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
That the Hindus, absorbed in the ideal, lacked in realistic observation is evident from this. Take painting and sculpture. What do you see in the Hindu paintings? All sorts of grotesque and unnatural figures. What do you see in a Hindu temple? A Chaturbhanga Narayana or some such thing. But take into consideration any Italian picture or Grecian statue-what a study of nature you find in them! A gentleman for twenty years sat burning a candle in his hand, in order to paint a lady carrying a candle in her hand.
In everything, there are two kinds of development-analytical and synthetical. In the former the Hindus excel other nations. In the latter they are nil.
Chemistry ceases to improve when one element is found from which all others are deductible. Physics ceases to progress when one force is found of which all others are manifestations. So religion ceases to progress when unity is reached, which is the case with Hinduism.
There have been two lines of progress in this world-political and religious. In the former the Greeks are everything, the modern political institutions being only the development of the Grecian; in the latter the Hindus are everything.
Hinduism threw away Buddhism after taking its sap. The attempt of all the Southern Acharyas was to effect a reconciliation between the two. Shankaracharya's teaching shows the influence of Buddhism. His disciples perverted his teaching and carried it to such an extreme point that some of the later reformers were right in calling the Acharya's followers "crypto-buddhists".
One point of difference between Hinduism and other religions is that in Hinduism we pass from truth to truth-from a lower truth to a higher truth-and never from error to truth.
The three essentials of Hinduism are belief in God, in the Vedas as revelation, in the doctrine of Karma and transmigration.
The older I grow, the more I see behind the idea of the Hindus that man is the greatest of all beings.
I believe that the Hindu faith has developed the spiritual in its devotees at the expense of the material, and I think that in the Western world the contrary is true. By uniting the materialism of the West with the spiritualism of the East I believe much can be accomplished. It may be that in the attempt the Hindu faith will lose much of its individuality.
Those that only take a nibble here and a nibble there will never attain anything ... Those who really want to be yogis must give up, once and for all, this nibbling at things. Take up one idea. Make that one idea your life - think of it, dream of it, live on that idea.
What is salvation? To live with God. Where? Anywhere. Here this moment. One moment in infinite time is quite as good as any other moment.
To be unselfish, perfectly selfless, is salvation itself; for the man within dies, and God alone remains.
This is the one great idea to understand that our power is already ours, our salvation is already within us.
There is no salvation for man until he sees God, realises his own soul.