Swami Vivekananda
Swami Vivekananda
Swami VivekanandaBengali: , Shāmi Bibekānondo; 12 January 1863 – 4 July 1902), born Narendranath Datta, was an Indian Hindu monk, a chief disciple of the 19th-century Indian mystic Ramakrishna. He was a key figure in the introduction of the Indian philosophies of Vedanta and Yoga to the Western world and is credited with raising interfaith awareness, bringing Hinduism to the status of a major world religion during the late 19th century. He was a major force in the revival of Hinduism in...
NationalityIndian
ProfessionClergyman
Date of Birth12 January 1863
CountryIndia
A perfect life is a contradiction in terms. Life itself is a state of continuous struggle between ourselves and everything outside. Every moment we are fighting actually with external nature, and if we are defeated, our life has to go. It is, for instance, a continuous struggle for food and air. If food or air fails, we die. Life is not a simple and smoothly flowing thing, but it is a compound effect. This complex struggle between something inside and the external world is what we call life. So it is clear that when this struggle ceases, there will be an end of life.
You cannot teach a child any more than you can grow a plant. All you can do is on the negative side - you can only help. It is a manifestation from within; it develops its own nature - you can only take away obstructions.
It is good to love God for hope of reward, but it is better to love God for love's sake; and the prayer goes: O Lord, I do not want wealth nor children nor learning. If it be Thy will, I shall go from birth to birth. But grant me this, that I may love thee without the hope of reward 'love' unselfishly for love's sake.
Hindu religion does not consist in struggles and attempts to believe a certain doctrine or dogma, but in realizing not in believing, but in being and becoming.
Individuality in universality is the plan of creation. Each cell has its part in bringing about consciousness. Man is individual and at the same time universal. It is while realising our individual nature that we realise even our national and universal nature. Each is an infinite circle whose centre is everywhere and circumference nowhere. By practice one can feel universal Selfhood which is the essence of Hinduism. He who sees in every being his own Self is a Pandita (sage).
The fault with all religions like Christianity is that they have one set of rules for all. But Hindu religion is suited to all grades of religious aspiration and progress. It contains all the ideals in their perfect form. For example, the ideal of Shanta or blessedness is to be found in Vasishtha; that of love in Krishna; that of duty in Rama and Sita; and that of intellect in Shukadeva. Study the characters of these and of other ideal men. Adopt one which suits you best.
Modern Hinduism, modern Jainism, and Buddhism branched off at the same time. For some period, each seemed to have wanted to outdo the others in grotesqueness and humbuggism.
Present-day Hinduism and Buddhism were growths from the same branch. Buddhism degenerated, and Shankara lopped it off!
Hindus believe in God positively. Buddhism does not try to know whether He is or not.
Hindus believe Buddha to be an Avatara.
Too early religious advancement of the Hindus and that superfineness in everything which made them cling to higher alternatives, have reduced them to what they are. The Hindus have to learn a little bit of materialism from the West and teach them a little bit of spirituality.
All sectarian religions take for granted that all men are equal. This is not warranted by science. There is more difference between minds than between bodies. One fundamental doctrine of Hinduism is that all men are different, there being unity in variety. Even for a drunkard, there are some Mantras-even for a man going to a prostitute!
There is this difference between the love taught by Christianity and that taught by Hinduism: Christianity teaches us to love our neighbours as we should wish them to love us; Hinduism asks us to love them as ourselves, in fact to see ourselves in them.
The Hindus progressed in the subjective sciences.