Complete Works of Swami Vivekananda. Swami Vivekananda

and everyone who smiles will have to weep, and vice versa. Nor can this state of things be remedied. We may verily imagine that there will be a place where there will be only good and no evil, where we shall only smile and never weep. This is impossible in the very nature of things; for the conditions will remain the same. Wherever there is the power of producing a smile in us, there lurks the power of producing tears. Wherever there is the power of producing happiness, there lurks somewhere the power of making us miserable.

      Thus the Vedanta philosophy is neither optimistic nor pessimistic. It voices both these views and takes things as they are. It admits that this world is a mixture of good and evil, happiness and misery, and that to increase the one, one must of necessity increase the other. There will never be a perfectly good or bad world, because the very idea is a contradiction in terms. The great secret revealed by this analysis is that good and bad are not two cut-and-dried, separate existences. There is not one thing in this world of ours which you can label as good and good alone, and there is not one thing in the universe which you can label as bad and bad alone. The very same phenomenon which is appearing to be good now, may appear to be bad tomorrow. The same thing which is producing misery in one, may produce happiness in another. The fire that burns the child, may cook a good meal for a starving man. The same nerves that carry the sensations of misery carry also the sensations of happiness. The only way to stop evil, therefore, is to stop good also; there is no other way. To stop death, we shall have to stop life also. Life without death and happiness without misery are contradictions, and neither can be found alone, because each of them is but a different manifestation of the same thing. What I thought to be good yesterday, I do not think to be good now. When I look back upon my life and see what were my ideals at different times, I final this to be so. At one time my ideal was to drive a strong pair of horses; at another time I thought, if I could make a certain kind of sweetmeat, I should be perfectly happy; later I imagined that I should be entirely satisfied if I had a wife and children and plenty of money. Today I laugh at all these ideals as mere childish nonsense.

      The Vedanta says, there must come a time when we shall look back and laugh at the ideals which make us afraid of giving up our individuality. Each one of us wants to keep this body for an indefinite time, thinking we shall be very happy, but there will come a time when we shall laugh at this idea. Now, if such be the truth, we are in a state of hopeless contradiction — neither existence nor non-existence, neither misery nor happiness, but a mixture of them. What, then, is the use of Vedanta and all other philosophies and religions? And, above all, what is the use of doing good work? This is a question that comes to the mind. If it is true that you cannot do good without doing evil, and whenever you try to create happiness there will always be misery, people will ask you, “What is the use of doing good?” The answer is in the first place, that we must work for lessening misery, for that is the only way to make ourselves happy. Every one of us finds it out sooner or later in our lives. The bright ones find it out a little earlier, and the dull ones a little later. The dull ones pay very dearly for the discovery and the bright ones less dearly. In the second place, we must do our part, because that is the only way of getting out of this life of contradiction. Both the forces of good and evil will keep the universe alive for us, until we awake from our dreams and give up this building of mud pies. That lesson we shall have to learn, and it will take a long, long time to learn it.

      Attempts have been made in Germany to build a system of philosophy on the basis that the Infinite has become the finite. Such attempts are also made in England. And the analysis of the position of these philosophers is this, that the Infinite is trying to express itself in this universe, and that there will come a time when the Infinite will succeed in doing so. It is all very well, and we have used the words Infinite and manifestation and expression, and so on, but philosophers naturally ask for a logical fundamental basis for the statement that the finite can fully express the Infinite. The Absolute and the Infinite can become this universe only by limitation. Everything must be limited that comes through the senses, or through the mind, or through the intellect; and for the limited to be the unlimited is simply absurd and can never be. The Vedanta, on the other hand, says that it is true that the Absolute or the Infinite is trying to express itself in the finite, but there will come a time when it will find that it is impossible, and it will then have to beat a retreat, and this beating a retreat means renunciation which is the real beginning of religion. Nowadays it is very hard even to talk of renunciation. It was said of me in America that I was a man who came out of a land that had been dead and buried for five thousand years, and talked of renunciation. So says, perhaps, the English philosopher. Yet it is true that that is the only path to religion. Renounce and give up. What did Christ say? “He that loseth his life for my sake shall find it.” Again and again did he preach renunciation as the only way to perfection. There comes a time when the mind awakes from this long and dreary dream — the child gives up its play and wants to go back to its mother. It finds the truth of the statement, “Desire is never satisfied by the enjoyment of desires, it only increases the more, as fire, when butter is poured upon it.”

       This is true of all sense-enjoyments, of all intellectual enjoyments, and of all the enjoyments of which the human mind is capable. They are nothing, they are within Maya, within this network beyond which we cannot go. We may run therein through infinite time and find no end, and whenever we struggle to get a little enjoyment, a mass of misery falls upon us. How awful is this! And when I think of it, I cannot but consider that this theory of Maya, this statement that it is all Maya, is the best and only explanation. What an amount of misery there is in this world; and if you travel among various nations you will find that one nation attempts to cure its evils by one means, and another by another. The very same evil has been taken up by various races, and attempts have been made in various ways to check it, yet no nation has succeeded. If it has been minimised at one point, a mass of evil has been crowded at another point. Thus it goes. The Hindus, to keep up a high standard of chastity in the race, have sanctioned child-marriage, which in the long run has degraded the race. At the same time, I cannot deny that this child-marriage makes the race more chaste. What would you have? If you want the nation to be more chaste, you weaken men and women physically by child-marriage. On the other hand, are you in England any better off? No, because chastity is the life of a nation. Do you not find in history that the first death-sign of a nation has been unchastity? When that has entered, the end of the race is in sight. Where shall we get a solution of these miseries then? If parents select husbands and wives for their children, then this evil is minimised. The daughters of India are more practical than sentimental. But very little of poetry remains in their lives. Again, if people select their own husbands and wives, that does not seem to bring much happiness. The Indian woman is generally very happy; there are not many cases of quarrelling between husband and wife. On the other hand in the United States, where the greatest liberty obtains, the number of unhappy homes and marriages is large. Unhappiness is here, there, and everywhere. What does it show? That, after all, not much happiness has been gained by all these ideals. We all struggle for happiness and as soon as we get a little happiness on one side, on the other side there comes unhappiness.

      Shall we not work to do good then? Yes, with more zest than ever, but what this knowledge will do for us is to break down our fanaticism. The Englishman will no more be a fanatic and curse the Hindu. He will learn to respect the customs of different nations. There will be less of fanaticism and more of real work. Fanatics cannot work, they waste three-fourths of their energy. It is the level-headed, calm, practical man who works. So, the power to work will increase from this idea. Knowing that this is the state of things, there will be more patience. The sight of misery or of evil will not be able to throw us off our balance and make us run after shadows. Therefore, patience will come to us, knowing that the world will have to go on in its own way. If, for instance, all men have become good, the animals will have in the meantime evolved into men, and will have to pass through the same state, and so with the plants. But only one thing is certain; the mighty river is rushing towards the ocean, and all the drops that constitute the stream will in time be drawn into that boundless ocean. So, in this life, with all its miseries and sorrows, its joys and smiles and tears, one thing is certain, that all things are rushing towards their goal, and it: is only a question of time when you and I, and plants and animals, and every particles of life that exists must reach the Infinite Ocean of Perfection, must attain to Freedom, to God.

      Let me repeat, once more, that the Vedantic