Bhagavad Gita was Swami Vivekananda's
lifelong companion. In 1888, Vivekananda began his journey as a
wandering monk. Between 1888 to 1893, he travelled to many Indian states and
went to almost all parts of the country. In that period, he had almost nothing
with him, other than a kamandalu and two books — a copy of Imitation
of the Christ and the second book was Bhagavad Gita.
In this article, we'll make a collection of Swami
Vivekananda's quotes, comments and opinions on Bhagavad Gita.
Ramakrishna's teaching — Gita teaches
to become unselfish and tyagi
Ramakrishna, the master of Swami Vivekananda, used to say
that one could understand the essential meaning of Gita by repeating the word
several times "Gita, Gita Gita Gita", and when it is done, one finds
(her/him)self uttering "ta-Gi ta-Gi ta-Gi.". The word
"tag/tyag" (Bengali: ত্যাগ, "তগ" ধাতু) means "renounce" or
"one who renounces everything for God." Ramakrishna told, Gita
teaches us to become unselfish and tyagi.
Swami Vivekananda's quotes and
comments on Bhagavad Gita
- Ay, if there is anything in the
Gita that I like, it is these two verses, coming out strong as the very
gist, the very essence, of Krishna's teaching — "He who sees the
Supreme Lord dwelling alike in all beings, the Imperishable in things that
perish, he sees indeed. For seeing the Lord as the same, everywhere
present, he does not destroy the Self by the Self, and thus he goes to the
highest goal.
- From that ideal lover we come
down to the lower stratum of Krishna, the preacher of the Gita. Than the
Gita no better commentary on the Vedas has been written or can be written.
The essence of the Shrutis, or of the Upanishads, is hard
to be understood, seeing that there are so many commentators, each one
trying to interpret in his own way. Then the Lord himself comes, He who is
the inspirer of the Shrutis, to show us the meaning of
them, as the preacher of the Gita, and today India wants nothing better,
the world wants nothing better that that method of interpretation.
It is a wonder that subsequent interpreters of the scriptures, even
commenting upon the Gita, many times could not catch the meaning, many times
could not catch the drift. For what do you find in the Gita, and what in
modern commentators? One non-dualistic commentator takes up an Upanishad;
there are so many dualistic passages, and he twists and tortures them into
some meaning, and wants to bring them all into a meaning of his own. If a
dualistic commentator comes, there are so many nondualistic texts which he
begins to torture, to bring them all round to dualistic meaning. But you
find in the Gita there is no attempt at torturing any one of them. They
are all right, says the Lord; for slowly and gradually the human soul
rises up and up, step after step, from the gross to the fine, from the
fine to the finer, until it reaches the Absolute, the goal. That is what
is in the Gita. Even the Karma Kanda is taken up, and it is shown that
although it cannot give salvation direct; but only indirectly, yet that is
also valid; images are valid indirectly; ceremonies, forms, everything is
valid only with one condition, purity of the heart. For worship is valid
and leads to the goal if the heart is pure and the heart is sincere; and
all these various modes of worship are necessary, else why should they be
there? Religions and sects are not the work of hypocrites and wicked
people who invented all these to get a little money, as some of our modern
men want to think. However reasonable that explanation may seem, it is not
true, and they were not invented that way at all. They are the outcome of
the necessity of the human soul. They are all here to satisfy the hankering
and thirst of different classes of human minds, and you need not preach
against them. The day when that necessity will cease, they will vanish
along with the cessation of that necessity; and so long as that necessity
remains, they must be there in spite of your preaching, in spite of your
criticism. You may bring the sword or the gun into play, you may deluge
the world with human blood, but so long as there is a necessity for idols,
they must remain. These forms, and all the various steps in religion will
remain, and we understand from the Lord Shri Krishna why they should.
- If one reads this one Shloka —क्लैब्यं
मा
स्म
गमः
पार्थ नैतत्त्वय्युपपद्यते । क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परंतप॥ — one gets all the merits of
reading the entire Gita; for in this one Shloka lies
imbedded the whole Message of the Gita.[Source]
[Site admin's note: This the the third sloka (verse) of the
second chapter of the Bhagavad Gita. The verse means— "Do not yield
to unmanliness, O son of Pritha. It does not become you. Shake off this
base faint-heartedness and arise, O scorcher of enemies!"
- In reading the Bhagavad-Gita,
many of you in Western countries may have felt astonished at the second
chapter, wherein Shri Krishna calls Arjuna a hypocrite and a coward
because of his refusal to fight, or offer resistance, on account of his
adversaries being his friends and relatives, making the plea that
non-resistance was the highest ideal of love. This is a great lesson for
us all to learn, that in all matters the two extremes are alike. The
extreme positive and the extreme negative are always similar. When the
vibrations of light are too slow, we do not see them, nor do we see them
when they are too rapid. So with sound; when very low in pitch, we do not
hear it; when very high, we do not hear it either. Of like nature is the
difference between resistance and non-resistance. One man does not resist
because he is weak, lazy, and cannot, not because he will not; the other
man knows that he can strike an irresistible blow if he likes; yet he not
only does not strike, but blesses his enemies. The one who from weakness
resists not commits a sin, and as such cannot receive any benefit from the
non-resistance; while the other would commit a sin by offering resistance.
Buddha gave up his throne and renounced his position, that was true
renunciation; but there cannot be any question of renunciation in the case
of a beggar who has nothing to renounce. So we must always be careful
about what we really mean when we speak of this non-resistance and ideal
love. We must first take care to understand whether we have the power of
resistance or not. Then, having the power, if we renounce it and do not
resist, we are doing a grand act of love; but if we cannot resist, and
yet, at the same time, try to deceive ourselves into the belief that we
are actuated by motives of the highest love, we are doing the exact
opposite. Arjuna became a coward at the sight of the mighty array against
him; his "love" made him forget his duty towards his country and
king. That is why Shri Krishna told him that he was a hypocrite: Thou talkest
like a wise man, but thy actions betray thee to be a coward; therefore
stand up and fight.
- Jnana is taught very clearly by
Krishna in the Bhagavad - gita. This great poem is held to be the Crown
jewel of all Indian literature. It is a kind of commentary on the Vedas.
It shows us that our battle for spirituality must be fought out in this
life; so we must not flee from it, but rather compel it to give us all
that it holds. As the Gita typifies this struggle for higher things, it is
highly poetical to lay the scene in a battlefield. Krishna in the guise of
a charioteer to Arjuna, leader of one of the opposing armies, urges him
not to be sorrowful, not to fear death, since he knows he is immortal,
that nothing which changes can be in the real nature of man. Through
chapter after chapter, Krishna teaches the higher truths of philosophy and
religion to Arjuna. It is these teachings which make this poem so
wonderful; practically the whole of the Vedanta philosophy is included in
them.
- Knowledge of the Atman is the
highest aim of the Gita.
- Krishna can never be understood
until you have studied the Gita, for he was the embodiment of his own
teaching. Every one of these incarnations came as a living illustration of
what they came to preach. Krishna, the preacher of the Gita, was all his
life the embodiment of that Song Celestial; he was the great illustration
of non-attachment.
- Please read the Gita every day to
the best of your opportunity.
- Read the Gita and the Sutras of
Vyasa, or get someone to read them to you. In the Gita the way is laid
open to all men and women, to all caste and colour, but Vyasa tries to put
meanings upon the Vedas to cheat the poor Shudras. Is God a nervous fool
like you that the flow of His river of mercy would be dammed up by a piece
of meat? If such be He, His value is not a pie!
- Shri Krishna ought to be painted
as He really was, the Gita personified; and the central idea of the Gita
should radiate from His whole form as He was teaching the path of Dharma
to Arjuna, who had been overcome by infatuation and cowardice.... Look
here, thus does he hold the bridle of the horses -- so tight that they are
brought to their haunches, with their forelegs fighting the air, and their
mouths gaping. This will show a tremendous play of action in the figure of
Shri Krishna. His friend, the world - renowned hero, casting aside his bow
and arrows, has sunk down like a coward on the chariot, in the midst of
the two armies. And Shri Krishna, whip in one hand and tightening the
reins with the other, has turned Himself towards Arjuna, with his
childlike face beaming with unworldly love and sympathy, and a calm and
serene look -- and is delivering the message of the Gita to his beloved
comrade. Now, tell me what idea this picture of the Preacher of the Gita
conveys to you.
- Some infer that Shankaracharya
was the author of the Gita, and that it was he who foisted it into the
body of the Mahabharata.
- "Spirituality can never be
attained until materiality is gone." The first discourse in the Gita
can be taken allegorically. "The Vedas only teach of things in
nature, only teach of nature." We are always letting sentiment usurp
the place of duty, and flattering ourselves that we are acting in response
to true love.
- The Bhagavad-Gita is the best
commentary we have on the Vedanta philosophy— curiously enough the scene
is laid on the battlefield, where Krishna teaches this philosophy to
Arjuna, and the doctrine which stands out luminously in every page of the
Gita is intense activity, but in the midst of it, eternal calmness. This
is the secret of work, to attain which is the goal of the Vedanta.
- The Gita opens with this very
significant verse: "Arise, O Prince! Give up this faint-heartedness,
this weakness! Stand up and fight!"
- The Gitâ says that there are
three kinds of charity: the Tâmasic, the Râjasic and the Sâttvic. Tamasic
charity is performed on an impulse. It is always making mistakes. The doer
thinks of nothing but his own impulse to be kind. Rajasic charity is what
a man does for his own glory. And Sattvic charity is that which is given
to the right person, in the right way, and at the proper time.
- The greatest incident of the war
was the marvellous and immortal poem of the Gita, the Song Celestial. It
is the popular scripture of India and the loftiest of all teachings. It
consists of a dialogue held by Arjuna with Krishna, just before the
commencement of the fight on the battle-field of Kurukshetra. I would
advise those of you who have not read that book to read it. If you only
knew how much it has influenced your own country even! If you want to know
the source of Emerson's inspiration, it is this book, the Gita. He went to
see Carlyle, and Carlyle made him a present of the Gita; and that little
book is responsible for the Concord Movement. All the broad movements in
America, in one way or other, are indebted to the Concord party.
- The central figure of the Gita is
Krishna. As you worship Jesus of Nazareth as God come down as man so the
Hindus worship many Incarnations of God. They believe in not one or two
only, but in many, who have come down from time to time, according to the
needs of the world, for the preservation of Dharma and destruction of
wickedness. Each sect has one, and Krishna is one of them. Krishna,
perhaps, has a larger number of followers in India than any other
Incarnation of God. His followers hold that he was the most perfect of
those Incarnations. Why? "Because," they say, "look at
Buddha and other Incarnations: they were only monks, and they had no
sympathy for married people. How could they have? But look at Krishna: he
was great as a son, as a king, as a father, and all through his life he
practised the marvellous teachings which he preached." "He who
in the midst of the greatest activity finds the sweetest peace, and in the
midst of the greatest calmness is most active, he has known the secret of
life." Krishna shows the way how to do this — by being non-attached:
do everything but do not get identified with anything. You are the soul,
the pure, the free, all the time; you are the Witness. Our misery comes,
not from work, but by our getting attached to something. Take for
instance, money: money is a great thing to have, earn it, says Krishna;
struggle hard to get money, but don't get attached to it. So with
children, with wife, husband, relatives, fame, everything; you have no
need to shun them, only don't get attached. There is only one attachment
and that belongs to the Lord, and to none other. Work for them, love them,
do good to them, sacrifice a hundred lives, if need be, for them, but
never be attached. His own life was the exact exemplification of that.
Remember that the book which
delineates the life of Krishna is several thousand years old, and some parts of
his life are very similar to those of Jesus of Nazareth. Krishna was of royal
birth; there was a tyrant king, called Kamsa, and there was a prophecy that one
would be born of such and such a family, who would be king. So Kamsa ordered
all the male children to be massacred. The father and mother of Krishna were
cast by King Kamsa into prison, where the child was born. A light suddenly
shone in the prison and the child spoke saying, "I am the Light of the
world, born for the good of the world." You find Krishna again
symbolically represented with cows — "The Great Cowherd," as he is
called. Sages affirmed that God Himself was born, and they went to pay him
homage. In other parts of the story, the similarity between the two does not
continue.
- The less you read, the better.
Read the Gita and other good works on Vedanta. That is all you need. The
present system of education is all wrong. The mind is crammed with facts
before it knows how to think. Control of the mind should be taught first.
If I had my education to get over again and had any voice in the matter, I
would learn to master my mind first, and then gather facts if I wanted
them. It takes people a long time to learn things because they can't
concentrate their minds at will.
- The tug of war began in the
earliest periods of the history of our race, and throughout the Shrutis it
can be distinctly traced. A momentary lull came when Shri Krishna, leading
the faction of Kshatriya power and of jnana, showed the
way to reconciliation. The result was the teachings of the Gita— the
essence of philosophy, of liberality, of religion.
- This is the central idea of the
Gita -- to be calm and steadfast in all circumstances, with one's body,
mind, and soul centred at His hallowed Feet!
- We are reading the Gita by
candle-light, but numbers of insects are being burnt to death. Thus it is
seen that some evil clings to work. Those who work without any
consciousness of their lower ego are not affected with evil, for they work
for the good of the world. To work without motive, to work unattached,
brings the highest bliss and freedom. This secret of Karma-Yoga is
taught by the Lord Sri Krishna in the Gita.
- Wherein lies the originality of
the Gita which distinguishes it from all preceding scriptures? It is this:
Though before its advent, Yoga, Jnana, Bhakti, etc. had each its strong
adherents, they all quarrelled among themselves, each claiming superiority
for his own chosen path; no one ever tried to seek for reconciliation
among these different paths. It was the author of the Gita who for the
first time tried to harmonise these. He took the best from what all the
sects then existing had to offer and threaded them in the Gita. But even
where Krishna failed to show a complete reconciliation (Samanvaya) among
these warring sects, it was fully accomplished by Ramakrishna Paramahamsa
in this nineteenth century.
- Work, work, work day and night,
says the Gita.
Incessant work — theme of Bhagavad
Gita
From Swami Vivekananda's book Karma Yoga,
Chapter III The secret of Work
We read in the Bhagavad-Gita again and again that we must
all work incessantly. All work is by nature composed of good and evil. We
cannot do any work which will not do some good somewhere; there cannot be any
work which will not cause some harm somewhere. Every work must necessarily be a
mixture of good and evil; yet we are commanded to work incessantly. Good and
evil will both have their results, will produce their Karma. Good action will
entail upon us good effect; bad action, bad. But good and bad are both bondages
of the soul. The solution reached in the Gita in regard to this
bondage-producing nature of work is that, if we do not attach ourselves to the
work we do, it will not have any binding effect on our soul. We shall try to
understand what is meant by this “non-attachment to” to work.
This is the one central idea in the Gita: work
incessantly, but be not attached to it. Samskâra can be translated very nearly
by "inherent tendency". Using the simile of a lake for the mind,
every ripple, every wave that rises in the mind, when it subsides, does not die
out entirely, but leaves a mark and a future possibility of that wave coming
out again. This mark, with the possibility of the wave reappearing, is what is
called Samskâra. Every work that we do, every movement of the body, every
thought that we think, leaves such an impression on the mind-stuff, and even
when such impressions are not obvious on the surface, they are sufficiently
strong to work beneath the surface, subconsciously. What we are every moment is
determined by the sum total of these impressions on the mind. What I am just at
this moment is the effect of the sum total of all the impressions of my past
life. This is really what is meant by character; each man's character is
determined by the sum total of these impressions. If good impressions prevail,
the character becomes good; if bad, it becomes bad. If a man continuously hears
bad words, thinks bad thoughts, does bad actions, his mind will be full of bad
impressions; and they will influence his thought and work without his being
conscious of the fact. In fact, these bad impressions are always working, and
their resultant must be evil, and that man will be a bad man; he cannot help
it. The sum total of these impressions in him will create the strong motive
power for doing bad actions. He will be like a machine in the hands of his
impressions, and they will force him to do evil. Similarly, if a man thinks
good thoughts and does good works, the sum total of these impressions will be
good; and they, in a similar manner, will force him to do good even in spite of
himself. When a man has done so much good work and thought so many good
thoughts that there is an irresistible tendency in him to do good in spite of
himself and even if he wishes to do evil, his mind, as the sum total of his
tendencies, will not allow him to do so; the tendencies will turn him back; he
is completely under the influence of the good tendencies. When such is the
case, a man's good character is said to be established.
Greatness of Bhagavad Gita
- The Gita is like a bouquet
composed of the beautiful flowers of spiritual truths collected from the
Upanishads.
- The Gita is the gist of the
Vedas. It is not our Bible; the Upanishads are our Bible. It [the Gita] is
the gist of the Upanishads and harmonizes the many contradictory parts of
the Upanishads.
- The Gita is to the Hindus what
the New Testament is to the Christians.
- The greatness of little things,
that is what the Gita teaches — bless the old book!!
- The reconciliation of the
different paths of Dharma, and work without desire or attachment — these
are the two special characteristics of the Gita.
Swami Vivekananda's teaching —
incessant but non-attached work
Swami Vivekananda stressed on Gita's teachings—
non-attachment, unselfishness and incessant work. He told— "Non-attachment
is perfect self- abnegation and utter unselfishness." He iterated the
teaching of Gita, no one can spend a single moment without doing any kind of
work (physical or mental), but, one must not be attached to the work. On 4
January 1900, Vivekananda told in a lecture at Los Angeles, California.
One of the greatest lessons I have learnt in my life is
to pay as much attention to the means of work as to its end. He was a great man
from whom I learnt it, and his own life was a practical demonstration of this
great principle I have been always learning great lessons from that one
principle, and it appears to me that all the secret of success is there; to pay
as much attention to the means as to the end.
Our great defect in life is that we are so much drawn to
the ideal, the goal is so much more enchanting, so much more alluring, so much
bigger in our mental horizon, that we lose sight of the details altogether.
But whenever failure comes, if we analyse it critically,
in ninety-nine per cent of cases we shall find that it was because we did not pay
attention to the means. Proper attention to the finishing, strengthening, of
the means is what we need..... .... If we examine our own lives, we find that
the greatest cause of sorrow is this: we take up something, and put our whole
energy on it — perhaps it is a failure and yet we cannot give it up. We know
that it is hurting us, that any further clinging to it is simply bringing
misery on us; still, we cannot tear ourselves away from it.
That is the one cause of misery: we are attached, we are
being caught. Therefore says the Gita: Work constantly; work, but be not
attached; be not caught. Reserve unto yourself the power of detaching yourself
from everything, however beloved, however much the soul might yearn for it,
however great the pangs of misery you feel if you were going to leave it;
still, reserve the power of leaving it whenever you want. The weak have no
place here, in this life or in any other life. Weakness leads to slavery.
Weakness leads to all kinds of misery, physical and mental. Weakness is death.
There are hundreds of thousands of microbes surrounding us, but they cannot
harm us unless we become weak, until the body is ready and predisposed to
receive them. There may be a million microbes of misery, floating about us.
Never mind! They dare not approach us, they have no power to get a hold on us,
until the mind is weakened. This is the great fact: strength is life, weakness
is death. Strength is felicity, life eternal, immortal; weakness is constant
strain and misery: weakness is death.
Work without motive
On 20 March 1898, Swami Vivekananda gave an address at 57
Ramkanta Bose Street. In that address the "work without motive" theme
of Bhagavad Gita.
When the Gita was first preached, there was then going on
a great controversy between two sects. One party considered the Vedic Yajnas
and animal sacrifices and such like Karmas to constitute the whole of religion.
The other preached that the killing of numberless horses and cattle cannot be
called religion. The people belonging to the latter party were mostly
Sannyâsins and followers of Jnâna. They believed that the giving up of all work
and the gaining of the knowledge of the Self was the only path to Moksha By the
preaching of His great doctrine of work without motive, the Author of the Gita
set at rest the disputes of these two antagonistic sects.
Now, what is the meaning of working without motive?
Nowadays many understand it in the sense that one is to work in such a way that
neither pleasure nor pain touches his mind. If this be its real meaning, then
the animals might be said to work without motive. Some animals devour their own
offspring, and they do not feel any pangs at all in doing so. Robbers ruin
other people by robbing them of their possessions; but if they feel quite
callous to pleasure or pain, then they also would be working without motive. If
the meaning of it be such, then one who has a stony heart, the worst of
criminals, might be considered to be working without motive. The walls have no
feelings of pleasure or pain, neither has a stone, and it cannot be said that
they are working without motive. In the above sense the doctrine is a potent
instrument in the hands of the wicked. They would go on doing wicked deeds, and
would pronounce themselves as working without a motive. If such be the
significance of working without a motive, then a fearful doctrine has been put
forth by the preaching of the Gita. Certainly this is not the meaning. Furthermore,
if we look into the lives of those who were connected with the preaching of the
Gita, we should find them living quite a different life. Arjuna killed Bhishma
and Drona in battle, but withal, he sacrificed all his self-interest and
desires and his lower self millions of times.
Gita teaches Karma-Yoga. We should work through Yoga
(concentration). In such concentration in action (Karma-Yoga), there is no
consciousness of the lower ego present. The consciousness that I am doing this
and that is never present when one works through Yoga. The Western people do
not understand this. They say that if there be no consciousness of ego, if this
ego is gone, how then can a man work? But when one works with concentration,
losing all consciousness of oneself the work that is done will be infinitely
better, and this every one may have experienced in his own life. We perform
many works subconsciously, such as the digestion of food etc., many others
consciously, and others again by becoming immersed in Samâdhi as it were, when
there is no consciousness of the smaller ego. If the painter, losing the
consciousness of his ego, becomes completely immersed in his painting, he will
be able to produce masterpieces. The good cook concentrates his whole self on
the food-material he handles; he loses all other consciousness for the time
being. But they are only able to do perfectly a single work in this way, to
which they are habituated. The Gita teaches that all works should be done thus.
He who is one with the Lord through Yoga performs all his works by becoming
immersed in concentration, and does not seek any personal benefit. Such a
performance of work brings only good to the world, no evil can come out of it.
Those who work thus never do anything for themselves.
Gita — the Bible of Hinduism
Quote from a letter sent from Almora on 1 May 1897
The Gita no doubt has already become the Bible of
Hinduism, and it fully deserves to be so; but the personality of Krishna has
become so covered with haze that it is impossible today to draw any life-giving
inspiration from that life. Moreover, the present age requires new
modes of thought and new life.
Swami Vivekananda quotes/mentions Gita
slokas
Vivekananda directly quoted and mentioned slokas
(verses) in many of his lectures, discourses and epsitles.
Mukam karoti bachalam
After the tremendous success of the Parliament of the
World's Religions, Vivekananda wrote a letter to Alasinga Perumal, dated 2
November 1893, in which he recounted his lectures and the enthusiastic
recognition he got a the Parliament.
I addressed the assembly as "Sisters and Brothers of
America", a deafening applause of two minutes followed, and then I
proceeded; and when it was finished, I sat down, almost exhausted with emotion.
The next day all the papers announced that my speech was the hit of the day,
and I became known to the whole of America. Truly has it been said by the great
commentator Shridhara—
"मूकं करोति वाचालं —Who maketh the dumb a fluent
speaker."
Letter written to Hale Sisters on 26
June 1894:
In a letter written to Hale Sisters (Misses Mary and
H. Hale.) on 26 June 1894, Vivekananda quoted Chapter 2, Verse 69 of Bhagavad
Gita—
"Ya nisha sarva-bhutanam tasyam
jagarti samyami
Yasyam jagrati bhutani sa nisa pasyato muneh"
He wrote to the Hale Sisters—
Hope you are enjoying the beautiful village scenery.
"Where the world is awake, there the man of self-control is sleeping.
Where the world sleeps, there he is waking." May even the dust of the
world never touch you, for, after all the poets may say, it is only a piece of carrion
covered over with garlands. Touch it not — if you can. Come up, young ones of
the bird of Paradise, before your feet touch the cesspool of corruption, this
world, and fly upwards.
Lecture at Thousand Island Park 23
July 1895:
From mid-June to August 1895, Swami Vivekananda
conducted a series of private classes at Thousand Island Park. Those lectures
were later published as Inspired Talks. The topic of Vivekananda's
lecture of 23 July 1895 Tuesday was "Bhagavad Gita — Karma Yoga".
Excerpts form that lecture are posted below—
To attain liberation through work, join yourself to work
but without desire, looking for no result. Such work leads to knowledge, which
in turn brings emancipation. To give up work before you know, leads to misery.
Work done for the Self gives no bondage. Neither desire pleasure nor fear pain
from work. It is the mind and body that work, not I. Tell yourself this
unceasingly and realise it. Try not to know that you work.
Do all as a sacrifice or offering to the Lord. Be in the
world, but not of it, like the lotus leaf whose roots are in the mud but which
remains always pure. Let your love go to all, whatever they do to you. A blind
man cannot see colour, so how can we see evil unless it is in us? We compare what
we see outside with what we find in ourselves and pronounce judgment
accordingly. If we are pure, we cannot see impurity. It may exist, but not for
us. See only God in every man, woman and child; see it by the antarjyotis,
"inner light", and seeing that, we can see naught else. Do not want
this world, because what you desire you get. Seek the Lord and the Lord only.
The more power there is, the more bondage, the more fear. How much more afraid
and miserable are we than the ant! Get out of it all and come to the Lord. Seek
the science of the maker and not that of the made.
"I am the doer and the deed." "He who can
stem the tide of lust and anger is a great Yogi."
"Only by practice and non-attachment can we conquer mind."
Our Hindu ancestors sat down and thought on God and
morality, and so have we brains to use for the same ends; but in the rush of
trying to get gain, we are likely to lose them again.
Chapter 4, Verse 38
On 3 July 1897, Swami Vivekananda wrote a letter to his
disciple Sharat Chandra Chakravarty from Almora (this was his one of the only
few letters written in Sanskrit language). In that letter he quoted Chapter 4, Verse 38 of Gita. He wrote
It has been said that adversity is the touchstone of true
knowledge, and this may be said a hundred times with regard to the truth:
"Thou art That." This truly diagnoses the Vairâgya (dispassion)
disease. Blessed is the life of one who has developed this symptom. In spite of
your dislike I repeat the old saying: "Wait for a short time." You
are tired with rowing; rest on your oars. The momentum will take the boat to
the other side. This has been said in the Gita (IV. 38), "In good time,
having reached perfection in Yoga, one realises That in one's own heart;"
and in the Upanishad, "Neither by rituals, nor by progeny, nor by riches,
but by renunciation alone a few (rare) people attained immortality"
(Kaivalya, 2).
