Swami Vivekananda - Complete Works of Swami Vivekananda

“Beware, Arjuna, lust and anger are the great enemies. These are to be controlled. These cover the knowledge even of those [who are wise]. This fire of lust is unquenchable. Its location is in the sense-organs and in the mind. The Self desires nothing. (Ibid. 37, 40.)

“This Yoga I taught in ancient times [to Vivaswân; Vivaswan taught it to Manu]. ... Thus it was that the knowledge descended from one thing to another. But in time this great Yoga was destroyed. That is why I am telling it to you again today.” (Ibid. IV. 1-3.)

Then Arjuna asks, “Why do you speak thus? You are a man born only the other day, and [Vivaswan was born long before you]. What do you mean that you taught him?” (Ibid. 4.)

Then Krishna says, “O Arjuna, you and I have run the cycle of births and deaths many times, but you are not conscious of them all. I am without beginning, birthless, the absolute Lord of all creation. I through my own nature take form. Whenever virtue subsides and wickedness prevails, I come to help mankind. For the salvation of the good, for the destruction of wickedness, for the establishment of spirituality I come from time to time. Whosoever wants to reach me through whatsoever ways, I reach him through that. But know, Arjuna, none can ever swerve from my path.” (Ibid. 5-8, 11.) None ever did. How can we? None swerves from His path.

... All societies are based upon bad generalisation. The law can only be formed upon perfect generalisation. What is the old saying: Every law has its exception? ... If it is a law, it cannot be broken. None can break it. Does the apple break the law of gravitation? The moment a law is broken, no more universe exists. There will come a time when you will break the law, and that moment your consciousness, mind, and body will melt away.

There is a man stealing there. Why does he steal? You punish him. Why can you not make room for him and put his energy to work? ... You say, “You are a sinner,” and many will say he has broken the law. All this herd of mankind is forced [into uniformity] and hence all trouble, sin, and weakness.... The world is not as bad as you think. It is we fools who have made it evil. We manufacture our own ghosts and demons, and then ... we cannot get rid of them. We put our hands before our eyes and cry: “Somebody give us light.” Fools! Take your hands from your eyes! That is all there is to it.... We call upon the gods to save us and nobody blames himself. That is the pity of it. Why is there so much evil in society? What is it they say? Flesh and the devil and the woman. Why make these things [up]? Nobody asks you to make them [up]. “None, O Arjuna, can swerve from my path.” (Ibid. 11.) We are fools, and our paths are foolish. We have to go through all this Mâyâ. God made the heaven, and man made the hell for himself.

“No action can touch me. I have no desire for the results of action. Whosoever knows me thus knows the secret and is not bound by action. The ancient sages, knowing this secret [could safely engage in action]. Do thou work in the same fashion. (Ibid. 14-15.)

“He who sees in the midst of intense activity, intense calm, and in the midst of intensest peace is intensely active [is wise indeed]. (Ibid 18.) ... This is the question: With every sense and every organ active, have you that tremendous peace [so that] nothing can disturb you? Standing on Market Street, waiting for the car with all the rush ... going on around you, are you in meditation — calm and peaceful? In the cave, are you intensely active there with all quiet about you? If you are, you are a Yogi, otherwise not.

“[The seers call him wise] whose every attempt is free, without any desire for gain, without any selfishness.” (Ibid. 19). Truth can never come to us as long as we are selfish. We colour everything with our own selves. Things come to us as they are. Not that they are hidden, not at all! We hide them. We have the brush. A thing comes, and we do not like it, and we brush a little and then look at it. ... We do not want to know. We paint everything with ourselves. In all action the motive power is selfishness. Everything is hidden by ourselves. We are like the caterpillar which takes the thread out of his own body and of that makes the cocoon, and behold, he is caught. By his own work he imprisons himself. That is what we are doing. The moment I say “me” the thread makes a turn. “I and mine,” another turn. So it goes. ...

We cannot remain without action for a moment. Act! But just as when your neighbour asks you, “Come and help me!” have you exactly the same idea when you are helping yourself. No more. Your body is of no more value than that of John. Don’t do anything more for your body than you do for John. That is religion.

“He whose efforts are bereft of all desire and selfishness has burnt all this bondage of action with the fire of knowledge. He is wise.” (Ibid. 19.) Reading books cannot do that. The ass can be burdened with the whole library; that does not make him learned at all. What is the use of reading many books? “Giving up all attachment to work, always satisfied, not hoping for gain, the wise man acts and is beyond action.” (Ibid. 20.) ...

Naked I came out of my mother’s womb and naked I return. Helpless I came and helpless I go. Helpless I am now. And we do not know [the goal]. It is terrible for us to think about it. We get such odd ideas! We go to a medium and see if the ghost can help us. Think of the weakness! Ghosts, devils, gods, anybody — come on! And all the priests, all the charlatans! That is just the time they get hold of us, the moment we are weak. Then they bring in all the gods.

I see in my country a man becomes strong, educated, becomes a philosopher, and says, “All this praying and bathing is nonsense.” ... The man’s father dies, and his mother dies. That is the most terrible shock a Hindu can have. You will find him bathing in every dirty pool, going into the temple, licking the dust. ... Help anyone! But we are helpless. There is no help from anyone. That is the truth. There have been more gods than human beings; and yet no help. We die like dogs — no help. Everywhere beastliness, famine, disease, misery, evil! And all are crying for help. But no help. And yet, hoping against hope, we are still screaming for help. Oh, the miserable condition! Oh, the terror of it! Look into your own heart! One half of [the trouble] is not our fault, but the fault of our parents. Born with this weakness, more and more of it was put into our heads. Step by step we go beyond it.

It is a tremendous error to feel helpless. Do not seek help from anyone. We are our own help. If we cannot help ourselves, there is none to help us. ... “Thou thyself art thy only friend, thou thyself thy only enemy. There is no other enemy but this self of mine, no other friend but myself.” (Ibid. VI. 5.) This is the last and greatest lesson, and Oh, what a time it takes to learn it! We seem to get hold of it, and the next moment the old wave comes. The backbone breaks. We weaken and again grasp for that superstition and help. Just think of that huge mass of misery, and all caused by this false idea of going to seek for help!

Possibly the priest says his routine words and expects something. Sixty thousand people look to the skies and pray and pay the priest. Month after month they still look, still pay and pray. ... Think of that! Is it not lunacy? What else is it? Who is responsible? You may preach religion, but to excite the minds of undeveloped children... ! You will have to suffer for that. In your heart of hearts, what are you? For every weakening thought you have put into anybody’s head you will have to pay with compound interest. The law of Karma must have its pound of flesh. ...

There is only one sin. That is weakness. When I was a boy I read Milton’s Paradise Lost . The only good man I had any respect for was Satan. The only saint is that soul that never weakens, faces everything, and determines to die game.