea bubble floating on that infinite ocean of Reality. Allthese phenomenal objects which we perceive with oursenses are mere expressions of that one divine Energy orWill-power which is the mother of all forces in nature.Whatever we perceive with our senses or conceive by ourmind and intellect, is the result of that one stupendousEnergy or Will-power of the infinite Being which is describedin Vedanta as may a. isMdya the source of allphenomena, and modern science has proved to us that allthe physical forces of nature can be interchanged. Infact, heat, light and motion areinterchangeable, andthey are the various expressions of the one universalEnergy.The whole world is the result of the vibration ofthe Will-power, of the infinite Being which is also des-

PRACTICAL VEDANTISM 15cribed in the Upanishads as Prdna. 1 Whatever you see inthis universe is the result of that which makes the earthrotate on its own axis, and which makes us move andact in the same way in which we are living, moving andperforming our duties. The force is one, but the manifestationsare many. The same force of Prdna or thewhich is described inwill-power of the infinite BeingVedanta as ismdyd called Nature in modern science.What is nature? Nature is_nodun^^ but_Piuferi'^ separablefrom that infinite source of wisdom, that infinite ocean ofwisdom? No, it is inseparable. As the burning power offire or heat cannot be separated from fire itself, so mdyd,the Will-power of the Lord isinseparable from the oceanof wisdom which is called the Brahman. But sometimesthis power remains latent, at other times it is manifestedin the form of the phenomenal world. Now, we havefound that the infinite ocean of wisdom is on one side,mdyd or Will-power,the nature or Prakriti is on theother. When we combine these two, and consider thesetwo as one, we get Isvara, the personal God (SagunaBrahman) the Creator, the preserver and the destroyer ofthe universe. If we separate them i.e. if we separate thecreative power from the preserving power, and the preservingpower from the destructive power, then we havethree entities, Brahma, Vishnu and Siva. In fact, theyare all inseparablefrom that Infinite Brahman.Now, my friends, there are three systems ofVedanta which we are going to take. At first we shalltake all the three and then harmonize them. Let us takethe dvaita (dualistic) system fust. So long as we think ofourselves as the body, so long as we are conscious of theexternal world or the world of senses, we find that thereKatha Upanishad, II, 3. 2.Svetasyatara Upanishad IV,

ocean16 ATTITUDE OF VEDANTA TOWARDS RELIGIONis a Ruler, a Creator, a Governor; and that Governor isthe Isvan. At first we think of Him as extra-cosmic,sitting somewhere in heaven far above the clouds; we cannotreach Him; He isbeyond the- reach of our minds.This phase we find in Judaism. The dualistsbelieve that God cannot be perceived; He cannotbe realized; He is too far away from us; Heis too majestic to be approached. This idea isalso developed in Mohammedanism. This wemust consider as the first stepin the realization of theinfinite1Being in the realization of the infinite ofthe wisdom which is the foundation of the phenomenaluniverse. In this stage God appears to be extra-cosmic,i.e. outside of nature. Then gradually as we understandthe true nature of the Divinity and our relation withthat Divinity, what do we find? We find that He is notvery far away from us, He is here and there, He iseverywhere, He is within us. He pervades this universe.In fact, He is immanent and resident in nature.He is intra-cosmic. He rules not from outside, but fromwithin. As the soul is the ruler of the body, and at thesame time rules over the body, so the Lord of the universehas entered into the phenomenal world: He isruling over every particle of this phenomenal world fromwithin, and not from outside. All the individual soulsform parts of the Deity Chit, Achit and Isvara. Therelation between Chit and Achit on one side, and Isvaraon the other, is the relation of the body to the soul.There are the two schools of the Dvaita (dualism)and the Advaita (non-dualism). Sankardcharya, thegreat exponent of the Advaita philosophy teaches thatmen must rise above all anthropomorphic tendencies andthen they realize that they are the true Self, the Essenceof their inner-self the essence of thejivdtman and thephenomenal world, and then they find perfect unity andharmony amidst all the disunity and disharmony. Thenand then they attain to absolute oneness in spirit withParamdtman and all external things dropoff every-

PRACTICAL VEDANTLSM 17thing external is saturated by the divine Spirit.Thatis the meaning of the woid So'harn or of Christ's saying"I and my Father are one/' The best reconciliationbetween the Dvaitavadins (dualists) and the Advaitavddins(non-dualists)is to be found in these words ofHanuman; "Oh Lord, when I think of myself as onewithjhe body;Tlim__thy servant; when I think of myselfas a /^^JLjjlLlhYJ^^^t, but whenj_think myself^as^ theAtniarLJLam^Qne_with Thee/' This is what he said. Sothe prayer of Prahlada also is: "I bow down to myself."What does Sankar&charya say? He too utters the sameideal the same truth: "When I think of myself as, onewith the body I am Thy servant; when I think of myselfas a Jiva, I am Thy part, but when I think of the Atman,I am one with Thee/' 1Thus here we find the absolute harmonythat exists that underlies all sectarian doctrines,dogmas, faiths, rituals, ceremonials and beliefs.Now, my friends, here you will find the most practicalside of Vedanta. First realize the unity of Godheadunder the authority of all religious sects and creeds.This is the most important thing and we, the Hindus,can practise that to our best advantage, because we areborn and brought up under such divine teachings.But with other nations it would be very difficult tograsp this ideal of toleration. But this ideal will producemost wonderful results in the end. Because if wefollow this ideal we shall find that we are all one as abody, not merelv as a nation, but as a whole humanity weare one, and we are worshipping the same Lord underdifferent names and forms only. This sublime ideal wasgiven to the world by Gautama Buddha. But if weSankara-Digvijay*.

18 ATTITUDE OF VE1UMTA TOWARDS RELIGIONthe germstudy the Vedas, there we shall findof the idealof love for all living creatures. Christ preached love forhumanity only, but he did not preach it for all livingcreatures. Buddha did preachit. But I have found inIndia that there are men who love lower animals morethan human beings, and treat human beings worse thanbeasts. They will rather feed lower animals with goodstarve underthings, but they will make human beingstheir nose. Such ideas we ought not to encourage. That isnot our religion, our religionis to love all. What webelieve we must liveup to; what we have learnt we mustpractise. Religion cannot be in theory,it must be inpractice. This grand idea we get from the Upanishads.We will have to cover the whole universe by the Lordhimself. 2 If we cannot do that how can we expect toreach perfection, how can we expect to realize the eternaland infinite ocean of wisdom as the foundation of thisuniverse? We must see Divinity, we must not hate ourfellow-brethren, but realizing that God dwells withineach one of us, we should love them, and help themwherever they are in need. In Southern India there areBrahmins who walk on the streets, and if they happen tosee the shadow of a pariah, they will have to go to thelength of bathing. A pariah or a poor Sudra when hegoes to buy something, say, from a grocer, he will haveto take a cup in his hand and place it with the moneyabout 10 yards from the shop and rim away 10 yardsfarther. Then the grocer looks around, brings andpours the oil in the cup, takes the money and runs away.Then the low-caste man comes and takes the cup. Whatkind of thingis that? Is that a religion?Let us see what our scriptures say and where we arestanding today? What are we practising? Can we notpractise that universal love and see Divinity in a wellqualified Brahmin as well as in a cow, an elephant, in aJsha UpanUhad,

PkACflCAL VChanddla or a pariah^ Yes, that is our duty. We mustpractise that, and when we shall practiseit, then the conditionof India will be raised. The masses of people vfaare working in darkness, they are plunging themselvesinto the abyss of ignorance. How are you going to helpthem? They are the back-bone of India. From amongstthem will rise great generals, great philanthropists, greatworkers, and great masters. Give them the chance andthe opportunities And Vedanta will help you in bringingthat unity in bringing that light amongst thepoorer classes and giving the privileges which they needand to which they are entitled. What other religion cangive you more privilege than the religion of Vedantawhich accepts the universal oneness, as the ideal? Thatreligion must be practised. But we are degeneratedtoday, and the cause of it is that we do not studyVedanta, and tio not live the life according to the uni-of Vedanta.versal teachingsVedanta was the first proselytizing religion in theworld, then came Buddhism and Judaism, and Chris-and Mohammedanism. In Vcdantic truth there istianitydistinction in the Atmon*no^ caste-distinction,, thgCjsjiofrom our Vedas or from ourCan you show any passagePur'anas , or from the UpanishadsAt man has any caste?TheAtman iswhich tells us that theJdtibheda or caste-distinction isonly a social category, itcannot touch the real nature of the soul, ^whichLjs_alwaysthe child of God. Whether you are a Parsee or aHindu, a MoEammedan or a Christian, a Buddhist or aJain your Atman is a pure child of God, spotless anddivine. There we shall find the most wonderful grandeur of the soul, and that grandeur will make us live alife which will lead us to the highest ideal of all religions.Vedanta is the most practical of all religionsBhagavad Gita< Ch. V. 18.

20 ATTITUDE OF VEDANTA TOWARDS RELIC idfrbecause it teaches thjit^thj&c^M whichthjs^graud ideaj_of^ unity, the unending ocean of wisdomrgaghgd or appreciated. Take, for instance, oneof these ways or methods which are called Yogas in Sanskrit,and by the practice of which we can realize theeternal Truth, can know our true life and we canbecome one with that infinite Being. Let us take KarmaYoga for instance; can there be any thing more practicalthan this? Now, because it is the most importantthing; we have to work constantly during our earthlyexistence, we cannot live for a moment without work;and that idea was given by Sri Krishna in the BhagavadGitct But in the midst of all our works you will have to findout a way by which we can transcend the law of Karma.Every act that we perform must produce its result, andthat result will come back to the doer or actor. Youmust work constantly, day and night devote your wholeand let the results remain in the hands of theenergy,Lord. Let every action of your daily life be a free offeringto the world. Let us all work for others and die forothers, and ifyou do this, you will be worshipped todayas a living God. Therefore, stand up and work forwork's sake, and not for the hope of its return.The method of is forK^rma^Yogathose who aretremendously active and who are constantly engaged inbusiness, trades, commerce and in other kinds of industries.But there is another method for those who do notcare to bother their heads about industries, trades etc.;but who are meditative in their nature, who like to sitin solitude and perform certain functions of the mindwhich are called concentration, meditation, Samddhi, andso on. This method is called the Raja Yoga, and if wepractise this method, we shall get more wonderfulresults. Take, for example, concentration. Is there anything more practical than this? Without concentrationyou cannot expect to become an artist, or an astronomer,or a musician, or a painter, or say a, motor-car driver.Raja Yoga teaches that concentration fully well.

PRACTICAL VEDANTISftf 21Then the practice of Prdndydma is absolutely necessary,It will bring perfect health. Many of my studentswho arc physicians, give breathing exercises to theirpatients and cure many diseases, with completesuccess.There is another method which isequally practicaland beneficial to us and that is called the Bhakti-Yoga,that devotion or that power which will make us realizethat we are not of this world. Tremendous love for theLord and for all is necessary. What can be sAveeter andmore tender than thisfeelingof love and devotionwhich is manifested in the life and character of a truedevotee of God! A true devotee does not care for theworld; he sees the play of the divine Will everywhere.When any disease comes, he would consider that theLord has sent him his guest,and he would take careof him! When death comes he would welcome it as hissister. What can be more practical than this? Vcdantawill enable you to. live the right kind ofjife;itwill bringfreedom to your soul, and ultimately will make- -youhappy throughout eternity. All other things which youbring temporary results, but younot achieve the real result anywhere except in the religionand philosophyof Vedatita.Imay now turn to Theosophy and tell youthat itis an imperfect imitation of Vedanta. It won't do anygood. There have been some good workers among theTheosophists to whom we are grateful, specially,to Mrs.Annie Besant, because there has been some good educationalwork done by her. But she has only set an example,and now it is for us to stand upand do better work.People of India have now become so degenerated thatwhen certain truths fall from the lipsof the white facesthey appear to them as revelations. Truths are alwaystruths, eternal truths, whether they fall from the whitelips or dark lips. Therefore, we must revere the truthand not the personality of any man or woman.

CHAPTER THREEIS VEDANTA PANTHEISTICWherever we go we meet people who ask these questions:"Is not your Vedanta philosophy pantheistic?""Is notHinduism pantheistic?" "Has it not been proved thatyour Vedunta philosophy teaches pantheism?"It iscurious to notice how this word pantheism prejudicesthe minds of the Western people. Whenever it is utteredor read or heard of, it is disliked immensely. It changesthe whole attitude of the listener or reader.But if we should ask such persons what they understandby that word, perhaps, very few would be- able toanswer correctly. Moreover, if we ask them, whatharm is there in the Hindu belief or in pantheism,they can make no reply.Nevertheless they have a strongimpression that it is very wrong to be a pantheist.If we undertake to trace the original meaning of theword pantheism, we shall have togo back to Greekmythology. There we find that the ancient Greek shepherdsused to believe in a god whom they worshipped,and whom they called Pan. They believed that god Panwas the god of the flocks and of the shepherds, that hewas the guardian of the fishermen and of the bee-keepers,that he was the patron of all persons who occupied themselvesin hunting and in fishing. This god Pan.has been described poetically as having the headand trunk of a man, with horns and goat'sbeard, pugnose, pointed ears, and tail, and withgoat's feet. He was very fond of music. He was the inventorof the shepherd's lute, which he used to playupon. This poetic description of the god Pan isnothingbut the crude, imperfect symbolization of the conceptionof God which the shepherds of those days had. Thepicture is a symbol of the spirit of nature which exists in

IS VEDANTA PANTHEISTIC 23man, in beasts, in fishes, in birds, in insects, in plants.The shepherds thus understood the kinship which existsamong all living creatures and things. Gradually, thisidea was changed and widened. The god Pan becamethe god of the hills, mountains, rivers, etc., and afterwardshe came to be identified with every personifiedobject of nature. And these were the first meaning ofthe word pantheism. We may call them obsoleteforms of "pantheism." At first, then, there was theworship of the god Pan, afterwards the worship of naturein all of its personified objects and forces. Pan meansPantheism in its'all/ and theism means 'belief in a god/rudest forms was the 'universal godism/ It asserts theconsubstafttiation of God with nature.With the centuries, new conceptions, new ideas,have been added to the primitive forms of pantheism,until today we hear oi many varieties of Pantheism,poetic esthetic pantheism, doctrinal pantheism, realisljfrpantheism, philosophic pantheism, materialistic pantheism,scientific pantheism, etc. The poetical (estheticpantheism is nothing but the worship of nature for itsbeauty or for itself. Doctrinal pantheismis based on thedoctrine that everything all this universe is the everchangingmanifestation of God, and, consequently, byworshipping the objects of nature we worship God. Realisticpantheismis that in which the natural causes of thephenomenal world are personified and deified. As, forinstance, if matter be the cause of all the phenomena,matter would be the object personified and deified.If heat be the cause of naturalobjects, heat wouldbe personified, deified and worshipped. That is whatwe call realistic pantheism. Spinoza's philosophy orispantheism philosophic pantheism orparallelisticmonism Spinoza believed that there is one universalBeing, or Substance, which is the cause, and whose modior attributes are mind and matter, thought and extension.Materialistic pantheism holds that matter is

24 ATTITUDE OF VEDANTA TOWARDS RELIGIONcause of everything, as we find in the system of Straussand other materialists. It is sometimes called "atheisticphysics." Among the Greek philosophers, Xenophonwas the first to thispromulgate doctrine. The idealisticschool taught idealistic pantheism, which tended toabsorb the world in God; while the Materialistic pantheismof the Ionic school tried to absorb God in theworld, and differed from atheism merely in name. Inthe Epistle of John we find an echo of idealistic pantheism,in such passages as "God is love"; And he thatdwelleth in love dwelleth in God, and God in him". 1In modern times the philosophies of Schlegel, Schelling,Hegel, and other German philosophers teach theIn the middle ages some of thesame idealistic pantheism.Christian mystics believed in the idealistic pantheism, butmany could not express their ideas perfectly. Thase whodid express them were persecuted. In 1600 A.D. GiordanoBruno was burnt alive at Rome for his pantheisticopinions. When he was asked what he believed in, he saidthat he did not believe in creation, but he believed inthe world as an emanation of the Infinite mind. Hesaid: "To realize God everywhere, to see God everywhere,and to realize that He alone is, and all else is perishablephenomena and passing illusion; that there is one intelligenceexisting in God, in man, in beast, and in allthat we call matter, and this would be the aim of truephilosophy." Goethe was an idealistic pantheist.Most of the eminent English poets, such as Wordsworth,Shelley, Tennyson, Browning, were also pantheists of theirday. In America Emerson is considered by many as anidealistic pantheist.But there is still another kind of pantheism whichis known in modern times as scientific monism. HerbertSpencer, Huxley, John Fiske, Voltaire, M. Thompson,and some other modern scientists believe that there is oneunknown and unknowable Reality, which is the basis of1 The First Epistle o John, IV, #,

IS VEDANTA PANTHEISTIC 25mind and matter, and which is the cause of allphenomenalfleeting appearances.Thus we see there are many kinds of pantheism.Such being the case, when we ask: Is Veddnta pantheistic? we shall have to find out what kind of pantheismwe mean. If we consider the meaning or common conceptionof pantheism, which is nothing but the worshipof the unconscious or personified nature as God, thenwe say that Vedanta is not pantheistic, nor does it teachpantheism. Vedanta does not believe in such a God and,consequently, it cannot be pantheistic. Vedanta doesnot teach aesthetic pantheism, because it does not indulgein worshipping nature. It does not teach realistic pantheismnor philosophic nor idealistic nor scientific normaterialistic pantheism. We cannot limit Vedanta byany of the 'isms 9 of the past, present, or future. Noneof these 'isms! such as theism, monotheism, deism, pantheism,or monism, can acceptall the teachings ofVedanta; but, on the contrary, Vedanta can embrace atheist or a monotheist with one hand, a deist or pantheistor monist with the other.You may ask: How can it be possible to embracethose views which are diametrically opposed to one another?The answer is: It is possible in Vedanta. BecauseVedanta says that all these differences in 'iswj^jare meredifferences^ of d^^eelaniiiat_i>t kind. Vedanta says thatall these 'isms' appear to have their real value when theyare understood as relating to the different stages of ourspiritual evolution. As the conception of God in us graduallygrows higher and higher, so we pass from one'ism 9 into another. Each oi these 'isms 9 marks a differentstage of spiritual evolution, and Vedanta recognizesthem all.Vedanta accepts the idea that there is a natural evolutionof our spiritual conception, and it teaches thateach individual mind passes through all the differentstagesthat lie inanimism or polytheism on the one hand,and the highest form of monism on the other.v.P, 4

26 ATTITUDE OF VEDANTA TOWARDS RELIGIONA man who follows the teachings of Vedanta can bea theist, a monotheist, a deist, a pantheist, or a monist.He may belong to any sect or class, creed or denominationor to any religion,and still he remains a follower ofVedanta, if he does not limit his God to any peculiarityof doctrine or dogma> if he does not saythat his 'ism'alone is true and correct, and all other 'isms' are wrong.Vedanta does neither tellyou to belong to any specialsect or creed or denomination or religion, nor it doestellyou at the same time to slop in any of the 'isms'. Itleads you march forward, always keeping the mindopento truth. Accordingto Vedanta, each ofthese 'isms' is like a class in the school of religion,and the individual soul is a student in thatschool. If any one stops in one class and spends his lifethere, thinking that there cannot be anything higher thanthat, then his progress will cease. Let him know thatthere are other classes higher than that. Let him striveto attain to those. Let him try to be promoted to thoseclasses. Let him grow and march onward until hereaches the eternal ocean of Truth. None ot these 'isms'is the Reality or the essence of God. They are nothingbut the names of certain successive stages in the path ofspiritualrealization.When we realizewhy should we find fault with the'ism' or that 'ism' is better than this r mn/ etc., and if werealize that each one is the path to that realization ofthe eternal Truth, then all quarrels cease for ever. Thereis neither fault-finding, nor there are curses, nor persecutions.As Vedanta teaches this, how can we say thatVedanta is pantheistic ?Vedanta presents two aspects of the same Reality:one is the eternal ocean of intelligence, existence, andbliss without attributes, which is called the Absolute, andthe other aspect of this same Realityis said to be "withattributes/' That is, when this eternal ocean of Truthis related to thisphenomenal universe, it becomesGod, the creator, the preserver, the father, the mother

IS VtDANTA PANTHEISTIC 27of the universe. He is a personal God; He has all theattributes which we give to personal God. He is worshippedby all the dualists, theists, monotheists, an4 allother classes of dualists that exist on the earth.But the same God, the same Reality in nature, lookedat without reference to the phenomenal world, becomesan impersonal God, an Absolute; the Substantia ofSpinoza; an animism of the philosopher; the unknownand unknowable of scientific monism. We cannot praySubstantia. What would beto or worship Spinoza'sthe use of praying to that? Absolute cannot be worshipped.There is no such difficulty in Vedanta, because itadmits that the personal God is the father or the motherof the universe."He is the Father of the universe, both animate andinanimate. He iswoishipped by all, under differentnames. There isnothing in the universe which can beequal to Him; how can there be anything greater?"There are many such expressions. But those, who do notgo beyond thisphenomenal existence, beyond thisrelative world, do not believe in the existence of thatabsolute divine essence. Vedftnta has no harsh word tosay to these persons. It has no quarrel with them; butat the same time it leaves room for those who are philosophicaland those who are more advanced in spiritualitythan an ordinary dualist. But people may think Vedantais pantheistic, without understanding the meaning of theword. It is not pantheistic. It is a spiritual oneness.It is the same oneness as expressed by the great prophetsof the world. We find in the expressions of Jesus: "Iand my Father are one." We find it in the expressionof the Hindu sage or prophet:4

2$ AttlTUDE OF VfcDANTA tOXVARbS ftfcLlGtONor the temple, and can worship wherever he pleases,People may call him a Christian, a Mohammedan, aHindu, or a Buddhist, but he does not see any difference,in them except in words. We may worship that eternalBeing through Jesus or through any other prophet.If weonly admit that all these 'istns* arejinthing hnr. differentstages of spiritual evolution, if we have no quarrel withanybody or sect or creed or denomination, if we are notbound by any sectarian dogma or creed or narrow idea, ifwe are free from superstition, prejudice, and bigotry, thenwe are true followers of Vedanta. Pantheism is antagonisticto theism, but Vedanta is antagonistic: to none. In pantheismthe prevailing idea is__that_God has j^info matteF andjforee. but Vedanta does not teach that.Vedanta says that God isunchangeable; He can never bechanged into any matter or force or anything else; thatmatter and force arc nothing but the expressions of thedivine Will, which is eternal. That divine Will is workingin nature. The God ot Vedanta is a living God. InHim we live, through Him we exist, without Him therecannot exist anything.Vedanta does not teach a special creation, but itteaches that the whole phenomenaof the universe is theexpression or manifestation of the divine Will (Prakriti).That divine Will is understood by the modern scientists,and is called by them "the eternal energy." All the laws ofnature are nothing but^OieTnouIds inWill works in the universe.which that divineThe true follower of Vedanta is sometimes dualistic,sometimes monotheistic, sometimes monistic. When herealizes that his body is the templewherein dwells thatDivinity, when he identifies himself with his body, thenhe says: "I am nothing; Thou art mine all; Thou artthe Creator, I am the creature." When he sees the Divineimage that is within him, he says: "I am part and parcelof Thee." And when he sees this Spirit, which is Divineand immortal, he says: "1 and my Father are one/'

CHAPTER FOURTHE IDEAL OF VEDANTA AND HOW TOATTAIN TO ITThe ideal of Vedanta is to solve the problem of lite,to point out the aim ot human existence, to make ourways of living better and more harmonious with the universalWill that isworking in nature. It makes us reali/cthat the will which is now working through our bodies,is in reality a part and parcel of that universal Will. Italso teaches us that the body or the pleasures of senses arenot the siinunuin bonurn of human existence and makesus feel that at present we are living like slaves, boundhand and loot, and we should search for the emancipationfrom the slavery. Its ideal is to openour eyes to truth and reality that is unchangeableand eternal. It shows us how we can live inthis world without being overcome by sorrows and misery,without being affected by sufferings and misfortunes thatare sure to fall on every human being in some way orother. Its ideal teaches us how to conquerdeath in this life, how we can embrace deathwithout being frightened in the least. And aboveall, the chief object of Vedanta is to make us live thelife of unselfishness, purity and attain to perfection inthis life.Although by natural process of evolution eachindividual will become perfect after going through allthe stages of the chain of evolution and gaining experienceat each step,still it is a hard and most tediousprocess not to be desired bysuch who know what thatprocess is. Therefore, Vedanta tells us how we can escapethat chain, how we can shorten the time of attaining tothat perfection and getit in this life, without coiningagain and again to reap the fruits of our own work.The ideal of Vedanta is to let us know what powers

30 ATTITUDE OF VEDANTA TOWARDS RELIGIONwe possess already, how great and majestic the real natureof man is! Its aim is to establish true universal brotherhood.I do not mean that kind of universal brotherhood,which we so often hear and which when properlyexamined appears to be like an outward garbunder which is hidden hatred, jealousy, quarrel,animosity, fight for name and fame, ambitionfor petty worldly prosperity and so forth, but Imean something more than the socalied universal brotherhood,a real love for all without seeking anything in return;I mean that kind of brotherly feeling which proceedsfrom pure and disinterested love. Love means the expressionof oneness or we may say the ^Je7^^ng^~^whidi proceedsFrom the realization of the oneness of Spirit.Themi^slcHFirf^^ oneness and todifferent reli-bring harmony, peace, toleration amongstgions, sects, creeds and denominations that exist in theworld. Its object is to teach us how we can recognize therights of all men and women alike, from that standpointof spiritual oneness, and thus to give a strong foundationto all kinds of social, political and religious movements ofall countries and amongstall nations of the earth. Youwill notice that each of these ideals of Vedanta is not confinedto any particular place, time or class of people, butit is universal in its aspect and as wide as the heavens overour head. And such is the grand, many-sided and allembracingideal of Vedanta.Now, let us see what Vedanta has to say regardingeach of these ideals which I have just mentioned. In thefirst place, I shall explain how Vedanta solves theproblems of life. One truth we learn from Vedanta isthat the solution of a problem becomes easy when weunderstand the universal principle and the universallaw under which it acts. As long as an event is isolatedor single,it is a mystery to us; we do not understand it,we cannot explainit. As long as we think our life asan isolated something or as separate from the rest of theuniverse, so long the problem of life remains inexpli-

THE IDEAL OF VEDANTA 31caBle. But Vedanta explains our life by describing itsrelation to the universal life-principle or divine energywhich is expressing itself through various forms of nature.It says that our life is a nothingjjiu_ symbolof eternallife-principle, conditioned by time,TfieTwKole universe is an expression of one living Substance.There is no such thing as dead matter. When thatlife expresses or manifests through time and itspace,appears in different forms which are all related to oneanother and also to the whole That relation is like therelation of a part to another part,and a part to the whole;all difference being a difference of degree and not of kind.So, our Hfebcjnyg^j^jjar^ of the jternal life, is eternal.Ii has not come out of nothing as mah^^eople believe,nor has it been created by the fiat of some other being,who lives somewhere in the heavens. Each of thesemanifested particlesof that eternal life-principleis evolvingfrom lower to higher, from higher to still higher,from limited towards unlimited. In this processit hassome definite purpose at each itstep; does not evolveblindly as some think, but gain some definite object tofulfil the desire that has existed potentially in that particleof life from the beginningless past.It has its aim.That aim although may vary in particular manifestationsunder particular conditions, still it istending fromimperfection towards perfection, and consequentlyVedanta points out that the aim of human life isperfection.Thirdly, as we approach nearer to perfection theways of our living become better and better, and byexperience we come to know that the best way of livingis not to follow the dictates of a narrow and limited willbut to obey the universal Will. We start at first witha tiny, little, weak, and thin thread of will, which growsstronger and stronger as we rise higher and higher in thescale of our life. Then gradually by passing throughdifferent stages of manifestations we gain more and moreexperience and begin to see how the thread of the indi-

32 ATTITUDE OF VEDANTA TOWARDS RELIGIONvidual will is connected with the universal Will,understand their relation, and ultimately realize that ourwill which we have so long thoughtto be ours is notours, but a part and parcel of that one Will which ismoving the universe from the minutest atom to the biggestsolar system, and our bodies are nothing but somany small instruments through which that all-pervadingWill is expressing itself. But as long as we do notrealize this, as long as we think that our will is a separatewill and is not related to the universal Will, we believethat by following our imperfect will we shall gain thehighest benefit but the result is suffering, misery and sorrow,which we experience in our everydaylife. Thisidea of separation, this mistaken notion makes us thinkthat we are free, while in fact we are bound hand andfoot like a slave; consequently, we do not seek freedom.How can we seek freedom when we do not know that weare bound. First of all, we shall have to examine ourown nature whether we are free or bound then we cansearch for liberation if we really need it.Very few indeed in this world can realize that weare living the life of a slave. Amongst those who canunderstand it very few can get freedom from that dreadfuldrudgery of a slave; but the majority delude themselvesby thinking that they are free, consequently theylike their present condition and do not care for anyother.It is very curious to notice that those who are bornand brought up as slaves and live constantly in the societyof slaves will rather die there than become free citizens.If any one of such slaves fortunately get the idea of freedomand try to itacquire his fellow slaves will thinkthat he isgoing in a wrong way, and will try their bestnot to allow him to get out of their community. Butif his desire for freedom be extremely strong, he willnever be dominated by the influences of other slavesaround him, he will seek the company of such as are free,as are not bound by the chains of thraldom, as have

THE IDEAL OF VEDANTA 33wiped out the mark of slavery from their forehead. Thenperhaps, he will come to help those who want to be free.The community we are now living in is exactly like thatof slaves. We are born as slaves, brought up as slavesand live amongst slaves. If we look around, it will bealmost impossible to find a man or a woman who is trulyfree. If any person gets the idea of freedom in his mindand tries to attain to it, our firstduty will be to findfault with the ideas of that man or to dissuade him fromfollowing his ideal. Are we not slaves to our own desires,our own passions and our own senses? Are we not slavesto our own body and to the changes that are constantlygoing on in the machinery which we call the humanbody? Are we not slaves of anger, hatred, jealousy,emotion, pain or sense enjoyments? Are we not constantlyobeying the commands of hundreds of such mastersthat are ruling within us? If any body utters sweeiwords or kind expressions we feel ourselves flattered andelated, and how we feel insulted, wounded or hurt whenany harsh word "enters our ears. Is it not a slavery? Aslong as we are seeking pleasures are we not slaves of thedesires for pleasures? Are we not slaves of the insatiablegreed for wealth and of the ambition for social and politicalpower, name and fame? What can be worse thansuch a state? But how amazingit is to notice thatalthough we axe slaves of desires and passions, slaves ofpleasures, comfort and luxury, slaves of ambition, prideand vanity, slaves of beauty which is skin-deep, slaves ofsweet words, anger and hatred, slaves of body and senseenjoyment, slaves of life, death and everything, yet wedo not feel it, we are not conscious of it! Still we neverthink of any other condition better than this.We are sleeping unconsciously after drinking,as itof self-were, the cup of the frightfully intoxicating liquordelusion. The whole humanity is madly pursuing thephantoms of hope which change their colour as we comenearer, and suddenly disappear, then after a momentappearat a distance with new brilliance fresh coloursV.P. 5

4 ATTITUDE OF VEDANTA TOWARDS RELIGIONwhich attract our attention again and force us to chasethem again and again,and drag us headlong in thatbreathless pursuit. This processiscontinuously goingon in each individual life.We have made ourselves slaves of delusion, andslaves of the phantoms of hope. How can we havehappiness under such conditions? How can a slavebecome happy? He may delude himself by thinking thathe ishappy. But after all it is not it ishappiness; a delusion.Happiness does not consist in slavery but in freedom.He who is free istruly happy. That happiness,which comes through freedom is unbounded and eternal.If we want that unbounded and eternal happiness weshall have to become free, we shall have to break downthe chain of slavery; and before we become emancipatedwe must have to know, to be conscious of the fact thatwe are at present in bondage. The moment we come toknow that we are living like slaves, the moment we beginto see the real conditions of our presentlife and existence,that very moment we begin to feet the effects ofslavery in our everyday life. Then we seek the companyof those that are free, that have broken the chains.Then we appreciate their sayings; then we understandtheir meanings and if we follow their instructions wegradually become free as they are. From that time weremain no longer slaves of passions, desires and senses, butwe gain mastery over them, we control them, and we conquerthem. All passions and desires can no longer bindus, but they remain as our slaves. This freedom fromconstant slavery, or this emancipation of the soul from thebondages of delusion is the highest ideal of Vedanta.It is called in Sanskrit moksha, which means liberationor freedom. Vedanta does not go on speculatingand speculating, theorising and theorising like otherphilosophies, but it starts by taking the present conditionsof our lives as they are, and then it shows the wayof it, by removingtheir cause. The cause of such aslavery is nothing but our ignorance of the truth. As

THE IDEAL Of VEDANtA 35"Ye shall know the truth and truth shall makeJesus said:you free." Vedanta also teaches the knowledge of truththe truth we shallwill bring that freedom. By knowingbe free. Jesus did not describe the nature of that truthnor the way of knowing we it.doBy reading his sayingsnot understand what kind of truth Jesus meant. In theVedanta we find the meaning, the clear rational explanationof that truth and also the way of knowing it.According to Vedanta that truth is one; it cannot bemany. It is the unchangeable Reality of the universe,and it is our real nature as well. By knowing that Realityof the universe or by knowing our real nature who weare, and what we are we shall gain that freedom.Whether we call that unchangeable and eternal reality,God or the absolute reality of the universe or Atman, ourreal nature, the difference is in names only. The dualistscall that truth God, because they look at it from outside,and those who look at it from inside, from within, call itAtman, or Self or Reality within us.It depends upon thedifferent standpoints from which we look at that reality.According to Vedanta that one reality when lookedthrough the conditions of time, space, and causation,appears as subject and object, as the knower and the thingthe sun or the moon, or heaven or Godknown, as eitheror hell or a spook or man, beast, insect or plant.These are nothing but so many appearances of thatReality or truth, which is one throughout. Knowledge ofthe truth means the knowledge of the underlying unityof existence. The Vedanta says that freedom will notcome until we know the unity of existence, the onenessof the reality in us with the reality of the universe, untilwe realize that all these appearances are phenomenal andexist in relationSelf isto our mind and that the Atman or thebehind mind, until we can go beyond the sphere ofrelativity, and plunge ourselves into the ocean of absoluteBliss. Here you may ask, if we are all slaves, thenour real nature must be like a slave how can it be otherwise?In answering to this Vedanta says, no. Our real

36 ATTITUDE OF VEDAJSTA TOWARDS RELIGIONnature isperfectly free, absolute and the Lord of theuniverse. It is divine and immortal. "If so" you mayask, "why are we slaves?" The answer is it is because ofour mind: It is mind which is the cause of our bondageor freedom. When our mind is it isimperfect, attachedto the phenomenal appearances, and it makes us theirslaves, but when it is purified, when it learns to go belowthe surface of things, when it begins to descriminate theeternal from the unreal, then it becomes the cause of ourfreedom, then we understand what freedom is. Eachindividual mind is bound to attain to freedom, and perfectionthrough gradual experience; (of course it takesages) by going through the process of evolution. Thatprocess is slow, tiresome, and most undesirable. Wisemen do not want to go through that . slow method.Therefore, the Vedanta tells us when each one will haveto become free and perfect what is the good of takingthat long and tedious journey, Let us find a shorterway. Let us shorten the time by trying our best toattain to freedom and perfection in this life. The easiestway is by knowing the truth in this life, by realizing ourtrue nature, or self or Atman, which is immortal, free,divine and perfect. It is free from death, disease andsorrow. The moment we realize this Atman that verymoment vanishes the fear of death, that very moment webecome unselfish, we become conscious how great andmajestic we are. Then we know that all the powers ofthe universe have proceeded from the infinite source ofpowers which lies within each individual soul. Then andthen alone we arrive at the foundation of that universalbrotherhood or Self-hood or oneness. Because ifyouknow your own nature, you will know the nature of theuniverse and of God. Then you will see that each individualsoul is perfect, divine, and immortal and a livingGod on earth. In such a state there is no such thing assex. The Atman is pure, sexless and one. The woman'sAs long as we arerights and man's rights will be equal.slaves of animal nature we see a man or a woman, but

fttfe IDfcAL Qfr VfcDANtA 5?from the standpoint of Atman or Soul all is divine.Then we shall be able to reform the social, political andreligious evils, that exist today in different partsof theworld. Then superstition and prejudice which arisefrom our ignorance of the Truth will no longer reign onearth. All religious animosities will cease for ever. Thenwill the kingdom of Heaven manifest here. Therefore,the Vedanta tells us that the realization of the Atman orour true nature will create a revolution in every departmentof our life. And the way to such a realization isdescribed in one line: "3flc?n a?^ SSf: sffaszffof a11 hear constantly andrepeatedly and over and over again, that yourAtman orreal nature is divine. Then think of itday after dayand night after night. Let each of your nerves and braincells pulsate with the idea that you are divine, you areimmortal, you are one with the Supreme. And thenconcentrate your thoughts uponthat central truth of oneness.Through that concentration will come the highestillumination of wisdom and bliss, then you will be happyboth here, hereafter and for ever.

CHAPTER FIVE.VEDANTA INDAILY LIFEIt has been asked again and again whether theteachings of Vedanta, sublime though they are, can beapplied to our practical everyday life. Some people havean idea that,being a philosophy, Vedanta must be speculative,like any other philosophy of Europe and America,that itgives a few grand theories which can never becarried into practice. Such statements would be true ifVedanta were simply a philosophy and not a religion.In order to become a religion, the teachings ofVedanta must be intensely practical, because where theoryends, there is the beginning of true~~fetigwh. Vedantagives not only the principles of the highest philosophy,but it teaches also the practical methods which are necessaryto make it a religion. If the ideals of Vedanta donot cover the whole field of life, if they do not enter intoevery plane of our thoughts, nay of our very existence inhome life, in social and business life, in moral and spirituallife, then we must reject them as mere theories of aspeculative philosophy, and must not call Vedanta a religion.The ideals of Vedanta, however, are so broad andso universal in their scope that for the last four thousandyears, men and women, living in retirement, incaves and forests, as well as those holdingthe most responsiblepositions in society and in the state, have successfullyharmonized their lives with those ideals, andhave proved them to be intensely practical.There is an impression among some people that theteachings of Vedanta are fit for those only who live likeascetics, in caves and forests, but not for those who lead abusy American's life. Such people are entirely mistaken,because they do not know that the truths of Vedantawere first discovered and practised, not byascetics who

VEDANTA IN DAILY LIFE 39dwelt in caves or forests, but by kings and monarchs,ministers and statesmen who lived the busiest and mostluxurious lives that we can imagine. If we read theUpanishads, the Epics Mahdbhdrata, and Rdmdyanaother historical works, we find that there were not onlyHindu ministers and statesmen, but kings sitting on theirthrones, discharging their royal duties of governing thestates and of looking after the welfare of their many sub-and living a busier and much more responsible lifejects;than that of an ordinary businessman of the present day,could find ample time and opportunity to study Vedantaand to carry out its sublime tenets in their practical lives.When such persons could live the ideal life as given byVedanta, what can we say of ourselves? We are not halfas busy as they were. I can quote from the Upanishadsmany names of the ancient Hindu monarchs who faithfullyfollowed the teachings of Vedanta while fulfillingthe duties of their royal position. They not only livedup to the ideals of Vedanta, but taught others, andwere considered by the people as the living examples ofthis practical philosophy. Those who have read theBhagavad Gitd, or "The Song Celestial" as Sir EdwinArnold calls it, will remember that the great commanderof a huge army, standing in the battlefield, in the midstof the din of battle at Kurukshetra, found time to discussthe ideals of Vedanta and succeeded in applying them inpractice.Many of youVivekananda. He was a living example of the practicalside of Vedanta. Up to the last moment of his life heworked like a giant under all conditions, favourable orhave seen and heard the late Swamiunfavourable, bearing all kinds of hardship, discomfortand tribulation, and never moving an inch from thehighest ideal of this great philosophy and religion ofVedanta. He lived a pure and chaste life always, workingfor others, trying to help humanity wirtiout seekingany return for his labour. He showed to the world whata true Karma Yogi was like. In other words, he proved

40 ATTITUDE OF VEDANTA TOWARDS RELIGIONby his example that, even in this age of materialism andcommercialism, one can be a sincere worker who alwaysworks for others, and lives for the good of humanity,without being guided by selfish motives or selfish desires.The most practicalside of Vedanta which will appealto American minds, is the Karma Yoga. Karma Yogaisthat branch of Vedanta which teaches that we shouldalways work and fulfil all the duties of life, household,social or official but, at the same time, we must not considerthat the performance of these duties is the highestaim and ideal of our life. On the contrary,we mustlife as aregard these duties and the work of our dailymeans to a higher end. We should also remember thatevery one of these works brings us new experience, makesus realize the transitoriness of earthly objects, purifies ourinner nature and uplifts our souls, if it be not guidedby any selfish motive. Vedanta teaches that any workwhich proceeds from extreme selfishness Is wrong amiwicked, and we should avoid it. it tellsMoreover,us thatevery ation_must bring a Ljsinnlar reaction; that_ali bador selfish works produceevil results such as sorrow,suffering, misery, disease and death. Holding this idealbefore his mind, and applyingit to his practical life, astudent of Vedanta can go anywhere and live under anyconditions, without deviating from the path of righteousnessand virtue; under all circumstances, he will live apure,unselfish life and remain contended. This is thesimplest and easiest thing to practise.First of all, we should form an ideal, and few peoplehave their ideals. We think that we possess the highestideal, but that may be only for a short time; nextmoment perhaps, the ideal has vanished, and we do notknow the purpose of life, or why we are here. Therefore,our mode of expression is very poor and it proceedsentirely from selfishness. Selfishness is the result of ignorance.We da not know the laws, nor do we understandhow we ought to live. We look after ourselves and takecare of ourselves because that is the nearest thingto us,

VEDANTA IN DAILY LIFE4VBut we must not forget that any person in any country,possessing a fair amount of earnestness and sincerity, willget from this practice of Karma Yoga wonderful results;most beneficial in this life and hereafter, if he knows theideal, and if he follows it at every moment of his life. Onthe contrary,if we consider that the work which we areperforming is the highest aim of life, that there is nofurther ideal, then our life will not be worth living. Butwhosoever holds the highest ideal and walks in the pathof unselfishness is virtuous, is unselfish, is righteous andisspiritual.Every householder should study Karma Yoga andunderstand the philosophy of work, and, applying thoseteachings to the daily life, he will eventually attain to thehighest ideal of all religions.If he believes in a personalGod or in an impersonal God, or in any divine incarnationlike Christ, Buddha, Krishna or Ramakrishna,what should he do? He should every night, before retiring,offer the results 9f his daily works, both good andbad, to Him; and, by this method, he will become freefrom the law of Karma, the law of action and reaction,and reach the highest goal of salvation in the end. Theworks of our daily lives will be transformed into acts ofworship when we have learnt to offer their results to thepupreme Lord of the universe, and this can be accomplishedby any man or woman, engaged in any kind ofprofession or business. It is the easiest method by whichwe can make the religion of Vedanta enter into everyplane of our daily life, and herein lies the secret of greatsuccess, of freedom, of unselfishness, that is, either offerthe results of our works to God, or work as an act ofworship. He who has learnt to offer the results of hisdaily works to the Almighty has learnt the secret ofwork and isalways peaceful and contented. This will bebeneficial to all those who live the busiest lives, engagedin any kind of work. Works are neither low no_high;every work is great, and every work will be a means to"~~ ~"the attainment of Divinity^y.p. 6

thc^less42 ATTITUDE OF VEDANTA TOWARDS RELIGIONThis Karma Yogais a method by which we can getgreater results by less use of our energy. The m{*jorityof people in every country waste their energy in unnecessaryrush and worry for the results; they have nopatience to wait for the results, and what is the effect?They shatter their nerves and suffer from nervous prostration.The lack of self-control and this nervousness theywill overcome if they understand the secret of work andthe laws of action and reaction, of cause and sequence,that every action must bringits result, whether we worryover it or not. It must; and what a great savingit wouldbe, if, instead of wasting that energy in worry, we coulddevote it to doing other works and let the results takecare of themselves! We must do our best and stop there.After performing our best, we cannot do any better,and what is the use of worry?If we lived this way, thenwe should be great workers..Vedajitajteachesjthat passion for work thereis,thejgreater and more we work. If we read the livesof all the great workers of the world, we find that theywere wonderfully calm men. Men and women of impulsivenature are restless and impatient they cannot dogreat work, and as such they cannot be steady workers:they will lose their heads. Persons who are easily disturbedby passions like anger, jealousy, hatred, ambitionand selfishness cannot accomplish much. Theywill shatter their nerves and eventually become useless.As we find in this country (in America),persons who are impulsive can do great work for thebreak themselves tomoment, but in the reaction, theypieces. They suffer from nervous prostration. Therefore,iself-control is the secret of great work, success in business,(health and longevity. This we learn from Vedanta.What can be more practical or beneficial than to gainself-control and exercise it in our everyday life?Vedanta teaches how to be strong, physically, mentallyand spiritually. Physical strength proceeds frommental strength, and mental strength in its turn is the

VEDANTA IN DAILY Lit 43outcome of spiritual strength. Spiritual strength mustbe atthe back of mental and physical strength, and thatspiritual strength will come to those who live the rightkind of life, who understand the laws that govern lives.The knowledge of these laws will make us free from committingmistakes, and this knowledge comes through thestudy of Vedanta. The practice of Raja Yoga will helpus in acquiring that knowledge. That branch of Vedantawhich is called Raja Yoga, is the most practical of allapplied sciences. Every step of this science depends entirelyupon practice.It must enter into the daily life ofevery individual. Take, for instance, one of the teachingsof Raja Yoga, concentration. How absolutely helpfuland necessary this power of concentration is! Nothingcan be achieved without it; no one can accomplish anything without possessing some amount of this power: noone can become a great artist, astronomer or physician;no one can have success, even on the Stock Exchange,without this power of concentration. It is absolutelynecessary for success in business, and this power we acquirethrough the practice of Raja Yoga.The same power of concentration can be applied formaterial prosperity as for spiritual advancement. If wewant material prosperity, we can use our power of concentrationin that direction and get wonderful results.If we are spiritually-minded, we can gain spiritual resultsby it.Concentration, when practised for spiritual results,will gradually lead us to meditation, and meditation willeventually direct the soul into the state of Godconsciousness,and then we shall be able to realize the true natureof the soul and its relation to God. Thus you can understandhow in Vedanta the highest ideals of true religionare made into a practical science which is intenselyuseful and beneficial in every possible way.Another practical side of Vedanta is the science ofbreath. Anyone who understands this science of breathand possesses physical, mental and spiritual strength, canstand the sudden changes of weather, can go through any

44 ATTITUDE OF VEDANTA TOWARDS RELIGIONhardship without being broken to pieces.Those who havepractised regularly the lessons as given in the Raja Yogaclasses held under the auspices of the Vedanta Societyof New York will know how wonderful the teachings ofthis science of breath are and what wonderful powers canbe attained. The students of Vedanta will eventuallygain perfect health. By gaining control over your breath,you will make your system do anything youlike. Youwill bring every inch of your muscle and nerve-centresunder your control. As breathing exercises bring physicalresults, so mental powers are developed by the regulationof breath. The power of self-control is bound to cometo one who has learnt the control of breath or one whohas faithfully practised the breathing exercises as givenby the Swamis from India. The utility of this wonderfulscience isproved by medical practitioners, mentalscientists, and by those who teach physical culture orvoice culture. Again, when this breath isbrought underof mind. When the mind iscontrol, itbrings peacedirected towards the supreme Ideal, you will obtainspiritual enlightenment, in which you will discover thepast and future of your soul-life. Thus Raja Yoga whenproperly applied to our daily lives will make us strongphysically, mentally and spiritually.A student of Vedanta does not require any specialor separate training in ethics or religion, because thehighest ideals and the practical side of ethics are includedin the teachings of Vedanta, and, if we try to live accordingto the ideals of Vedanta, we cannot but be ethical.Por instance, one of the injunctions of practical ethics isto be truthful. Now, whyshould we be truthful? Thequestion has never been answered by any system of ethicsso rationally as by Vedanta. Vedanta tells us that truthfulnessis not a mere virtue, but it is the means of attainingthe absolute Truth, The absolute Truth is revealedto those only who are absolutely truthful in thought, wordand deed. Moral weakness and selfishness lie at the bottomof falsehood, therefore we should abandon it. We

VkbANtA iN bAilY LIFE 45should shun the companyof those who are untruthful;and although we may go through all kinds of suffering,sorrow, misery, and changes of fortune, still we must notgive up the ideal of truthfulness, we must hold on to ituntil the last breath has passed out of our body, becausetruthfulness will lead to absolute Truth. The eternalTruth is never gained by falsehood but by truth.Another ethical law which is considered to be thehighest law in all religions is:

46 ATTITUDE OF VEDANTA TOWARDS RELIGIONare all on the surface. Go below the surfaceand there you will see the undercurrent of one spirit;andwhen that one spirit is properly realized, we understandonejg^stence, one reality, one truth, one God, one life,and one spirit. All these differentiations and distinctions,which we perceive with our senses, are fictitious and unreal.Theythat we are inseparable parts of that one stupendouswhole. We must love, we cannot help loving and throughthat divine love we realize the highest ideal of our lives.A student of Vedanta, who recognizes that spiritual oneness,sees that one universal Spiritismanifesting throughall living creatures, and all human beings, and thereforehe loves all human beings; and also he lovesall animals. ' The most practical result of this love,or, the recognition of oneness, is that a student ofVedanta never injures or killsany living creature. Becausehe knows that there is one life, that the difference betweenan animalcule and a human beingisonly in degree butnot in kind. The same life-force is expressed in so manyways and wherever the humanitarian ideas of Vedanta arepreached, there prevails compassion for everybody: thereiscompassion for poor animals, there hospitals are built,not only for men, women and children, but also for loweranimals, and there is to be found the desire to take careof the poor, the suffering brothers. Therefore, a studentof Vedanta does not unnecessarily kill anyanimal for food, because he says: "When Icannot give life to any living creature, what righthave I to" "take it? Let it stay on and live; ithas its purpose to fulfil; I must not interfere." And havingthis ideal in his mind he does good to all, and hewould rather give his own life than take the life ofothers. Such a soul is a great blessing to humanity, asalso to all living creatures. The practice of this ideal willbring the most wonderful results which are morally andspiritually perfect. We should teach our children tolove all creatures, for, even the lower animals possesslife and feelings.From our childhood, we have been

VEDANTA IN DAILY LIFE 47taught that lower animals have been created for ourfood. Now we must change that idea and teach ourchildren that these lower animals are also fulfilling certainprinciples of life,that they are on certain grades of evolution,and in course of time, they will rise on the plane ofhuman beings, and therefore, we must be kind to them.Thus in practical life we should learn compassion, andthat compassion, when properly carried out, will lead todivine love and realization of the Supreme.The teachings of Vedanta drive away the fear ofdeath, because they say that death cannot attack oursouls; we are immortal; by our birthright we are childrenof that universal Spirit and therefore we are beyond death.Fear of death will never trouble the mind of a student ofVedanta. "As we throw away our old worn-out garment,so the soul throws away the garment of the old body atthe^time of death and manufactures a new one, accordingto its thought^ and deeds." 1 What a great consolation isthis! That we are no longer dependent upon the freakof an anthropomorphic God; that we have not beencreated out of nothing by the sudden whim of a Creator,but that our souls existed in the past and shall exist afterdeath, that our pleasures and pains are the results ofour own actions, that we are responsible for our futurehappiness and misery.We are not going to eternal perdition,nor are we born in sin and iniquity. Thus theteachings of Vedanta take awayall fear of death and makeus happy and contended in our earthly career. What canbe more beneficial to us in practical life?Another great help in practical life which we getfrom Vedanta is the knowledge of the divine Being. Thedivine Being is not far from us; He is the Soul of oursouls; He is ever dwelling within us! He is both personaland impersonal, and beyond both.He can be worshippedunder any name, in any form, by anyone, under any sect,creed or denomination. He is one and eternal. When we/1 Bhagavaj Gita, 11. ft.

48 ATTITUDE OF VEDANTA TOWARDS RELIGIONunderstand this, all religious animosities, quarrels andfightscease for ever. Then we consider all sectarians asour brothers and sisters; we embrace them as children ofone God. What could be more practical than this! Can asectarian do so? Can an orthodox Christian embrace aMohammedan or a Buddhist? Very few possessso broadheathen as theand liberal a mind as to embrace another man belongingto another religion, but Christ himself would have embraceda Mohammedan or Buddhist or anychild of Divinity, of his Heavenly Father, and we shouldfollow that example. We should try to liveup to it, andthen in our daily lives, we shall be able to understand thatsecret by which we shall attain to the highest wisdom, ofspiritual oneness, that will make us tree. This is themeaning of salvation, which isemancipation from bondagefrom ignorance and sellishness.According toVedanta, that salvation does not begin in the grave, but itihould begin right here and now. Vedanta shows us theway to attain to that salvation or perfectionin this life.And when that knowledge or divine wisdom comes, alldarkness of ignorance is dispelled and the divine powersbegin to flow through our souls. Then we rise above theanimal and material plane and shine with the spirituallight of the eternal Sun.Now we can see how all these teachings of the differentbranches of Vedanta fit into the different departmentsof our lives and how practical Vedanta is. Not only this, butthere is also another thing, which we should not forget, thatVedanta includes the truths that have been discovered bydifferent branches of science and shows us how thosetruths can be applied to our daily lives; how we canmould our daily lives according to these ideals and directour efforts towards the highest goal, which is one. Noother religion has done that; no other religion has everbeen able to harmonize itself with the different branches ofscience or with the different philosophies of the world.But Vedanta includes all sciences, all philosophies and allreligions, and, therefore, it is universal. A student of

VEDANTA IN DAILY LIFE 49Vedanta can be a Christian, Mohammedan, Buddhist or aheathen, or an agnostic. Distinctions of caste, creed andnationality are never recognized in the lightof Vedanta.Wherever the truths of Vedanta are preached, there prevailpeace, tranquility, self-control and spiritual illumination.If we understand the teachings of Vedanta andlive up to the ideals, then we shall be able to say with"Schopenhauer: Vedanta has been the solace of my life,and it will be the solace ofmy death."V.P. 7

CHAPTER SIXETHICS OF VEDANTAThe ethics of Vedanta runs in harmony with the teachingsof Buddha, Jesus the Christ, Mohammed, Confucius, Lao-Tze, and other great moral and spiritual leaders of mankind.They are not based upon any particular book or uponthe authority of any particular personage, but they arebased upon the eternal laws that govern our moral andspiritual life. They are not founded upon any narrowdoctrine which makes us more selfish at the expense ofothers, but upon the solid rock of what leads towardabsolute unselfishness. From prehistoric times the greatseers of Truth in India have tried their best to understandthose ethical laws, to observe them in their daily lives,and to make the minds of their fellow-beings understandthose laws andpractise them. They have triedto explain those laws in the most rational way. Of course,some have preached those laws and their interpretationas the commandments of God. Those who believe in apersonal God as the creator and ruler of the universe, gavethose ethical laws in the terms of God's commands. Jesusthe Christ, Moses and Mohammed believed in a personalGod, and so they explained those ethical laws as the commandmentsof God: "God commanded these" but therein them to be commandments ofis a danger in believingGod, because, ifyou have the conception of a personalGod as the ruler of the universe and giver of certain laws,anyone who would violate those laws will be punished byHim. That idea naturally comes up and that is thebeginning of the conception of punishment. Thosewho obey the commandments of God will go to Him andwill receive His grace, but those who disobey His commandmentswill be punished and thrown into eternalfire. This idea prevails in all the dualistic religions of

feflttCS Ofr VEDANTA 51Semitic origin, as also in the dualistic religion of ancientand Moham-Persia. Zoroastrianism, Judaism, Christianitymedanism these four religions are also dualistic. Theybelieve in the existence of a personal God, the creator ofall good, and they believe also in the existence of the creatorof evil as distinct and separate from the creator of allgood. Those who are overpowered and tempted by thecreator of evil will suffer punishment in the end. Some ofthe dualists believe that the punishmentwill continue forever there is no end to that punishment. But the questionarises, why should God punish His own creatures for thefaults for which they themselves are not responsible? Whyshould God be partial and unjust? The idea ofjustice which we have is, of course, very limited, butwhen that ideal of justiceis mixed with the ideal of alllovingness,all-mercifulness, we find that it is very difficultto reconcile. If God loves His creatures equally,then He ought not to punish anyone. That idea is verystrong amongst the Hindus in India, and therefore, theHindus do not believe in the doctrines of hell-fire andeternalpunishment.Then, how do the Hindus explain the evilthat existsthe law of cause andin this world? They explain it byeffect, action and reaction, and that law is called the lawof Karma. God never rewards the virtuous nor punishesthe wicked, but we regard ourselves and punish ourselvesby our own thoughts and deeds. Good thoughts bringgood reaction in the form of results; evil thoughts andevil deeds bring evil reactions in the form of punishment,suffering, misery, sorrow, diseases or death. That eternallaw is the basis of all ethics, the law of Karma. And herewe find the rational foundation, but if we take the commandmentsof God as they revealed to Moses or othergreat prophets direct from Heaven, we encounter a greatmany difficulties. The Christian theologians have beentrying for two thousand years to reconcile those difficultiesand to explain them, but they have failed.Theyhave not succeeded in discovering a rational foundation

envy,52 AttlTUDfc Of VfcDANtA TOWAfeDS RELIGIONwhich makes God impartial and all-loving and all-mercifut.Then* again,if we study the religion of Buddhism, wefind the same ethical laws, the same ethical teachings, butthey are not explainedas the commandments of God,because Buddha himself did not believe in a personalGod who dwells outside of nature and universe, but hisreligion is extremely ethical. It is a religion of humanityand for humanity. It is a religion which upholds thehighest ideals of ethics and spirituality.Ethics must be the foundation of religion. Perfectmorality arid the highest standard of ethics must be atthe roots of a true religion. A religion without ethics asits foundation is of no use, and, therefore, Vedanta saysthe gates whichthat ethics are the gateway to spirituality,lead to the attainment of Divinity, and, therefore, theethical life must be the starting-point of spiritual life.Some people think that ethical life is the end of spirituality,the highest end, and they also believe that there isno end higher than that; but they are mistaken. Ethicallife is the beginning of man's spiritual venture and theend is the attainment to Divinity. And it is for thisreason, that Vedanta upholds the universal ethical lawsand builds the universal religion on their basis. Whetherthese laws are commandments of God or not, Vedantadoes not discuss. It leaves the problem to the dualisticreligionists to discuss, but it takes in the commandmentsand enables us to see the light behind them.The eternal ethical law is the law of mercy (Maitree).Mercy for all living creatures that law we should understand.'Hatred is never conquered by hatred but by*love. This is an everlasting ethical law." If you wish to conquerhatred, do not hate the person who hates you, butlove that person instead. This is one of the laws. Wrath isnever stilled by wrath, but by reconciliation. This isanother law. Subdue hatred by love, the avariciousby generosity, evil by good, falsehood by truth. This isan everlasting law.Conquer all evil, like .jealousy,Hatred, malice. Subdue your passions, ancl control your

ETHICS Ot VEDANfA 53self. This is the path to perfection. Anyonewho wishesto attain to perfection must have to practisethese principles,because in the character of all those great beingsrecognized as our ideals, great leaders of mankind and theSaviours of the world, these ethical principles are exhibitedin a most prominent manner. The cardinal virtuesare purity, charity, compassion, forgiveness, disinterestedlove for others, and self-control. When we practisethesevirtues and liveup to them, we become ethical and weenter the gate of spirituality, the gate of Divine perfection.The ethical law of all-mercifulness is the highest law.We must love our neighbours as ourselves. Thisis an old law, discovered by the ancient sages in the Vedicperiod, five thousand years before Christ, so this ideais not peculiar or novel to modern thought. Christ wasnot the first man to preach this, nor Moses, but it is aneternal law.Why should we love our neighboursas ourselves?"not because of their good qualities, not becauseof the help that we have received from them, but becauseof our unity in spirit.We must recognize that they arechildren of immortal Bliss. In spirit we are like brothersand sisters because we ourselves are children of immortalBliss. When we have recognized that in ourselves first,we cannot help recognizingit in others and will lovethem as we love our narrow and petty self and will tryto help them in distress, will remove their grievances andbring them out of their misery and troubles. If theyneed anything that we have the power to give, we mustgiveit.A true follower ot the religion of Vedanta shouldpractise this love for neighbours, not only for neighbours,but for all humanity, irrespective of their creed and caste,colour and nationality. We must not think that: "Thisis a black man and there is a white man." Weshould not believe that the white man is a childof God and the black man is a child of devil.No, they are all children of the same God. Weshould cultivate that feeling. We must shed that race*

64 ATTITUDE Ofr VEbANfA TOWARDS feELtGlONprejudice which has made us so low. We must rise superiorto the colour distinction. The practice of this principlewill enable us to feel that the same divine threadruns throughall of us. Divinity is manifesting throughall human forms, whether black or white, yellow orred, whether wicked or virtuous. The souls are neitherwicked nor virtuous. For the time being, the acts andthoughts make us wicked or virtuous.In the religion of Vedanta, you will notice that thesouls are not born in sin and iniquity, nor we are allchildren of sin. We are children of God. Sins arenothing but some of the conditions of the mediumthrough which the soul is manifesting its powers. Themedium may be imperfect, but what is behind themedium is perfect. The light may not pass through anunclean medium or the medium may be coloured withsome kind of taint, but when it is cleaned or that taintis removed, the manifestation is perfect. Sins are nothingbut mistakes which we commit on account of our ignoranceof the law, and every mistake is a great teacher inthe long run. Mistakes have their lessons for us. Wegrow wiser by experience. How else can we learn ?Suppose, you are thrown into a place where hundredsand thousands of machines are working and you knownothing about them; you are a stranger; you try to touchone part and you get your finger crushed, and you say:44Why, this is terrible !" Then you do not touch itagain. Try another part and therefrom you receive afresh shock. You do not go near it again. That is the waywe are learning all through our life and gradually growing into fulness and perfection.We have come to this world, not with our spiritualeyes open, not with that knowledge which makes usunderstand all these laws; but by experience we are gainingthat knowledge and learning by committing mistakes.Due to ignorance we are all bound to commit njistakes,but we must know that they are mistakes, and the knowledgeof laws will save us from committing them further.

ETHICS OF VEDANTA 55Ignorance is the greatestreligionSatan that is described in theof Vedanta. There is no other Satan outside ofus, dwelling in the infernal regions and tempting us.No, it is our own ignorance. Ignoranceis the mother ofselfishness, and therefore we should bring that light ofknowledge which will dispel the darkness of ignorance.As the darkness of the night vanishes away before thelight of the rising sun, so the darkness of ignorance alsovanishes when the light of the rising sun of knowledgedawns upon us. That light we must get. With that lightwe shall be able to understand all the laws which governour lives, moral and spiritual.Moral laws are higherthan the physical laws, because physical laws only affectthe physical plane, while the moral laws effect our soulplane. This physical body may be dead and gone, butour individual egos will continue to exist after death,being bound by those moral laws, and receive reward orpunishment according to the acts and thoughts which wehave performed or done here in this life.There is a saying in one of the oldest writings onVedanta and it has been put into the mouth of a greatspiritual teacher. Once a disciple went to his spiritualmaster and asked the fundamental principles of universalethics, and the master answered in three words. Hesaid: "My dear child, you learn the meanings of thesethree words and practise them in your daily life; thenyou will attain to perfection." Those three words in Sanskritwere, dharma, ddna, and dayd. These threewords begin with the letter *D > . Dharma is the first: Subdueyourself, conquer passions, restrain your senses andrise above all selfishness that is the first teaching. Ddna:Give alms to the poor, be charitable that is the secondword. And Dayd: Be compassionate towards* all, practisedisinterested love for all. Now, these three words, ina sense, sum up the whole of Indian ethics, and they arenot given as the commandments of God, but they are thewords which refer to the eternal ethical laws, the ethicallaws that govern our moral lives. Why should we sub-

56 ATTITUDE OF VEDANTA TOWARDS RELIGIONdue ourselves, and control our passions?Because otherwisewe shall suffer. We must conserve our energy,and rise above the material and sense plane. Whyshould we be compassionate towards all? It is for thesame reason, as I have already explained. Why shouldwe love our neighbours as ourselves ? The wise mentreat others as they treat themselves, knowing that theyare allchildren of immortal Bliss.Then, again, there is another ethical teaching whichis very appropriate. Worldly-minded people think that:]4'This is my relative and that is a stranger; this ismyown and that is not my own," but a wise man arguesotherwise. A wise man thinks that all men and womenare his friends and relatives. In the household of Divinitythere is no one who is not a friend, or a relative.There is no enemy on that plane. All enemies becomeso simply throughself-interest. Go behind the selfinterestand see the Divine spark within them. Thenthey would appeardifferent. Remind them of theirDivine nature. They will give up and renounce theirself-interest immediately. Purity of heart should bepractised, because purity of heart will help us in makingour intellect bright, our heart free from selfish desires,and our whole being will be peaceful and restful. Inthat calm state of mind, we see the flashes of the supremeBeing.If our minds be dispersed or distracted by worries,anxieties, cares and sufferings, we cannot behold thatbeatific vision, justas the reflection of the moon in disturbedwater is not vivid and clear. It is all broken intopieces, but if you wish to see the full reflection of themoon, let water be calm. Let the surface of the water bewithout any ripple, then you will see the perfect reflection.Do not forget that illustration. The mind is likea lake, and the Lord is like the full moon. The reflectionis constantly falling upon the surface of the mind,in soli-but we cannot catch it. The mind remains usually disturbed,and for its spiritualisation contemplationtude is necessary. We require silence, at once external and

ETHICS OF VEDANTA 57internal. Make your mind silent, make it free from theeddies of desires and passions, then you will see the reflection,you will find peace, happiness, contentment andall the divine qualities in you.Another thing that we must learn is to restrain ourtongue. We must not gossip; that is one of the ways inwhich our energy is dissipated. We must keep silent, and"He whomust not waste our energy by being garrulous.talks much, must talk in vain," and that we shouldavoid. Chastity in thought, word and deed, should bepractised. Absolute chastityis next to Divinity, and themore chaste we become in our thoughts, the purer webecome in our hearts, and the nearer we proceed toDivinity.Charity is extremely helpful. In all the scripturesof the world, charityis considered to be one of thegreatest virtues. In trying to help others, we not onlyhelp others, but we help ourselves. We rise above theplane of selfishness, we become unselfish and we sacrifice alittle for the sake of others, and that is a great gain.Such sacrifice, when deliberately undertaken, chastensour emotions, ennobles our feelings, and initiates us intoa higher state of lite.In the Mohammedan scriptures youwill see that all its followers are enjoined to practise charity;they should give at least one-tenth of their income tocharitable purposes. This is to be found in the Quran. Theyare, perhaps, more charitable men than the followers ofother religions, because they are steady, and they practiseit daily by giving alms to the poor. In India charityisconsidered to be one of the greatest virtues amongst theHindus. They give alms to the poor, give them clothes,feed them sumptuously on such festive occasions as followor accompany the birth of a child, the wedding or thefuneral ceremony They will invite hundreds and thousandsof poor people and give them food and clotheswithout seeking any return. They think that it is theirduty to give to the poor, to help them, and then theyy.r. 8

5$ ATTITUDE OF VEDANTA TOWARDS RELIGIONwould build alms-houses where the poor may get shelter,food and clothes. They have charitable hospitals anddispensaries where the poor and the sick can receive helpand can cure diseases from which they are suffering.Charity involves an elements of self-denial, and anythingwhich makes us forget our petty self and think interms of the supreme Being, the higher Self, is conduciveto our spiritual advance. Therefore, we should practiseself-denial in order to rise above the laws whichgovernour lower self.Another law which all the students of Vedantashould observe is that eternal law which isworkingagainst the law of the "survival of the fittest/' Theethical law is not the survival of the fittest, but to makeothers fit to survive, that is a law which we should practise.A student of Vedanta will first learn these universalethical laws:, non-killing or not to kill anyone, not tosteal, not to tell a lie, not to commit unjust acts, andnot to be drunken. These we should practise, notbecause they have been written in certain books orthey have come from God, but because of theeternal laws that govern our moral lives. We should notkill because we cannot give life to a dead being. Hereyou may ask the question: "Then should we not killanimals such as tigers and snakes?" Yes, we should. Inorder to preserve the higher manifestations, we shouldget rid of the lower. That would be the ideal.In order to preserve higher beings like human beings, weshould get rid of others when they are trying to attack,but we should not kill any animal simply because theyyield us pleasure.We should not steal. Whyshould we not steal ?Because we have no right to enrich ourselves at theexpense of others. What we have honestly earned mustcontent us, and we must remember the rights of others.If we shall analyze all these ethical teachings which

fcTHlCS Ofc vfcDANtA &$are commonly given as commandments of God, throughthe writings of Vedanta you will find a rational foundation,and then you will be able to know the universalethical laws upon which all the religions of the world arebuilt. There is no harm in doing things which are notright, but there is great harm to ourselves. There is astatement in one of the Sanskrit writings: "There is nocrime in eating animal flesh, in drinking or in practisingany unchaste action, because it is a natural tendency ofan animal; but the restraint is great/' He who can restrainanimal tendencies ismorallyentitled to Divinerealization. He is entitled to become the ideal ofnations. Others are living on the animal plane. If welook at these acts from the standard of an animal, the doersare all right. Let those men go on like this, but some dayor other they will wake up and see that this is not thehighest ideal of life. The highestideal is different.It is restraint which makes us perfectly contendedand satisfied, and makes us rise above the ordinary lifeand lend a helping hand to all those who are suffering.This is a lofty ideal. Non-resistance of evil is great. Thatnon-resistance isvery difficult to practise under the presentconditions, but it has been practised in India forcenturies. Under the aggressive method of the Occidentals,they are suffering, but still they have not givenup the practice of non-resistance of evil. The power ofsuffering is greater than that of oppressing. The oppressorswill die out, but the sufferers will have their day.wish othersThe Golden Rule: "Do unto others as youto do unto you/'is considered to be the greatest ethicallaw; but there issomething greater still, and that is"recompense evil with good/' If anyone has done wrongto you, return him good. That isgreater than theGolden Rule, and that isthe ideal we should hold beforeour vision and practiseit in our dailylife. So that inthe end we shall be like the divine Being who sendseverything that is good towards all, no matter how the

60 ATTITUDE C> VEDANlA TOWARDS RELIGIONpeople may think of Him. As the raysof the sun fallupon the wicked and the good alike, so let our feelingsof love and goodness and good-willflow towards all; nomatter whether they return evil or good. Let us practisedisinterested love for all humanity and recompense evilwithgood.

CHAPTER SEVENTRUE BASIS OF MORALITYFrom ancient times various attempts have beenmade in the Western world to explain the moral natureof man. A great majority of people refrain from violating"God's commandments", because they think that eternaltorment will be their inevitable doom for such disobedience.Consequently, fear of ispunishment the stuffout of which their morality grows. They dare not askquestions regarding the validity of those commandmentsand feel compelled to accept them, because they find noalternative course leftopen to them. But men cannot forever suppress their inner searching mood. So, they oftenburycertain reservations and doubts in their minds,being too timid for their loud thinking.There are again, others who try to interpret themoral law, not by an appeal to the scriptures, but byreason. Such persons are known in the West as * philosophers'and 'great thinkers'. The oldest of these werethe Greek philosophers that flourished before the dawnof the Christian era. In the fifth century before Christarose Socrates, who tried to establish virtue and moralconduct on a firm intellectual foundation. Thenceforwardthe basis of morality became the principaltheme of the Greek philosophers. Socrates taught thatall virtue isknowledge justice being the surest guide forevery moral action. "A virtuous or a moral act is onethat proceeds from a clearly conscious perception ofthose things to which it relates, that is, of the end, means,and limitations by which it is conditioned. Good andevil are determined by the presence or absence of insight.Men act wrongly, only because they form erroneousjudgments."A similar explanation of the basis of morality was

62 ATTITUDE OF VEDANTA TOWARDS RELIGIONgiven by Plato, who based the whole of the moral fabricupon justice. But by justice he meant the State themoral life in itscomplete totality. Plato believed thatsocial ethics can alone govern the sensuous principle,which is so mighty in man. Social institutions, accordingto his conceptions, can suppress the "lower" nature andmake man moral. Virtue must begin in the State andthen manifest itself in the individual. Hence come theseverity and rigour of the Platonic teachings regarding theState.The ethics of Aristotle differs in many respects fromthose of his predecessors. Aristotle did not view themoral element in man as purely intellectual; he said itwas the outcome of the physical nature. Socrates regardedthe moral and the natural as opposites, and moralconduct as the result of rational enlightment, while Aristotleheld that one proceeds from the other. He said thatthe chief peculiarity of human nature is rational activity.Man, being naturally intelligent, is bound to act ration-arises from innate virtue. Theally; hence, moralityAristotelian basis of ethics, therefore, upset the Socraticbasis of morality. According to Aristotle, ethical cultureand moral activity are conditioned by a properly regulatedsocial life. Man is a political animal; a trulyhuman life is possible only in a society. Therefore, "theState issuperior to the individual and even to thefamily; individuals are only accidental parts of the politicalwhole".Then came the Stoics. Their ethics were mostclosely connected with their physics. The moral code ofthe Stoics was as follows: "Follow Nature, or live inharmony with Nature. Live in natural simplicity, anddo not be corrupted by art. Be consciously and voluntarilywhat thou art by nature. Pleasure has no moralworth, and is not the end of Nature; it comes accidentally.Consequently, whatever action ends in pleasurecannot be moral." These ideas practically sum up thewhole severity of the Stoic morals. Everything personal

TRUE BASIS OF MORALITY 63must be cast aside.According to the Stoics, a perfectmoral act is possible only when the actor has a thoroughknowledge of the good and the complete power to realizeit,Then a reaction set in; and the result was Epicurianismand scepticism. The moral nature was denied.4'Seek pleasure and avoid pain as long as you live"became the highest ideal. Thus ended the speculationsof the Greek philosophers of the pre-Christian era.Soon afterwards the Christian idea of moralityentered into "Europe. Starting from belief in the sayingsofJesus and the revelations of scripture, the moral preceptsof Christianity slowly grew into the scholasticism, theology,and priestcraft of the Middle Ages, which dominatedthe minds of Western people for centuries. Variousobjections to that belief were raised from time to time,but they were promptly suppressed with dogmaticassertions,threats, and persecutions on the partof the ecclesiasticalauthorities.Then came the Reformation in the sixteenth century.Philosophers arose in different parts of Europe todiscuss afresh the various questions bearing upon thenature of the soul, God and the moral law. But all theseended in the sceptical and nihilistic doctrines of Hume.And ethical science gradually became identified,withsocial and political laws as the science of human conductin the secular state or community.But the appearance of Kant in Germany marked anew and important epoch in the history of philosophyin Europe. Kant tried to reestablish the rules of moralityon an enduring basis. He taught that there is aninnate moral law within each person that stands preeminentabove all those that relate to the ends calledpleasure and pain in daily life;consequently, by irresistiblenecessity each person is bound to follow that law, whichfree from sensuous motives. The moralisabsolutelylaw, according to Kant, is not a hypothetical imperativethat promulgates that such and such means will end in

64 ATTITUDE OF VEDANTA TOWARDS RELIGIONsuch and such results; it is rather a categorical imperative,or,in other words, an absolute command. It does not originatein reason, motive, impulse, or desire, but in purereason, which is autonomous, one, and universal.The idea of freedom also is determined by this law.The moral law says:"Thou oughtest; therefore, thoucanst;'* and thus assures us of our freedom. It is notbound by the objectsof desire. "Utilitarian mortality"is no morality at all; because it is conditioned by theobjects of desire. is"Theological morality" likewise amisnomer, because itdepends upon the punishment andrewards that proceed from a personal God. It does notproceed from freedom, but from the desire and hopeofobtaining reward and avoiding punishment. Accordingto Kant, we do not call that act, moral act which proceedsfrom the motive of obtaining happiness of sense enjoyment.When an act isperformed solely for the sake ofthe law per se, it is moral. Moreover, Kant reducedreligion to morality. Religion, said he, cannot be thebasis of morality;it is itself based upon morality. Ifwill bereligion be the foundation, then fear and hope the prime motive of all moral action.Belief in God does not necessarily make one moral;the idea that 'Iought to believe* must precedeall suchbelief. Religion, when separated from morality,is nothing.The church issimply a moral community. A dogmahas worth only so far as it has a moral content. We donot derive any benefit from mere believing in the Trinity.There is no moral difference between belief in a Godheadconsisting of three persons and that in a Godheadconsisting often.According to Kant, reason is the highest interpreterof the Bible. If the records of revelation do not appealto reason, they ought to be rejected. The German philosophersays that the foundation of a complete ethicalin the human heart. Thus,religion originally layaccordingto the Kantian system, a religion beyond morality isunnecessary. It is a mere theory. We have obscure ideas

TRUE BASIS OF MORALITY 65of God and immorality. We cannot go further, i.e.,we cannot go beyond such theoretical ideas.Post-Kantian philosophers, such as Fichte, Schellingand Hegel, starting from the conclusions of Kant, developedother systems each having peculiarities of its own.Each of these thinkers brought forward his own speculation,but failed to give a better explanation of the basisof morality than that given by Kant. The result wasconsiderable and heated discussion throughout Germanyfor years to come until a reaction set in as embodied bythe appearance of Schopenhauer. This noted philosophertaught that all our actions proceed from certain motives,which can be divided into two classes: the first, desireto further well-being; the second, desire to cause ill.These underlie all our actions; hence every act that aman can possibly perform must have as its aim, eitherone's own well-being or another's ill, or vice versa.Each human action, therefore, can be divided intofour classes, according to its relation to the four motives.First, an act intended for another's ill is called malice;secondly, for one's own well-being, egoism; thirdly, foranother's well-being, compassion; and fourthly, for one'sown ill, asceticism. These four classes of motives determinethe moral merit or demerit of human actions. Thefirst two motives are called, by Schopenhauer, Will (tolive), or the affirmation of Will; and the last two, compassionand asceticism, are the denial of the Will.This denial of the will to live is, according to Schopenhauer,the true basis of morality. Acts that areperformed, not for the affirmation of the will to live, butfor its denial, are moral and virtuous; for, when it isdenied, then come rest, happiness, and freedom. Thusthe deficiencies of the Kantian system have been suppliedby Schopenhauer. But the latter acknowledges allegianceto the wisdom of the Upanishads, or Vedanta (the highestphilosophy, according to many Western scholars, thatthe human mind has ever produced), which he calls sacredwithout the least hesitation. "In the whole world thereV.F. 9

66 ATTITUDE OF VEDANTA TOWARDS RELIGIONis no study so beneficial and so elevating as that of theUpanishads" These are the words of the greatestof thepost-Kantian philosophers.Schopenhauer's great disciple, Dr. Paul Deussen, says,in his Metaphysics, that Christianity, like all other greatreligions of the world, inculcates the highest moral law :"Love thy neighbouras But thyself/' why should we doso? The answer we do not find in the Bible, but'in theUpanishads. The Upanishads say that the whole basisoi morality cannot be any other than oneness. Lovemeans the expression of oneness. This love, however,must not be confined to our neighbours only;it mustinclude all living creatures, because we are one in spiritwith every other living creature. The Vedanta says:4'Love every living creature as thyself" because the sameSelf or Spirit,is there. First of all, "realize the Self orSpirit in thee; then thou shalt be able to realize the Self,or Spirit everywhere". He that realizes that one universalSpirit everywhere cannot kill spirit by spirit.The momentwe realize that we are Spirit,all selfishness vanishes.It is on account of selfishness, which proceeds from theidea of separateness, that we do not recognize the rightsof others. Because of selfishness we try to enrich ourselvesby injuring others and depriving them of their rights.Selfishness is the cause of all evil and immorality;and unselfishness is but another term for the recognitionof oneness. That which proceeds from the idea of separateness;i.e., from selfish motives, is immoral and sinful;and that which leads towards unselfishness is moral, virtuousand good. That which prevents us from realizingour oneness with God and humanityiswrong; and thatwhich helps us in loving every living creature as ourselvesis moral, godly and divine. All the commandments,"Thou shalt not" and "Thou shalt", which we find invarious scriptures, may be summed up in two simplesentences: "Do not be selfish; be unselfish/ Therefore,unselfishness, or the recognition of oneness, is the truebasis of morality.

CHAPTER E1GH1VEDANTATOWARDS RELIGIONHundreds of educated men and women have found inVedanta ihe true foundation of universal religion. It hasneither dogma nor creed of anykind. It embraces allthe special religions, such as Christianity, Buddhism,Zoroastrianism, Mohammedanism, Brahminism, and likea thread it weaves them together into a garlandof flowers,variegated in their size and colour. Like an impartialjudge, the religion of Vedanta gives the proper place toeach of these sectarian religions in the grand evolutionof the spiritual thoughts and systems of the world. Havingno particular founder, it stands uponthe eternalspiritual laws that have been discovered by various sagesand seers of Truth of all countries and of all ages andwhich have been described in the different scriptures ofthe world. Those who have studied the religion ofVedanta in its various aspects have found the spirituallaws which are given in all the different scriptures. Forthem it is not necessary to study the Vedas of the Hindus,the Tripitakas of the Buddhists, the Zend-Avesta of theParsees, the Old Testament of the Jews, the Bible of theChristians and the Quranof the Mohammedans in orderto understand those spiritual laws. Because they can findthe essential points, the moral and spiritual laws thatgovern our lives, through the study of Vedanta. It isnot necessary for them ifthey can only understand thecentral point that Truth is universal. If there beany spiritual law, that must be universal and must pervadeall the scriptures of the world. Then there will be nodifficulty; everything will appear to us as simple. Furthermore,the students of Vedanta find in this religion the ultimate conclusion of the greatest scientific thinkers of theworld. It includes all the scientific truths. The religion of

68 ATTITUDE OF VEDANTA TOWARDS RELIGIONVedanta, therefore, isextremely comforting to those whohave outgrown the doctrines and dogmas of special religions,and I can assure you that it has brought the greatestcomfort and consolation to them who are earnest andsincere seekers after universal Truth.The religionof Vedanta is like a huge structure, thefoundation of which is laid, not upon the quicksand ofthe authority of any particular book or personality, butupon the solid rock of logical and scientific reasoning, andthe walls of which are not made up of the clay of superstitiousdogmas, but are built with the stones of spiritualexperiences, placed one upon another by the artistichands of the great seersof Truth of ancient and moderntimes. The roof of this superb structure is not confinedwithin the celestial domain of the anthropomorphic Godof a personal religion, but it extends beyondall theheavens of different religions, and, rising above all thevarious planes of relativity, reaches that infinite andeternal abode of being, intelligence, love and everlastingbliss. The gates of this magnificent palace areguarded, not by /ealots and fanatics who carry destructiveweapons in their hands to prevent the entrance ofother sectarians, but by sincerity and earnestness standinglike sentinels to welcome with open arms all those whoare sincere and earnest seekers after Truth, spiritual lifeand Godconsciousness, irrespective of their creed, nationalityor religious conviction. There arc many stories inthat palacial building, three of which are of great importance.The first floor is for the monotheists, or thosewho believe in the existence of one personal God whomthey worship under a particular name and a particularform. Here is the place for all the monotheistic believersand worshippers in Judaism, Christianity. Mohammedanism,Zoroastrianism, Lamaism, Brahminism and theisticBuddhism, with their various sects and denominations.Here are to be found all the doctrines, dogmas rituals,ceremonials and symbols that are described in these particularreligions.

VEDAKTA TOWARDS RELIGION 69The second storyis for those who have outgrown allritualism, ceremonialism, symbolism and the worship ofa God with a particular name and a particular form, Itis for those who have understood that God is not far fromus, dwelling in a heaven somewhere above the clouds, butthat God dwells in nature; He is immanent and residentin nature, He is not far away, but He is here, He is theSoul of our souls, He is the Life of our life; "in Him welive and move and have our beings." Those who feel thisand those who realize that we are children of God, thatour souls are inseparable parts of thar. one stupendouswhole, the infinite Being, worship on the second floor ofthis superstructure of the religions of Vedanta.The God of Vedanta is personal, yet He is not confinedto any particular personality. He isagain personaland impersonal, and beyond both. You cannot confineGod by giving Him any particular personality.Ifyouthink that He is sitting on a throne somewhere with twohands, you will limit Him. In truth, God of Vedanta isbeyond all limitations. He is the transcendental Realitywhich knows no division and duality.The God of Vedanta has again many names andmany aspects, and these names and aspects are recognizedof the world. But He has noby the different religionsforms in orderparticular form, though He assumes manyto satisfy the desires of earnest and sincere devotees; andto fulfill the prayers of them. He manifests Himselfin that particular form to which the heart andthe soul of the devotee are devoted. His personalaspectisworshipped under different names bydifferent religions. The Christians worship Himas the Father in heaven, the Mohammedans asAllah, the Zoroastrians call Him Ahura Mazda, theHindus give Him various names, the Buddhists callHim Buddha, the worshippers of divine Mother call Himthe Mother of the universe. But Godjissexless, and themoment we rise above the ideas of any seix and personalitywe have become divine, God has no sex.

70 ATTITUDE OF VEDANTA TOWARDS RELIGIONWhy should you call Him Father and giveHim masculinesex? He may be called as masculine, faminine orneuter it does not make any difference. In truth, thereis no distinction of sex in God. He is above the categoryof sex, but yet He isimagined as possessedof thesequalities. When you understand this central truth, therein no difference in the expression. But the personalGodof the dualistic religions of Semitic originis masculine,He isJehovah; the same isJehovah again Father inHeaven, is Allah, is Ahura Mazda.The third story of this structure is for those who havegone beyond all relativity, who have transcended phenomenalexistence, and who have reached that stale ofdivine communion which manifests the eternal, absoluteoneness of the supreme Spirit.It is for those who reali/ethe indivisible oneness of that Being. That Being cannotbe divided into parts,but He is one stupendous whole,indivisible. He is finer than space, and as space cannotbe divided, so God cannot be divided into pans. Thatis the absolute Spirit, the infinite Being. But yet thisinfinite Being is called by various names. In Vedantait is called the Brahman, Paramdtman or Over-Soul; but It is the same as the Good of Plato, theSubstantia of Spinoza, the transcendental Ihing-in-itself(Ding an Sich) of Kant, the Will of Schopenhauer, theUnknown and Unknowable of Herbert Spencer, theSubstance of Ernst Haeckel, the Science of Matter of theMaterialists, the Real Entity or Spirit of the Spiritualists.It is also the same as Christ. He is also the same asBuddha and other prophets.All the different names are given to God, the Absoluteby different philosophers, as also bydifferentworshippers. Three phases of Vedanta, thedualistic, the qualified non-dualistic and the nondualisticor monistic, include all the sectarianreligions of the world and impart the highest ideals givenin all the scriptures.What is the highest ideal given inthe scriptureof the Christians or of the Mohammedans,

VEDANTA TOWARDS RELIGION 71>r of the Parsees? The worship of one God; that is thelighest ideal. God may be personal; He may have somebrm. He may have a particular name, but still He isme. This is found in the dualistic phase of Vedanta./edanta accepts also that ideal, and, therefore, itembraces all the religions that I have just mentioned. As,>n the one hand, the religion of Vedanta embraces theipecial religion?) of the world, and the highest ideals otill the scriptures of the world, so, on the other hand, thephilosophy of Vedanta embraces the highest ideals andultimate conclusions of the greatest scientists, the mosteminent philosophers, the profoundest thinkers and thebest metaphysicians of the world. Therefore, the religion:>f Vedanta is truly universal. Its isscope unlimited andthere is no other religion in the world which can be:ompared to it in its universality and in its infinitescopeṪhe religion of Vedanta isinseparable horn truescience and from true philosophy. Why? Because allsciences and allphilosophies are nothing but so manyattempts of human minds to grasp some particular phaseof the eternal Truth or the infinite Reality. As truth isthe goal of all sciences and all philosophies, the same truthis the goal of Vedanta; and as Vedanta attempts to leadallhuman minds to the realization of that absolute Truthof oneness, so, it embraces all the philosophiesof the world. In particular doctrines, inparticulararguments, in particular discussions, and in particularpoints there may be diversity, but the ideal is oneand hence Professor Max MQller said that " Vedanta isand the most com-the most sublime of all philosophiesforting of all religions/* Whyis this? Because it embracesthe highest truths given in the philosophy of Plato,Schopenhauer, Hegel, Kant, Berkeley, Hume and others.For this reason, we should call the religion and philosophyof Vedanta absolutely unsectarian and universal. Thefollower of the Vedanta religionis also a true Christian,He is a true Christian, but in spirithe is broader than a

72 ATTITUDE OF VEDANTA TOWARDS RELIGIONChristian. He is a true Mohammedan; also he is a trueBuddhist, a true Brahmin, a true Hindu; he is a worshipperof Truth. He honours and reveres all the great prophetsand seers of Truth of all countries, accepts theiricachings and never fails to separatethe essentials ofreligion from the non-essentials or the crystalized dogmasand doctrines of special religions.He does not belongto any sect or cieed of any particular religion, yet inspirit he belongs to all sects and all creeds of all religions.Because he knows the spiritof all creeds, he understandsthe meaning of all sectarian doctrines and dogmas. Hedoes not belong to any particular church or any particulartemple, but he regards all churches, all places of worship,all temples and all mosques as equally sacred and equallyholy. To his all-embracing soul they are all equally great,and so he is able to worship his ideal in a Catholic Churchor in a Mohammedan mosque. Nowhere he is limited.When he sits under a tree, he worships. He may notgo to Church on Sundays but he may sit in the park beneatha tree and worship God in spirit.He feels thateach individual soul is the temple wherein dwells, theeternal Being and He must be worshipped in spirit.That^is^a grand ideal.Vedanta accepts the teachings of the great prophets,like Moses, like Zoroaster, Jesus the Christ, Buddha, Confucius,Laotze and other great prophets and seers of Truthwho have arisen in India and various other parts of theworld, such as Rama, Krisna, Sankara, Ramakrishnaand others. It recognizes Jesus the Christas the Son of God, as the incarnation of Divinity,but not as the only one. For, there havebeen many other incarnations and will be many more infuture. Gfid_is_not^ limited to ^ny_articular tribe__Qshould weWhyparticular nationality, orjime, or place.the Father of alllimit Him? He is the infinite Being,nations. Wherever His manifestation isnecessary,will appear. He loves all mankind equally. He does notthink that the Jews are his chosen people, while others areHe

VEDANTA TOWARDS RELIGION 73heathens. No, they are all equal in His eyes. All nationsare great before Him. Therefore, we must not have anynational prejudice on account of colour or particularmode of living,we all are children of the same God.The religion of Vedanta recognizes spiritual growthand evolution in the path of realization. As in our physicalbody, there are different stages of growth, so thereare different stages in the spiritual life. One leads tothe other, one merges into the other and ultimately all thestages lead to God, to Realization. Spiritual childhoodbegins with the worship of ancesters or departed spiritsand ends with the conception of one extra-cosmic personalGod, who dwells outside of nature. That is thelimit of spiritual childhood.All primitive religions beganwith ancestor-worship. In fact, ancestor-worship or spiritworshipwas the foundation of all religions in primitivetimes. Modern spiritism or ancient ancestor-worshipisonly the beginning of spiritualchildhood. In ancienttimes, when the people came to believe in departed spiritsand felt that they had power over certain phenomena,that they have control over certain conditions,they were frightened and they began torevere and honour those spirits. Gradually thisgave rise to another conception, that of still higher andmore powerful spiritswho had greater control overthe phenomena of nature, and they called these tribalgods. They became nature gods, and the beliefin such tribal gods you will find amongst thedifferent tribes of the ancient Jews, as amongstthe tribes of ancient India, China, Japan an

74 ATTITUDE OF VEDANTA TOWARDS RELIGIONdeparted spirits, of ancestors and bright spirits.This is the beginning of the dualistic conceptionof God, and here is the end of spiritual childhood.All those dualistic religionswhich we call monotheisticreligions do not go beyond this. They lead our mindsand souls to the worship ot one personal God who dwellsoutside of nature and they make us believe that this isthe highest stage,and there can be nothing higher.These dualistic religions, therefore, like Zoroastrianismand Mohammedanism, lead to the highest stage ofspiritual childhood in the spiritual life. But the spiritualto realize that God is notyouth begins when we beginoutside of nature but He is in nature. He is not outsideof us. He is in us but He is not extra-cosmic but intracosmic.He is immanent and resident in nature. He isthe Soul of the universe. Just as the soul of our body isthe internal ruler of our body, sothe Soul of the universeis the internal ruler of the universe. He governs, notfrom outside but from inside. He is the Creator, not inthe sense that He sits somewhere and cortimands andcreates the world out of the material which dwells outsideof His own being, but He creates by pouring His spiritualinflux in nature and starting the evolution of that cosmicenergy which is called Prakriti, or Nature. In fact, thecosmic energy forms the body of the spiritual Being. Godthen appears to be both the efficient and material causeof the universe; Father and Mother, both in one. Theindividual souls come out of His own being like sparkscoming out of huge bon-firc. The huge bon-fire isDivinityand our souls are like sparks which have sprung out ofthat bon-fire of Divinity. We are immortal by our birthright,because we are parts of that one stupendous whole.This stage gradually leads to spiritual maturity,where we do not think of the world, but rising above allphenomena, we realize the indivisible oneness, that weare not merely sparks, but are something closer to Divinity,we are one with God, Then we say: "I and myfather are one/ 5 Not one in the sense that an earthly

VtDANTA tOWARDS fcF.LlGION 75child is one with its father, but it is an undividedunity, because God is all in all, and all is God. Thereisnothing outside of God, everything has vanished, allphenomena have disappeared, all relative existences havebeen dissolved and the whole universe appears to be likea solid mass of infinite and indivisible Reality. Then allphenomenal existences seem to be like dreams. But youcannot realize it unless you rise on a higher plane. We areall playing parts on the stage of the world. I have takensome part and you have taken some other part.Thereis no difference. You are playing the part of a listener;I am playing the part of a speaker, but we are ail onthe same You stage. may help me and Imay help you.Your desires seek satisfaction through your thoughts anddeeds, so everybody else is doing the same. You mavhave certain dreams in your life; you may think that ifyou can realize these, you have fulfilled your purpose inlife. Then, after fulfilling that, you think that there isanother purpose. You must push on and reach that end.The process will recur many times until all purposes arefulfilled, all desires satisfied and all aims are gratified.Soin reaching the maturity in spiritual life, we reach theabsolutely monistic perception of spiritualoneness. Itis not pantheism. But it is the absolute monism.There is no other word ioi it. Pantheism means 'all isGod'; the chair is God, the sun is God, the moon is God.But in absolute monism the chair does not exist; thethe sun, the moon and the stars, nay, any particularphenomenon do not exist, but we reach thebackground. God is like the eternal canvas upon whichthe beautiful picture of thisphenomenal world is paintedby the divine hand. In absolute monism we realize thecanvas. At present we are fascinated and charmed by thecolourings of the external; we have forgotten the canvas,the background of the universe. When we realize thebackground, we reach the highest.The religion of Vedanta teaches that there is oneGod, but with many aspects.From spiritual childhood

76 ATTITUDE OF VEDANTA TOWARDS RELIGIONwe must rise to spiritual youth, and from spiritual youthto maturity; then we shall be one with the Infinite. Thesame God isworshipped under different names. Thereligion of Vedanta is truly catholic Itandjolcrcnt.doesnot dispute,~It has Trio^ particular form of worship, nordoes it ask that you do this or that; but its main themeis that any form of worship which appealsto the sincerityand earnestness of the soul of the devotee is right.If you think that worship of any particular ideal in aparticular way, will help you, go and do it. Do nothesitate. Ifyou think that it would not help you, donot do it. The worship of God depends upon the attitudeof the worshipper, the attitude of the human mindand temper of the worshipper. But God is above allconceptions of human mind. He is supramental andsupramundane.Try to understand the highest purpose of life andthen worship the ideal under any form or any namewhich appears to \ou. All rituals, all ceremonials, allforms of worship, arc only the means to the highest end,to the realization of the Divinity. Therefore the religionof Vedanta embraces all other special sectarian religions,all forms of worship, under the different names. Somedo not care to worship a personal God, but think of Hisimpersonal nature; they are just as good. They are notgoing astray. So long as there issincerity and earnestness,and 'love for the spiritual ideal, there is no goingastray. We make our heaven and hell on^this earth byour thoughts and deeds. There is~no~other external helloiTetiernal place of punishment. Our own minds dwell inhell when we have performed some wicked deeds, somewrong. Our souls rebel then. But when we are in thepath of righteousness, our souls are happy, there ispeace,there is the manifestation of Divinity. Because God manifestswhen our minds are silent, and that silence comesthrough peace, and when there is peace, there is happinessand bliss.

CHAPTER NINERELIGION OF VEDANTAThe history of religions bears out that the impulse toreligion is deep-rooted in man. It has been an integralpart of man's being from the very dawn of history. "All thatwe love, all that constitutes in our eyes the ornament oflife, liberal cultivation of the mind, science, grand artmay be destined to endure only tor a time; but religionwill never die. It is the eternal protest of the soul againstthe systematic or brutal materialism which would imprisonman in the lower region of vulgarlife. Civilizationhas its intermissions but religion has not."History tells us that the different religions of theworld are inter-related in a changing process,and thereis no religion without its roots in the past. Religions arenever made but they blossom spontaneously like a floweror plant, drawingits nourishment from the soil of itsbirth, and bearing the stampbeliefs and traditions.of local names and forms,We know how Christianity and Mohammedanismgrew from the soil of Judaism, which was in turn influencedby the atmosphere of Zoroastrianism of Persia. Wealso know how Judaism gradually developed from thepolytheisticbeliefs of the ancient tribes of the Israelites,Babylonians, Chaldeans and other nations of antiquity.Again, we are familiar with the fact thatBuddhism sprang up from the soil of Hindusthan, but gradually spreadall over the world.But it iswrong to assume that the historical successorsdestroy the predecessors. The birth of new religionsfurthers in a sense the cause of earlier ones by reinterpretationof ideas and concepts already familiar. Besides,they help the development of new conception about God,the universe and man's relation to it.

78 ATtlTtlDt OF VfcDANfA TOWARDS RfcLIGlONThe later religions may introduce and often dointroduce, new creeds and concepts, codes and customs,myths and rituals, but the central idea of the worship ofGod remains the same, although under different names.The Christian conception of God appears to be moredeveloped than that of Judaism. They have followersof the two religions, indeed vast difference in their creedsand customs, rituals and mythologiesexist. The same Yawehof Judaism has been worshipped by the Christians as theFather in heaven, and as Allah by the Mohammedansonly the different aspect of the Deity being emphasizedin each of these religions. But tragically enough, thefollowers of each religion often miss the vital point anddeclare through sheer propagandise zeal that their particularreligionis the best of all, and it alone is fitted tobecome the supreme universal religion for mankind.Theyproceed further and believe that the non-conformists aregoing astray. They require to be corrected and set onthe right path, no matter whether they are willing ornot. Some of the followers will not stop here; they willeven draw out the sword and compel others to embracetheir particular faith.All these are not due to man's wickedness,but to what we may call fanaticism. Fanaticismrises from man's will to dominate others. Once it is born,it brings in its frame a lot of other evils. It blinds man'svision and stiresup the animal in him. It hardens man'sheart, destroys all sublime sentiments that give sanctityto life and ultimately, allows cruelty and intolerance toget the upperhand. Man then degenerates into the levelof brute-creation and often becomes as ferrocious as a wildtiger.Religion bringsout the most intense love for allhumanity, nay, for all living creatures and establishespeace on earth; but its perversion bringsout the mostdiabolical hatred and persecution ever known in theworld. Religion makes one saintly, a living God onearth; but its perverted form has delugedthe world withblood. The latter has forced the Mohammedans to hold

RELIGION OF VEDANTA 79the sword in one hand and the Quran on the other, and itisalso religionthat has kindled the fires of Inquisitionandhas burnt alive hundreds and thousands of innocent personswhom we now call martyrs. Again, while the formerhas stopped the slaughter of animals, built hospitalsforthe poor and suffering people, not only for men andwomen but for animals, the latter makes one so cruel andheartless as nothing can possibly do.The history of humanity stands like a living witnessbefore us to enlighten our minds by describingin fulldetails the deeds perpetrated by religion in different partsof the world. But each of these recognized religions of theworld claims to have been revealed by God. Judaism,Christianity, Mohammedanism, Hinduism, Buddhism,Zoroastrianism all these claim that they are revealedIf so, let us see what and where is the cause ofreligions.discord and disharmony which we find in the religiousworld. A Mohammedan says that his religionis true,because it is direct revelation of God. Consequently, hecannot believe that other religions are revealed in thesame way. A Christian will say that his religionis truebecause it was revealed by God, while others are not so.As the Quran is the revealed scripture of the Mohammedans,so is the Bible of the Christians, the Old Testamentof the Jews, the Zend Avesta of the Parsees and theVedas of the Hindus. Each of these scripturesis held tobe the sacred word of God and is considered to be trueby its followers, and if one, for instance, be true then theZend Avesta, or the Bible cannot be true because theycontradict each other. How can all scriptures be true atthe same time when they contradict one another. AChristian who believes in the Bible as true and revealed,does not recognize other scriptures and therefore feels ita bounden duty to save the souls of the non-Christiansby adopting various means, fair or foul.They must savethem from darkness and bring them to light. There aresome sects amongst the Christians whose motto is: "Theend justifies the means/' and they do not hesitate to tell

80 ATTITUDE OF VEDANTA TOWARDS RELIGIONa lie or to commit any crime if it is necessary for savinga soul who follows the teachings of non-Christian scripture.This processof coercion among the followers ofvarious religious creeds has been going on since the beginningof the religious history and will continue in future.If the Christian Bible be true and revealed, then theMohammedan Quran cannot be true and revealedaccording to the Christian standard; both cannot be trueat the same time for they are contradictory to each other.But the questionis: "Who will decide which of theseisscriptures true and revealed? Neither a Christian nora Mohammedan can decide it, tor each holds his ownscripturesfalse.as infallible and denounces that of others asIf you believe in your scriptures as true and revealedwhy should you not allow others to believe in their scripturesin the same manner? The validity for one belief isjust as strong as that of any other. Again, the followersof Christianity are always ready to denounce the scripturesand the prophets of other religions by giving allkinds of arguments, but they do not think for amomentthat if the same arguments be applied against their pro-structure willphets and scriptures, their whole religiousfall to pieces. Some say that the personality of Christ ishistorical while those of Krishna and Buddha are not.Some scholars say that the legends about Krishna andBuddha were founded upon the life and works of Jesusthe Christ. Ifany one asked them what isproof therethat the legends concerning the life of Jesus the Christwere not founded uponthe life and works of Buddha orKrishna, their answer is because "Christ is historical/ 1But has any one succeeded in proving the historical personalityof Christ? Many think that they have, but stillitremains doubtfuLThe advocates of each religion often say that therecannot be higher doctrines and ideals than what exist intheir scriptures and the interpretation which they give totheir scripturesis the true meaning while anyother ex-

RELIGION OF VEDANTA 81planation is heretical. Consequently, they will not acceptother explanations, but will take adequate measure againstthose heretics. There is no wicked act which such fanaticscannot do in the name of religion.Furthermore, these doctrines and ideals are mostintimatelyconnected with the lives of founders of thesegreat religions, or imbedded in the mythological descriptionsof a personal God with a particular name and form.The doctrines and ideals of Buddhism are most inseparablyconnected with the life and miraculous powers ofBuddha. The ideal of Mohammedanism cannot be separatedfrom the life and deeds of Mohammed. Christianityhas been built around the personality of Jesus the Christ,its founder. If the life anl miraculous works of Christ betaken away, the whole fabric of Christianity will fall topieces. Take away the life of Buddha and his wonderfulrenunciation, struggle and spiritual illumination, andnothing will be left of Buddhism. As the Christians cannotthink of their religion without Christ, so theBuddhists or Mohammedans cannot think of their religionwithout Buddha or Mohammed. The events and incidentsof the life of the founder of one religion differ fromthose of another and since the followers of every religioncentre their whole thought upon the life and works of itsfounder, they cannot think justly of the founders of otherreligions, so they always ignore their existence and theirteachings. Moreover, the follower of every creed thinks:"My prophet is the best and greatest of all, all otherprophets are neither genuine, nor historical/*The miraculous deeds and wonderful powers shownby the prophet of one particular sect will be consideredas true and perfect byits followers while the accounts ofsimilar powers and similar deeds, if found in any otherreligion, will be rejected as mere fiction. For instance, aChristian will believe the miraculous powers of Jesus theChrist as true and historical when Jesus walked on thesea,quantityor raised the dead, or fed the multitude with a smallof food; but ifsimilar accounts are found in theV.P. 11

8& ATTITUDE 6F VEDANTA TOWARDS RELIGIONlife of Krishna and Buddha, a Christian will considerthem as false stories. Thus each will stick to his ownprophet and denounce the rest, and this has been thecause of many quarrels and fights in the religious world.Again, the followers of every religion will accept themythology and rituals of their own scripture as historicaliacts and reject those of others as unhistorical, superstitiousand horrible. For instance, a Christian will believethat God came down in the form of a dove, and he wouldnot consider it a mythology but history, but if a Hindubelieve that his God came down in the form of an eagle,then our Christian brothers would laugh at him anddenounce him to be a heathen, idolator, superstitious etc.The ritvfils of sacrament are quite justifiableand sacredto a Christian, but the rituals of the Hindus are regardedby the Christians as pitifully horrible and barbarous.Similarly, to a Hindu or a Buddhist the Christian sacramentmay appear to be horrible. He may say that theeating of the flesh and the drinking of the blood of onewho was killed are nothing but the lingering vestiges ofthe primitive customs of a cannibal.Thus we see that one religion differs from another indoctrines, mythologies and rituals. Therefore, the followersof each sect will naturally disagree with those ofanother and will continue to quarrel and fight againstone another. How can there be peace and harmony inthe religious world when one sect is trying to force uponothers its doctrines and rituals, dogmas and mythologies,however imperfect and supertitious they might be. TheChristian missionaries go to India and tryto introducetheir rituals and ceremonials in the place of the Hindurituals and ceremonials. The Roman Catholic ceremoniesare not different from the Hindus except thatof Krishna and Buddha.they have put Christ in the placeSo long as these sectarian religions will continue toexist, there shall be no crying halt to discord and disharmony.Although each sectarian religion professes totring eternal peace on earth and pretends to lead men

RELIGION > *VDANtA ^and women to God and to do good to humanity,still itdiscord and evil and hashas, as a matter of fact, broughtthink if theredriven many to destruction. Some peoplewere one religion in the whole world there would havebeen peace and harmony.The Christians have tried theirbest to Christianize the whole world and bringall menand women of all nations under the banner of Jesus theChrist. The Mohammedans also in the same way triedto convert the whole world into their faith, but havestarted thanthey succeeded? No. No sooner had theythey began to split into different sects and each sect commencedto fight against the other. Think of the sects intowhich Mohammedanism and Christianity have alreadybeen divided. There are about seventy-five sects amongstthe Mohammedans and two hundred and fifty amongstthe Christians, each trying to subdue others.Many reformers have risen in various partsof theworld and have tried their utmost to bring all humanityunder one religion. All of them have failed, no good hasever been produced by such a method. Therefore, allsuch attempts will end in absolute failure.try to drive away all religionsShall we thenfrom the face of the arthin order to bring peace and harmony amongst ourselves?No, that is also impossible, because without some kind ofreligion man would be no better than a brute.Religion is a spontaneous outgrowth of the spiritualnature of a human being. Our higher aspirations wouldbe killed if there were no religion to animate our vitalself. Is there then no hope for finding peace and harmonyamong the different religions? If we can find

84 ATTITUDE OF VEDANTA TOWARDS RELIGIONorder to bring peace and happiness uponwe cannot create a religion,italreadythis earth? No,to see. Asexists in the universe;those only can see this who have eyesin the physical world we find unity in .variety, so in thespiritual world the plan of nature is unity in variety.Asit will be destructive method to make all human beingslook alike or act alike, so it will be to make every individualfollow our religion. The spiritual lite of every individualwill be destroyedif we try to force one particularcreed, doctrine or dogma upon one and all. But if, onthe contrary, we discover unity in variety and variety inunity in the spiritual lile of individuals, and it we do notdenounce any particular sect but recognize the rights ofall, then there will be peace and harmony. A religionwhich shows the underlying unity in variety of religiouscreeds, doctrines, dogmas, rituals and ceremonials withoutdenouncing any sect or creed and which accepts allwith equal reverence to allthe prophets like Moses, Christ,Krishna, Mohammed, Zoroaster, Confucius, Buddha andothers who appeared at different times in different countries,and all those who will come in future, and acceptsthe teachings of each as equally true and leadingto thesame goal will be known as the universal religion. Thatreligion should be based upon the common principles ofall existing religions; and should give infinite scope forthe growthto all the various branches of the dualistic,qualified non-dualistic and monistic systems and to theirfollowers. It will pass throughall sects and creeds ofdifferent religions as the golden thread passes throughthe beads of variegated sizes and colours, and will combinethem into one harmonious unity.That unity in variety was discovered by the Vedanticsages in ancient India. The expression of this great Truthwe find in the Rig Veda, the most ancient scriptures of theworld: "That which exists is one, men call itby variousnames and worshipit under different forms." The same infiniteBeing is called Jehovah by the Jews; Father in heavenby the Christians, Allah by the Mohammedans, Buddha

RELIGION OF VEDANTA 85by the Buddhists, and Ahura Mazda by the Zoroastriansand Brahman by the Hindus. Thus unityin varietyis the foundation of the religion ofVedanta. Standing uponthis universal Truth Vedantadeclares that the cential truth of all religionsis one butthe paths by which it can be reached may vary. Eachspecial religion shows a path tor attaining that one goal.The religion of Vedanta is universal because it is notbuilt around any particular personality. Any religion -orphilosophy that depends for its vitality and continuityupon a specific book or person cannot be universal. Theuniversal religion must be absolutely impersonal. Soas it islong as there is a founder of a religion, so long limited by the personality of the founder, it can never beuniversal, as we find in Christianity, Buddhism, Mohammedanismand such other kindred faiths. The religion ofVedanta embraces all the scriptures of the world andaccepts all the prophets and Saviours of the past ages andwill accept all those who may come in future. Therefore,it is universal. Professor Max Miiller says: "Vedantahas room for almost every religion, nay,it""" embraces themall.' 7 ~As we see today, the universal religion of Vedanta hasexisted from very ancient times but it has never persecutedany sect or creed but has always shown the universaltoleration as its principle. The Christians have takenshelter in India, the Mohammedans came and persecutedthe Hindus, the Parsees came to India and took shelterand they have lived there unoppressed. Today you donot find the Parsees in Persia; their religion does notexist in Persia but in India, they have been living inIndia since the fourth century after Christ.The universal religion of Vedanta has many phases:the dualistic phase (dvaitavdd) includes all the dualisticsystems of the world. Itjjeachcs the worship of a personalGod^ or, the worship^ of a^mtual^ or a divine ideal. Itdoes not denounce the worship of a God with form andname, but at the same time it describes that God is one

86 ATTITUDE OF VEDANTA TOWARDS RELIGIONwith many aspects and forms, He can take anyHe wishes.form thatThe qualified non-dualistic (vishistddvaitavdd) systemsof Vedanta include all other sectarian systems whichpreach the immanency and transcendency of God. It saysthat He isdwelling in the universe as well as outside, thatHe is the Soul of our souls, we live, move and have ourbeings in God, we are all children of immortal Bliss, weare all sons of the same universal Father. That God isthe one stupendous whole and we are His parts.Allthese are embraced under the system of Vedanta.The non-dualistic (advaitavdd) phase embraces thewhich the human soul canhighest philosophical religionattain. It is that which brings us to the plane of theAbsolute where all divisions and dualities are dissolvedinto an eternal unity, and from where we can understandwho we are, and can say: "I and my Father are one(Aham Brahmdsmi)" What is the meaning of the statement:"The essence oi the Creator and the essence ofthe individual soul can be united in the non-dualistic(advaita) phase of Vedanta philosophy?*' It isnothingbut the recognition of the already accomplished Brahman-knowledgewhich forms the backgroundof all theworld-appearance.The universal religion of Vedanta is both areligion and a philosophy. There have been inexistence many philosophical systems in Europeamongst the Greeks and Romans, but none of thosesystems has ever succeded in harmonizing the religiousideals with the philosophy; none of them has answeredthe questions which trouble the religiousminds; none ofthem has fulfilled the aspirations of the human soul;none of them has shown the way out of selfishness, outof this self-delusion, out of rndya, as Vedanta calls it. Butin Vedanta we find the solution of all the problems, theanswer to all questions which rise in the human mind,but at the same time these answers are not antagonistic.That which is unscientific or unphilosophical cannot be

RELIGION OF VEDANTA 87religious. It teaches the evolution of the world and atthe same time it has opened the door to receive all thesolutions that have been discovered by modern science, orwill be discovered in future.There is another reason, why the universal religionof Vedanta can be called universal? Because Vedantadoes not prescribe any particular method of worship forall individuals, but, on the contrary,it classifies humanminds according to the variety of their tendencies, andthese are divided in four divisions, and these again intoother sub-divisions which include all classes of religiousinquirers. These are called "Yoga" which means "pathby which one can attain to the goal."First is Karma Yoga-.It means 'the path throughwork'. It teaches us how we can transform the ordinaryworks of our everydaylife into the acts of worship, howwe can direct all these actions towards the service of God.It teaches the secret of work. It is for those actively engagedin a worldly life, in business, but at the same time it1tells us how we should work for works sake, recognizingthat which isbeyond all activity, and dwelling in oursouls. If we can see that which isbeyond all activity, inthe midst of action we have seen the Divinity. That maynot seem any kind of worship,but all the actions of thisdaily life, if they are performed properly, understandingthe secret of work, will lead to the highest goal.The next is Bhakti Yoga. It is the path of reachingGod through the practiceof devotion or love. It teacheshow all the emotions of the heart can be directed towardsGod, how human love can be transformed into Divinelove, and how we can feel the presence of Divinity in theemotions. When the mother caresses the child, the motherwill be able to feel the presence of Divinity in that childif the mother be a follower of this pathcalled BhaktiYoga. It is for the emotional who cannot comprehendthe clear truths but who wish to exercise the feelings anddirect the emotions to God.The Raja Yoga comes as the third stage. It is the

88 ATTITUDE OF VEDANTA TOWARDS RELIGIONpath of concentration and meditation. Through thispath one can attain to the same goal, the same ideal. Thepractice of this Yoga conquers the vast, psychic plane.Itteaches how to develop the psychic powers, thought transferenceand other psychic powers shown by JesustheChrist or by the Christian Scientists of today. These aredescribed in the Raja Yoga. All the psychic phenomenahave been taken up under this branch of Vedanta philosophyand have been brought into a science. Those whohave read the Patan jala Darshana, can understand howwonderfully scientific every word of it is. The Raja Yogateaches the wonderful powers of breathing exercises; thisis not unknown to the Americans of today, the mentalhealers and otRers. They all are beginning to recogni/ethe power of breathing exercises today and many doctorsand physicians are giving these to their patients. Itteaches that through the breathing exercises one can gainself-control and can gain mental power as well as spiritualpoise.The last method is the path of Jndna Yoga. It isthe path of discrimination, right reasoning and properanalysis. Those who can discriminate the real from theunreal, matter from spiritand spiritfrom matter, knowthat through discrimination the highest goal of religioncan be reached. It is meant for those who are intellectual,who do not care for concentration or devotion orany psychic powers and who do not believe in a personalGod. Those who are agnostic and atheistic can here findconsolation and happiness.Besides these, the universal religion of Vedantaexplains the fundamental principles of that which we callspiritualistic belief. Spiritualism explains how one cancommunicate with the departed spirits. The departedspirits do communicate with the persons being bound bythe law of action and reaction, they remain earth-boundand continue to exist. It also admits the Swedenborgianismand how thecorrespondences were discovered ages beforeSwedenborg was born.

RELIGION OF VEDANTA 89The Vedanta philosophy embraces the teachings otall the great prophets of different nations and differentcountries. It quarrels with none, neither with sciencenor with philosophy, nor with the sectarian religions ofthe world.It accepts the teachings of Buddha and Christof Krishna and Mohammed, of Moses and others, onlygiving the most generalized explanations to all theseprincipal descriptions of the same Truth.The universal religion of Vedanta has neither a sectnor a creed as some erroneously think. The Christiancan join or become a student ot Vedanta even with aloyalty to Christianity. He may go to church and followhis creed, but still he will be a follower of Vedanta; hisspiritual eye will be openedto the Truth universal.and his soul will be directed

CHAPTER TENTHEORY AND PRACTICE OFVEDANTIC RELIGIONThe universal religion ot Vedanta, like other greatreligions ofthe world, includes both theory and practice.The theoretical partof Vedanta is known as philosophy,but when this philosophy is put into itpractice,becomesthe religion of Vedunia, because religion by its verynature ispractical.A set of impracticable theories cannotbe called religion. Where theory ends, there is thebeginning of true religion.Of the tree of knowledge ;philosophy is the flowr er and religionis the fruit. Instudying Vedanta one linds philosophy and religion i.e.,theory and practice going hand in hand. Theyare inseparable.We cannot divorce philosophy from religionnor religion from philosophy.At the same time Vedanta does not give anyirrationalor unscientific theory, but its theories are basedupon the scientific truths and spirituallaws discoveredby the seers of all ages. Its theories are not like absurddogmas founded upon tradition and superstition, whichfade away under the shining light of science, but on thecontrary, they are in perfect harmony with the wellestablishedtheories of ancient and modern times. Andthose universally accepted truths, find their room in thephilosophy and religion of Vedanta. Take, for instance,the theory of evolution. It is now an accepted truth ofscience. By this theory of evolution Vedanta explainsthe processes and modes in which the forces of natureof theoperate and the origin of the diverse phenomenacosmos. The rational explanation of the universe mustrestupon this theory of cosmic evolution and involution,and not upon the theory of special creation. Althoughta, like modern science, asserts that thespecial

THEORY AND PRACTICE OF VEDANTIC RELIGION 91creation is not the proper explanation of the universe,but it iswrong to think that Vedanta has received theidea of evolution from modern science; on the contrary,it has always upheld and taught this theory from veryancient times. In fact, the earliest writings on Vedantadescribe cosmic evolution, and in the Upanishads andin the Sankhya system of philosophy we find the explanationof the gradual evolution of the universe from oneeternal energy.Another scientific truth, which Vedanta upholdsisthat the variety of phenomenahas evolved from oneinfinite substance. This infinite substance is the eternalsource of intelligence and consciousness, of phenomenalexistence and of all the forces and powers of nature. Thisone substance appears as mind and matter, as subject andobject. Nor is this a mere theory, but it is the absoluteTruth accepted by the best scientific thinkers of thepresent ago. The monistic scientists declare that thesource of the phenomenal universe is one, and that onesubstance is eternal and infinite. To reali/e this eternaland infinite substance is the highest ideal of Vedanta.Vedanta teaches that there is one substance, one existence, oneTife, one truth, one spirit or God. You maycall that absolute One by any name you like. It is notmany. All the arbitrary distinctions and the ideas ofseparation, although they are relatively true on the surface,will appear to be unreal from the standpoint of thatone absolute substance. The higher we rise towards therealization of the absolute oneness, the less we becomeconscious of the divisions and distinctions that existof the senses.only on the material plane and the planeVedanta tells us that we must reali/e that one absoluteBeing even in this life. Here it may be asked: Whatshall be obtain by realizing that absolute Being? Whyshould we try to realize it? What good will itbring to us?These questions have been answered by Vedanta thus: "Byknowing this one absolute Being, nothing will remainunknown; by attaining it, all the craving for knowledge

92 AttltUDfe Ofr VEbANTA TOWARDS RELIGIONwill cease, and we shall be able to know the exact natureof everything. By dwelling in it we shall not be affectedby misery, sorrow or suffering of any kind, but we shallenjoy unbound peace and happiness in our life underall circumstances/' Furthermore, when we have realizedthis infinite One, all doubts will be removed, all thequestions which trouble our minds will be answered, andall the difficulties in understanding the Reality of theuniverse will be solved. Then we shall see what thisuniverse is made of, why we have come to this world, whatis the purpose of our life, and where we shall go afterdeath. All these problems are vital problems,No other science or philosophy, not even theScriptures, can explain them. The true explanationcomes in the state of realization of the Absolute. Therefore,we must strive our best to realize it, to know it andto become one with it even in this life. In this absoluteoneness lies the solution of allproblems. All sciences,all philosophies and all religionsmeet here, and hereinwe find the deep harmony that exists among science,philosophy and religion. All ethical questions, all questionsconcerning our spiritual life, as well as all socialand political problems will be solved bythis eternalstandard of oneness. So long as we are on the plane ofrelativity, our minds are limited, our intellects are imperfect,our understanding is deluded. We may understanda certain portion of Truth, but the other portionswe overlook, and consequently our solution isnot perfect.But when that absolute One, the infinite Substance, isknown, all these problems become clear. It is the goal ofallhuman beings.A disciple once went to his spiritual Master andasked: "Sir, pleasetell me in a few words the ideal ofVedanta." The Master replied: "I shall tell thee ina few -words the whole truth of Vedanta, which has beenexplained by millions and millions of volumes; it is this:Brahman, the one absolute source of existence and intelligenceis the only reality of the universe, the pheno-

THfcokv AND PRACTICE OF VEDANTIC RELIGION 3menal world is unreal and the individual soul is one withBrahman"This same absolute substance or Brahman is theSoul of all souls, the Life of our life; in and throughit weJive, move and have our existence. It does not matterwhether we are conscious of it or not. It is there; wecannot denyit. But when we have become conscious ofit, we become masters of all wonderful powers. Therefore,Vedanta holds this ideal of oneness before theminds of all.The master-brains, logicians, great philosophers,themetaphysicians, have written volumes to describe thisuniversal oneness. Starting from different standpointsand crossing the ocean of doubt, they have arrived atthe same conclusion of this absolute oneness in the end.All questions that can possibly arise in human minds, allthe arguments both for and against this unity have beenbrought forward and discussed in Vedanta in order toprove the Truth of absolute unity, the oneness ofexistence.The theoretical side of Vedanta explains this absoluteoneness through logic, reason and science; while the practicalside of Vedanta shows us the various methods bywhich the realization of the Absolute can be obtained.The practical side of Vedanta also claims to solve thelife and death. One who has under-problem concerningstood the theories of Vedanta intellectually and has practisedthe various methods which lead to the realization ofthat One, knows what the soul is, where it is, what becomesof it after the death of the body, how it comesto this world, and where it was before we were born. Healso understands the value and purpose of human life.Neither making money nor merely acquiring wealth andenjoying luxuries enables us to unveil the mysteryof thesoul. They are of no use to serve this highest purposeof life. The possession of external objects cannot enrichthe soul. Everyone must learn this. A millionaire's soulis not richer than the soul of a man who isoutwardly the

94 AtTttUDt Or VfcDANTA TOWARDSpoorest, but who is the most spiritual and has attainedto spiritual communion with the Supreme.Practical Vedanta also tells us that the individualwill is a part and parcel of the universal Will, nay,it isone with it. That universal Will, which isworkingthrough nature and producing the diversity of phenomena,ismanifesting itself through every individual. Afterdescribing the unity of the individual will with theuniversal Will, it tells us how we can harmonize our willwith the universal Will, so that we can achieve greaterresults in our dailylife. The individual will, when separatedfrom the universal Will, cannot produce strikingresults, because it is limited, it is imperfect; but when connectedwith the universal Will, which isperfect andunlimited, we can accomplish everything, we becomemasters of nature. The body and sense-pleasures, accordinglo Vedanta, arc not the sutnniuin bonum of our earthlylife. At present, we are slaves to nature, and to oursenses; we have forgotten the Divine glory of our true Self,and we have become enchained, bound hand and foot,and tied down by the fetters of wrorldliness. By studyingVedanta we understand our bondage and then we canseek the emancipation of our soul.The ideal of practical Vedanta is to open our eyesto the Truth and Reality of the universe, and then tomake us follow the methods by which we can live inthis world as perfected souls, having overcome all thesorrow, sufferings, misery, disease and death, which aresure to fallupon every individual. A student of Vedantawill embrace death with a cheerful heart, knowing thatdeath cannot touch the soul. The body will drop off,but the soul will continue to remain ; and if it isnecessaryto take another birth to fulfil certain desire, the soul willdo it. Death cannot destroy that power, and, therefore, astudent of Vedanta is fearless; he has no fear of death.He embraces death with all serenity of mind, and helooks cheerful and happy even at the last moment.Above all, practical Vedanta tells us how to live in

THEORY AND PRACTICE OF VEDANTIC RELIGION 95this world an absolutely unselfish and pure life, doinggood to humanity, and at the same time realizing altindividual souls are children of immortal Bliss. Theyare not children ol human mortals Of course, this realizationis bound to come to everylater, through the natural processindividual sooner orof the evolution of thesoul. We may not accomplish that realization in onelife; but if hundreds ot thousands of individual lives arenecessary to attain to it, we shall never regret, because thatis the universal goal of human existence. We are marchingtowards the infinite goal, the realization of theAbsolute, and we cannot stop. Although by the naturalprocess of evolution each individual soul will becomeperfect after going through all the stages of that chain ofevolution and gaining experience after experience at eachstep, still it is a long and tiresome journey, not to be desiredby such, who understand that process. Therefore, thereligion of Vedanta tells us that there is a way by whichwe can escape that chain of evolution and reach theresult in one life, and that isby intensifyingthe desireto know the Truth and by snuggling hard to attain to itbefore our body is separated from our soul, and the earthlycareer is closed. If we earnestly struggle in this life to knowthe Truth, we shall gainit even in one incarnation,otherwise, we may have to go through many births andrebirths on this plane of imperfection. But he whosincerely tries to realize that absolute One and whostruggles hard to attain to it in one life, easily transcendsthose laws which constantly enchain the soul andbring it back again on the mortal plane.The ideal of practical Vedanta is to make us realizethe untold grandeur and majesty of the individual souland the powers it already possesses.Its aim is to establishtrue universal brotherhood. I do not mean that kind ofbrotherhood which we so often hear about, and which,when properly examined, appears to be like a garb, underwhich are kept hidden our selfishness, animosity, hatred,jealousy, ambition for petty earthly objects, quarrelling

96 ATTITUDE OF VEDANTA TOWARDS RELIGIONand fighting for tame and powers, but I mean that realbrotherly feeling which proceeds from disinterested lovewithout seeking any return whatever. True love meansthe expression of oneness. It is, as we may say. that feelingwhich is the outcome of the realization of oneness on thehighest spiritual plane. Divine love begins to flow inthat soul which has realized that oneness. He then lovesall human beings, nay, all living creatures, equally irrespectiveof their class, caste, colour, race or nationality. Hebecomes a living God on earth. God loves all humanbeings equally. He is impartial, His love is not directedto one particular soul or to a particular class of people,but His love isuniversal, and when we possess that Divinelove, we cannot help loving all human beings and alllivingcreatures. We do not ill-treat the lower animalsthen; we are kind to them, we help them, and try to relievethem in time of distress as we would relieve our ownbrothers. That is real brotherly feeling, it is more thanthe so-called brotherhood, it is the spiritual oneness whichis the ideal of all.The mission of Vedanta is to establish that onenessand bring peace, toleration and perfect harmony amongthe different religions, sects, creeds and denominationsthat exist in this world. Its objectis to teach us how wecan recognize the rights of every man and woman fromthe standpoint of spiritual oneness, and thus to give afirm and eternal foundation to all social, political andreligious movements of all countries and among allnations of the earth.You will notice how broad and universal are theseideals of Vedanta. They are not confined to any particulartime or place or nationality. They can be appliedinany country, at any time, under any circumstances; forthese ideas are many-sided and all embracing. They areuniversal intheir aspects and as wide as the heavens overhead.Having given the theoretical and practical sides,the religion of Vedanta describes the means by whichthese ideals can be realized and the methods by which we

THEORY AND PRACTICE OF VEDANTIC RELIGION 97can live up to them in our everyday life. These methodsare called Yogas, the different paths by which the absoluteoneness can be reached. But in order to live up to theseideals, the first necessary precondition is to grasp the centraltruth of oneness, that we are all spiritually one.Do not forgetit. As individual souls we are also onewith the supreme Spirit. The constant hearing of thiscentral truth will enable us to understand the meaning,and this is the first step of practice. Then we should concentrateour mind and meditate upon that oneness, theabsolute one existence, all-pervading, dwelling everywhere,manifesting itself in various forms, the source of all intelligence,consciousness, powers and forces. We should readsuch books as will describe that eternal One; we shouldassociate with such people as are struggling to rise fromthe perception of multiplicity to the realization of theinternal uiiity; and we should perform such acts as willremind us of that absolute oneness in our daily lives, aswill make us feel that we are one with all, and that allsouls are children of one immortal and eternal Being. Inour everydaylife we should watch whether our acts tendto diversity or to unity;ifthey are going to diversity, thenwe should abandon such works for the sake of thatabsolute oneness. We should sacrifice all works that leadto diversity of feeling for the sake of oneness. All thosefeelings which we call wicked lead us away from that centraltruth of oneness, hatred, jealousy, malice, quarrel;but love, fellow-feeling, sympathy,all these tend towardsthat oneness. We should follow those acts which unite uswith the one infinite Being, and we should give up therest.Practice means a striving with one's whole mind andenergy, sense and sensibility to realize the ideal in question.Material prosperity or worldly name and fame i?not the highest aim of life. To cure a disease of the bod)is not also the highest type of the ideaL But to knowthat we are not different from the Infinite, that we areimmortal and eternal by nature, and that realization willv,p. 13

98 ATTITUDE OF VEDANTA TOWARDS RELIGION^for humaninevitably come, embodies the highest goalendeavour. The various methods, Raja Yoga, KarmaYoga, Bhakti Yoga, and others, are described in Vedanta.The practice of Raja Yoga will lead us to that realization.Then all disease, suffering and sorrow will vanish. If youcure one disease of the body, another disease will come,you may go on curing for ever. But when you haveknown that you are a part of the Infinite, you can haveno disease at all, since you are a soul; you are free fromdisease forever. That is higher than merely curing a particularailment. The practice of Raja Yoga, the practiceof breathing exercises, will help in gaining Godconsciousness,that consciousness of the universal unity. Throughthis constant practice will come realization. Breathingexercises will purify our body and our nervous system.They are imperfect and impure at present. Our systemis full of impurities which we have gathered through ourimperfect mode of living.We must regulate our food,and drink, and then, through the breathing exercises, weshould first remove all physical obstacles and purify thebody. Then concentration and practice of self-controlwill help us in removing the mental and intellectual obs-and ultimately, when these are removed, our heartstacles,will be purified,and " blessed are the pure in heart, forthey shall see God."God-vision or Godconsciousness, should be our idealand not success in business. Success in business, whetherit comes or goes, isonly temporary. This is necessary solong as we are living on this plane, but it does not add tothe treasures of our spirit.We must not miss this point.If we seek success in business and material prosperity, wemust never forget that they are all secondary; the highestend is the purification of the heart and the realization otthe absolute One.You must know that, and the practice of Raja Yoga,the breathing exercises, will help you in knowing thegrandeur of the soul, its immortal nature, which will coivtinue to exist even when everythingis dea

fHEOkY AM) J?kACTICE Ofr VfcDANf1C RELIGION 99What have you done for yoursoul? Mere intellectualapprehension will not make you perfect. Practice isnecessary. It ispractice that makes one perfect. Godconsciousness,absolute freedom and perfection will comesimultaneously. And at that time, when you have gainedGodconsciousness, you will live in this world as a perfectedsoul, and after the death of the body, you will befree from the chains of birth and death and all imperfection;you will then transcend all laws that govern thephenomenal plane of existence. Then you cannot injureanyone, cannot hurt anybody; and, therefore, it is said inVedanta: "He who sees the same Divinity as dwellingin allliving creatures, cannot hurt or injure anyone, mentallyor physically, and, therefore, he has attained to thehighest goal, the supreme Being/' 1 *&&{ NBhagavad Gita, XIII, 29.

CHAPTER ELEVENEVOLUTION AND RELIGIONwe seeMay we hear that which is auspicious to us, mayDivinity in all living creatures, and feel the presence ofthe almighty everywhere as within ourselves. Mayall theacts of our bodies, the thoughts of our minds be directedto the service of that almighty Being, may we have peacebe unto us all.in our souls; peace, peace, peaceIf we study the scriptures of the differentof the world, we find that from ancientreligious systemstimes human minds have tried to trace the origin, cause,and source of this world. These scriptures have recordedthe experiences of human beings in their attempts to findout the proper solution of the problem of creation, andto know from what source the phenomena have come intoexistence. When the primitive man found himself surroundedby mountains whose snow-capped peaks piercingthe clouds and defying the changes of weather stood likegigantic pillars to support, as it were, the blue canopyoverhead or when he watched the everflowing streams ofmighty rivers pouring into their beds volumes of waterand rushing headlong to meet the distant ocean, or whenhe saw around him tall trees with spreading branches andbeautiful foliages, bearing fruits and flowers, or and whenhe looked at the vast hea\ens overhead, he felta peculiarshock and exclaimed with awe: "How grand! how majestic!how beautiful! how powerful are all these thingsaround me! What are they, why do they exist, whencedid they come?" These questions of the primitive manwere the earliest of human enquiries about nature; theywere, in fact, the beginning, of all researches and investigationsin the dqmain of the universe.In the whole animal kingdom human beings alone

EVOLUTION ANb fctuciON 101ask such questions. In the Rig Veda, the most ancientscripture of the world similar questions were raised andthey have come down to us even to this day. The Vedic" Where is the first? whopoets asked again and again:is the T? from what grew the heavens and the earth?whence this manifold creations spring? who knows thesecret? Do not the same questions torment us today?Is it not true that all scientists, thinkers and philosophersof the world, have been asking similar questions throughto unveilthe ages? The human mind has a tendencythe mystery of things and to penetrate into their deepestcore. It cannot rest satisfied with simple perception ofsurrounding objects; it must ask: "From whence do theycome?" "Whither do they go?"Various answers have been given to these questionsby different thinkers and inspired seers of Truth. Someof these answers were merely grand imageries, some weremixed up with poetical fancies, while others again weremythological allegories. Certain thinkers said water wasthe cause of the phenomenal universe; others attributedthe cause to the fire from which had sprung the sun, themoon, etc. Others again fancied that there must be amaker of the heavens and the earth, a maker who hadfashioned out the world like a carpenter who shapes achair or a table or a potter who makes a jar. Again, thatmaker must be like a human being with human qualitiesand attributes, only infinitely bigger in size and morepowerful than any ordinary mortal. From this anthropomorphicconception of an invisible maker grew theirpeculiar theory of creation.The ancient Semitic tribes had a particular theory ofcreation by which they explained the origin of the phenomenalworld, and it has been accepted for two thousandyears by millions of Jews,Christians and Mohammedansof different countries. This theory was based upon thebelief that a divine maker by his supernatural powersproduced this world out of nothing at a particular timeand it was held to be a striking miracle. The same creator

102 ATTlTUbfc Of VtDANTA toWARDS RELIGIONwas supposed to have lived for an eternity before he madeup his mind to fashion out the world, and ever since thesix days of creation he had been resting. He created notonly the worlds, the planets, and everything of the universe,but also their contents, those of the inorganic worldfirst and next the organic world. A similar descriptionof the world of creation we meet in the Zend Avesta, theIn fact,scriptures of the Parsees, but the errors of this theoryare too apparent to many thinking minds. In the MiddleAges men could not freely express their opinions, norcould they record their deep convictions in scientific terms.the Catholic clergy and Scholastic philosophers fetteredmen's minds and scientific investigation was yet inits infancy. Science made its bold strides only in theeighteenth and nineteenth centuries. The nineteenth centurygave birth to the science of evolution in Europe.Although in the eighteenth century Kant and Laplaceattempted for the first time to intrude into the mystery ofcreation in the light of Newtonian laws and sought totrace out the beginning of the world from the vast mass ofnebulous matter, although Laplace tried by his nebularhypothesis to explain the mechanical formation and theseparation of the different planets, yet the theory of evolutionhardly received any comprehensive scientific treatmentbefore Darwin and Haeckel. The latter were thereal pioneers to advance this theory which has ever sincebecome an essential element in the modern scientificattitude. They also tried their best by means of observationand experimenttodiscover the laws that govern theuniverse, and they succeeded to a very large extent.This new theory of evolution has eaten into the foundationsof the belief in supernaturalism and miracles. Ithas established the unity of nature and proved beyonddispute the uniformity of all natural laws. We are awaretoday that this universe is infinite and limitless in extent;it has no emptiness in it, but everywhereit is filled withsubstance, crude or fine. This theory of evolution hasopened our eyes to the truth that tbis_world was not

EVOLUTION AND RELIGION 103created six thousand that ityearsjy*o,Jbut L jis Jbeginninglessand en^Ts~thariris"^eternal.The basic material of the world goes through variousphases of transformations such as liquid, gaseous and solidbefore a planet or a cosmic body becomes inhabitable,either for vegetables or animals. A large mass of the vegetablesubstance, or whatever itmay be called, passesstate, solid state, and whenthrough the gaseous state, liquidit is cooled it becomes the home of various plants and animalsof different kinds. This process maytake millions ofyears and then, in course of time, the solid body beginsto dissolve and gradually involves into its original nebulousmaterial, or ethereal substance. Ascending throughthe process of evolution, matter gradually passes fromone iform to another until organiclife is possible. Everyperiod of evolution is followed by a cycle of involution ordissolution, as it is called by some of the scientists. Dissolutionmeans disintegration of the solid mass and thereversion to the primordial condition.The planetary systems, the suns, moons, stars togetherwith other cosmic bodies, are subject to this evolution andinvolution. Our mother earth was formed out of aportion of the substance of solar-system millions andmillions of years ago, and now it is inhabitable. We findhere now many plants and flowers; but the time will comewhen she will grow cold and lifeless and will eventuallyfall back into the sun. But do you think the basic material,the substance of this earth will be destroyed orannihilated? No, it will remain in its primordial conditionand in course of time a new form will emerge.By this theory of evolution we can also explain theorigin and growth of all human beings step by step. Weknow that human beings are not the effects of specialcreation by some supernatural being, or extra-mundaneGod, but the resulting expressions of the evolution ofthegerms of life which existed from the beginningless past,either as animals or vegetables. So, we have not come intoexistence out of nothing, but in some form or other we

104 ATTITUDE OF VEDANTA TOWARDS RELIGIONexisted before this body was formed. Now we are living.After death which means disintegrationof the body (i.e.,individual involution), we continue to exist, takingfresh forms again and again. The difference betweenlower animals and human beingsis not of kind, but is oneofdegree.Such being the conclusions of modern science wefind ourselves utterly helpless when we try to harmonizethese conclusions with the traditional ideas of creationas envisaged by Judaism, Christianity, Mohammedanismand Zoroastrianism. Attempts have also been made byvarious thinkers in different countries to show an allegedharmony between theology and science but only to courtdisappointment. No religion can stand unsupported bylogic or science. The theories of special creation that hadbeen once given by religious teachers were supposed to berevealed truths. But now they appear in the light ofmodern science to be wholly irrational and dogmatic.The result of all this is: "How shall we think?"This is the most difficult thing to do. Some thinkingminds have lost their way. They study science and ask:4'What is the use of studying religion? let us be contendedwith the study of science; we do not know whether thereis an eternal energy out of which matter, mind and everythinghave come into existence; but we simply know that1matter is indestructible, energyis indestructible/Now the question arises: Is it possible for a religionto have its foundations* upon this theory of evolution aswell as upon the truths discovered by modern science?Has there ever been any such religion which does notteach special creation, but the existence through the doctrineof evolution, or the origin, growth and dissolutionof the universe in the same way as modern science does?The answer to this question is in the emphatic affirmative.The object of religionis to discover the Truth. Sciencealso triesto discover the same goal though approachingitin a somewhat different manner. And it is also true thatthere has been such a religion as does not advocate any

EVOLUTION AND RELIGION 105theory of special creation cut of nothing, but the doctrineof evolution. Our position needs clarification.India has given to the world a religion which explainsevolution, the source of the phenomenal universe. Thisreligion has not its roots in creed or dogma, but in reasonand passion for truth. It is a religion which has existedthrough the ages and has withstood the ravages of time,bringing consolation to the soul of disturbed millions,answering all questions to their profoundest satisfaction.There appeared in India scientists and philosophers tostudy nature even as early as seven hundred years beforethe birth of Christ. They conducted their investigationsthrough observations and experiments and they discoveredthe laws of nature and for the first time, logicallyestablished the theory of evolution.The earliest of these scientists and philosophers wasKapila, who is called the father of the evolution theory inIndia. His theories spreadall over India and even outsideof India. All neighbouring peoples, who came incontact with India were influenced more or less by Kapila'ssystem of philosophy. His system was known as theSankhya system. The idea of religion found amongst theGreek philosophers and neo-Platonists has often beentraced back to the influence of the Sankhya school. Theycame in contact with India and India also had communicationswith them. It is also a fact that in ancient timesthe Hindu philosophers came tothe school of Socrates.Plato knew some of these Indian philosophers.Alexanderthe Great brought many of these great thinkers withhim. Well has it been said by Sir Monier Monier-Williamsin his Hinduism and Brdhminism that "the Hindus wereSpinozites more than two thousand years before the existenceof Spinoza: and Darwinians many centuries beforeDarwin; arid evolutionists many centuries before the doctrineof evolution had been accepted by the scientistsof our time and before any word like evolution existed iuV,P. 14

106 ATTITUDE OF VEDANTA TOWARDS RELIGIONany language of the world/' 1 Huxley also unhesitatinglyadmits this fact when he saysthat doctrine of evolutionwuriamiliar to the Indian sages and philosophers agesbefore Paul of Tarsus was born.In ancient times, long before this theory of evolutionwas known to any other country, Kapila deniedthe existence of a personal creator, that is, acreator who sits outside the universe and fashions theuniverse as a potterfashions a jar.He declared thatsomething cannot come out of nothing. It istoday awell-known scientific fact. Kapila also explained the buildingup of the cosmos by the gradual evolution of one eternalenergy, called in Sanskrit Prakriti. He discovered theunity and eternity of nature as well as the uniformity ofher laws. These laws operate universally wherever thereare light and heat. If you can discover anylaw thatgoverns your body, that law must be operative everywhereunder similar conditions. Kapila also proved that dissolutionof destruction of a thing means nothing but thereversion of an eflect to its original causal state.These truths which were discovered in India centuriesbefore the birth of Christ have now become well-establishedfact.They are also the startlingachievements of modernscience.The ancient seers of Truth preached a religionwhich explained rationally the origin, growth and dissolutionof the universe, not by presupposing any particularsupernatural being, but by discovering the law of evolutionthat exists in nature from eternity to eternity. Thisreligion is known as the Vedantic religion. It teaches:44Before the beginning of the manifestation of this phenomenalworld there existed one infinite, absolute, universalBeing, upon whose bosom rested the whole phenomenaluniverse in the germ state, or in the form of potentialenergy. We know the laws of corelation of forces andpersistence of energy; they have shown us that the variousforces, like heat, light, electricity, magnetism, attraction,}Sir Monier Monier Williams : Hinduism and Brahrmnism, p. 12,.

EVOLUTION AND RELIGION 107repulsion and all others, are nothing but so many manifestationsor expressions of the universal energy; thisenergy can neither be increased nor diminished, the sumtotal isalways the same; it is the source of all forms existingin the universe; innumerable suns, moons, stars andplaneiary systems have come out of this one eternal energythrough the process of evolution."Again we find in Vedanta: "From this undiftereivtiated energy has come the vital force, mind, all the sensepowers, powers of perception, intellect, as well as ether,heat, light, water and all that is liquid, gaseous and solid/*This isenergy described as insentient. It is notintelligent energy. The supreme Being or the absoluteBrahman is the source of all intelligence, consciousness andknowledge. That energy lies dormant in the original sourcewhich is Brahman. Having received the spiritual influxof that supreme Being, this universal energy begins toevolve and manifest itself in various forms of force andmatter, and having gone through different stages of evolution.It is sometimes latent, sometimes potent. At firstit was undifferentiated, now it is differentiated.After the dissolution of the entire universe, if wecan imagine such a state as darkness existing in heat andlight, so there will not be any darkness.In order to fulfil the desires of the individual soulswhich lie latent in the cosmk mind at the time of thedissolution, the mother energy produces this phenomenalworld, clothes these souls with various forms, whetheranimal or human, and makes them go onward from stageto stage in the wheel of evolution. This wheel of evolutionis rotating from the beginningless past and will continuethrough the endless eternity; there is no rest. Howmany times have we taken bodies and how many timesshall we do the same, who can tell? Do you know howmany times you have come into existence on this earthor on some other planet? You may point to some scriptureswhich have said that you did not exist before. Butwhat proof i? there that you did nor exist before? When

108 ATTITUDE OF VEDANTA TOWARDS RELIGIONeverything is indestructible and uncreated, human soulsmust have existed, if matter be uncreatable, force orthink human souls willenergy be uncreatable, do youonly be crea table?Some souls go to heaven, and after reapingthe resultsfor a certain length of time, and enjoying the pleasuresof .the celestial abode, come back perhaps to this earthto fulfilother desires which existed in a seed-form in theirsouls. All of them are subject to the law of evolution.These heavens are within the domain of the phenomenaluniverse. Vedanta is the only system of philosophy thatleaches that heaven is also subject to change,and it leadshuman minds beyond heavens.Some people pass through different sufferings, bothhere and hereafter, and all these sufferings are the resultsof acts, either vicious or sinful. But the ultimate aimof religion of Vedanta is to have perfect liberation of theindividual soul from this wheel of evolution and to befree from the causes that compel men to go through thedifferent stages of evolution. As long as man has desireshe cherishes them at present, and he will see how strongthese desires are. If he can draw a line and says: "Ihave so many desires/' he will find in three daysmany otherdesires.he hasAccording to Vedanta, each soul must struggle forliberation, freedom from this wheel of repeated births anddeaths. The aim is to get out of these processes ofinvolution and evolution as quickly as possible. Of course,you do not lose your individuality and identity, even whenyou have passed out of this wheel. It albo tells us thatwhen you have attained to that liberation, you haveattained to perfection with eternal rest, peace and unboundhappiness. Freedom from sickness, sorrow, birthand death when reached, the soul is absolutely free.This being the ideal, we must try to realize it. Asit is said in Vedanta: "This world can be realized byknowing the Supreme which is called Brahman, thatabsolute, infinite source of intelligence, consciousness and

EVOLUTION AND fefcLIGlON 109bliss; by knowing that we can be tree from the wheel ofevolution and involution, for, that infinite Being remainsalways unaffected by it."The supreme Beingis free horn the wheel of evolutionand gives us freedom. We can attain to that liberationthrough this knowledge or realization of the supremeBeing. Modern science cannot be called religion, althoughit explains the theory of evolution, or the processof theformation of this world by discovering the laws of nature.Science is not religion; the two are different.We must not forget the true meaning of religion."The perception of the Infinite under such conditions asare able to influence the moral character/' is the ideal ofthe difference between sciencereligion. Viewed in this lightand religion becoming obvious. Then we shall be ableto know how a religion can be based uponscientific truths,and how the religion of Vedanta meets all the intellectual,moral and spiritual demands of the human soul.In the first place, as wr e have already seen, the ideal ofVedanta is the perception of the infinite or the realizationof that supreme source of intelligence, consciousness andconscious of the infinite andbliss, being and becomingourselves and perceiving the finite within the infinite andthe temporal within the eternal. Therefore, it is religion.Secondly, the task of religion is to teach us how to outgrowthe dictates of our animal or selfish nature. Vedantaphilosophy also asks us to renounce our attachment tosense-pleasures and comforts of the body. We must curbour desires and sublimate them towards the realization ofthe supreme Being, and develop an extreme longing forfreedom and liberation of the soul. Science in itspureform, whether ancient or modern, is destitute of values.By nature it is positive, and not normative as religion is.Therefore, it cannot be called religion. But Vedanta is atonce a science and a religion: science, because it acceptsall the truth discovered by modern science, and explainsthrough logic and reason, how the evolution of the universehas come and isgoing on; religion, because it directs

110 ATTITUDE OF VtDANtA TOWARDS RELIGIONour energy towards the realization of absolute freedom. Itfulfils all conditions ot science and religion.The conditionof science is that there must be supremacy of reasonover belief, and that is fulfilled by Vedanta, because ittells us not to accept anything upon hearsey or the decisionsof others,not to believe in anythingwhich does notharmonize with reason. The function of religionis toexplain the origin and the future of the individual souls,which science cannot do, because science is based uponItsense-perception. cannot go beyond that limit andwhen it tries to do so, it is no longer a science; it thensteps into the realm of metaphysics, or philosophy.Vedanta also explains the relation of the finite to theInfinite, that of the temporal and the eternal, and also explainswhy should we seek the finite in the Infinite andthe Infinite in the finite. Infinite cannot be limited byfinite but ispervading and existingin and outside of it.It is said that supreme Source of existence, intelligence,and bliss, called Brahman, isworshipped by allnations under different names and forms such as Jehovah,Jahveh, Father in heaven, or Allah, or Ahura Mazda, orChrist, or Buddha. It does not matter what name wegive or what attributes we ascribe to Him; He isbeyondhuman conception, beyond the reach of our thoughts, ourrnind and intellect; but at the same time He is nearest ofnear our bodies, minds and souls. He is the Soul of oursouls the Life of our life, the ultimate basis and foundation.In Him we live, through Him we exist and withoutHim there can be nothing. Therefore, it is said: "Thoushalt realize that supreme infinite Being in every form,whence all the animate and inanimate objects of the worldhave proceeded, by which they live and into which theyreturn at the time of dissolution; knowing that alonethou shalt attain to perfect freedom and liberation fromthe wheel of evolution and enjoy everlasting happiness,eternal peace, even in this life."

CHAPTER TWELVETHE NECESSITY OF RELIGIONNEVER before the necessity of religion was felt so stronglyby man as it is today. In this age of materialism and commercialism,the ideals of nations have become dominantlymaterialistic. Material prosperityis the cry of the dayand commercial motive moves mankind. Individuals arebeing sacrificed to the material needs of the nation towhich they belong. Wars and intrigues everywhere rageto protect the commercial interests of individual nationsand they are massacring thousands of lives simply to advancetheir material prosperity at the expense of others.Such wars and conflicts as are going on today were neverseen before in man's recorded history. We are familiarhow one Christian nation warring against the other ofthe same faith. We have also seen how the non-Christiannations even when they were living in peace, were drawninto the international conflicts, how their territories fellrepeated victims to white aggression and innocent peoplewere cruelly massacred, because they were unwilling to sellthemselves off to foreign powers or to satisfy their mostexorbitant commercial demands or territorial possessions.Today, the moral and spiritual elements of humannature are submerged and the brute force seems to havegot the upperhand. Religion seems defenceless to checkthe materialistic onrush of the age. Mankind is wanderingthrough a world without spiritual meaning. Eachindividual nation is struggling hard to gain more power,acquire more wealth and seize more territorial possessions.The spirit of self sacrifice which is the essence of all ethicsand religion has receded into the background, yieldingplace to the spirit of material power and possession. Theworld has not yet been able to cast off the lingering vestigesof the Roman gladatorial systemand the animal

112 ATTITUDE OF VEDANTA TOWARDS RELIGIONdoctrine of the survival of the fittest. We are still witnessingtheiragonising consequences.Religion has now-a-da)s lost its hold on the psychologyof the people.The worship of the supreme Beingis flouted by our generation. The true spirit of religionis lost, only the barren codes and customs hold their predominantsway. New creeds out of the husks of nonessentialritualistic rites, ceremonial and symbolistic formalitieshave almost smothered the grain of Truth thatforms the essential partof religion. People even whenfrequenting the places of devotion and worship, do notgrasp the true import of religion. They blindly lend theirto such ritualisticdogmas, doctrines and codes andloyaltyceremonials as prescribed by the clergy. The world needsonce more a great tidal wave of a just upheaval that willsweep ^way all these flimsy creeds and barren ceremoniesthat fettered our minds and restore to us the religiousinspiration which we have lost. We require thatspiritual force which will urge every man to discoverTruth and hold communion with it in silence, leavingaside all non-essential forms and ceremonies, rituals anddoctrines. The time has come when we should clearlyand its ultimate aimgrasp the true meaning of religioninstead of blind submission to the tyrannyof doctrinesand dogmas. We should, on the contrary, examine theirvalidity and may accept them ifthey harmonize with ourreason and coincide with the ultimate conclusion ofscience. We must not accept a religion, not because weare born in it, not because our forefathers bore its labeland professedits creed, not because it commands a largefollowing, not because it makes pompous display of ceremoniesbut because it satisfies our deeply-cherished spiritualcravings.There are in the world today a variety of religions,great and small. Each of the doctrines and dogmas,rituals and ceremonies peculiar to itself. There are asmany sets of rituals and dogmas as there are religions tofollow. In each religion you will find some peculiar doc-

THE NECESSITY OF RELIGION 113trines, ideas, etc., Mohammedanism, for instance, teachesmany things that are diametrically opposed to Christianityyet their claims to the religious character are equallyvalid. Mohammedanism is as much a religion asChristianity is. Likewise, Buddhism isagain different fromChristianity in its rituals and even doctrines yet both areheld as religions by their respective followers. Each of thesegreat religions has a large following and certain characteristicforms of worship of its own. If by religionis meantcertain sets of dogmas, doctrines, and ceremonies, obviouslyit is hopelessly difficult for us to establish a religion commonto all mankind. If the doctrines and dogmas ofChristianity are held to be the index to a true religion,then Mohammedanism cannot be properly called so,because the doctrines and dogmas of the latter are entirely.different from the former. In that case we ought to callMohammedanism by some other name. Likewise, it therituals of Judaism be the standard of a religion, then Buddhismishardly a religion, because the latter has a differentset of doctrines and dogmas as well as different criterion,In this analysis of religion certain set of doctrines,dogmas, rituals and ceremonies are confused with itsdeeper spirit and this confusion has been a primary causeof all religious conflicts and has led to the endless persecutionsof the non-conformists. Such attitude to religion,ifconsistently worked out to the logical extreme, inevitablybrings religious antagonism which has more thanonce disfigured man's history. It has forced the followersof certain sects to kindle the fire of the Inquisition and toburn alive countless men, wromen and children simply onaccount of their difference in religious beliefs. We havealready witnessed its many other tragic consequences.Therefore, we should discard the old view of religion andgive a new orientation to We it. must try to find outthe universal character of religion which will be acceptableto all mankind.If we define religion as obedience to dogmasas desv.p.15

114 ATTITUDE OF VEDANTA TOWARDS RELIGIONcribed inthe scriptures and other works of meditation, orif we deiine it as reverence for a personal God as saidin the scriptures apparently these two definitions soundsatisfactory. But here again new difficulties will arise.The personal gods as conceived by different religions arenot one, but many. The followers of Judaism,for instance,revere, fear and obey the commands of the prophetsas described in their scriptures, observe the ceremonieswith offerings and prayers and fellow the path ofMoses; this is what they understands by religion.We know also the Christians' ideals. The Christianshave also their scripturesand a set of dogmas as upheld bythem. The Christian religion believes: that Jesusis theSaviour of the world and the only-begotten Son of God.It also believes that Jesus the Christ came down tosave mankind, and that none can enter into heavenexcept through him. This is the popular meaning of theword 'Christianity/ Of course, we may read in it thedeeper spiritual meaning which is however hardly doneby the common followers of Christianity.Now let us take the case of the Mohammedans. Theyhave their own scriptures and they understand by religionobedience to those dogmas as set forth in their holy scriptures, the Quran. They also accept Mohammed as the onlytrue prophet of the true God, Allah, the all-pervading, infiniteBeing, and that no one will be able to enter intoheaven except through the teachings of Mohammed.According to the Mohammedans the Christians will notbe able to enter into heaven, because they do not acceptMohammed as the true prophet.Thus w r e have considered the peculiar dogmas andrites of three religions, viz., Judaism, Mohammedanismand Christianity. Ifdogmas embody religion, the worldhas no chance of living in religious unity and peace amimoral laws. They will always divide humanity into warringsects. These divisions and conflicts can be drownedin a larger unity of ideal. All religions enjoin their followersto be loyal to the eternal moral laws. This loyalty

THE NECESSITY OF RELIGION 115to the moral nature of man is the central element commonto all. We can transcend the divisions and oppositionsof sections if we simply hold this grand ideal beforeour vision. Besides these three, there are many otherreligions, like the Zoroastrianism, the religion of theParsees. It has its own scriptures,which are much olderthan the New Testament. This religionis founded uponmoral laws given by Zoroaster, and Zoroaster was a prophetand he communicated with Divinity. He isregardedby his followers as the Son of God, and their religion wasbuilt around the personality o Zoroaster.Then again there is Hinduism. It has its own scriptures,which are known as the Vedas, the oldest scripturesin the world. The Hindus obey the moral laws as describedin the Vedas. They worship one God under differentnames. They have given birth to a large number ofsaints and sages who are worshipped today asthe savioursof mankind. They have their rituals and ceremoniesalmost like those ot the Christians, but much older. Theyhave baptism; they have the communion service; they havethe cross as a symbol. Perhaps, many of you know thatthis symbol existed many centuries before Christ. It as wrprevalent in Egypt, in China, even among the AmericanIndians of very ancient times. The cross existed also inthe Islands of the East Indian Archipelago, Borneo,Sumatra, Java and the interiors. The cross has been areligious symbol. 1Buddhism has its own scriptures which contain themoral laws given by Buddha. Although this religiondoes not believe in a personal God nor does it teach itsfollowers to worship and revere a personal God, yet Buddhais considered by millions as the greatest spiritualleader of mankind. Now, if we think that belief in apersonal God is an index to religion, then Buddhism cannotproperly be called a religion for it does not believe1 Cf. Swami Abhedshanda :113 & The Words

116 ATTITUDJE OF VtDANTA TOWARDS RELIGIONin the woiship of a personal God. Thus the conventionaldefinition of religion proves inadequate on critical analysis.Then what is the true meaning of religion? Thetrue religion does not consist in the belief in a personalGod with a particular name and particular form. It doesnot consist in doctrines and dogmas, which vary in eachreligion, nor does it consist in rituals and obedience tothe moral laws, but it consists, as professor Max MiiUerhas described, "in the perception 0f the Infinite to suchmanifestations as enable us to be moral, as helps us tobecome moral and spiritual; the perception of the Infinitecharacter; the perception of the infinite Beingto such manifestations as are able to influence our moralas name-1less and formless that are able to influence our moral character/This definition isstrikingly adequate and it canhe applied to all the existing religions of the world,whether great or small. It can be applied to Christianity,Mohammedanism, Buddhism, Zoroastrianism, and allother religions. The God of all these religions, is an infiniteBeing. There is nowhere any difference in thaicentral idea. The Christians worshipthis Goci as aninfinite Being; in the it isQuran also the same. In theUpanishads God is described as the infinite Being; inBuddhism. Buddha occupies a similar position. In theScriptures of the Zoroastrians also, He is the same. Thecentral aim of each of these religionsis to lead our mindsto the immediate and intimate perception of the infiniteBeingṪhe world needs today a religion which will make usforgetful of the fighting ages that are gone by, our narowindivduality, our small interests, and which will help usto perceive the infinite Being. Such redefinition of religionis the vital need of the day, if our generationlive in peace and co operation, though not in belief andis toagreement. We can sink our differences only when thereis a large ideal to guide our vision. If wre be deeply loyalto the perceptionof the infinite Being,the central ideal

NtCESSITV OF fetlJGION 117of all religions, then we can rise above the sharp oppositionsand conflicts of creeds and lighting formulas. Ofcourse, we have to overcome a number of difficulties beforethat perception comes.In search after the Infinite all fighting objects haveto be put aside and ignored. We may ask why? Becausethat which is fighting cannot bring eternal happiness. Nofighting object can bring freedom to the soul and theinfinite wisdom. But that which is Infinite is the sourceof eternal happiness. Fighting objects are changeable andmortal. It is the infinite Being alone that is unchangeableand immortal. No individual soul can remain happy andcontented with a fighting object. However, if we studycur own nature, we shall hnd that no fighting object canmake us happy.It is true that fighting objects may bringhappiness to us for a short time, for the time being, whenwe are enjoying the presence of sense object.Can yourealize how long that happiness lasts? It lasts only fora second. It comes like a flash of lightning and stays fora second and leaves us unhappy once more, and we tryto catch itagain, and this is the passage which eachindividual soul istrying to reach happiness. Examineyourself. Each individual soul isstriving to get morepower and more happiness. It is a fact, a truth with usthat we need more power, more happiness, more pleasure.Those that are in power want more power, and thosethat are happy want more happiness. Those that are nothappy are seeking happiness. Love of power and cry forhappiness are innate in each individual soul; they areinseparable. You cannot separate love from power norfrom happiness. Try to do it, you cannot. We maynot regardit in that light,but when you examine yourown soul, you will find that you want more happiness andmore power. Love for absolute truth leads to the freedomof the soul, the freedom from all bondages. The longingfor happiness directly or indirectly forces each soul to gainpower over the environment of conditions, to be freedhorn all bondages, to erijoy freedom. If we have power

IISATTITUDE OF VEDANtA TOWARDS RELIGIONover environments, we love to be happy. What is thestruggling for existence but to gain power over environments?If we are weak, we are crushed underthe sledge hammer of these conditions. If wehave no powerto resist all the influences that are tryingto kill us, we will go down; therefore, we needpower and in that state we are free. We maybe found limited in such, but the islonging for morepower. Each individual boul isworkingunder limitations.We must break clown all limitations. We must be free,therefore, the soul longs tor more power.Have you foundany one happy in bondage, in slavery? No, it isimpossible.It is freedom that makes us happy, and the morethe individual soul becomes free from the environment ofconditions the nearer itapproaches the infinite Being,and the more it realises the Infinite the more perfectlyitis located, because it is happiness.The perception of the Infinite leads to absolute freedomand happiness. Then only the thirst for power,which is so strong in llie individual soul, will be conquered;the desire to be free will be fulfilled and true happinesswill come to the soul. Therefore, instead of religion,the necessity of the perception of the Infinite will bringhappiness tothe soul.Here itmay be asked: Do not the existing religionshelp us in getting the perception of the Infinite? Theanswer is in the bold negative, because the finite objectsand material results are holding more important swaythan the perception of the Infinite in the conventionalreligious organisation of the day. Material gains have gottheir support and the perception of the Infinite hasbecome just secondary. We think of finite objectswhether we can gain a good position and retain our religionas well. We do not want to know it if it does notbring good results, something tangible.Now that these doctrines and dogmas, rituals andceremonies have absorbed the whole of the churches andtheir followers. Material prosperity has been the aim of

THE NECESSITY OF RELIGION 119the present conditions that we see today. But tmejpiritualitybegins with jhe perceptionof the infinite Being,and if the existing religions of today liolc^t^js jdiealbeforethe masses and preachit with zeal, then peace andwillIfshall reign in this world instead ofjwars and disasters.this ideal be preached, the nations will stop fightings forpurpose of killing each other. The time has come whenwe should hold up this ideal before our masses, speak of itamongst our friends and itneighbours, preach whereverwe iind time and we hope that the time has come, wheneach one of us must concentrate our mind upon theInfinite, meditate upon it, and think of itduring theordinary moments of our dailylife. We mustthink of it until we feel it in our pulses andour heart is in tune with the Infinite. Thetime has come when we must give nothing else, a higherplace in our scale of values. If we recognize that eachindividual soul is the child of the Infinite and we are onewith our brothers in spirit,then we shall understand thetrue significance of religion.

CHAPTER THIRTEENAIM OF TRUE RELIGIONIf we examine the religious ideals of different peoplebelonging to the various sects of different religions,wefind that the majority of them blindly follow some creed,or believe in certain doctrines or dogmas and mistake themfoy the aim of true religion.Some consider rituals andceremonies to be the essentials of religion; and the priestsencourage these erroneous ideas by impressing upon theminds of the masses that the performances of special.rituals and ceremonies is the highest aim of true religion.Quarrels and discussions have, indeed, been going on forages among the priests of Christendom regarding the timeand manner in which these non-essential forms of religionshould be observed. In English churches at the presentmoment the main point of discussion is whether one ormany candles shall be lighted on the altar, as if the numberof lighted candles would save the souls of the congregation!The pages of religious history are likewise filledwith horror of persecutions, massacres, and all sorts ofdiabolical crimes committed by priests and fanatics in thename of religion in order to establish the creeds, therituals and ceremonials of their own religion. How manyhundreds and thousands of innocent souls were burned bythe fireof the Inquisition kindled by the professed custodiansof the Christian religion!As in the Middle Ages the aim of Catholic clergy wasto convert the heathens into the Christian faith and topunish the heretics by torture and persecution, so eventoday we find the same spirit of fanaticism goading onmany of the missionaries, who do not hesitate to commitsimilar inhuman crimes in non-Christian lands in thename of their religion. To save the souls of the heathensfrom eternal damnation is still the professed aim of the

AIM OF TRUE RELIGION 121Christian missionaries. We have not yet forgotten all theoutrageous deeds lately perpetrate in the Far East, speciallyin China. Not very long ago, an Anglican bishop, addressingan English congregation, drew a vivid picture ofthe disasters which had befallen the Chinese capital andprovinces, wholesale massacres, burning houses, destructionof art treasures, terrible loss of life and wealth, and,admitting that all this was the work u* me missionaries, h$gloried in the fact by saying: "Yes, the missionaries werethe cause of all these troubles but was it not worth whileto cause such trouble, to sacrifice thousands of lives andmillions of pounds to bring the enlightenment of Christianityto the countless heathens and to save their soulsfrom eternal damnation. And was it not every trueChristian's duty to help each in his way in the holy war :fare initiated by the Christian missionary martyrs 1" Suchwas the appeal of the noted Bishop to his congregation.Shall we join him in calling this the aim of true religion?Obviously not.As the Christian missionaries have been preaching forcenturies with the Bible in one hand and a gun in theother, so the Mohammedans have done the same. Holdingthe Quran in one hand and a sword in the other, theyhave massacred thousands in their attempt to save thesouls of Kafirs. Like the Christians, the Mohammedansbelieved that they were fulfilling the purpose of theirreligion, knowing theirs was the only true religion. But ason the one side, treachery, lying, hypocricy, persecution,and the most inhuman crimes have been committed in thename of religion, so, on the other, all the good works thathave helped humanity have been inspired by religion; asmonuments to this fact stand countless hospitals, institutionsfor the poor and needy, schools, colleges, andasylums. Shall we, therefore, say that the performance ofphilanthropic works is the aim of true religion? No; theideal of true religionis still grander, and more vital thanthe simple dispensing of charity.There are people who think that material prosperityV.P. 16

122 ATTITUDE OF VEDANTA TOWARDS RELIGIONis the aim of true religion; but how can that be when weknow that all the great religious leaders of mankind whomwe worship today as incarnations of God, like Buddha,Christ, Rgmakrishna and others, were the poorest menand did not care for material prosperity? On the contrary,they renounced all desires for earthly pleasures,sacrificed social position and power, voluntarily adoptedthe life of poverty, depending entirely uponthealmighty will, and lastly asked their disciples to followtheir example. We all know what Jesus the Christ saidto his disciples:" Provide neither gold, nor silver, norbrass in your purses, nor script for your journey, neithertwo coats, neither shoes, nor yet staves." 1Yet nowadays wehear from the apostles of new religious sects likethe Christian Scientists that the highest aim oftrue religionisgood health, success in business,acquisition of wealth and property (which go under thename of material prosperity.). The aim of true religionisneither a healthy body nor the acquisitionof wealth. Ifa strong body or goodhealth were the aim of true religion,allsavages who eat raw food, sleep in the open air,and live like animals, enjoying perfect health, would haveattained to that ideal.If success in business and acquisitionof wealth were the signs of true religion, all thewealthy merchants, millionaries and multi-millionaireswould have realized itlong ago, but we are quite sure thatthey have not yet attained to On it. the contrary, most ofthem live lives that can hardly be called religious in theordinary sense of the term. The fire of greedfor wealthand for the possession of social and political power hasburnt the seeds of noble aspirations that are to be foundin the field of the human soul. The majority of thewealthy classes live exceedingly selfish lives, being slavesto passions and desires, seeking nothing but sense pleasures,worldly power and amusement. Moral and spiritualstandards have been pushed behind the scenes of the prac-\ St. Matthew #, 9.10.

AiM Of IKtJt RELIGION 123tical affairs of everyday existence. The rich arc tryingto squeeze the last drop of blood out of the poor, and thecry of despair rising everywhere from the bottom of thesouls of suffering humanityfills the space between theearth and the heavens.When we know that social and political progressdepends primarily upon commercial principles and areoften guided by narrowly personal motives, how can wesay that material prosperity is the aim of true religion?Material prosperity, howsoever necessary for materialends, isutterly inadequate for meetingthe demands of thehuman spirit.What is then the aim of true religion? Before wediscuss this point we must understand very clearly themeaning of the word 1*."religion What is religion? Thisquestion has been asked again and again by the greatthinkers of the world. Various answers have been givento it, but still it is vital today in thinking minds. Mostpeople think that true religion means certain forms ofcreed or dogma, of rituals and ceremonies. Some say tHatit is obedience to the moral laws gfven in the scripturesof diJBtoat_na tionsTptEers believe that jreligion means ^areverence for God as He is described under some particularname and Form in each of the revealed scriptures ofthe^ world. The Jew, for instance, must fear, revere, andobey the commands of Jehovah, must propitiate Him byofferings and prayers, and must follow the path of Moses.This is all that he understands by the word "Religion".The Christian's idea of religion consists principally in thebelief that Jesus the Christ was the only-begotten son ofGod or Jehovah, that he came to save the world and sinnersfrom eternal perdition by his blood, and that no onecan enter heaven except through Christ. Such is thepopular meaning ofreligion amongthe Christians.The Mohammedans believe that true religion meansabsolute obedience to the moral laws revealed in theirholy scriptures, the Quran, the acceptance of Mohammedas the only prophet of Allah. toAccording Moham-

124 ATTITUDE Ofr VEDANTA TOWARDSried the Christians will not enter heaven because they donot believe in the teachings of the Quran, and do not followMohammed, also because they do not worship and fearAllah,the only true God.Here we have three great religions, each one of whichclaims to be true and denounces the others as untrue. Butwho isgoing to decide which one of them is actually true?Then, again, outside ot these three, there is Zoroastriauism,the religion ot the Payees. It is also a revealed religionfounded upon the Zendavesta and built arovind thepersonality of the great prophet Zarathustra or Zoroaster.Hinduism is another great religion which is basedupon the Veclas, the most ancient revealed scripturesofthe world. It has produced many prophets and incarnationsof God. It has rituals and ceremonies similar tothose of Christianity but much more ancient. The Hindus.generally think that theirs is the true religion. Buddhism,:again, the child of Hinduism, has the largest following.and is the greatest of all ethical religions. Although it..was not founded upon any book or upona beliel in God,although it does not teach to fear, revere or worshipa personal God, still it is considered by many to be the-greatest religion of Aryan origin. What a tremendous-task and responsibilitytor the student of religionsisto find'out which of these great religions of the world with theirinnumerable followers and inexhaustible stock of ritualsdoctrines, and creeds,reason whyit is so,In trying to solvethe true religion and to discover thethe problem, the question naturallyarises, is there any common platform on which all theserevealed and unrevealed religions can meet and unite?.The answer is to be found nowhere except in VedantaLike an impartial judge Vedanta stands on the firm groundof reason, science and philosophy, and remaining absolately independent of all sectarian Scriptures,creeds, ancdogmas, is ever ready to clcsciibe the common backgroundof alhspecial -religionsand to show to the woild what trm

OF TRUE RELIGION1^5religion is and what it its aim. The aim of true religionwe shall know when we find lhal common platform.Inorder to discover the universal standard we must go to thebottom of each special religion, dive deep into the sea ofrituals and ceremonies until we reach the immovable bedwhich holds all sectarian leligions at its bosom.First we must understand that all these differentcreeds, doctrines and ceremonies, rituals, and beliefs insome particular form or name of Divinity, in a revealedbook, or in any gieat personality, arc like the husks of agrain which hide the kernal. They arc the non-essentialsof religion; and if we examine properly we shall see thatthey vary in different countries according to the ideals,culture, and superstitions of the soil from which the plantof rdigion draws its nourishment. If we can put aside all-these non-essential husks, we shall be able to discover the'kernel of Truth, which forms the essential part of all religions.There we shall find the common platform uponwhich all these sectarian creeds amiably meet; and shallunderlies all the conflict-perceive what perfect harmonying non-essentials of different religions. We shall thenunderstand what true religion means.True religion does not consist in following a creed orin believing in dogmas, doctrines, or scriptural writings;nor does it consist in holding aloft the banner of same.particular prophet, by joining a sect or denomination, butits aim is to lift the individual soul above the limitationsof the senses and bringit in close communion with theInfinite, to make it reali/c absolute freedom from thebondage of ignorance, delusion, egotism, pi^idc, ambitionand all other imperfections which characterize humannature and hold us down on this planeof mundane existence.In short, true religionis not merely a belief in apersonal God. It is not a mere worship of some form ofDivinity, it is not merely fear of, or reverence for God.It does not depend upon absolute obedience to the divine^commands, but it consists, as Professor Max- M tiller hussaid; "In the perception of the Infinite through all

126 ATTITUDE Of VEDANTA TOWARDS RELIGIONsuch manifestations as arc able to influence the moralcfiaractcr ofjaan".The perception of the Infinite, or, in other words,the realization of the absolute Beingwhich is Onealthough worshipped under various names and forms, isthe essential point of every religion. All dualistic andmonotheistis religions like Judaism, Christianity, Mohammedanism,Zoroastrianism, Brahmanisim agree on thiscommon ground because the God of each of these greatreligions is the same one, infinite, and absolute Being, nomatter what name or form may be given to Him by Hisworshippers. If we read of the attributes of Jehovah weshall find that He is infinite. One of the attributes ofAllah in the isQuran that He is infinite. In the Vedaswe read the absolute Being, who is one and all-pervadingis infinite. In modern Buddhism the same infinite andabsolute Being is worshippedas Buddha. When we havesucceeded in feeling the presence of that infinite One inthe midst of all finite things, then we have perceiveditand have discovered the universal meaning of religion.ThejiioLjof true religion, therefore, is the realizationof thejibsolule Being, the realization of the Infinite, andthat realization may come either through knowledge, orlove and devotion, or constant, contemplation. By'knowledge' we mean the immediate consciousness of allthat is finite within the Infinite, of all that istemporalwithin the eternal. It gives to man a clear insight intohimself, answers the highest questions regarding thenature, origin, and future of the human soul and of thephenomenal world. The moment that knowledge orJnana, as it is called in Vedanta, comes within us, thefinite spirit or individual soul becomes conscious of itsrelation to the Infinite or absolute Spirit and transcendingall limitations of sense perceptions,it realizes itsdivine and immortal nature. Then and then alone theindividual soul enjoys perfect freedom from sin, that is,from selfishness and every other imperfection, and all thethoughts and deeds which proceedfrom such a soul har-

AIM OF TRUE RELIGION 127monize with the highest moral laws that are supposed tobe revealed in the scriptures of the world. This absolutefreedom of the soul was meant by Jesus the Christ whenhe said: "And ye shall know the truth and the truthshall make you free."The same freedom was also the ideal o Buddha andit was the true meaningof the word Nirvana. It is thegoal of the religion of Vedanta. Salvation, according toVedanta, does not mean the continuance of a certain kindof enjoyment for any length of time in heaven, but it isthe absolute freedom[ of^JJ^ii^vidml ^squl^ which~i$-theaim of true religion. It does not begin after death, inthe^rader^mJ it begins here in this //'/>, in ttiisverylifetime, and brings to the soul eternal rest from earthlyanxieties and sufferings, unbounded peace and ever lastinghappiness. Then all attachment to things that existin the realm of the finite or within the limits of time andspace, drops off the spiritual body like the dead skin ota snake.As long as the soul cannot come into close touch withthe Infinite, cannot commune with the Supreme, cannotrealize its relation to the absolute Being, so itlongisattached to the finitebody and to the pleasures and comfortsof the flesh; so long does it try to fulfill the desiresof the world and to remove suffering, worry and anxietyfrom the hearts of others; so long for it there is neitherfreedom, peace, nor happiness, but only bondage, sorrow,and misery.A free soul, on the contrary, does not care for anythingthat concerns the body.It stands as a shiningexample of the absolute renunciation of lust and wealth.The constant effort of such a soul is to rise above thematerial and to be free from the limitations of physicalconditions, therefore it is added in Vedanta: "Thatabsolute freedom, that immortal freedom which is theideal of true religion cannot be obtained by philanthropicor charitable works, or by wealth, but by renunciation/'Blessed is he who has overcome attachment to everything

128 ATTITUDE OF VEDANTA TOWARDSv RELIGIONthat isworldlyand who has severed all ties that enchaiaingthe soul, keep it bound on this plane o worldliness,and preventit from breathing the air of perfect freedomwhich isconstantly blowing in the realm of the Infinite.Freedom and renunciation always go hand in hand.One cannot come without the other. Without renunciation,there cannot be freedom. How can we be freeso long as we are attached to the things oi this plane,that attachment will keep us here. Where there is norenunciation, -.there isslavery with its evil attendants,worry, anxiety, fear and suffering.There isnothing inthe world that can make us fearless except renunciation;the only thing that will rotike^a_jiiar^ciation jrfjatta^of the world.True religion has neither quarrel nor fight with anyspecial sect or creed, whether revealed or unrevealed.Because, it deals entirely with the kernel of essential partof the grain of all sectarian religions, and leaves out thehusk or the non-essential forms, creeds, rituals and ceremonialswhich have always been the hotbed of dissensionstmd persecutions among the followers of the various religioussects and creeds. But true religion does not condemnthe believers in creeds and ceremonies. It gives tothese things their proper place and recognizes their usefulnessfor beginners in the path of spiritual progress towardthe goal of true religion. As in ordinarylife there are threeprincipal stages of growth, childhood, youth and maturityso in the spiritual life there are corresponding stagesof development, the spiritual childhood, spiritual youth,and spiritual maturity. So long as we are in the stagesof spiritual childhood and spiritual youth we need doctrines,dogmas, rituals, ceremonials, scriptures, and allthe paraphernalia of worship which we find in a Hindutemple or in a Buddhist monastery, in a Roman CatholicChuch or in a Jewish synagogue and so long we mustobey the commands of priests and of scriptural books.True religion does not begin until we have attained tospiritual maturity, until we have begun to perceive the

AIM OF TRUE RELIGION 129Infinite in the midst of finite objects, the eternal in themidst of the temporal phenomenaof the universe.The moment we get a glimpse of the Infinite eitherthrough knowledge, devotion, or contemplation, that verymoment the soul becomes conscious of its immortalnature, begins to feel itself a part of, and inseparablefrom, the Infinite, and endeavours constantly to be in closetouch with that Infinite. This is w r hat is meant by Divinecommunion. The individual soul then crosses the thresholdof true religion and enters into the realm where thenoise of doctrines, dogmas, sects, and creeds does notreach the ears, where rituals and ceremonies are of nofurther value and where the soul, rising above all temptationand transcendingall limitations, realizes thatpeace, that happiness, that divine wisdom which enlightensthe mind and makes it peaceful and happy. Itbreathes then the air of freedom and enjoys unendingrest.Even when he comes dow n 7 to the plane of the earth, hebrings with him that joyous spirit.Such a soul, enjoyingperfect freedom, declares to the world with a trumpetvoice: "I have realized that infinite supreme Beingwhose self-effulgent light of wisdom dispels the darknessof ignorance. Whosover hath attained such realizationhath crossed the ocean of death and reached immortality;there is no other way, there is no other way/'v.?, 17

CHAPTER FOURTEENUNITY IN VARIETY OF RELIGIONIN a series of lectures on the great religions of the worldI have described the glorious and eventful lives of theirfounders, as also their teachings. My main object was tomake the students of Vedanta understand the ideals ofof the world and to let them know thatall great religionsthose ideals are not confined to any particular religion,but they are universal. I also sought to enable them tounderstand that the religion of their forefathers, in whichthey were born and brought up, is not the only religionin the world, but it is one among a variety of others,that the founder of their forefathers' religion was notthe only prophet, but one among many such prophetswho are revered and worshipped in the world as savioursof God. I have also shownof mankind, as the messengersthat the fundamental principles of Judaism, Christianity,Mohammedanism and Zoroastrianism are one and thesame.Each of these religions teaches the worship of oneGod, who is the creator and sustainer of the universe.Each of them isabsolutely monotheistic, believes inheaven and hell, in reward and punishment, in angels,and archangels, in the resurrection, on the 'lastday ofJudgment/ and the immortality of the soul. Furthermore,I have shown that in the highest ethical contentsthese religions not only agree among themselves, but theyagree with other religions of Aryan and Mongolianorigin, such as Hinduism, Buddhism, Lamaism, Confucianismand modern Shintonism. Each of these religionsteaches the Golden Rule and the ethical doctrine ofreturning good for evil. Each of these religions teachesdisinterested love for our neighbours, for humanity, andits votaries to be loyal to this ideal, Notwithstanding

tJNifY ifo VARIETY OF RELIGIONall these points of agreement, there are, however certainpoints on which these religions disagree, and these arethe rituals, doctrines, dogmas, mythologies, and ceremonies.These doctrines, dogmas, and creeds are moreor less derived from local traditions and mythologies,bearing as they do the inevitable stamp of local formsand names. Historytells us that the existingreligions are an inter- related process and there isno religion without a past history of its own.Religions are never made. They grow like plants,drawing their nourishment from the soil of theirbirth, from the local beliefs and traditions whichvary from place to place. You have already seen howChristianity and Mohammedanism grew from the soil ofJudaism, influenced by the Zoroastrianism of Persia.Again, Zoroastrianism has its roots in the Vedic religionof the ancient Hindus. Judaism in its turn gradually wasdeveloped from the polytheistic beliefs of the differenttribes of Asia, of the Babylonians, Chaldeans and Phoenicians,influenced by the Zoroastrianism of Persia.Christianity was also influenced by the Aryan religion, theBuddhism, as also by the philosophy and religion ofancient Greece. You are also familiar how Buddhism inits turn bloomed forth on the soil of Hinduism and itsvarious branches have spread in different parts of theworld, in Tibet, Mongolia, China, Japan, Siam, Burmaand Ceylon. Buddhism has civilized the barbarousnations of the East, has given them the highest ideals oflife, and has brought salvation to millions of people allover the world. Taoism which developed in China isalso indebted to the teachings of Vedanta and Buddhism.Let us now disclose the links in the old and newforms of religion. Later religions do not destroy theearlier ones. They do not contradict each other, butthey mark a gradual evolution of man's religious conceptions.The historical successors do not reject the predecessorsaltogether, but in many cases the former purifythe latter and thus give them a fresh lease of life. Often

132 ATTITUDE Of VEDANTA TOWARDS RELIGIONthey introduce new creeds, doctrines, rituals and ceremonies,but uphold through them that central spiritwhich animated earlier religions.The change which thenew religions bring about in the spiritual realm is not somuch of spirit as of technique. The same God is oftenconceived in another name and form. The same Jehovahof Judaism is called by the later Christians as the Fatherin heaven and Allah by the Mohammedans. Differentphases and different aspects of the same Deity are manifestedin each of these religions.The Christian conceptionof God is more developed than the old Judaic conception.The Christian conception of God is of a lovingFather, which is different, of course, from the revengefulGod ofJudaism.Notwithstandingthese facts, the followers of eachreligion foigct the truth and the history of their lorefathers* religion and declare in a spirit of blind dogmatismthat theirs is the only true religion, thus rashly repudiatingthe claims of other religions tothat exalted status.Each religion preaches and propounds certain doctrinesand dogmas and insists upon its votaries accepting them asthe only real ones. The zc;ilous followers do not rest contentin this; they go farther and think that those who donot believe in their doctrines will go to eternal perdition.will draw their swordSome proceedstill farther: Theyand employ force to convert others into their particularreligious fold. The Mohammedans, for instance, intheir religious career forced others to accept theirbelief even at the point of the sword. They argued:"Either give up your faith and accept mine, or give upyour life." They slaughtered thousands and thousandsof innocent non-believers. They committed these acts notthrough a native wickedness, but through what we may callintense fanaticism. Fanaticism has its roots in man's possessiveimpulse. It rouses in man many wicked feelings,stirsup the animal in him, hardens his heart, makes himcommit violent acts and ultimately change him into aferocious beast. The cause of this fanaticism isnothing

UNITY IN VAKlEtV C)t RELIGION 133but the perversion of religion.What else can be the causeof Mohammedan fanaticism? It is their perverted ideology.True religion brings the most intense love for humanity,nay, for all living creatures while its perversionbrings the most diabolical hatred and persecution theworld over. The former changes men into supermen,while the latter degenerates men into sub-human beings.Like the Mohammedans the Christians also resorted toviolent force for the propagation of their religion.Thelire of Inquisition kindled by religious fanaticism killedthousands ofpious and innocent men whom we now re-can make one sogard as martyrs of history. Nothingtender and kind-hearted as religion and nothingis so diabolicalas itsperversion. It was religion which stoppedthe slaughter of animals. It was religion that inspiredmen to build hospitals for men and animals and asylumsfor the poor and the needy. Again, the perversion of religiononce let loose, had worked towards a opposite extreme,indicting untold misseries on mankind. The historyof humanity stands like a livingwitness to all thesenoble and ignoble acts.Each of these religions clairfis to be revealed by Cod.That is a very peculiar point. A Mohammedan says thathis religionis a direct revelation from God, and, when theMohammedans killed all the Jews and innocent Arabs,they thought that they were not itkilling,was God whowas killing those men and that the will of God was beingfulfilledthrough them. Whenever they declared war, theysaid it was God's command, and there was the followingpassage in the Quran: "The Lord says through HisAngel Gabriel go and do this/' and so he does.Again the Christians say that their religion istrue becauseit was a direct revelation from God. As the Quranis the revealed scriptureof the Mohammedans, so is theBible of the Christians, the Old Testament of the Jews,the Zend Avesta of the Zoroastrians, the Vedas of theHindus and so on. Now, if all these scriptures, are therevealed words of God, may we then ask: isWhy there

134 ATtlTltoE OF vfcDAMA TOWARDSso much difference of opinion A Mohammedan will notaccept any other scripture as revealed; he will say that hisscripture isthe only one which was revealed by God, andsome of the Mohammedans will again, say that thisrevelationwas the last A Christian will not accept otherscriptures as true, but he will take his own and denounceothers. If a Christian believes his own scriptureis trueand revealed, why should he not allow others to believein the same way? Then there would be an end of quarrels.But at the same time, if a Mohammedan is allowedto believe in that way, he will not stop there; he willpersecute others, because he will think that he is fulfillingthe will of God. Now, what are we going to do underthese circumstances? Who will decide which scriptureistruly revealed and which is not? We are not in a positionto decide it. A Christian cannot decide it, because hewill say that his is the only scripture revealed. Whowill decide it? If God comes down Himself and takes ahuman form and explains that among these scripturessuch and such an one is tuily revealed, even then perhapswe will not accept that statement. Then, again, the followersof Mohammed will try to force others and quarrelwith those who follow other scriptures and other religionsand other prophets. A Christian will denounce the prophetsof other religions. He will say that other prophetsare not true, but that his own prophetis the truest andmost historic. He will bring you many arguments, withoutthinking for a moment that if those arguments beapplied against his own religion the whole structure ofthe religion will fall to pieces. We cannot accept thosearguments, because they are one-sided.This process of coercion has been going on from thebeginning of history of religions and will continue in thefuture. Where is the harmony? How can we find peace?Harmony and peace will come only by seeing the unity inthe variety of religions. And where is that unity? We donot find itin the doctrines and dogmas. Because each religionor each scripture preaches some doctrines and dog-

UNITY IN VARIETY OF RELIGION 135mas which are different from others,We cannot find thatunity in the lives of the founders of many faiths,because the miraculous deeds and historical livesof these founders differ from one another. If weaccept the life of Christ as true and real andas the only one, then we cannot accept the life ofMohammed as true and real, because his life is different.He was born under different conditions, amid a differentnation, and he lived a different life. He married and hehad a great many wives. Christ had none. Now, howare you going to reconcile that? But there is anotherIf the miraculous deeds and wonderful eventsdifficulty:in the life of one particular founder of a particularreligionagree with those of another founder, then the followersof the first will not accept them as real. Forinstance, Christ walked on the sea and heated the sickand raised the dead, and so on. Now, if those acts werefound in the lives of Buddha and Krishna, then a Christianwill not accept them as true. He will say: "Oh!They are not historical; they are all mythical legendsbuilt on the life of Christ". But ifyou say to them thattheir legends in the life of Christ were built upon allthese traditions of the lives of Krishna and the deeds ofBuddha, now who isgoing to decide thai? The doctrinesand dogmas are intimately related to the lives of thefounders or embodied in the mythological descriptionsof a God with a particular name and a particular form.The Buddhists cannot separate their religion and (heideals of their religion from the life of Buddha. If thelife of Buddha be taken away from Buddhism, it will fallto pieces. Similarly, the ideals of Mohammedanism areintimately connected with the life of Mohammed. 11Mohammed was not inspired by Gabriel, then the wholeQuran is false and the whole religion goes topieces.Similarly, if the life of Christ be taken out of Christianity,nothingis left. But the followers of each of these foundersof great religions will cling to their own masters and prophetsand say that their prophets are the only historical

ATTITUDE OF VEDANTA TOWARDS RELIGIONprophets, while other prophets are all false, unhistoricalor perhaps not authorized or commissioned by God.In these circumstances, we do not find any hopefulsign of peace and harmony unless we rise above all sectorianreligionsand turn to Vedanta Vedanta asks us notto quarrel and fight, over the doctrines, dogmas, creedsand rituals, because they are the non-essentials of religion.Vedunta asks us to look at the essential point of religionand there we will find the unity. Conscience is theideal the attainment of perfection;no matter how youcan getit or how you do getit. As long as the idealis the same and the results of realization are the same,there we find the unity. We must look at the highestideals of these great religions of the world and understandthe true meanings, not the sectarian meanings asgiven by particular sects. For instance, the Bible is interpretedin a thousand different ways by different followersof different denominations. There are about two hundredsects in Christianity and each one quotes from the Bibleand gives a particular interpretation. Now, which areyou going to follow? Go to a Catholic church and thereyou will find a different interpretation, and go to a ChristianScience church and find Mrs. Eddy's interpretation,which may be true but that is different. Go to aUnitarian church; there you will see the difference. Thisisextremely confusing to the followers of religions whoreally wish to understand the truth and to get the highestideal and realize in and Vedanta isextremely helpful forthat. Vedanta is far above the level of these sects andthere it stands as a witness upon the rock of truth. It appliesreason, science, philosophy and the spiritual laws thathave been discovered by all the great saviours and saintsand spiritual leaders of the world; and tells how to understandthe spirit of the scriptures from the more universalstandard as Christ said: "And ye shall know the Truth andthe Truth shall make you free;" then understand it. Whatis"knowing the truth" and what is "freedom?" Now,sectarians may say that truth is Christ. Another may say

UNITY IN VARIETY OF RELIGION 1J7that truth is God. But, whether it be Christ Or Gpd* itis one. Why do you not take it as one truth? It willappeal to your reason. Science tells the same thing* Allphilosophers have said the same thing and all religionstell the same thing that truth is one and universal.Find that truth, know it, and then freedom will come.That would be the rational way.That is the position of Vcdanta. Christ alone didnot say that truth. Long before Christ Buddha said:.4'Truth is one. Know it and realize it, and thenyou will be free; emancipation of the soul will come toyou." Vedanta teaches the same thing. Read the Upanishadswhich were given to the world hundreds of yearsbefore Christ, or, perhaps, thousands of years beforeChrist, and there you will find the same truth: 'Truth isone, universal, and the worship of truth is the one goal ofall religions/ Truth may be called Father in heaven orAllah, Ahura Mazda or Divine Mother, Over-soul orSpirit; call it by any name It is the same one thing. Wecannot destroy all religions. We must see the harmonyand we cannot find that harmony in the mythologies, inthe rituals, in the doctrines and dogmas, in the peculiarbeliefs and traditions upon which they are built; but weshall find the unity in the highest goal, in the worshipof Truth. How can you worship the Truth? By goingto a church? Yes, by going to church, but not believingthat outside of the church is hell. You may go to church,but do not say that those who are not going to church aregoing to eternal perdition. Human bodyis the bestchurch. Herein dwells the Divinity; realize Him therein.All churches and temples are made after human body.It*you stretch your arms, you are a cross, and all churchesare built in the form of a cross. Why is it holy? Becauseyour human bodyisholy. What can be holier thanhuman body? What can be greater than it? It is a livingshrine of Divinity, and so, we shall worship the Truth,within the heart. If you go to a mosque, there you canworship also being a Christian. Certainly ifyou goto theV,F. 18

138 ATTITUDE OF VEDANTA TOWARDS RELIGIONtemple of a Hindu or a Buddhist! do not see the faultsthere. They may have peculiar rites and ceremonies andimages and all those things as in Roman Catholicchurches, but these are non essential. The most vitalpoint of religion is the worship of Truth. Be really aseeker after Truth and sit in your own room and feelthere you are in a church. What can be greater and moreuniversal than that? Even when you are walking, thinkthat you are walking in the church. The whole universeispervaded by the supreme Being. What place can weexclude from His omnipresence, from the Divine presene?Therefore, Vedanta asks us to worship the Truth; nomatter by what name we call it. It will not make anydifference in substance, for religionis not so much amatter of profession as a thing of active cultivation. Ifyou pray, do not pray in mere words but pray in spirit.That prayer will be fulfilled. "Out of the fulness of theheart the mouth speaketh," but when the heart isempty,the words may flow in torrents without producing any lastingimpression. If a speaker has no fulness of heart, hisotherwise wonderful discourse, line rhetroic and fineoration, will fail to induce others to an acceptance ofhis experience. But when the utterance leaps forth fromthe inner depths,itengages the depthsof another. Allprophets, all messengers of God, iirst iill their own soulswith the thoughts and ideas and then speak out beforethe world. The world bows down before that divinevoice, because the Lord speaks throughit.They forgetthemselves and become channels through which the Lordspeaks, and, therefore, the world worships them, idolizesthem, reveres them, honours them, and calls them thesavious of mankind. Christ and Mohammed were prophets.Zoroaster was a prophet; Buddha was a prophet;Laotze was a prophet, and there have been many otherprophets, like Krishna, Ramakrishna and others. They donot care to foretell fortunes, but they are messengers ofGod, greater than Jewish prophets in some respects, becausethey do not simply predict, but they understand

UNITY IN VARIttY Of ftELlGION 130the spiritual laws and are living examples before theworld. Therefore, they are worshipped by humanity, andif we understand that unity in the variety of religions,then we may live with the Mohammedans, with the Christians,with the Jews, Zoroastrians, Hindus and Buddhists,without quarrel, without fighting.The world will learn this wonderful acceptance of theunity in the variety of religions from India as upheld inher long historical tradition. Therefore, you see in Indiathe Mohammedans, the Buddhists, the Hindus, the Parseesand the Christians all living together as friends. As longasyou worship God, you are all right. And so inVcdanta, when you find the principles of Vedaiita, donot think for a moment that you are going tobe converted.We do not believe in conversion; but we believein telling you to see the unity, to understand the highestideals of all religions, and to worship the Truth in thechurch of )our own heart, the living sanctuary of God.

CHAPTER FIFTEENUNIVERSALITY OF THE VEDANTIC RELIGIONIT is extremely gratifying to me to know that youcare more for your religion, lor your spirituality than foranything else. All other subjects, such as politicsandsocial progress, are secondary to us, and spiritualityis ourlife. Spirituality is a part of our soul. We cannot give itup. The moment we give it up, we will be dead. Fromtime immemorial, from the day when all the Anglo-Saxonand European nations were tattooing their bodies andeating raw animal flesh, from that hoary age down to thepresent day, our treasure and wealth have always been inspirituality and not in politics or in social reform.Our religion and philosophy are absolutely universal,that we have inherited from our ancient forefathers, whowere mantra-drashtds, i.e., the seers of Truth. They donot take their stand upon the quick-sand of doctrines anddogmas but upon the solid bed-rock of eternal truths andspiritual laws that govern our souls from eternityto eternity;and standing upon this solid foundation, our religionand philosophy have withstood all the ravages oftime and have been able to conquerall other kinds ofmovements that have sprung up from time to time. Ourreligion and philosophy have civilized the nations ofdifferent countries, whether of Asia, or of Europe,whether directly or indirectly. Spiritual ideals of thehighest nature first arose from the heart of India, andthen travelled westward and eastward westward as faras Alexandria and Greece and eastward as far as China.Even centuries before the Christian era the greatpreachers of Hindu philosophy and religion went to distantlands outside of India to preach the gospel of Truth.never carried swords or guns, but they spread andTheyshowered benediction and good-will, peace and love whet-

UNIVERSALITY OF THE vfcPANTic ktucioN 141ever they went. The spirituality which we have inheritedknownthrough our wonderful religion and philosophy isunder the name of Vedanta.think that it meansBy 'Vedanta* many people may sectarian philosophy or some metaphysical dogmascertainwhich are purely monistic or dualistic, and consequentlyone-sided. The term 'Vedanta' is not limited by any sectariandoctrine or dogma or any metaphysical theory.Vedanta means 'the end of wisdom.' It is not limited toany particular book or writing or scripture,but it isabsolute in its nature. What is that end of wisdom, andhow to acquire it is the aim of 'Vedanta' primarily.The 'end of wisdom' must not mislead us to any such conclusionthat wisdom can be limited or can be made final.The idea is that the 'end of wisdom* means that goalwhich is reached by all relative knowledge, byail knowledgewhich proceeds from the phenomenal world or fromour sense of perception. Knowledge which is scientific isonly strivingto reach that climax to which it will nevergo. And where is that climax? Is it in the knowledge ofmatter, or in the external phenomenal world?No, matteris the combination of material particles known as the phenomenalworld, which means one-half of the universe.There is another half which is not matter, but theknowcr of matter. It is not the same as the combinationof material particles, but it is the knower, the power, theintelligence by which we are conscious of the externalconditions. We can perceive the existence of matter andwe can know that there is such a thing as the phenomenaluniverse or the external world, which ismerely objectiveand that is one-half of the universe. The other half issubjective, and when we combine the knowledge of theobjective world with that of the subjective world, then wefind a grand wisdom which is unlimited by time and space.That wisdom is called the divine wisdom or eternal wisdom.That unlimited wisdom is the beginning and endof the whole universe. But where is that wisdom? Is it inthe universe? Is it outside this cosmos? Is it outside our

142 ATTITUDE Ofr VEDANTA TOWARDS RELIGIONbodies? No! It pervades die whole universe. It is outsideas also inside. It iseverywhere. We have wisdom itself inour souls. In fact, our souls are but manifestations of thatinfinite wisdom which isthe foundation and the end of allphenomenal existences.This wisdom is described by various names. Somepersonify and call it the Lord of the universe, but makethis wisdom as one of His principal attributes. They saythat omniscience is the attribute of the Soul, but is theSoul separate from omniscience? No; He is one withomniscience. He is one with divine wisdom. Therefore,the religionand philosophy of Vedanta are that divineexistence and intelligence which are again are one and thesame. They are inseparable, and, therefore, absoluteexistence and intelligence must be the foundation of thewhole universe; and that foundation is called satyamjndnam ananlam Brahman. Satyam means 'absoluteexistence/ Jndnam means 'knowledge which isbeginninglcssor endless* and that is what is described inVcdanta as Brahman, the infinite Being, the supremeBeing of the universe: That Brahman is nameless andformless. That is one, and that cannot be many.It is also said in the Vedas that this one Infiniteintelligence and existence, is the source of allphenomenaluniverse. A question was asked in the Vedic age, whatis the nature of that eternal truth o the supreme Beingand how is it related to the phenomenal world. Thatquestion was answered by another sage with the followingwords: "That from which the whole phenomenal world,the universe, has come into existence, by which it exists,through which it continues to live and unto which it returnsat the time of dissolution, know that. That isBrahman." Therefore, Brahman is the beginning, middleand end of all relative existences. That absolute Being isalso the ideal of all the great philosophers of differentcountries. It is called by different names. Some say theBrahman as "the eternal Being," the nameless andfonnless infinite wisdom which is tilebeginning and

UNIVERSALITY OF THE VEDANTIC RELIGION 143end of the phenomenalis the goal of all relative knowledge,existence. That infinite wisdomand that is the idealof Vedanta. Vedanta tells us how that goal can be reached,and what happens when that goalis realized. Theideal being one and the same Vedanta tells us thatwhether we call itpersonal or impersonal, whether wecall it the creator, preserver and destroyer,it makes nodifference but the infinite wisdom is one and the same.If we understand that ihe Vedamic ideal has no particularname, then we have no difficulty in reconcilingitwith the ideals of sectarian religions like Christianity,Mohammedanism, Zoroastrianism, Judaism, Buddhism,and other * isms' of the world. If we understand thenature of that infinite Being as nameless, then we maysay that it is Brahman of the Hindus, Vishnu of theVaishnavites, Shiva of the Shaivaites or Sakti of theSaktas. It is also the Father in heaven of the Christiansand the Allah of the Mohammedans, Jehovah of the Jews,and so on. The difference isonly in name. But thesedifferent names do not change the nature of that absolutewisdom, the divine Being, or the supreme Lord of theuniverse, and, therefore, all religious quarrels and persecutionthat have been described in the pages of the religioushistory of the world, should not exist in future ifwe understand that 'unity in diversity* is the ideal of ourexistence. If we realize that the unity of Godhead hasdifferent names and forms under a variety of manifestationsonly then there would be no more quarrel, nomore fight between the Hindus and the Mohammedans,Christians and Mohammedans, Hindus and Christians andother followers of various sects. All these quarrels andfights proceed from fanaticism, which is the childof ignorance. Wherever there isignorance there isfanaticism, and fanaticism leads to all kinds of diabolicalmethods which deluged the world under the name of religion.Christians have held swords and guns in their handsand demolished temples in this country and Ceylon. Theyhave demolished Buddhist temples in Japan and China.

144 ATTITUDF OF VEDANTA TOWARDS RELIGIONMohammedans have demolished the Hindu templesthrough fanaticism and through that spiritof zeal topropagatetheir faith, but the Hindus have always practisedtoleration. They have never held swords and destroyedany religious monument for the sake of their faith. Showme a nation like the Hindu nation who built churches forthe Christians and mosques for the Mohammedans!WhyBecause they know that the Lord who isdid they do so?worshipped under the name of Allah or the Father inheaven is the same Deity whom they worship underdifferent names. The toleration of the Hindus had beenunique in the religiius histiry if the world. We havenever shed blood in the name of religion. We, the Hindusunderstand better, and, therefore, are stillcapable ofbeing the spiritualleaders and teachers of the Westernnations. They are yet to learn from the Hindus thegrandeur of religious toleration. Hinduism accepts thefundamental principles of all religions. It isvery difficultto reconcile so many varieties of creeds with the religionand philosophy of Vedanta, but, ifyou look a little deeper,you will see the religion and philosophy of Vedanta donot deal with doctrines and dogmas, but they give spirituallaws which are eternal and universal and which arethe common property of all religions. And what are thosespiritual laws, the ethical laws, the relation between thesoul and God, the relation between the individual soul andthe external world? All these are most beautifully described,most rationally maintained by no other system thanthe system of Vedanta which is not only a philosophy butalso a religion as well.Now, the religion and philosophy of Vedanta can bedivided into three principal parts. One partis dualistic.By that word I mean, it admits the existence of threeentities as separate, but closely related to one another.The existence of the individuals to one another, the existenceof the individual soul, of the external nature, andthe existence of the Creator; these three are co-eternalentitles. These exist but thev are not one and

UNIVERSALITY OF THE VEPANTIC RELIGION 145the same. Those who admit these three things as separateentities, are known as dualists. Among the Hindusyou will find the Vaishnavites admit thatthe Lord isseparate from nature as also from theindividual souls. But among the Western nationsthose who proclaim Judaism, Mohammedanism, Christianity,etc., you will find the majority of these followersbelieve that the Lord of the universe is separate from theuniverse, and He is the ruler and the governor of theuniverse. The creator is distinct and separate from theindividual souls which are His creatures. This is thefirst step in the spiritualevolution of the soul. First ofall, when we see beautiful things which we perceive bythe senses, we conceive of a creator, a ruler, a governorand we think of His attributes, His powers and Hismajesty and then we bow down to Him andworship Him. In times of distress and suffering we prayto Him and call for His help.That isonly natural. Then,gradually we begin to feel that the Lord of the universewhom we conceive as dwelling beyond our reach, is notfar from us. He manifests Himself within our souls, asan internal ruler and comforter within ourselves.Then we feel we are not separate from Him but moreclosely connected with Him in some mysterious manner.Our true nature is not absolutely separate from Him.It is not a part inseparable from the whole; yetas a partis not the same as the whole, so wefeel that our true spirits,our Atmans are partsof the one stupendous whoe and yet not thesame. This is the second stage of the spiritual evolution.It is called Visi^htadvaita. It means that we are in thebody of the supreme Being, and the whole external phenomenalworld forms the gross physical body Virdtmoorti,of that infinite wisdom, and each individual soul exists inthe body of the Lord. Sometimes it remains there andat other times it manifests itself in various manifestationsand incarnations.Then there is another still closer realization and that17 T> 1Q

146 ATTITUDE OF VEDANTA TOWARDS RELIGIONcomes to the soul which has reached beyond the limits ofall relative knowledge, sense-perceptions, thoughts andideas. When we rise above all relative conceptions, wefind that there issomething which is the foundation ofour conceptions of the creator, the preserverand thedestroyer, which forms the essence of the Lord whom weworship under different names. When we realize that, weenter into the domain of the absolute existence; we areno longer conscious of external things and we feel a blissfulstate of Samddhi which is indescribable. There wetind all differentiations vanish. The sun, moon and starsdisappear. Where do they go? What we do not know, butthere exists one infinite wisdom, and it is said in ihe Vedasthat neither the light of the sun, nor that of the moon,nor ihat of the lightning can show the glory of thatinfinite wisdom, which these external material lights cannotreveal. How can earthly light reveal that supremeBeing I But at the same time it dwells in the sun, in themoon and the stars as well. It is the essence of allof them. No one can transcend it. It is indescribable,unfathomable, immortal. This state is called monistic orAdvaita. Then we realize that these three, the individualsoul, the external nature and the creator are but the manifestationsof one absolute Wisdom which is infinite andeternal. In manifestations there isrelativity.A creatorexists so long as there is creation. But when there is nocreation how can there be a creator? So is Isvara. Whatis itsmeaning? Isvara means ruler or governor. Nowcan there be a governor when there isnothingto begoverned? And how long does the governor exist? Solong as there is something to be governed. Therefore, solong as the phenomenal world exists, there is that manifestationwhich is called Isvara or personal God. But ourGod is not merely personal but also impersonal. Ourconception of God as a personal deity is only a poor conceptionof God. That is only the beginning. We mustrisehigher and higher in the evolution of our conceptionof God and graduallywe will find that this Isvara is only

UNIVERSALITY OF 1HE vfiDANTIC RELIGION 147the first-born manifestation of something which is indescribableand infinite wisdom. That is Brahman. Now,under these three heads we can include all the specialreligions of the world, Christianity, Mohammedanism,Judaism, etc., which are dualistic, and, therefore, they canbe embraced by the dualistic system of the religion anddescribed in hisphilosophy of Vedanta. Ramanujacharyacommentaries the grand truth that the first-born Lordof the universe, the Saguna Brahman is the almighty Beingin whose body dwells chit and achit, the individual egoand nature. This idea was expressed by Jesus the Christwhen he said that the great Lord is like the vine and weare but branches. It was expressed by Alexander Pope whenhe said that the Lord is one stupendous whole, of whichwe are but parts.But when we go a little deeper, we findthat He cannot be divided into parts, because He is infiniteand every part of Him is infinite. Then comes themost advanced metaphysics of Sankaracharya who saysthat all these differentiations and distinctions are only onthe phenomenal plane.The idea of separation, the ideaof division, exists so long as we are limited by time, spaceand causation. Time, space and causation are but theproducts of one eternal Energy which is known as Prakrit;or may a.But what ismay a, I ask? Is itmerely illusion? No,it means relative existence. It means time, space andcausation. Sankaracharyadefines it as indescribable inits nature and name. It is the energy of that supremewisdom and Divinity. It isbeginningless. It consists ofthree qualities or materials which combine themselves andmanifest into gross material forms of the universe. Itsexistence can only be inferred by seeing the results, andit is that which producedallphenomenal names andforms. 1 Time, space and causation are included in that,uVivekachidamani, 110.

148 ATTITUDE Of VEDANTA TOWARDS fcELtGlONbecause these are the conditions under which all namesand forms exist.European philosophers think that Kantwas the first man to discover that time, space and causationare the conditions of phenomenal existence, but itwas known to the Hindus long before the time of Kant.In fact, Sankaracharya mentioned that several times inhis commentary on the Upanishads and the Brahmasutras.It was familiar to the Hindus long before Kantdeclared it, from the time of Sankaracharya who livedabout the eighth century A.D., and, in fact, that idea wasin a germ stage in the Upanishads which go back thousandsand thousands of years before the Christian era.We must not consider that mayA means absolute illusion.It means phenomenal existence, conditional or relativeexistence. It means that my existence dependsupon the existence of Madras. Madras exists solong as there is India and India exists so longas thereis earth and the earth so long as there is the solar system.That is conditional existence and that existence ispos-and causation. But when wesible only in time, spacerise above time and space,when relativity vanishes, thereis neither may a nor manifestation of mdyd,and there isthe abode of infinite wisdom and yet at the same time itforms the background. It forms like a canvas upon whichthe most beautiful picture of the phenomenal world ispainted by the Almighty hand, and that canvas gives lifeand soul to the picture of the phenomenal world.Nothing can exist as separate from that infinite Being,and, therefore, we must feel our relation to the Infinite asinseparable, and this idea was expressed most beautifullyby Christ when he said: "We live and move and have ourbeings in God/ This idea was expressed in India centuriesbefore his time. It is expressed in the Upanishadsthus: "That from which everything comes into existence,in which everything exists,into which everything returns/'So, our beings depend upon the supreme Being.This isthe ideal goal of ouy religion and also of all the religionsof the w

UNIVERSALITY OF THE VEDANflC ftELIGlON 149Therefore, our religion embraces all other religions.For instance, the Vedas say that moksha is to be attainedthrough knowledge. By knowing we can attain to absoluteemancipation and freedom. The same idea wasgiven in the Bible when Christ said: "And ye shall knowthe truth and truth shall make you free/' 1 Christ theremeans that knowledge brings freedom. He did not meanthe knowledge of any material object or of externalmatter, but the knowledge of that one Being which whenrealized would bring the absolute freedom. If youstudy the Quran, you will find the knowledge of Allahis declared to be the means by which that goal of freedomcan be attained. Of course, going to heaven and enjoy*ing celestial pleasures is not considered to be the higheststate of spiritual realization. Although the SandtanaDharma advocates and helps such men who areanxious to reach the goal of celestial pleasures anddoes not discourage the devotee who wishes lo go toheaven and enjoy the cclectial pleasures for a certainlength of time, yet it holds before us that these pleasuresare within the realm of time, space and causation, r.ndteaches us that those seekers after Truth who wish 10attain to the absolute Being and who endeavour to enterinto the bodyof infinite wisdom must transcend the celestialregion. Other religions do not give that loftyideal butAndthat limit ofgive only celestial enjoyment as the highest pleasure.therefore those special religions can never become universal,because they do not want to go beyondheavenly pleasures. If there be any one who does notcare to go to heaven, these special religions cannot helpthat individual, but the religion of Vedanta canhelp all those who wish to goto heaven and all those alsowho do not care to go to heaven, and, therefore, this religionis more universal than any other special religions.Another point we must not forget, viz., that theuniversal religion of Vedanta which advocates the exist-1 St, John VIII, 32.

[50 ATTITUDE OF VEDANTA TOWARDS RELIGION>nce of one truth, one being and one wisdom, isnot based>n atay theory which is like the theory of special creationmt of nothing. But it ispurely rational. It is in perfectlarmony with reason, science and philosophy. As thenodern scientists after long research and investigationlave arrived at the conclusion that this world was not;reated in six days out of nothing, but is the result of thegradual evolution of the eternal Energy which is allpervading,which remains unmanifested at certain timesmd then manifests itself into various names and forms.The evolution theory has been discovered by modernJunkers through long researches and investigation.Theindent thinkersof India discovered the same law of evoutionand based their religion upon that law and rejectedthe theory of special creation of the world by anyexternal deity, and therefore in the Vedas we read thatiomething can never come out of nothing,and this is ajcientific law discovered by modern scientists. Until latelythis law was unknown to the scientists of Europe and\merica, but it was known in India centuries before theChristian era. In Chhdndogya Upanishad whose datehas not yet been fixed by the Occidental thinkers, we reada father teaching his son saying how can something comeout of nothing. That question was raised by the greatMantra-drashtd of the Vedic period and it is raised todayby the scientific thinkers. And, therefore, the evolutioniheory has given foundation to the religion of Vedantawhich is universal, and itsuniversality consists in thatharmony which exists between itself and all sciences andphilosophies of the world. I shall now proceed to showyou how the highest ideal of all the scientists of moderntimes is included within the 'pale of the Vedanta religionand, therefore, it is universal. The evolution theory givesfoundation to the religion of Vedanta. At the same timewe must not think that this theory explains all things.There are other theories which are higher than the evolutiontheory. Time will not permit me to enter into thedetails of that metaphysical point, but I can assure you

UNIVERSALITY OP THE VEDANTIC RELIGION 151that there is a theory which is better and more scientificthan the theory of evolution, but the modern scientistsEurope do not accept it. Well has it been said by SirMonier, Monier Williams that the Hindus were Spiniziteslong before Spinoza. This is true, for as early as the timeof Kapila, we find him explaining that theory in detail.The modern theory which is so beautifully explained byHerbert Spenceris not very dissimilar to that ideal theoryof evolution which was started by Kapila at least sevencenturies before the Christian Era. And thus we find thatall the scientific thoughts and discoveries are helping andsustaining the religion and philosophy of Vedanta. Butwhat has become of the other special religions which werebuilt upon the theory of special creation. They take thisfor granted. They believe in traditions and are afraid ofasking questions. If any one ask a question, such as, whydid God create the earth before the sun, the answer isnot given, and the preacher says it isblasphemousto asksuch questions, and that most inscrutable are the ways of;i&e Almighty and He can do anything. Such explanationsdo hot satisfy scientific minds, and, therefore, they do notaccept such theories but ridicule them. But in our religionof Vedanta nothing can be ridiculed.Another point which we must remember before wecan understand the universality of Vedanta is this: Ithas never had any founder. A religion which needs afounder or which is built upon the personality of atounder cannot exist beyond his life, and, therefore, cannotbe universal, and if the founder be one-sided, it cannever be unlimited. Itmay satisfy certain souls but not all,and, for that reason, we find so many religions existing inthis world. Mohammedanism tried to convert the wholeworld. Christianity has been trying this for the last 2,000years.But has it succeeded? We doubt it. Itmay tryanother 4,000 years. We live in eternity; we do not care.Our life is not limited by three or four scores of years, butwe are children of immortal bliss. We are not afraid ofhell-fire after death, and there is, in addition on our side,ot

152 ATTITUDE OF VEDANTA TOWARDS RELIGIONthe fact that we are not going to eternal perdition.was coining from Englandto India in a P. 8c O. Steamer.There was a passenger who travelled with me and wasinterested in the missionary work, and he thoughtI wasa Christian missionary. So, he asked me to what denomination1 belonged. I said: "To no denomination.It was very surprising to him. He said: "Don't youbelieve in Christ ?" "CertainlyI do/* was my reply.Then he asked:. "Do you believe 4 he is the Saviour'?" Isaid: "He is one of the Saviours. Mohammed was a Saviour,Buddha was a Saviour and there are many others."He then asked: "Do you believe that you are a sinner?Christ will save you and through him you will receivesalvation." I said: "I do not believe that." "Don'tyour"he asked. I said: "No." He then said: "You aiethe first man I have seen that has the courage to say so/'I said: "Yes! we have the courage to say so, because weknow it/' He then said: "Well, it is very strange. Timewill come when you will believe that youI1 'are a sinner/'I said:. "I am a child of God, and to call me a sinner isblasphemy, and if you call me so, you commit a sin yourself."He said: "I have never seen such a man." I said:"You see me and I will show you thousands ifyou gowith me." He then changed the subject.So, our religion gives us that strength that we do notfear eternal hell-fire, because it does not belong to us. Weare the children of immortal bliss. This must be preachedin all countries of the world, where they are groaningunder the burden of that blasphemous thought that theyare born in sin and iniquity and we must remove that byspreading the religion of Vedanta. Awake, arise and takethe banner of this universal religion and go from land toland and preach the gospel of truth to enlighten theminds of thousands and millions of men who are waitingto receive you as their own saviour. Such is the grandeurof the universal religion of Vedanta and its variousmethods. It does not say that everybodyshould believein one particular creed, but, on the contrary, it says that

UNIVERSALITY OF THE VEDANTIC RELIGION 153each individual will have his own particular line othought and each will lead to that ultimate goal. Christianity,Mohammedanism, Vaishnavism, Shaivaism andSaktamdrga they are all so many paths, each leading tothe one goal. If we realize that, there will be no fight, nopersecution but absolute peace and harmony. The followerof the Veduiita religionis neither a Hindu, Mohammedan,Christian, Parsi nor any other. He can worshipin a church, in a mosque, in a temple or in his own heart.Because our human bodyis the temple of the living God,is the church of the Almighty Father and there the eternalSpirit shall be worshipped by spirit and in spirit andthen we shall worship the true God. Then and then only,we shall be able to say and know the truth of the greatsaying which Sri Krishna made known to the world nearlytwo thousand years before the Christian"era: Whoevercomes to me through whatsoever path,I reach him. Allreligions reach the same goal which is the infinite andabsolute existence, intelligence, bliss and love." 1uBhagavad Gita, Ch, IV.v.p.- 20

CHAPTER FOURTEENUNIVERSAL RELIGION 0V VEDANTAThe religious history of the world tells us that fromtime immemorial Asia has been the cradle of allgreat religions. All the grand religious ideals that havereformed the characters of barbarous nations, tamedman's unruly mind by the loftiest tenets of ethicsand morality and that have raised human beings abovethe animal plane and allthe sublime truths of spiritualitythat have transformed human characters into godly anddivine nature, and have produced the spiritual ideals ofnations and saviours of mankind firstarose in the Orient.It was Asia that gave birth to the great spiritual leaderslike Moses and Christ, Mohammed, and Zoroaster, Confuciusand Buddha, Krishna and Ramakrishna. Thespiritual horizon of the East has always been illuminedwith the glory of the self-effulgent sun of divine Wisdom.Whenever there was any religious upheaval in any partsof the world, the origin of that could be traced to thetidal wave of spirituality caused by the advent of somespecial manifestation of Divinity in some part of theOrient.The present movement of the universal religion ofVedanta which is rapidly spreading all over the world andwhich ismoulding the religious ideals of Europe andAmerica, originated very long ago in the very heart ofthe Orient. It isgoing to make a wonderful readjustmentof the spiritual thoughts of the people and it has alreadybegun to bring the minds of the followers of all sects, andcreeds and denominations of all special religions back tothat underlying essentialtruths and fundamental religiousthat are eternal. Its aim is to remove allprinciplesdiscord and disharmony that prevail among differentsects. This universal religionwill alsp establish a

UNIVfeRSAi RELIGION OF VEDANTA 155mony between science, philosophy and religionand willprove that true religion does not depend upon doctrinesand dogmas nor upon books, scriptures,and organisations,but upon the eternal truths discovered by thevarious branches of science and philosophy of the ancientand modern times. It will bring equal comfort and consolation,peace and Divine wisdom to all the Christians andthe Jews, Mohammedans and Zoroastrians, the Buddhistsand the Hindus of all sects and denominations. This universalreligionis not based upon any particular scripturebut it embraces all the scriptures of the world and recognizestheir spiritual ideals and teachings as true and eternal.The universal religionis not built around any particularpersonality, like Christ or Buddha, but it accepts allthe great founders of religions as Divine manifestationswho appeared from time to time to establish righteousnessand lo remove the corruptions of the existing religions.For instance, the universal religion accepts Christ,Buddha, Zoroaster, Krishna, Chaitanya, Ramakrishna andothers as incarnations of the same Divine Spirit.The fundamental principle of the universal religionis the absolute oneness of Divinity. "Ekom sadviprnvahuda vadanti;" 'That which exists is one, men call itby various names/ There is one existence, one reality,one life and one spirit.That Universal isBeing manifestingitself in infinite varieties of names and forms. Itis the essence of our being, the foundation of our existenceand the basis of our intelligence and consciousness.It is the Life of our life, the Soul of our souls. It dwellsin all beings and abides in all hearts. "Ko hyevdnydt kahprdnydt. Yadesa dkdsa anando na syat." Who can livetor a moment if this space be not filled with blissfulness?This Absolute Beingis called in Sanskrit Brahman. Itis the same as the Good of Plato, the Substantia of Spinoza,the Ding an sick of Kant, the Will of Schopenhauer,the Oversoul of Ralph Waldo Emerson, and the Unknownand Unknowable of Herbert Spencer. It is the essence ofthe Father in heaven of the Christians and Allah of

156 ATTITUDE OF VEDANtA TOWARDS RELIGIONthe Mohammedans. It isworshipped under differentnames such as Jehova, or Christ, Buddha or Krishna. Itis impersonal, yet it appears as the personal God, thefirst-born Lord of the universe. The same one eternalLord is not only the Father but also the Mother of theuniverse. He is the efficient and material cause (nimittaand upddana kdrana) of the phenomenaluniverse. Hecreates, that is, at the beginning of the evolution he projectsthe world out of His own body wherein it existedpotentially in the unmanifested causal state. This undifferentiatedcausal state of the universe is called inmodern science the eternal energy. This eternal energywhich is the material cause of all isphenomena called inVedanta Prakriti (Latin Procreatrix) the creative Energy.The universal religion of Vedanta is not based uponthe idea of a special creation out of nothing at a definiteperiod of time but upon the idea of the gradual process ofcosmic evolution, from etherial to gaseous, and graduallythrough liquid to solid. Thus when the solid was evolved,the germs of life began to manifest on the physical planefirst in the form of vegetables, then as animals and lastly,as man. 1 The difference between all these grades of lifeisonly in degree but not in kind. This evolution takesa period of many millions of years; then the dissolutionor involution begins in a reverse order and the phenomenal world goes back to its causal state and remainslatent in that state for a certain period only to come outagain through a similar process of evolution. Each ofthese periods of evolution and involution is called a Cycle(Kalpa). The cycle of evolution is followed by a cycle ofinvolution which in turn is followed by another cycle ofevolution and so on. The chain of evolution and involutionisbeginningless and endless. At the time of evolutionan infinite number of individual souls come out ofthe causal state and going through the various grades ofevolution becomes clothed, as it were, with the garment1 Vide Taittiriya Upanishad, II, 1,

UNIVERSAL RELIGION OF \ EDANTA 157of their material bodies of finer or grosser kinds and eventuallybecomes human beings. Theymanifest their latentpowers, fulfil their desires, gain experience and knowledgeand march onward to reach perfection. According to theuniversal religion of Vcdanta, each individual soul possessesinfinite potentialitiesand unlimited possibilities.Each one of them is potentially Divine and is bound,sooner or later, to reach perfection however imperfect orsinful itmay appear to be at present.According to the universal religion of Vedanta, oursouls are not born in sin and iniquity but we are allchildren of immortal Bliss. We are not predestinedtosuffer eternally, nor is this birth the first and last chanceof our earthly existence. Our presentis the resultant ofour past and our future willbe the result of our present.We create our own destiny and mould our own futureby our thoughts and deeds. God does not punish thewicked nor does He reward the virtuous. The wickedpunish themselves and the virtuous reward themselves bytheir own thoughts and deeds being subject to the law ofKarma or cause and sequence.The attainment of freedom from the law of Karma,from the cycle of birth and re-birth and from all imperfectionsand as well as the realization of perfection andGodconsciousness are meant by salvation in the universalreligionof Vedanta. This salvation must be here even inthis life. He who has attained to salvation shall be freefrom allbondage and attachment to earthly conditionsand selfishness. He shall manifest Divine perfectioninall the actions of his body and mind. He shall love allliving creatures equally and shall see Divinity everywhere.All knots of desires are torn asunder, all doubts cease forever, all Karmas and their effects are transcended and allaims of life are fulfilled when perfectionis reached. Allsufferings and sorrows diseases and deaths will disappearfrom the soul which has become perfect in this life. Sucha soul lives and dies for others. He is a Christ, a Buddha,aKrishna, or a Ratnakrishna.

CHAPTER FIFTEENSCIENCE OF UNIVERSAL RELIGIONWe are living today in an age of science. Everythingthat is scientific appeals to our minds and weaccept it as true. With the help of science we can see thevastness of the phenomenal universe, and it has revealedto us the profoundest depths of nature. It has studiedthe cell, divided it into molecules and atoms and shownus that the atoms, in reality, are not indivisible units.Through science we know that all the manifested forcesof nature are the expressions of one eternal Energy andthat the phenomenal universe has come to itspresent statethrough the gradual process of evolution. Furthermore,we have learnt that the life-force is not the exclusive propertyof the animal creation, but is manifestedin vegetables and metals as well. Again, sciencetells us that God did not bieathe the firstbreath into man, that the life of a man is not theresult of the intervention of the supernatural Being, butit is as natural as the life ol the lower animals. Thoughttransference or telepathy helps us to understand that ourminds are but minute particles in the Cosmic Mind. Neverthink that our thoughts do not penetrate into otherminds. They go through walls of solid rock, and ifyouhave a high thought, that thought moves throughout theAtmosphere of the whole universe. It is producing waveswhich are affecting minds, capable of receiving suchthoughts. If we can regulate the variation of thought inour own minds and harmonie them with the CosmicMind, then we can become one with it. Herbert Spencersays: "Matter, mind and force are not the reality, butthe symbols of reality, and the same reality is manifestedsubjectively and objectively." You may call it Reality orBring or God, or by any name you like, but it is the one

SCIENCE OF UNIVERSAL RELIGION 159Substance. Students of science cannot believe in the Creator,as described in the Genesis, who creates something outof nothing. For science has given evidence to prove thatlife-germs are uncreatable and indestructible; that theygradually pass from lower to higher stages of development.The old theory of pre-existence and reincarnation explainsthat germs of life of individual souls existed before thebirth, that they gradually developed according to theirdesires, creating their own destiny, and have evolved fromthe lowest to the highest stages.These germs of life existas long as force exists. Science points out the blundersof theological and secterian religions,and their doctrinesadvanced thinkers. Thehave now been set aside bycomparative study of religion shows that no religionever had a supernatural origin; that religion,however great or small itmay be, is but theattempt of the human soul to graspthe universal Truth.Some people believe in the search of man by God. Godnever searches man apart from Himself. If He wouldsearch man He would have to search in His own Being.Our souls, however sinful, exist as parts of the Infinite.Each cell is a life and contributes to the personalityof the human being,but each cell has its own individuality.In the same way, we are like so many cells in thespiritual body of the Infinite Being. As, if one wouldsearch the individual atoms which make up his own body,he would have to search within his own organism, so ifyouwould search the souls of men, you would have to searchthem in their own bodies. Nothing exists outside of God,because He isomnipresent. He is all in all. Science obeysno authority of books or personalities. It cares onlyfor truth. We need a religion which is based upon eternalTruth and which will harmonize with all thebranches of science and embrace allreligions.Now is there a religion that embraces all thetruths discovered by different nations under thename either of science or philosophy or religion,a religion which explains that unity and * variety is the

160 ATTITUDE OF VEDANTA TOWARDS RELIGIONplan of nature? Our answer is in the strong affirmative.There is one religion which is based upon this truth; itoriginated in India five thousand years ago, and the Sanskritlanguage was the beautiful medium of its expression.I will quote here a few passages: "One Reality manifestsitself in various forms in the phenomenal world. As thewind going through the holes of a flute produces differentnotes, each complete in itself, so this one Reality manifestsin the external and in the material world." "Fromthat one source have evolved mind, intelligence, thatwhich is gaseous, liquidand solid. All forces of nature haveevolved from that one source." Is there any passage inof life isother scriptures which voices the same truth? The universalreligion of Vedanta teaches that the germeternal and indestructible, it believed in the process ofevolution and that there is 110 creator of good or evil.The same force which appears as good at one time, mayappearas evil at another. The same fire that saves a manperishing with cold may also become the medium of hisdestruction. The nature of fire is to burn, and itspoweris neither good nor evil. One soul may commit sin, thaiis, make some mistake, but every mistake is a great teacherand helps us toward reaching perfection. The law of actionand reaction is inexorable. If you think you are sinfulyou are sinful. If you think you are divine you aredivine. God is one stupendous whole of which we arebut parts.so many radii of a circle which converageAll these various religions of the world are liketoward a commoncentre. The meaning of the universal religion wasgiven by Krishna (about 1400 B.C.): "Whoever comesto me, from whatsoever path, I reach him. All men arestruggling in the various paths which ultimately lead tome, the infinite existence, intelligence, bliss and lifeeternal." 1 $ *TOI it15*1?: vw flsn tiBhagabad Gita, Ch IV, 22,

CHAPTER SIXTEENIDEAL OF THE UNIVERSAL RELIGIONThe ideal of the universal religion o Vedanta is theof selfishness,emancipation of the soul from all bondageimperfection and earthly attachments and the attainmentof absolute freedom, it is called in Sanskrit "Moksha"('Alukti'), which literally means 'freedom'. From veryancient times, the saints, sages, philosophers and spiritualteachers of this universal religion have upheld this grandideal, have preacheditamongst the masses, andstruggled themselves to attain to it duringtheir life-time.When we read the history of the Orient, we find thatkings and princes have renounced their thrones, wealthymen and women gave away their riches and properties,arid cut off all earthly ties and have retired to theforest in order to attain to this grand ideal. They hadsacrificed all earthly relations and luxuries, consideringthem as the cause ol bondage and unhappiness. Butbefore renouncing all these earthly objects of sense, theyhad realized the limitations of human existence, they hadunderstood that the life of an ordinary mortal on thisplane is like that of a slaVe, that it is a state of constantslavery to the masters who are governing us from withinas well as from without. In fact, if we examine our ownconditions of life, we find that no one of us isabsolutelyfree yet we do not realize this state of slavery. When welook around us, we find nobody who may be called perfectlyfree, but we see very few have realized that the lifewhich they are livingis a life of constant drudgery andunhappiness. have FewT realized that individual souls areenchained by the attractions of the objects of the externalworld. Fewer still struggle for emancipation and the restdelude themselves by thinking that they are free. Theylove their bondage and consider that this is the realV.F. 21

162 ATTITUDE OF VEDANTA TOWARDS RELIGIONdition of life, and that there isnothing higher or greater.Are we not slaves of our desires and passions?Do we notsee around us men and women mad for material pro*-perity and power, mad for name and earthlywe not servefame? Dothese masters who are constantly ruling overour minds and souls? Where is our freedom? How canwe call ourselves free, when we are slaves of anger, hatred,fear, jealousy, self-conceit, beauty, ambition and sensepleasures?We have tied ourselves down to luxuries andbodily comforts, and we think we cannot live withoutthem. Is this state desirable? We may delude ourselvesfor the moment by thinking that we are very happy, butthere remains hidden in our depths an element of discord.Though it is not recognizablethe surface, yet it keeps the spirit in us utterly dissatisfiedto those who live onwith the present state and we long for freedom in itsessential dignity. The soul wants to get out ofthis condition of slavery. Are we not all slaveswhen we consider how elated and flattered we feel whensome kind words are uttered to us, and how woundedand hurt we are when we hear harsh and unkind words?Few of us try to know the real condition of things. Wego on living as the blind led by the blind. We do not ask ofitany questions. We Imd many people who are willing tohelp and uplift others, but they should first of all try touplift themselves, to correct their own faults and becomefree from all the slavery. Here we must not forget whatJesus the Christ said: "Thou hypocrite cast out first thebeam out of thine own eye; and then shalt thou seeclearly to pull out the mote that is in thy brother's eye."No one can help another, no one can lift another fromthe mire of slavery, unless he himself has become freeand has got a firm foothold upon the rock of absolutefreedom.We are now sleeping the sleep of self-delusion. Wemust wake upfrom this state. Wemust realize how slave-1 St. tuke VI, 43.

IDEAL OF THE UNIVERSAL RELIGION 163like and miserable we have become. Then we must strivefor that freedom, attain to it and giveit to others. Themajority of people are chasing after the phantoms of hope.They appear bright at first, but as we approach them theychange their colours and suddenly vanish, to appearagain and attract the pursuers to chase them once again.We do not realize that these phantoms of hope are thecauses of suffering, misery and disappointment. We donot learn the lesson. We repeat the same process overagain until we are tired and exhausted, our nervesare shattered, and we fall dead. In this way we are livingand obeying the commands of these pitiless masters whoare dominant in us. We never ask for a moment whetherwe are born to serve these relentless masters, or, how longwe will continue in this manner. We never ask thesequestions. Each individual loves and strives after something,not knowing what it is or how to attain to it; yet theindividual soul cannot rest unless it has attained to thatideal. But we must find out what that ideal is, what it isthat our souls want. Our souls want freedom and happi-but we do not know theness. We all cry for happiness,conditions under which true happiness comes to the soul,because we are living in the darkness of ignorance. Truehappiness never comes in slavery,but in absolute freedom.The conditions under which we arc living todaywill never bring true happiness to us. We may think ourselveshappy, a fool may delude himself by thinking thatfrom that foolishhe ishappy but when he wakes updream, he will discover that it was after all self-delusion,that he had not reached true happiness. He istrulyhappy who has become absolutely free. True happinessis an accompaniment of absolute freedom. True happinessdoes not change,it is eternal; and along with itcome absolute peace and divine wisdom. These are thesigns of true happiness. When we are truly happy, wemust possess absolute peace and divine wisdom. Ourspiritual eyes will be opened; we shall be able to see thingsin a diffrent light,and then we shall have a glimpse of

164 ATTlTlJDE OF VEDANtA TOWARDS RELIGIONthe Absolute. This freedom is the goal for all individuals.Every individual soul is bound to reach it, sooner or later.It is also the goal of evolution. The evolution of nature,as well as of all individual souls, reaches its perfection,and has fulfilled itspurpose \vhen that ideal of freedomisgained.In our everyday life,we find that we are truly happy,when we have neither wants nor desires. When all ourdesires and wants have subsided, leaving a peaceful andrestful btate within us, then we are happy. As desires increase,our happiness decreases. Wherf we want a greatmany things, we are not happy, because then we arelimited by those wants. The soul is tied down by thosedesires and clamours for their fulfilment. It strives loregain that freedom which it had before these desires andwants have taken possession ol it. And these desires thesewants are (he causes of our misery. So long as there is onesingle desire or want left unsatisfied we cannot becomeabsolutely happy. When we have certain wants, we seekto remove those wants and fulfil our desires; but, if we failin our attempts we arc unhappy. And this desire hasbeen the cause of a great manytroubles that we aregoing through. We cannot help it, because we were bornwith desires. These desires we have brought from ourprevious incarnations. In our previousincarnations wepassed away with our desires unfulfilled, and we are tryingto fulfil them in this incarnation.There are two ways by which we can remove thesewants and desires: First, by obtaining the objects ofdesires, by enjoying them; and, secondly, by removingthese desires through proper discrimination, by subduingthem. All those desires which are connected directly withthe sustenance of lite, like food and clothes, should befulfilled by getting the objects of desire, because we mustprotect our bodv first. This body will be the means bywhich we shall attain to freedom and perfection. Andthis bodyis the abode of the soul. We must take care ofit first in order to fulfil the highest purpose of our life,

IDEAL OF fHE UNIVERSAL RELIGION 165but other desires, other passions, we can easilyremove byright discrimination, by exercising self-control. If we canlive in this way, we shall attain to unbound peace and happinessduring this lifetime. What is the use of becomingslaves to ambition and greed for wealth and possessions;what is the use of increasing our wants and desires whichultimately keep us enchained like a man in prison.Each individual being has an innate consciousness ofT and 'mine*. Whatever we hear or perceive with ourwithin the limit of that circle ofsenses, we want to bring"7" and "mine," and call it our own. If we see anythingin a shop, we want to get possession of it, that isbringit within the circle of "I" and then we are happy. Allthe things that exist outside of the limit of that circle, wecrave to bring within the limit, and that is the tendencyin each individual soul. In lower animals also we findthe same thing, but their desire is limited by physicalhunger and appetite. But we collect other things whichattract our senses and this tendency, you will find, is atthe bottom of all these works which producetrusts andmake millionaires and wealthy people at the expense ofothers. The gratification of these desires may bringhappiness to a few wealthy people but it brings miseryand suffering to a large number of individuals.Those who are living in this world, beingattractedby that tendency, do not understand thereal purpose of life. Their souls are enchainedby greed, avarice and ambition. They try to getpossession of as many things as they can. They want tobe the rulers of all and mad with that vision they strivefor that goal but they forget that they cannot be therulers of the whole earth, it isbeyond their power. Theyconstantly serve the internal masters like anger, hatred,jealousy, ambition and greed for luxury and comforts. Ifyou examine and study the characters of wealthy men andwomen, you will find that they are never happy. Theyhave outward pomp and splendour, but no inward peace.They are constantly trying to serve the pitiless masters

166 ATTiTtJDE OF VEDANfA TOWARDS RELIGIONwhich spur them to action. Theyare restless and unhappy.They do not understand the purpose of life.They are merely squandering away their time in runningafter this or that thing for the whole life.They are followingthe phantoms of hope, pursuing a wild-goose-chaseand are always restless. Peace and contentment arestrange to them.There are four kinds of souls found in this world.Those who are absolutely bound by these earthly desiresand earthly tendencies; they cannot get away from them.Next, those who are trying to be free; they are called"Mumukshu" They are trying to get out of the slaveryand to become free. The third, those who have attainedto freedom; and the fourth, those who are born free.They are Christ and Buddha, they are born not worldly,not as slaves but as free souls. Their numberis significantly small. True freedom comes tothose who have reached the knowledge of their truenature, who have realized that they are children of theImmortal Bliss, whose wants and desires are limited andthe whole being saturated by real purposeof life. Thisis the sign of spirituality.A truly spiritualman orwoman needs very little, his desires are less. He does notseek any comfort or luxury, he does not care for earthlypossessions. He understands the transitoriness of earthlylife, and he is contented and happv under all conditionsnnd circumstances, whether agreeable or disagreeable,and he has, become absolute master of his own animaltendencies and propencities by means of self-controland is free from the sense of "/", "me"and "mine". We must first of all become free fromthe sense of '// 'me* and 'mine 9 before we can understandwhat God is. Where "I" exists God cannot come.God is far from that state,And how are we going to get rid of "I"? There aretwo ways by which we can get rid of this sense of "7","me" and "mine." The first is the path of discrimina-of devotion. Those whotion, and the second is the path

IDEAL OF THE UNIVERSAL RELIGION 167travel on the path of discrimination realize that everythingbelongs to the universe and nothing belongs to theindividual soul. Whatever belongs to the universe wecannot call our own. Through proper discriminationand analysis, we discover that when we cannot possessthisphysical body which we call our own, when we cannotkeep it permanently, how can we expect to possess otherthings which are eternally related to this gross materialbody? It isimpossible. Therefore, we should abandonthe sense of T, 'me 9 and 'mine', and claim nothing, asour own. Nothing belongs to us; everything belongs tothe universe. Those who are animated by this spirit,live as freely in this universe, calling themselves nothing,and seeing everything in the universal Being. They reali/ethat they are not one with the body, but that the body isonly a transitory abode, a shell, through which the soul ismanifesting its powers. This world is like a stage wherewe are playing GUI respective parts, consciously or unconsciously.Some playing the part of a husband, others of awife, others of a mother, or a father, friend and so on. Wedo not know it. These are not our actual works which wehave come to do, but these are the modes of expression bywhich we are gaining experience, learning the lessons regardingthe true nature of things, how things exist innature, and what benetit they can bring to the soul. Ifone part which we have played seems to be unpleasant orseems to produce undesirable results, then we try to playanother part,and this is the way we are living in thisworld. But those who have had their eyes openedto thereality, to the Truth, have understood their true nature.And we can realize that we are not one with the body,that we are souls, that we are children of immortal bliss;then why should we run after material things which donot and cannot belong to us? Why should we run afterearthly objects which can never bring true happiness andfreedom? The wise man knows this, and, therefore, herenounces everything, renounces the attachment to earthlywill neverobjects because he knows that earthly objects

168 ATTITUDE OF VEDANTA TOWARDS RELIGIONbring freedom and true happiness; and, instead of wastinghis time in chasing after these objects of the senses, hedevotes his time and energ) to the search of the highest,the eternal, the immortal Being, ever dwelling within us.The other method by which a devotee reaches absolutefreedom and happinessisthrough the path of devotion.The travellers on this path believe in the existenceof a personal God. They understand that the Lord ofth? universe is one, and whatever exists in the universebelongs to Him, They do not claim anything as theirown. House, propert), children, furniture, wealth andother things, all ot these things they declare as belongingto God. Nothing belongs to them. They say: "This childis not mine, but it is God's child. This house, this property,do not belong to me." They give everything toGod and think that He is the one Being in the universe.We are all His children. We cannot possess anything.They become free from that sense of T, 'me' and 'mine,1and, instead of T, 'me' and 'mine,' they say 'Thou,''Thee' and 'Thine'. "Whatever is mine is Thine, OLord," that is their constant prayer. Everything theypossess they give to the Lord. "It belongs to Thee, OLord! make me free from all this bondage,this attachmentto earthly things. Make me, O Lord! devoted toThee, the Infinite Immortal Being." And, gradually,they rise above the plane of selfishness. Selfishness existsso long as we consider ourselves as independent of God."This is I; this belongs to me/, and "This is you, and thisbelongs to you." This idea o[ separateness,of differentiation,makes us selfish. But, when we overcome our indi-and think of the Lord as the universalvidual egoismBeing who possesses all, then there is no room for selfishness.Think of Christ. Christ said: "Whatever is mineis Thine, O Lord; let Thy will be done." He resignedhis individual will to the will of the Lord, and in his lifetimeyouwill notice that he never had his own will fulfilledand he did not care for it. He was happy when hefound that the will of his Father was fulfilled. Now, how

IDEAL OF THE UNIVERSAL RELIGION 169many of us can live in that way? Not caring for the fulfilmentof our own little individual will, but for the fulfilmentof the divine Will that isgoverning these individualwills. That state conies to a soul who has attainedto freedom. The soul then becomes the playground ofthe Almighty Being who plays through him. He hasbecome free from all desires and wants. He does not carefor whether he possesses this thing or that. Ifeverything istaken away from him, he is stillhappy.If this body betaken away from him, he does not mind. It is not a stateof indifference; it is a stale of vital strength. Very fewpeople have realized this spiritual strength which comesto the soul who has resigned his individual will to theWill of the Lord. Resignation is necessary. In time ofdistress, sorrow and suffering, when we find no remedy,no help from ordinary mortals or earthly beings, then weare resigned. And in resignation comes true peace andhappiness. That is the real state which we are longingfor. Because we cannot resign constantly; we are unhappy.We want this and we want that, and wesuffer; but a true devotee of the Lord is free from allwants and desires. He cares not whether his desires arefulfilled or not, but he prays to the Lord, saying: "OLord! Thy will be done; not mine." He has absolutecontentment and at the same time he understands thetrue relation of the soul,the relation which the individualsoul bears to the infinite Being. He understands that allindividuals are children of the almighty Being. He hasneither enemy nor foe. All are his friends, all are friendlyto him. He has no attachment to any particular conditionor particular object. He does not care, because he knowsthat he can possess nothing. Everything that he had, hehas given unto the Lord. And then he enjoys that wisdomwhich we are longing for. That happiness comes to himin this very life, and, after the dissolution of the body,he remains as one with the Infinite. He is no longer subjectto birth and death, because he has transcended thelaws of nature. He communes with the Lord and sees

170 ATTITUDE OF VEDANTA TOWARDS RELIGIONHe dis-the presence of Divinity around him everywhere.covers that everything dwells in God, and God dwells ineverything, and realizing this he lives for the good ofhumanity, and all the acts of his body become a free offeringto the world. He does not seek any result, but he givesthem as a free offering, and, having transcended the lawsof nature, the law ot action and reaction, the law of Karma,he discovers Divine glory and attains to realization whichlasts through eternity.

CHAPTER SEVENTEENSTEPS TOWARD REALIZATIONRealization of God is described in Vedanta as the highestideal of earthly existence, as well as the final goalof all religions. A Christian, a Mohammedan, a Jew, aBuddhist, or a Hindu equally aims to become somedayconscious of the divine Spirit,who is the Lord of theuniverse, who is the Soul of our souls. The followers ofall sects and creeds hold this ideal. Although they marcheach along their chosen paths, they fix their minds uponthis one destination, the knowledge ot God, the realizationof the eternal Truth. Their paths may vary, buttheir goalis the same. A Christian, for instance, may followthe path laid down by Jesus of Nazareth and by hisvotaries. He may hold Jesus the Christ on the cross as thehighest ideal. He may repeat his holy name reverentially,bow clown before him; expect his grace to be savedfrom eternal perdition, having his sins washed off by theblood of the only-begotten son of the Heavenly Father,and eventually to enter into the celestial abode, wherehe hopes to come in direct presence of the almightySpirit, to feel the Divinity within the soul and outside ofit, that is his hope. A Mohammedan, on the contrary,may not believe in the worship of Jesus the Christ. Hemay not care for the path of salvation laid down by theChristians, but still he aspires to know God by followingthe path of Mohammed, the only prophet of his Lord,Who is called Allah. A Jew may not worship Christ. Hemay follow the teachings of Moses, yet he expects to realizeJahveh in the end. A Buddhist may not believe inany personal God, he may not care to go to heaven, buthis icleul is to realize that eternal Truth which wasrealized by Buddha, to become Buddha, which means "theEnlightened/' to attain to perfection, and to commune

172 ATTITUDE OF VEDANtA TOWARDS RELIGIONwith the eternal Truth. In this manner, we can showthat all the religions of the world hold the ideal of realizationof Truth above ail other ideals. Although thepaths, described in these religions, may vary, the isgoal thein different terms,same. The same ideal may be expressed some may call it "salvation" others may " call it perfection,"the Buddhists may call it ' *Buddhahood" or "Nirvana",the Christians "Christhood" or state of "Divinecommunion"; but all these names show that their truemeaning is the realization of God, the attainment of Godconsciousness,to become conscious of the Divine somethingwhich is the eternal source of all existence, intelligence,and happiness.This ideal has been held before the masses of peoplein India by all the great sages, saints, prophets, and philosophersas the highest of all other ideals. Inspired by atremendous urge for this realization of God, kings andprinces have renounced their thrones, men and womenhave sacrificed their wealth, and comfort , and unhesitatinglythey have gone through the most severe trialsand austerities, struggles and hardships. The materialistsand agnostics who do not believe in the existence ofGod may think it is foolish to sacrifice immediate pleasuresand comforts of life.They may think that it is a wasteof time and energy to search after that Being. They maydevote their energy to fulfil their worldly desires andambitions; they may chase the phantoms of hope with theidea that the attainment of success in business or earthlyprosperity is the highest aim of life; but the time is sureto come when they will wake up from the slumber of thisself-delusion and begin to seethings as they are in reality.Scientists can never solve these problems; philosopherswho have not reached the highest goal cannot answer thesequestions. Each individual soul must solve these problemsfor himself or herself. In that state of spiritual realization,the light of the supreme Beingwill reveal. In thatlight all darkness will vanish and then, through the lightof Divine wisdom, we shall be able to see things as they

ATTITUDE OF VEDANTA TOWARDSparticle of these objects (which in reality do not belongtohim). What will he carry with him? The only thingthat goes with us beyond the isgrave our character i.e.,the samaskdras. How importantit is then to build ourcharacter, to mould it in the cast of the divine Ideal, solhat in future we shall be better and not worse than whatwe aretoday.The divine Ideal is tree from all limitations. Whereverthere is limitation there is the imperfect manifestationof Divinity. Therefore, if we wish to harmonizeour character with the divine Ideal, we must rememberthat Divinityis tree from all limitations, while we arecrippled by the conditions under which we are living;and our attempt should be to rise above and remove alllimitations which prevent the manifestation of Divinepower, to realize the emancipation of the soul. Holdingthat ideal before the mind, we must march onwardtowards the goal.Each individual soul, beinga spark of the hugebonfire of Divinity,is of a similar divine nature. If you goto your innermost depths, there you will find the eternalspark within you; behind the ego there is a spark, and thatspark is immortal, is divine in reality, but it is coveredup, veiled, by your mental conditions, desires, ambition,earthly limitations, physical limitations, sense powers.Every individual soul may, therefore, be called potentiallydivine, and each isstruggling to make that potentialDivinity manifest itself on the plane of consciousness, tomake it an actual reality, We are all struggling to beconscilous of our divine nature, to be perfect, and so longas there is that struggle to become perfect there cannot beeach individual soul isstrivingpeace, there cannot be happiness. Knowingly or unknowingly,to become perfect,to reach that state where absolute contentment andhappiness, peace and blissfulness reignfor ever. Forthis reason, we find that the men and women of theworld are not contented, they are not happy; they

STEPS TOWARD REALIZATION 175are running after something, but they do not know whatthat thing is; they are trying to be perfect, but they donot know what willmake them perfect.Absolute peace, contentment, happinessand wisdomare the conditions of spiritual realization. As the splendourand most glorious illumination of the dawn heraldthe immediate rising of the sun above the horizon, so allthese saintly qualities, purity contentment, chastity,tianquility, disinterested love for all, non-attachment tomaterial things, and perfect wisdom are the signs whichherald the risingof the divine Sun uponthe horizon ofthe individual soul. Then, in that light of the divineSun, the darkness of night is dispelled, the darkness whichand made it invisibleenveloped the real nature of thingsto mortal beings will vanish. In that divine light, the pastand future will be like eteinal present. There is neitherpast, nor future for the soul. It you rise on the soulplane,the past and future will vanish. You will remembereverything. Everything that has happened to youand will happen to you, >ou will see. This day andnight, this month and yeai. which we are counting today,do not affect the soul. The moment you close your eyes,all this calculation of time will vanish, all these spacerelations willnot exist.In that state, there is no sorrow, no pain, no sufferingof birth or death. Absolute peace and happinesscome to the soul. It is said: In that state of realization,all knots of desires, are toin asunder, All desires are fulfilled,all doubts cease for ever, all the questionings of themind are answered; crookedness of ihe heart is straightened,and the individual soul, transcendingall limitations,soars high in the inlinite space and eternally enjoysabsolute freedom and bliss. The souls which have reachedspiritual realization are conscious of God and lose thesense of "/, me 'and mine" That to which we clingnow, this sense of "/" as an individual, son or daughterof Mrs. So-and-so, will hot exist; it will die. But by thedeath of this limited 4 '/", do not think for a moment we

176 ATTITUDE OF VEDANTA TOWARDS RELIGIONshall lose our identity or consciousness. This isonly afalse consciousness of the soul. It is like the state of anactor, when he acts on the stage thinkingself as impersonating some other being.idea of "/, me and mine" forof himIf he holds thatthe time being that may behe istrue, so long as he is on the stage, but off the stageno longer the same being. So, we are impersonatingsomebody, but, in reality, we are not so. In reality, thissense of "I, me and mine" does not affect us. You maynow claim that these things belong to you, these relationsare yours; but who isyour relation? You are a child ofGod and they are also children of God. Why should youclaim them as yours, simply on account of some earthlyrelation or blood relation? Blood relation does not produceanyeffectupon the soul. All souls are children ofGod.In that state, the individual soul, tracing the sourceof the individual will to the Infinite Will, the DivineWill, the Universal Will, xesigns itself and lets the DivineWill work through the individual will. It then becomesthe playground of God. Self-resignation comes to thatsoul who has realized the Lord, the eternal Truth. Inthat Self-resignation, he does not lose anything, but hegains infinite power and he is stronger in his will andenergy than he was ever before. In that state of revelation,inspiration comes to the soul. The knowledge ofhigher truths then comes. This state is called by differentnames, some call it communion of the individualsoul with the Heavenly Father. The Christian mystics ofmiddle ages and the Mohammedan. Sufis describe it asa state of ecstacy, while the Buddhists call it Nirvana, theattainment of perfect emancipation or freedom of thesoul, and the cessation of all sorrow, misery,and sufferingwhich come from birth and death. In the science ofYoga, it is called Samidhi or Godconsciousness or superconsciousness.The names may vary, but the meaning isthe same, the ideal is the same, the realization of God.Now, the question arises, how can this realization be

STEPS TOWARD REALIZATION 177attained? What are the steps? In answering the firstquestion, Vedanta saysthat realization can be attained inperfect silence. It may sound strange to our ears, but itis the most difficult thing to accomplish. It is not merelyexternal silence, but it is the silence ot the mind, innertranquil mood in which our mind is not disturbed bypassions like anger, hatred, jealousy, envy or attachmentto material things. In that state ot inward calm andserenity the perfect realization of God dawns upon us.Eckhert, the great German Christian mystic, said:, "Theremust be perfect stillness in the soul before God can whisperHis word into it, before the light of God can shineinto the soul and transform the soul into God. Whenpassions are stilled and all worldly desires silenced, thenthe word of God can be heard in the soul/'How can we expect to commune with the Lord when ourminds are busy with a thousand and one things of thisworld? The secret chamber of the soul of a man orwoman ispacked up from the floor to the ceiling withworldly thoughts and ideas, with urges and passions ofthe flesh, and there is not an inch of space left vacant,and still we wonder why God does not come to us, whywe do not commune with the Lord? How can we expectto invite the divine guest in that crowded room wherethere is not an inch of space to receive Him? Even ifGod comes into such a crowded room He would notfind a place for Him, and so, He would turn away.There would be no room for God. We neverthink for a moment, where shall we receive Himif He comes to us? Have we cleansed our inner chamber,have we made it vacant to receive Him? No; we donot think of that. Our eyes are closed; we cannot seethings and cannot understand the conditions. A seekerafter realization should therefore first of all clean thesacred chamber of his soul, remove all those thingswhich have taken possessionof the space. He shouldcleanse the floor by tears of repentance for the wrongscommitted during ignorance; he should employ the guardV.P, 23

176 ATTITUDE OF VEDANTA TOWARDS RELIGIONof right discrimination to keep a constant watch and preventimpure thoughts and unholy ideas from crossing thethreshold of that sacred chamber.He should next practice dispassion.That is, heshould not allow his mind to be attracted by the pleasuresof senses, by the attractions oi the world; and then, withchildlike simplicity,he should send the prayers of invitationto the Lord, asking Him to come and occupy thatempty space of the inner chamber of the soul. Natureabhors a vacuum. If the inner chamber of our soul befreed from all worldly thoughts and desires, it will betaken possession of by the divine Spirit.The divineSpirit will come then, but it cannot come when there isno space left for Him to occupy. Sending the prayers ofinvitation to the Lord, we should wait in silence, concentratingour minds upon him, expecting to see Him atevery moment, with a longing as strong as it is in theheart of a lover who expects to see his beloved who hasbeen away from him for a longtime. With that intensewe must wait to receive Him whenever Helonging,comes. As the tremendous longing of a lover makes himimpatient and forces all the energy of his mind and heartto flow through one channel towards his beloved, so atrue lover of God must have his mind and energy concentratedand one-pointed and then let it flow towardsthe divine Ideal. With that intense longing the soulwill transcend all limitations and will be able to commune with the Lord. The stronger the longing, thequicker is the realization. We must have intense longingfirst, but that longing will not come to the soul which hasnot been awakened.The awakening of the soul is the first step in the pathof realization. The soul must be awakened from the sleepof self-delusion. We are now sleeping the sleep of selfdelusion.We must wake up and see things as they are inreality and not as they appear to be. This awakening ofthe soul is called in Sanskrit pratibhd, the firststep inthe pathof realizaion. When the soul is awakened, it

SfFPS tOXVARD REALIZATION 179to see how far the animal nature leads us andbeginswhat is the next step, where we are going, what we aredoing, what all this means. Then the soul tries to live amoral, ethical and righteouslife. It tries to correct itsfaults and errors and to itspurify inner nature.The purification of the heart is the next step.It iscalled in Sanskrit Sadhand, or the state of neophyte.The awakened soul becomes a neophyte wlfen he purifieshis heart. The purification of the heart is possible whenwe have controlled our animal propensities, when wekeep them down, rise above them, conquer them. Fourthings are absolutely necessary to attain to the purificationof the heart. The practice of self-control, whichmeans the control of the mind. The mind must bebrought under control. You are the ruler of the mind.Mind is not your ruler, but you have allowed it tobecome your ruler and to enslave you. You must turnthe tide and make it stay where it belongs. You are themaster, but you have lost your mastery over your mindand senses. You have weakened yourself; you are weaknow. How can you expect to have that realization whenyou are so weak that you cannot control your own mindand senses? They are your slaves; keep them as slaves. Youare the master. Self-control is the first thing. Thencomes the practice of truthfulness, because the eternal"Truth cannot be attained by falsehood.We must be trueto ourselves first, then true to our neighbours next tohumanity and finally to God. Are we true to ourselves?No. Are we true to our real nature? No. We must betrue to ourselves first. Truth is the second thing. Disinterestedlove for humanityis another; and unselfishwork the next. Why should we remain selfish? What for?This little self is not much; sacrifice itupon the altar ofhumanity and be Christ. That is the ideal. If we canpractise these four things during our lifetime, we havepurified ourselves and made ourselves readythe highest truths.Rightto receivediscrimination is the third step in the path of

180 ATtlTUDK Of VEDANTA TOWARDS RELIGIONrealization discrimination between the spiritandmatter, between the eternal and the non-eternal,between the real and the unreal. Now everythingismixed up. We mistake the real for the unreal, spiritforWe do not know the differ-matter, and matter for spirit.ence. Right discrimination will make us see the differencethat exists. It will also enable us to see how farextends the realm of matter and where is the realm ofthe spirit. Right discrimination will clarifythe entireposition and will give us right knowledge of everythingin the universe.Non-attachment is the fourth step. Everything thatdoes not belong to us must not affect us. If matter is notour being,itoughtnot to affect us. If senses are notparts of our true being, they must not produce anychange in us. Why should they? If we are parts ofDivinity, if we are unborn children of immortal bliss,why should we allow ourselves to be dragged on thesense-plane by these limitations and little attractions?these little senseBe godly. God is never attracted bydesires. Why we, the children of God, should be attractedby these? We must be worthy of our HeavenlyWe Father.must not allow ourselves to be overcome by these attractions.Attachment to earthly things cannot exist inthe soul which has reached this step in the pathof realization.And then comes the fifth step, the step of spiritualenlightenment. In that state, the light of the divineSun begins to shine in the soul. We then understandwe are not of this world. This world is not our home.Earthly relations belong to the earth but we areessentially rooted in the world of spirit.Weare above and beyond this earth. This bodyisonly a physical shell, a gross garment of thesoul. We shall be able to throw it aside and rise aboveitby our will-power. Then we shall know that the soulexisted long before this bodywas born. Then we shallbe able to say: "Before Abraham was, I am/' This is

STEPS TOWARD REALIZATION 181the expression of an eternal Truth, not of one individualsoul alone, but of all. And when we are able to do that,then we know that death cannot attack us, birth cannottouch us. We are free from birth and death.The next step is spiritual illumination. This is thesixth stage in our progress to realization. In this statethe highest nature of our being runs with tremendousforce like a mighty river towards the ocean of the Absolute.Nothing can check its course. It flows towardsthe Absolute and it communes with the Absolute; allearthly fetters fall off, desires of this world no longer rise,peace and omniscience begin to shine in the soul. Thereafter nothing remains unknown. Past, present, future;everything becomes as clear as broad daylight. Then youwill be able to say where those departed souls belong,what they are doing and where they are going. You willsee many heavens and transcend them all. You will seehow transitory they are. You will not care for them.God is not attracted by heavenly pleasures.Thosemortals who are craving for pleasures like to imagine aplace or a realm where they will be able to enjoy thosepleasures through eternity. That is the expression of thedesires of our own soul. Rising above all the celestialpleasures, then you will become divine. That is the laststep. Then you will be conscious of your Divine nature.All the divine qualities will reveal through you. Thatstate is called the seventh step, or the state of superconsciousness,Godconsciousness, Samddhi or Nirvana.Godconsciousness can be attained in this life and notafter the grave. In this state of unspeakable bliss youibody will remain silent for the time being. You will riseabove all these conditions, but you will be able to comeback after realization. Then you will be a different beingYour whole nature will be changed. You will be able tcsay to your relatives that they are not your relatives, jusias Christ said to his mother: "Who is my mother? Whcis my brother These are all 1my mothers and brothers.With the dawn of spiritual realization you will b

182 ATTITUDE OF VEbANfA tOWAkDSable to say the same with as much confidence and poweras Christ did, youwill not then see the blood-relation,but the spiritual relation. You will see that each soul isa child of God, and your whole being will be a dedicationto humanity. He who has reached that state is ablessing to humanity. Life in this world would havebeen utterly dull and barren if it were destitude of suchblessings. The world would not exist if such blessingsdid not come to us often. Such souls do existeven now. Even in this age of a dominant materialismand commercialism, there are souls who have reachedsuch a state of realization, and when that state of realizationis reached, nothingis leftunaccomplished. Alldesires are fulfilled, all ambition is satisfied, the aspirationsof the soul are completed. The soul has becomedivine, and it remains divine forever and ever.

CHAPTER EIGHTEENREALIZATIONThe universal religion of Vedanta although acceptsall the rituals, ceremonies and symbols used by varioussects of the dualistic religions and encouragesits followersto practise them at a certain stage of their spiritualitgrowth yet considers them as non-essentials. Theessential partis the realization of the Truth that underliesthem all. We must know the spiritual meaning forwhich each symbol, ritual or ceremony stands. Blindpractice or unmeaning observance of the ritual and ceremonywill not make one truly spiritual. These will notlead men to the realization of the true nature of the soulor of God and of their mutual relation. Religion whichdoes not bring this kind of realization in the end is noreligion at all. We do not call him religiousin the truestsense of the term who has not realized the absoluteTruth, who has not seen God. We may read scripturesand may listen to the eloquent sermons throughout ourlife, but what good will it do if we do not realize theTruth, if we do not see God,if we cannot become divine.Being and becoming divine are the meaning of realizationand it is, therefore, the highest ideal of the universalreligion of Vedanta. To reach perfection and tomanifest divine powers in dailylife are included in realization.He who has attained to realization has becomeperfect and manifests divine powers. He is free fromselfishness. His animal nature isconquered. He livesfor the sake of humanity. He loves all living creaturesequally. The doubts of his mind are solved, his questionsanswered. His soul rests in perfect peace. He hasattained to absolute freedom and emancipation from allbondage. He feels the presence of Divinity within himas well as in all living creatures. He communes with the

184 ATTITUDE OF VEDANTA TOWARDS RELIGIONdivine Being and ultimately becomes one with Him. Torealize God is to be Godly and divine. Francis Bacon said:."The truth of being and the truth of knowing are allone. A man is but what he knoweth." Is it not anAs long as aecho of what Vedanta has taught for ages?thing remains distinct and separate from the knower, itis not known. We can know a thing by finding ourselvesin close contact with the thing, by making ourthought and the state of consciousness one with thething. So, knowing Truth means to be one with theTruth. This is what is meant by realization.Vedunia says:/4A knower of Brahman or Divinityisdivine, is one with Divinity/* "Brahmavid Brahmaivabhavati" Before a man can attain to that realization ofDivinity he should have an earnest longing for the attainmentof Divinity and he should sincerely search it withinhimself, he should concentrate his whole mind and energyuponit, because Vedunta says: "The Divinitycannot be realized by mere book-reading or thereading of the scriptures, neither by intellect,nor by the constant hearing of learned discoursesabout it. He who longs for it with intense love anddevotion, realizes it and unto him the divine Beingreveals his true nature." The same idea was conveyed byJesus the Christ when he said: "Ask, and it shall begiven you; seek, and ye shall find; knock, and it shall beopened unto you." 2 That asking must proceed from thesoul, seeking must be from within and knocking must beat the temple-portal of Divinity that is closed behind thesoul of ordinary mortals. It is not a physical knockingII"2 St Matthew VII, 7.Mundakopanishat* III, 2, 3.

REALIZATION 185but the soul must knock at the door that leads its entranceinto the abode of the supreme Spirit.A Persian mystic poetbeautifully described this spiritual knock at the door ofthe supreme Spirit: "There came one and knocked atthe door of the Beloved and a voice answered and said,'Who is there?' The lover replied: "It is I." "Gohence" returned the voice "there is no room within forthee and me." The lover went away disappointed andafter spending sometime in penance and austerity returnedagain and knocked for a second time.Againthe voiceasked: 'Who is there?' The lover answered: 'It is I.''Go hence, there is no room within for thee and me,' wasthe reply.This time the lover was mortified in his heart,he went into wilderness, wept bitterly and spent a longtime in constant prayer with humble spirit and unselfishdevotion. When his egotism was completely vanquished,he repeated the knock for the third time and again thevoice demanded: 'Who is there?' The lover answered'It is thou/ 'Come in' said the voice, 'for I amwithin.' "Thus when the soul knocks at the door of the supremeSpirit with humility and with pure and unselfish loveand when the slightest tinge of egotism or the sense of*/' and 'mine' iscompletely wipped off from the heart, thedoor opens in response to the knock. Then the soulenters the abode of God and realizes its spiritual onenesswith the supreme Divinity.It is then that the individual soul passing throughthe death of egoism resurrects from the mortal pheno-of the eternal and abso-mena and enters into the planelute existence and enjoys the glory of Divine consciousnessbecoming free from the worldly sense of '/', 'me' andFather are'mine', the soul then exclaims : "I and myone/' and realizes the spirit of that oneness. This is thespiritualresurrection of the soul.One should thus raise upone's soul sunk beneaththe ocean of worldliness. This state of realizationis called by different names, some call itv.r. 24

186 ATTITUDE OF VEDANTA TOWARDS RELIGIONChris thood. Whosoever has reached that state hasbecome a Christ. In Vedanta the same state is calledSamadhi, superconsciousness or Godconsciousness. Thosewho have studied the Paianjaia-darshana or the scienceof Raja Yoga, will understand what Samadhi means. Thescience of Raja Yoga teaches how this state of Godconsciousnesscan be attained through the practiceof concentrationand meditation and how the highest spiritualoneness with the Supreme can be realized in that state.The daily practiceof concentration and meditationand when the concen-will develop the spiritual powertrated mental powers are inwardly drawn, the resultwill be the spiritual illumination. With the help of thatlight self-knowledge or the knowledgeof the true selfwill come. When the true nature of the soul is realized,itsorigin source and destiny w r ill no longer remainunknown.Each individual soul is a child of Divinity or theimmortal bliss, foi it isaheady potentially divine. Thepowers are latent in us. We must learn to unfoldthem and bring them on the conscious plane. We mustbe conscious of our divine nature and that isthe aim ofspiritualrealization which is the ideal of the universalreligionof Vedanta.The seers of Truth in ancient India after theirattainment of highest realization each declared before theworld: "Hearken ye all children of immortal bliss andthose that dwell in the sphere of gods!I have realized thatdivine Being whose eternal radiance shine th for ever farbeyond all darkness. By realizing Him within the shririeof thy soul ye shall cross the ocean of death and shallreach the abode of immortality. There is no other way;there isno other way/'

APPENDIX 1,THE VEDANT1CTRUTH*Before entering into the subject of my discourse ofthis evening allow me to thank Prof. Howison throughwhose kindness I have been favoured with the privilegeof addressing this learned audience that have assembledhere to night. I have been requested to give a generaloutline of the Vedanta philosophy. I suppose very fewof us present here are familiar with the doctrines of thismost ancient system of philosophy which have helpedmankind in solving the most intricate problems of lifeand death and which have led the truth-seeking minds ofall ages and climes to the threshhold of the abode of theabsolute Reality of universe.A student of Vedanta philosophy after studying thedifferent philosophical systems of ancient Greece andmodern Germany finds that the ultimate conclusions ofthe Western philosophers are like the faint echoes of thethundering expressions of what the ancient Vedic seersof Truth realized at least 2000 years before the Christianera. The monistic system of modern evolutionists likeDr. Le Conte, Romanes and Heackel (inds its place in theutterances of the Vedic philosophers of ancient India.The present conception of the unity of existence that wasever expressed before the world is to be found in the RigVeda the most ancient scripture of the world: "ekam sadviprd vahudhd vadanti"The truth-seeking minds of the Vedic philosophersdid not stop at their researches until they could unify andharmonize the diverse phenomena of the universe into absoluteoneness. After discovering the one ultimate sourceand goal of the universe they tried to explain through* Delivered in the University of California, in Sept. 6, 1906.

188 ATtlfUbt Otf VEDANtA TOWAfcbSlogic and science the process bywhich that eternal oneappears as manifold when looked through the limitationsof time, space and causation. In their attempts theydiscovered the law of evolution which governs the cosmicphenomena. The philosophers who came later developedfrom those conclusions different systems of philosophyof which Sankhya system of Kapila and the Vcdantaphilosophy stand most prominent. Kapilais called thefather of evolution theory in India. He was the first whogave the most logical and scientific explanationof theprocess of cosmic evolution out of one eternal energycalled Prakriti. Prof. Huxley admits this fact when hesaysthe doctrine of evoluton was kno\ui to the Hindusages long before Paul of Tarsus was born. Well has itbeen said by Sir M. M. Williams: "* *the Hinduswere Spinozists more than two thousand years before theexistence of Spinoza, and Darwinians many centuriesbefore Darwin; and evolutionists manycenturies beforethe doctrine of evolution had been accepted by the scien-word like 'evolution'tists of our time, and before anyexisted in any language of the world," The theory ofspecial creation out ol nothing was refuted by a Vedicsage as early as 1500 years before Christ with these words:"How can O my disciple something come out out ofnothing?" Therefore, Vedanta docs not teach the theoryof special creation.The fundamental principle of Vcdanta is absoluteoneness. There is one existence, one life, one spirit oneBeing in the universe. The very idea of separateness isunreal. Vedanta does not teach, as some people think,that the phenomenal world is a mere illusion. What is regardedas illusion in Vedanta is not the phenomenal butthe attribution of true substantiality or essentiality to thephenomenal without the recognition of the underlyingunity. But it teaches that the underlying reality is the absoluteBeing which is one. That absolute One is called byvarious names. It is Brahman in Vedanta. The sameabsolute Being was called byPlato the Good. It is the

fHt VtDANtlC tfeUtH 189Substantia of Spinoza, Ding-an-sich or the transcendentalthing-in-itself of Kant, the unknown and unknowableof Herbert Spencer. Some tall it Noumenon, Schopenhauercalls it the Will, Emerson calls it Oversoul.But Vedanta differs from these systems by unifying thesubject and object in Brahman.The thing-in-itself is a pure assumption of Kant asuperficiality not in any way justified by Kant's owndata. Hence, it is that the successors of Kant were forcedto reject the Kantian thing-in-itselfand set up purerationalism as opposed to transcendentalism. The chiefdefect of the Kantian systemis the unnatural separationof the thing-in-itself completely from the plane of experience.But Vedanta brings the thing-in-itself within theplane of experience and recognizes it in the conception ofeternal entity or Sat which has all other things as attributesor relations. The same Brahman is Sal from the objectivepoint of view and Chit or pure intelligencefrom the subjectivestandpoint. It is the inlinite source of knowledge.It is the eternal Knower ol the universe. The sameBrahman when qualified by cosmic sell-consciousness,omniscience and omnipotence appears asthe Ruler of theuniverse; when qualified by the individual self-consciousnessand imperfect knowledge constitutes the individualsoul; and when qualified by total absence of selfconsciousnessforms the object or what we called * matter. 1Thus Vedanta recognizes three entities in the universe:God, soul and matter though they are the emanationsfrom the same absolute One, the seconlcss Brahman.The God of Vedanta is not an extra-cosmic Being.Vedanta gives a rational formation to religion whichharmonizes with the latest conclusions of modern scienceand philosophy.

INDEXAbsolute, 27, 70, 164, 175, 181.Achit, 10, 147.Aristotle, 62.Arnold, Sir Edwin, 39.Atman, 10, 12, 17, 19, 35, 36,37, 145.Brahman, 2, 14, 15, 85, 92, 93,107, 108, 110, 142, 143, 147,155, 184, 188, 189.Berkeley, 71.Browning, 24.Bruno, 24.Chit, 16, 147, 189.Christ, 5, 7, 8, 11, 19,27,50,53,61, 72. 80, 81, 84, 85, 105,106, 110, 123, 127, 154, 155,157, 162, 166, 168, 171, 179,181, 182, 184, 186.Concentration, 8, 9, 20, 43, 186.Dtina, 55.Darwin, 102, 105.Dayu, 55.Dharma, 55.Emerson, Ralph Waldo, 3, 14,155, 189.Epicurianism, 63.Ernst Haeckel, 70, 102.Ethics, 11.Evolution, doctrine of, 5, 105.Fichte, 65.spiritual, 25.process of, 36.God, 2, 3, 17, 18, 20, 21, 23, 2425, 26, 27, 28, 35, 36, 4345,46,47,48,50,51,52,5354, 55, 58, 59, 61, 63, 64,65, 66, 68, 69, 70-79, 82-88,91, 96, 103, 114, 115, 116,122-125, 130-139, 144, 146,148, 151, 153, 158, 159, 160,166, 168, 170-172, 175-177,179-185, 189.iodconsciousness, 7, 8, 43, 68,98, 99. 157, 176, 181, 186.Goethe, 24.Hanuman, 17.Hegel, 24, 65, 71.Herbert Spencer, 24, 70.Howison, 187,Hume, 71.Huxley, 106.Isvara, 15, 16, 146, 148.]'wa, 17.Jivalman, 16.John Fiske, 24.Kant, 14, 63, 64, 65, 70, 71, 155,189.Kapila, 105, 188.Karma, law of, 4, 51, 170.Laplace, 102.Le Conte, Dr., 187.Love, 30.Max Muller, 1, 8, 13, 71, 85.MSya, 14, 15, 86, 147, 148.Meditation, 8, 9, 20, 43, 186,Moksha, 34, 149, 161.Monism, 23, 75.Over-soul, 3,

192 ATTITUDE OF VEUANIA TOWARDS RELIGIONPantheism, 22, 23, 24, 25, 75.Faramatman, 16, 70.Paul Deussen, Dr., 66.Perfection, 7.Plato, 14, 62, 70, 71, 155, 188.Prahlada, 17.Prakriti, 15, 28, 74, 147, 155,156, 188.PrAtia, 15.I'ranfiyuma, 21.Ramanuja, 147.Realization, 73, 76, 116, 126,170-173, 175-178, 181-184.Reformation, 63.SamAdhi, 20, 146, 176, 181, 186.Sankaracharya, 17, 147, 148.Schlegel, 24.Schopenhauer, 65, 66, 70, 71,155, 189.Ihelley, 24.^SchellingTt?, 65.Self, 35.Selfishness, 7, 40, 42, 44, 66, 86.Spinoza,189.Socrates, 9, 62.14, 23, 70, 105, 155,Soul, 3, 4, 37, 129, 159, 160, 163,165, 167, 169, 172, 173, 175,176, 178, 179, 180, 185.Stoics, 62, 63.Strauss, 24.Superconsciousness, 186.Tennyson, 24.Thompson, M., 24.Voltaire, 24.Wordsworth, 24.Xcnophon, 24.Yoga, Bhakti, 8, 21, 87, 98.Jnana, 8, 88.Karma, 8, 9, 20, 40, 41.Raja, 8, 9, 20, 43, 44, 87,88, 98, 186.