Complete Works of Swami Vivekananda - Vol-8
Complete Works of Swami Vivekananda
Published by Advaita Ashrama, Kolkatta
E-Text Source: www.ramakrishnavivekananda.info
Lectures and Discourses
* Discourses on Jnana-Yoga
* Six Lessons on Raja-Yoga
* Women of India
* My Life and Mission
* Buddha's Message to the World
* Is Vedanta the Future Religion?
* Struggle for Expansion
* The Birth of Religion
* Four Paths of Yoga
* Cyclic Rest and Change
* A Preface to the Imitation of Christ
* An Interesting Correspondence
* Thou Blessed Dream
* The Living God
* To an Early Violet
* To My Own Soul
* The Dance of Shiva
* Shiva in Ecstasy
* To Shri Khrishna
* A Hymn to Shri Ramakrishna
* A Hymn to Shri Ramakrishna
* No One to Blame
Notes of Class Talks and Lectures
* Notes of Class Talks
* Man the Maker of His Destiny
* God: Personal and Impersonal
* The Divine Incarnation or Avatara
* Women of the East
* Congress of Religious Unity
* The Love of God I
* The Love of God II
* Hindus and Christians
* Christianity in India
* The Religion of Love
* Jnana and Karma
* The Claims of Vedanta on the Modern World
* The Laws of Life and Death
* The Reality and the Shadow
* Way to Salvation
* The People of India
* I am That I am
* The Worship of the Divine Mother
* The Essence of Religion
Sayings and Utterances
Epistles - Fourth Series
Lectures and Discourses
Discourses on Jnana-Yoga
(These were originally recorded by a prominent American disciple of the Swami, Miss S. E. Waldo. Swami Saradananda, while he was in America (1896), copied them out from her notebook - Ed.)
Om Tat Sat! To know the Om is to know the secret of the universe. The object of Jnâna-Yoga is the same as that of Bhakti and Râja Yogas, but the method is different. This is the Yoga for the strong, for those who are neither mystical nor devotional, but rational. As the Bhakti-Yogi works his way to complete oneness with the Supreme through love and devotion, so the Jnâna-Yogi forces his way to the realisation of God by the power of pure reason. He must be prepared to throw away all old idols, all old beliefs and superstitions, all desire for this world or another, and be determined only to find freedom. Without Jnana (knowledge) liberation cannot be ours. It consists in knowing what we really are, that we are beyond fear, beyond birth, beyond death. The highest good is the realisation of the Self. It is beyond sense, beyond thought. The real "I" cannot be grasped. It is the eternal subject and can never become the object of knowledge, because knowledge is only of the related, not of the Absolute. All sense-knowledge is limitation, it is an endless chain of cause and effect. This world is a relative world, a shadow of the real; still, being the plane of equipoise where happiness and misery are about evenly balanced, it is the only plane where man can realise his true Self and know that he is Brahman.
This world is "the evolution of nature and the manifestation of God". It is our interpretation of Brahman or the Absolute, seen through the veil of Mâyâ or appearance. The world is not zero, it has a certain reality; it only appears because Brahman is.
How shall we know the knower? The Vedanta says, "We are It, but can never know It, because It can never become the object of knowledge." Modern science also says that It cannot be known. We can, however, have glimpses of It from time to time. When the delusion of this world is once broken, it will come back to us, but no longer will it hold any reality for us. We shall know it as a mirage. To reach behind the mirage is the aim of all religions. That man and God are one is the constant teaching of the Vedas, but only few are able to penetrate behind the veil and reach the realisation of this truth.
The first thing to be got rid of by him who would be a Jnâni is fear. Fear is one of our worst enemies. Next, believe in nothing until you know it. Constantly tell yourself, "I am not the body, I am not the mind, I am not thought, I am not even consciousness; I am the Atman." When you can throw away all, only the true Self will remain. The Jnani's meditation is of two sorts: (1) to deny and think away everything we are not; (2) to insist upon what we really are - the Atman, the One Self - Existence, Knowledge, and Bliss. The true rationalist must go on and fearlessly follow his reason to its farthest limits. It will not answer to stop anywhere on the road. When we begin to deny, all must go until we reach what cannot be thrown away or denied, which is the real "I". That "I" is the witness of the universe, it is unchangeable, eternal, infinite. Now, layer after layer of ignorance covers it from our eyes, but it remains ever the same.
Two birds sat on one tree. The bird at the top was calm, majestic, beautiful, perfect. The lower bird was always hopping from twig to twig, now eating sweet fruits and being happy, now eating bitter fruits and being miserable. One day, when he had eaten a fruit more bitter than usual, he glanced up at the calm majestic upper bird and thought, "How I would like to be like him!" and he hopped up a little way towards him. Soon he forgot all about his desire to be like the upper bird, and went on as before, eating sweet and bitter fruits and being happy and miserable. Again he looked up, again he went up a little nearer to the calm and majestic upper bird. Many times was this repeated until at last he drew very near the upper bird; the brilliancy of his plumage dazzled him, seemed to absorb him, and finally, to his wonder and surprise, he found there was only one bird - he was the upper bird all the time and had but just found it out. Man is like that lower bird, but if he perseveres in his efforts to rise to the highest ideal he can conceive of, he too will find that he was the Self all the time and the other was but a dream. To separate ourselves utterly from matter and all belief in its reality is true Jnana. The Jnani must keep ever in his mind the "Om Tat Sat", that is, Om the only real existence. Abstract unity is the foundation of Jnana-Yoga. This is called Advaitism ("without dualism or dvaitism"). This is the corner-stone of the Vedanta philosophy, the Alpha and the Omega. "Brahman alone is true, all else is false and I am Brahman." Only by telling ourselves this until we make it a part of our very being, can we rise beyond all duality, beyond both good and evil, pleasure and pain, joy and sorrow, and know ourselves as the One, eternal, unchanging, infinite - the "One without a second".
The Jnana-Yogi must be as intense as the narrowest sectarian, yet as broad as the heavens. He must absolutely control his mind, be able to be a Buddhist or a Christian, to have the power to consciously divide himself into all these different ideas and yet hold fast to the eternal harmony. Constant drill alone can enable us to get this control. All variations are in the One, but we must learn not to identify ourselves with what we do, and to hear nothing, see nothing, talk of nothing but the thing in hand. We must put in our whole soul and be intense. Day and night tell yourself, "I am He, I am He."
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