Complete Works of Swami Vivekananda. Swami Vivekananda

absolute sameness of conditions, if that be the aim of ethics, appears to be impossible. That all men should be the same, could never be, however we might try. Men will be born differentiated; some will have more power than others; some will have natural capacities, others not; some will have perfect bodies, others not. We can never stop that. At the same time ring in our ears the wonderful words of morality proclaimed by various teachers: “Thus, seeing the same God equally present in all, the sage does not injure Self by the Self, and thus reaches the highest goal. Even in this life they have conquered relative existence whose minds are firmly fixed on this sameness; for God is pure, and God is the same to all. Therefore such are said to be living in God.” We cannot deny that this is the real idea; yet at the same time comes the difficulty that the sameness as regards external forms and position can never be attained.

      But what can be attained is elimination of privilege. That is really the work before the whole world. In all social lives, there has been that one fight in every race and in every country. The difficulty is not that one body of men are naturally more intelligent than another, but whether this body of men, because they have the advantage of intelligence, should take away even physical enjoyment from those who do not possess that advantage. The fight is to destroy that privilege. That some will be stronger physically than others, and will thus naturally be able to subdue or defeat the weak, is a self-evident fact, but that because of this strength they should gather unto themselves all the attainable happiness of this life, is not according to law, and the fight has been against it. That some people, through natural aptitude, should be able to accumulate more wealth than others, is natural: but that on account of this power to acquire wealth they should tyrannize and ride roughshod over those who cannot acquire so much wealth, is not a part of the law, and the fight has been against that. The enjoyment of advantage over another is privilege, and throughout ages, the aim of morality has been its destruction. This is the work which tends towards sameness, towards unity, without destroying variety.

      Let all these variations remain eternally; it is the very essence of life. We shall all play in this way, eternally. You will be wealthy, and I shall be poor; you will be strong, and I shall be weak; you will be learned and I ignorant; you will be spiritual, and I, less so. But what of that? Let us remain so, but because you are physically or intellectually stronger, you must not have more privilege than I, and that you have more wealth is no reason why you should be considered greater than I, for that sameness is here, in spite of the different conditions.

      The work of ethics has been, and will be in the future, not the destruction of variation and the establishment of sameness in the external world — which is impossible for it would bring death and annihilation — but to recognise the unity in spite of all these variations, to recognise the God within, in spite of everything that frightens us, to recognise that infinite strength as the property of everyone in spite of all apparent weakness, and to recognise the eternal, infinite, essential purity of the soul in spite of everything to the contrary that appears on the surface. This we have to recognise. Taking one side alone, one half only of the position, is dangerous and liable to lead to quarrels. We must take the whole thing as it is, stand on it as our basis and work it out in every part of our lives, as individuals and as unit members of society.

Krishna

      This article was recorded by Ida Ansell in shorthand. As, however, Swamiji’s speed was too great for her in her early days, dots are put in the articles to indicate the omissions, while the words within square brackets are added by way of linking up the disconnected parts.

      (Delivered in California, on April 1, 1900)

      Almost the same circumstances which gave birth to Buddhism in India surrounded the rise of Krishna. Not only this, the events of that day we find happening in our own times.

      There is a certain ideal. At the same time there must always be a large majority of the human race who cannot come up to the ideal, not even intellectually. ... The strong ones carry it out and many times have no sympathy for the weak. The weak to the strong are only beggars. The strong ones march ahead. ... Of course, we see at once that the highest position to take is to be sympathetic and helpful to those who are weak. But then, in many cases the philosopher bars the way to our being sympathetic. If we go by the theory that the whole of this infinite life has to be determined by the few years’ existence here and now, ... then it is very hopeless for us, ... and we have no time to look back upon those who are weak. But if these are not the conditions — if the world is only one of the many schools through which we have to pass, if the eternal life is to be moulded and fashioned and guided by the eternal law, and eternal law, eternal chances await everyone — then we need not be in a hurry. We have time to sympathise, to look around, stretch out a helping hand to the weak and bring them up.

      With Buddhism we have two words in Sanskrit: one is translated religion, the other, a sect. It is the most curious fact that the disciples and descendants of Krishna have no name for their religion [although] foreigners call it Hinduism or Brâhmanism. There is one religion, and there are many sects. The moment you give it a name, individualise it and separate it from the rest, it is a sect, no more a religion. A sect [proclaims] its own truth and declares that there is no truth anywhere else. Religion believes that there has been, and still is, one religion in the world. There never were two religions. It is the same religion [presenting] different aspects in different places. The task is to conceive the proper understanding of the goal and scope of humanity.

      This was the great work of Krishna: to clear our eyes and make us look with broader vision upon humanity in its march upward and onward. His was the first heart that was large enough to see truth in all, his the first lips that uttered beautiful words for each and all.

      This Krishna preceded Buddha by some thousand years. ... A great many people do not believe that he ever existed. Some believe that [the worship of Krishna grew out of] the old sun worship. There seem to be several Krishnas: one was mentioned in the Upanishads, another was king, another a general. All have been lumped into one Krishna. It does not matter much. The fact is, some individual comes who is unique in spirituality. Then all sorts of legends are invented around him. But, all the Bibles and stories which come to be cast upon this one person have to be recast in [the mould of] his character. All the stories of the New Testament have to be modelled upon the accepted life [and] character of Christ. In all of the Indian stories about Buddha the one central note of that whole life is kept up — sacrifice for others. ...

      In Krishna we find ... two ideas [stand] supreme in his message: The first is the harmony of different ideas; the second is non-attachment. A man can attain to perfection, the highest goal, sitting on a throne, commanding armies, working out big plans for nations. In fact, Krishna’s great sermon was preached on the battlefield.

      Krishna saw plainly through the vanity of all the mummeries, mockeries, and ceremonials of the old priests; and yet he saw some good in them.

      If you are a strong man, very good! But do not curse others who are not strong enough for you. ... Everyone says, “Woe unto you people! !” Who says, “Woe unto me that I cannot help you?” The people are doing all right to the best of their ability and means and knowledge. Woe unto me that I cannot lift them to where I am!

      So the ceremonials, worship of gods, and myths, are all right, Krishna says. ... Why? Because they all lead to the same goal. Ceremonies, books, and forms— all these are links in the chain. Get hold! That is the one thing. If you are sincere and have really got hold of one link, do not let go; the rest is bound to come. [But people] do not get hold. They spend the time quarrelling and determining what they should get hold of, and do not get hold of anything. ... We are always after truth, but never want to get it. We simply want the pleasure to go about and ask. We have a lot of energy and spend it that way. That is why Krishna says: Get hold of any one of these chains that are stretched out from the common centre. No one step is greater than another. ... Blame no view of religion so far as it is sincere. Hold on to one of these links, and it will pull you to the centre. Your heart itself will teach all the rest. The teacher within will teach all the creeds, all the philosophies. ...

      Krishna talks of himself