Idea Transcript
LIBRARY UNlVEKtlY OP
CAUPOHNIA
\
SWAMI VIVEKANANDA (From photograph taken just before leaving Madras for the Parliament of Religions at Chicago, showing the Swami in the orange robe and with the shaven head of the Sanyasin.) a
VEDANTA PHILOSOPHY
INSPIRED TALKS BY
SWAMI VIVEKANANDA (Recorded by a disciple during the seven weeks at Thousand Island Park)
Second Edition [Copyright] All Rights Reserved
PUBLISHED BY
THE RAMAKRISHNA MISSION MYLAPORE, MADRAS
MADRAS:
G. C.
LOGANADHAM BROS.
THE "GUARDIAN"
PRESS,
MOUNT ROAD
V+3T
To His Holiness
SWAMI BRAHMANANDAJI Loving Memory
In
of
SWAM VJVEKANANDA I
This Book is
dedicated by
His Devoted Disciples.
i
.
"
INSPIRED TALKS
CONTENTS
Frontispiece
Swami Vivekananda.
House at Thousand Island Park. Page. I.
Preface
i
II.
Introductory Narrative
1
III.
The Master
24 IV.
Inspired Talks
51
PREFACE This invaluable book
second time.
published for the
In this edition
where
few notes
is
Swamiji's
have added a
I
utterances
appear to be abrupt and unconnected.
may Some
typographical mistakes also have been attended to
and no pains have been spared
intelligible
to
all
readers
and
to
free
make
from
it
all
errors, as far as possible. is
Swamiji
known
all
over the
world as the
greatest
and most powerful exponent
Vedanta
in
irresistible
abroad.
modern
charm In the
stand before
times.
of his
Many have
eloquence
in
of the felt
the
India and
present case Swamiji did not
a vast
and
critical
audience to
Preface
them by
conquer
his
irrefutable
arguments
based upon sound logic, his bewitching personality
and
his
rare gifts of explaining
the
abstruse subjects in a most perspicuous
before a few
sitting
conquered chosen see in
the ocean of sat
in
the glory
by means of
voice,
all
his
already to
them beyond ignorance and misery. There he of
his
to take
own
his
realisation diffusing the light
of
who had begun
disciples
him their only guide
manner
eloquence, but
accompanied by his "cyclonic" he was
most
balmy
all-illumining
rays of his inner
most sweet and musical
about him, softly raising and opening
the lotus buds of the hearts of his ardent devotees.
Peace reigned
indeed were
had the rare
all
those few privilege
of
around him.
Blessed
fortunate souls sitting
at
who
the feet of
such a great sage and Guru.
The
cyclonic
monk was
not there carrying
There
everything before him. ii
sat the peaceful
Preface Rishi
the messages
mildly disseminating
peace and
bliss to
to receive them.
a few ardent
How
souls fully ripe
illumining and solacing
were those sweet words coming out of
mouth
smiling and breezy
like the
of
his holy
Dawn coming
out of the lap of the bright and ruddy east and driving
away
words
had
souls, they fort
the darkness before her. the
power
to
souls and blessed
heart of that loving disciple
who
those
a
few
console
must have the power
to all
If
to bring
com-
be the motherpreserved those
saving words and did not allow them to be lost in the
abysmal
Haridasi (Miss
womb S.
of Eternity.
To mother
Ellen Waldo) the whole world
should be grateful for these "inspired" talks of
Swamiji which have brought into existence
the present volume. friend this.
to
and a
better guide to
Whoever
know
There cannot be a better all
humanity than
will taste the nectar in
that death has
iii
it
is
sure
no power over him,
Preface
May
every soul seeking for
and peace have recourse miseries once for
Madras,
}
to
illumination, it
to
rest
end his or her
all.
RAMAKRISHNANANDA.
9th December 1910. f
IV
PREFACE TO THE FIRST EDITION All
with
who had
the blessing of personal
Swami Vivekananda
are
who knew him on
that those
of
contact
one accord
the lecture plat-
form only, had but a small measure of his true
power and
was
It
greatness.
and
disciples that
brilliant flashes of
illumination,
versation with chosen friends
came his
his
most
loftiest flights of
of profoundest
con-
in familiar
eloquence, his utterances
wisdom.
Unfortunately,
works so
ever,
his printed
only
Vivekananda the
how-
have shown us
far
lecturer
;
the friend,
the teacher, the loving
known only
to the
Vivekananda master, was
happy few who had the
privilege of sitting at his feet.
Glimpses
rare
of this
Preface side of the great spiritual genius are revealed
to us,
true, in his
it is
the present
volume
spoken by him
is
published
the
first
letters
to give us
but
;
words
intimacy of an inner
in the
circle.
They were taken down by Miss of
New
York,
who from
S.
E.
Waldo
days of the
the early
Swami's American mission served him with unremitting devotion. dictated his
It
translation
was to her
that
he
and explanation
of
M Pantanjali's Aphorisms, published in his Raja " and often has she told me how she Yoga,
would
sit
for long
periods of
time watching
always to see that the ink on her pen was kept wet,
ready to write
down
the
first
word
that
would come as the Swami would emerge from the depths of self-contemplation
into
which
he had plunged, to discover the true meaning of the terse Sanskrit phrases.
prepared
all
his
It
was she
also
American publications vi
who
for the
Preface press
;
and so great was Swami Vivekananda's
confidence
her
in
that
ability,
he
would
pass the type written transcriptions of his lectures over to
her with the instruction to do
with them what she thought best, for his the fruits
indifference to
of his
own
work was so
extreme, that he could not be induced to give
even a cursory glance
Through heart at
this
at his
constant faithful service with
and brain, the
disciple's
one with the master's
aid of
recorded words.
that,
mind became
so
even without the
shorthand, she was able to transcribe his
teaching with wonderful fullness and accuracy.
As she
herself
said,
it
was as
if
the thought
of
Swami Vivekananda flowed through her and wrote itself upon the page. Once when she was reading a portion
some
tardy arrivals in
Park home, the floor,
of these
apparently
the
same notes
Thousand Island
Swami paced up down unconscious vii
to
of
what
the
was
Preface going on, until the then he turned
to
travellers
her and said
my
you have caught perfectly
?
What need
It
had
was as
of other
:
left
"
room
How
;
could
thought and words so
heard myself speaking."
if I
commendation
The Ramakrishna
the
Mission
?
of
Madras
is
highly gratified in having been entrusted with the task of presenting these truly Inspired Talks to the public, felt
and
gratitude to
aided in making
it
wishes to express its heart-
each one of those this
hidden, the property of
rich all
who
treasure, so
mankind.
DEVAMATA.
Madras, November 1908.
Vlll
have
long
I
INTRODUCTORY NARRATIVE In
the
summer
1893 there landed in
young Hindu
Vancouver
a
was on
way
his
of
Sanydsin*
He
Parliament of
to attend the
Religions at Chicago, but not as an accredited delegate from any recognised religious organisation.
Unknown and
inexperienced,
he
had
been chosen for his mission by a few earnest
young men
of
Madras,
that he, better than
for a
man who
the religious
gives
life
gious teacher.
who
firm in their belief
any one, could worthily
represent the ancient * Literally " one
who
of
religion
has renounced
"
India,
the
had
Hindu name
up everything and devotes himself to
either as a hermit or as a
wandering
reli-
Vedanta Philosophy gone from door
to door, soliciting
The amount
his journey.
for
money
thus collected, to-
from one or two
gether with contributions
princes, enabled the youthful
monk, the then
obscure Swami Vivekananda, to
set
out on his
long journey. It
required
ture
forth
tremendous
on
such
a
ven-
to
courage
To
mission.
leave
the sacred soil of India for a foreign country
means
far
West
can with
case
of
life.
realize.
to
finally less.
handling
stage of
his
on
his
the
whole trainmaterial
practical,
of travel save
Swami was robbed every
whose
the
of
this
is
Especially
a Sanydsin,
Unused
any mode
Hindu than we
to a
away from the
is
ing
more
money,
own
and imposed journey, until
side
or
feet,
upon
to
the at
when he
reached Chicago he was nearly penni-
He had
of introduction
brought with him no
and knew no one 2
in
letters
the great
Narrative
Introductory
Thus alone among
city.*
from
miles
of
Swami
left
was a
it
country,
man
daunt even a strong
situation to
the
own
his
thousands
strangers,
the matter in the hands
;
but
of the
Lord, firm in his faith that Divine protection
would never
fail
For nearly a
him
.
fortnight he
was able
to
meet
the exorbitant demands of his hotel-keeper and others.
sion
Then
the smal]
was reduced
sum
to such
that he realized that,
if
in his posses-
still
meagre proportions
he did not wish to die
of starvation in the street,
he must
at
once seek
a place where the cost of living would be * Later a Brahmin
of
Madras wrote
Chicago about the Swami and
Hindu
into his
own
family.
this
to a
gentleman
in
gentleman took the joung
Thus was begun a friendship
which lasted as long as Swami Vivekananda
members of
less.
lived.
the family learned to dearly love the
All the
Swami,
to
admire the purity and
appreciate his brilliant gifts
and
simplicity of his character, to
which they often bore willing
and loving testimony.
to
Vedanta Philosophy It
was very hard
him
for
to
abandon the task
which he had so bravely undertaken.
moment
a wave of
For a
discouragement and doubt
swept over him and he began to wonder
he had been so foolish as
to listen to those few
hot-headed school-boys of Madras.
no other course was heart
he
cable for
set
out for
money
why
left
to
Yet since
him, with a sad
Boston, determined to
and,
need be, return
if
to
India.
But the Lord, willed otherwise.
and
so far
in
whom
On
the train he met an old lady
awakened her
she invited him to
he so firmly trusted,
friendly interest that
become
a guest in her house.
Here he made the acquaintance from Harvard University, who ed with the
Swami
for four
of a professor
after
being closet-
hours one day, was
so deeply impressed with his rare ability that
he asked him
duism
at the
why he
did not represent Hin-
Chicago Parliament of Religions.
4
Narrative
Introductory
The Swami
explained his
had neither money nor
letter
to any one connected
with
44
Mr. Bonney
of
at
it
once he wrote
that he
monk
u
more
it,
of introduction
the
will give
I
;
Parliament.
you a
this
learned than
With
;
declaring in the course
had found
put together."
all
unknown Hindu
men
our learned
and a
this letter
presented by the Professor, the to
he
him," the Professor quickly replied
letter to
and
friend
my
is
that
difficulties,
ticket
Swami returned
Chicago and was readily accepted as a dele-
gate.
At
ment
last
the day of the opening of the Parlia-
arrived
and Swami Vivekananda took
place in the line of Oriental delegates
out on the platform
His purpose was
caught sight of that vast
prepared
speeches.
him.
He 5
filed
the opening Session.
at
accomplished
nervousness seized
who
his
;
but as
he
audience, a sudden All
had
the others
none.
had
What
Vedanta Philosophy should he say to that great gathering of seven
thousand
men and women
?
six or
Through-
out the morning he kept putting off his turn to
be introduced, whispering each time to th e " Let some one else President, speak first." So again in the afternoon, until about five Dr.
Barrows
rising,
named him
when
as the next
speaker.
The shock
steadied the nerves
the courage
of
Vivekananda, and he
rose to the occasion. his life that
It
was the
first
he had ever stood upon
to speak, or
but the
and stimulated
effect
had addressed a
was
electric.
at
time in his feet
large audience,
When
he looked
over the sea of expectant faces, he was
with power and eloquence, his musical voice, 11
Sisters
cess
once
filled
and beginning
in
he addressed his hearers as
and Brothers
of
America." His suc-
was immediate and during
all
the Congress his popularity never
6
the rest of
waned.
He
Introductory Narrative
was
would remain
to the
and
to
listened
always eagerly
people
end of a long Session on
a hot day in order to hear him.
This was the beginning of his work in the United States. in
order
to
After the Parliament
provide for
Swami accepted an Bureau to make a
his
over,
necessities,
from
offer
was
the
Lecture
a
through the West.
tour
Although he attracted large audiences, he soon
He was
gave up the uncongenial work.
here
as a religious teacher, not as a popular lecturer
on
secular subjects
;
quickly abandon-
so he
ed a most profitable career and early in 1894
came
He
New York
to
first
to start
whom
visited friends
Chicago.
were
They
on
He
felt
;
he had
chiefly
wealthier class and he spoke their parlors
his real mission.
made
among
now and
in
the
then in
but this too failed to satisfy him.
that the interest he
what he wanted
;
it
awakened was not
was too 7
superficial,
too
Vedanta Philosophy
much mere amusement-seeking.
Therefore he
decided to have a place of his own, where earnest truth-seekers, whether
would be
A
free to
lecture
rich
or
all
poor,
come.
before
the
Ethical
Brooklyn
Association led naturally to this independent
Dr. Lewis G. Janes, the
teaching.
of the Association,
monk
and,
much
President
had heard the young Hindu attracted
by his
ability as
well as by his message to us of the
Hemisphere, had invited him the
Association.
1894. sion, its
A
speak before
to
was on the
large audience filled the
day of
last
Pouch Man-
where the Ethical Association then held
meetings.
and
It
Western
as the
The
Swami,
lecture
in his long
expounded the ancient land, the interest
was on "Hinduism" robe and turban,
[religion
of his
grew so deep that
at the close
of the evening there was an insistent for regular classes in
Brooklyn.
8
native
demand
The Swami
Narrative
Introductory
graciously acceded and a series of class meetings was held and several public lectures were
given in the Pouch Mansion and elsewhere.
A
few of
who had
those
Brooklyn now began
he
lived in
room on and
New
to
York.
go
to
was
It
heard
him
in
the place where just
an ordinary
the second floor of a lodging
as the classes rapidly increased
hou$e,
beyond the
capacity of the chairs and one lounge, students sat
on the
dresser,
basin and
Swami
others on the floor,
still
who
himself,
after the
on the corner marble wash-
manner
like
the
thus seated cross-legged
of his
own
country,
taught
his eager students the great truths of Vedanta.
At
last
he
his mission,
felt
that he
was
which was to
fairly started
krishna,
Wes-
deliver to the
tern world the message of his Master, Sri
on
Rama-
which proclaimed the truth and funda-
mental unity of
all religions.
The
classes
grew
so rapidly that they soon overflowed the small 9
Vedanta Philosophy room, and the large double parlors
upstairs
were
below
In
engaged.
Swami
them the
taught until the end of the season.
The
ing was entirely free, the necessary
teach-
expenses
being met by voluntary contributions.
These
proving insufficient to pay the rent and provide for the
maintenance of the Swami, the classes
came
near ending for want of pecuniary sup-
port.
At once the
of public lectures
Swami announced
on secular subjects
a course for
which
he could receive remuneration, and so earned the
money to support
Hindus regarded
explained that the
He
the religious classes. it
the
as
duty of a religious teacher not only to freely give his teaching, but also
he possibly could, to
if
In former times
bear the expenses of his work. in India,
it
was even customary
to provide a
By
this
home and food time
some
become so deeply
of
for his students.
the
interested
10
for the teacher
students
in the
had
Swami's
Introductory Narrative teachings that they were desirous to have them
He, however
continued through the summer.
was
tired after a
hard season's work and
demurred against prolonging
Then
the hot weather.
at first
his labors through
of the stu-
many
too,
dents would be out of town at this time of
The problem solved itself. number owned a small cottage
One
year.
Island
of our
Thousand
at
Park, the largest island in the
Law-
St.
rence River; and she offered the use of the
Swami and
accommodate.
as
many
This
Swami and he agreed brief visit to
plan
us as
of
it
appealed
it
to
would to
the
to join us there after a
the Maine
Camp
of
one of
his
friends.
Miss D., the student to
whom
the cottage
belonged, feeling that a special sanctuary should
be prepared for the occasion, love offering to her Teacher, a
was nearly
as
large
as
11
as a
true
new wing
that
built
the original
cottage.
Vedanta Philosophy
The
place was ideally situated on high ground,
overlooking a wide sweep of the beautiful river with
many
of its far-famed
Thousand
Clayton could be dimly discerned tance,
Islands. the
in
dis-
while the nearer and wider Canadian
The
shores bounded the view to the north. cottage the
stood on the side of a
which on
hill,
towards the shores of the river and of inlet that like a small lake lay
The house "
rock,
itself
was
The new wing stood on
lay
" built
in the front.
was occupied by one over
it
opened out
deep
at
the
of
it.
the
windows the
back,
The lower room
of the students. of
upon a
the steep slope
sides, three stories
little
around
all
rocks like a great lantern tower with
and only two
a
behind the house.
literally
and huge bowlders
on three
down
and west sloped abruptly
north
main
The one
part of
the
house by several doors, and being large and convenient, became our class-room, where for
12
Introductory Narrative
Swami gave us familiar Over this room was the one
hours each day the instruction.
devoted exclusively to the use In order that
it
ing
with a separate outside
it
although there was also a door open-
upon the second
This
upstairs
story of the piazza.
piazza played
part in our lives, as all the
were given here.
talks
roofed
It
an important
Swami's evening
was wide and roomy,
and extended along the south and
in,
west sides of the cottage. west
the Swami.
might be perfectly secluded,
Miss D. had supplied staircase,
of:
side of
it
partition, so that
carefully
none
of
Miss D. screened
had the off
the strangers
by a
who
frequently visited the piazza to see the magnificent
view
it
our privacy.
commanded, could intrude upon There, close by his own door, sat
our beloved Teacher every evening during our stay
and communed with us who
the
darkness, eagerly
sat silent in-
drinking in his inspired
13
Vedanta Philosophy The
words.
At our of
feet,
place
was a
veritable sanctuary.
like a sea of green,
waved the
the tree tops, for the entire place
the large village could be seen,
were
away from
and there with
rence, dotted here of
and boarding-houses.
away
scene than a
Not
reality.
penetrated our seclusion
murmur
;
a
In
were so
human sound but
the
of the
wind through
Part of the time the scene was
was mirrored this
of
like a pictured
we heard
illumined by the soft rays of face
some
lights
of the insects, the sweet songs
leaves.
we
miles
islands,
birds, or the gentle sighing of the
the
of
Beyond the the St. Law-
All these
seemed more
that they
sur-
if
forest,
which gleamed bright with the
hotels far
some dense
wide expanse of
spread the
trees
was as
it
haunts of men.
the
was
Not one house
rounded by thick woods.
in the heart of
leaves
scene
in the
of
the
moon and
her
shining waters beneath.
enchantment,
14
" the
world
Introductory Narrative forgetting,
by the world
forgot,"
we spent seven
blessed weeks with our beloved Teacher, listen-
ing to his words of inspiration.
we the
Immediately
our evening meal each day of our stay,
after
all
repaired to the upper piazza
coming
Nor had we long
of our Master.
to wait, for hardly
and awaited
had we assembled
ere the
door of his room would open and he would quietly step out
He
his
accustomed
seat.
always spent two hours with us and more
often
the
and take
much
longer.
One
moon was about
glorious night,
the
full,
when
he talked to
us until she set below the western horizon, apparently as unconscious as
we were
of the
lapse of time.
Of these notes.
talks
They
of the hearers. uplift,
it
was not possible
are preserved only in the hearts
None
of us can ever forget the
the intense spiritual
ed hours.
to take
life
of those hallow-
The Swami poured out 15
all
his heart
Vedanta Philosophy those times, his
at
again before us
seemed
to speak
struggles were enacted
the very spirit of his Master
through his
to
answer
fear.
Many
doubts, every
;
own
all
lips, to satisfy all
questioning, to
soothe
Swami seemed
times the
hardly conscious of our presence, and then
we
almost held our breath for fear of disturbing
him and checking
the flow
He would
his seat
rise
from
of his thoughts.
and pace up and
down
the narrow limits of the piazza, pouring
forth
a perfect
was he more these hours.
gentle, It
own
torrent of
may
more
eloquence.
Never
loveable than during
have been
much
like
the
great Master taught his disciples,,
way
his
just
allowing them to listen to the outpourings
of hfe
was
It
man till
own
like
night
constant
spirit in
communion
with himself.
a perpetual inspiration to live with
Swami Vivekananda. it
From morning
was ever the same, we
atmosphere of
16
a
intense
lived in a spirituality
Introductory Narrative Often playful and fun-loving,
and quick far
repartee, he
was never
from the dominating note
thing could furnish a
and
swept from amusing
jest
moment
life.
Every-
or an illustration,
text
tales of
merry
for a
of his
moment we would
a
in
full of
find
ourselves
Hindu mythology The Swami had an
to the deepest
philosophy.
inexhaustible
fund of mythological lore and
no race
surely
is
more abundantly supplied
with myths
than those ancient Aryans.
loved to
them
tell
he never
listen, for
us and
to
we
valuable
delighted to
failed to point out the reality
hidden un der myth and story and it
spiritual
lessons.
to
draw from
Never had
for-
students greater cause to congratulate
tunate
themselves on having so gifted a Teacher
By
He
I
a singular coincidence just twelve students
followed the
Swami
to
Thousand
Island Park,
and he told us that he accepted us as real disciples
B
and
that
was why he so constantly 17
Vedanta Philosophy and
freely taught us, giving us
All
his best.
the twelve were not together at once, ten being
number
the largest
Two
sanydsins,
both being
On
Island Park.
initiated
five of
Swami's It
Thousand
Swami
us as brahmacharins,* and
New York initiation,
at
became
the occasion of the conse-
cration of the second sanydsin,
ed
one time.
number subsequently
our
of
present at any
City, the rest of our
initiatlater, in
number took
together with several other of the
disciples there.
was decided, when we went to Thousand
Island Park, that
we should live as
each doing his or her share of the in order that
no
alien presence
serenity of our household.
a community,
house-work
should mar the
The Swami himself
was an accomplished cook and often prepared for
to
*
us delicious dishes.
cook when,
He had
learned
after his Master's death,
how
he had
Religious students devoted to a particular teacher.
18
Introductory Narrative. served his brethren, a fellow- disciples,
band
whom
of
young men,
his
he held together and
taught, continuing the training
begun by
his
Master, in order that they might be fitted to
spread abroad over the world the truths imparted by Sri Ramakrishna.
Every morning,
just as
soon as our various
tasks were over (and often before), the
Swami
called us together in the large parlor that served
us as class-room and began to teach us.
Each
day he took up some special subject, or ex-
pounded from some sacred book, vad of
Gitd, the Upanishads, or the
Vyasa.
The
Sutras
are
the
briefest
aphorisms, being
ments of the Vedas. verb,
great
They have
truths
in
as the
Veddnta Sutras the
form of
possible
imbedded
neither
Bhaga-
state-
in
the
nominative
nor
and so intent were the writers of them on
-eliminating
every
Hindu proverb
unnecessary word, that a
says that M a writer of Sutras
19
Vedanta Philosophy. would
rather give one of his sons than
add a
syllable to his sw/ra."
Because of
their
almost enigmatical brevity
Vedanta Sutras offer
the
a rich field for the
commentator, and three great Hindu philosophers, Sankara,
Ramanuja, and Madhva, wrote
commentaries upon them.
elaborate
morning
talks the
one of
these
Swami would
commentaries,
take
In
then
up
own
guilty of
meet
of the Sutras to
meaning
and would read
particular view,
firs!
another,
showing how each commentator was twisting the
his
his
in the
aphorism whatever would best substantiate his
own
interpretation.
out to us
how
old
The Swami is
the
often pointed
bad habit of u
text-
torturing.''
Thus of
it
was that
view presented
in
these lessons the point
was some times
that
pure dualism as represented by Madhva,
on another day
it
was
20
of
while
that of the qualified
Introductory Narrative non-dualism
known
taught by Ramanuja,
Visishtddvaita.
Most frequently, however,
as the
monistic commentary of Sankara was taken up
but because of his subtlety he was more to understand, so to the
ed the
;
difficult
end Ramanuja remain-
among the students. Sometimes the Swami took up the favourite
Sutras of Narada.
They are
Bhakti
a short exposition
devotion to God, which gives one some
of
conception of the lofty
Hindu
ideal
of real,
all-absorbing love for the Lord, love that ally
possesses the
devotee to the
of every other thought.
method
Bhakti
to love
God and Him
In these talks the
spoke
exclusion the
Hindu
of realizing union with the Divine, a
method which naturally appeals It is
is
liter-
to us at
to the devout.
only.
Swami
for the
first
time
length about his great Master, of
his daily
Sri
Ramakrishna,
and
of his struggles with his
21
life
with him
own tendency
to
Vedanta Philosophy unbelief,
which
Master.
The
that Sri
Ramakrishna always
times drew tears from his
at
other disciples have often said
Swami Vivekananda was come
a great Soul,
really was,
once give up the body.
that as
he would,
But he added
before that time arrived, there
that
who had
work and
especially to help his
soon as he knew who he at
them
told
was a
that
certain
mission which the
Swami would have
complish, to help
not only India but other
lands as well. said,
"I have
Frequently Sri other
speak a language
I
disciples
and
later
Swami
returned to
went abroad.
He
until the
classes in
England
when he
returned to
his teaching there.
Ramakrishna
far
away,
who
do not understand."
After seven weeks spent at
Park, the
to ac-
Thousand Island
New York
lectured
City
and held
end of November,
New York and resumed On this occasion, his stu-
dents secured a competent stenographer
22
and
Introductory Narrative
The
thus preserved the Swami's words.
reports
of
the class lectures were soon after published
in
book form and
these books, together with
the pamphlets of the public lectures, remain
to-day as enduring
kananda's work
who were
in
monuments America.
of
Swami
Vive-
To
those
of us
privileged to hear the lectures given,
the Swami's very presence seems
and
to speak to
to live
again
us from the printed pages, so
exactly and accurately were his utterances transcribed of
by one, who subsequently became one
the Swami's most devoted disciples.
work
of both
The
Teacher and taught was purely a
labor of love, so the blessing of the Lord rested
upon
it.
S.
New
York, 1908.
23
E.
W.
II
THE MASTER. stands out
in
as a day apart, a sacred, holy
day
February
memory it
14th,
was then
that
I
1894,
tened to the voice of that Great
two years
later,
to
my
been lecturing
great
me
in the
country and on the above
first
of a series
literally
ovation.
the
of lectures
The
Church.
packed I
lis-
Soul, that
joy
and never-
as a disciple.
this
Unitarian
for
Swami Vivekananda who,
ceasing wonder, accepted
He had
;
saw the form and
first
Spiritual Giant, the
my
large cities of date gave
the
in
the
in Detroit,
large
edifice
was
and the Swami received an
can see him yet as he stepped upon
platform, a regal,
24
majestic figure,
vital,
The Master forceful,
dominant, and
sound
at the first
wonderful voice, a voice
now
music
all
of the like
the plaintive minor strain of an Eolian harp, again,
hush, a
resonant
vibrant,
deep,
stillness that
there
could almost be
was a
felt,
and
the vast audience breathed as one man.
The Swami gave
five
public lectures and he
held his audiences, for his was the grasp of the " master hand " and he spoke as one with authority.
vincing,
His arguments were
and
in
his
most
oratorical
brilliant
flights
never once did he lose sight of the
issue,
the truth he wished to drive
He
home. per-
here was a
man
matters one
whose
great heart could take in
seeing
beyond
would
suffer
more
main
fearlessly attacked principles, but in
sonal
fact,
con-
logical,
when
felt
that
their faults
and
all
of humanity,
foibles;
one who
and forgive to the uttermost. it
was given
intimately,
I
to
me
to
know him
found that he did forgive
25
In
to
Vedanta Philosophy the uttermost.
With what
infinite
love and
who came to him, their own frailties and
patience would he lead those
out of the labyrinth of point out to
He knew no
them the way out
:
if
indignant, he
like
of
"
It
is
only the voice of the Be-
we who loved him would become would ask
:
make when one knows
and
praiser, praised, are
"What
Sri
difference can
that blamer, "
one
circumstances he would
how
Siva, Siva, then
would become illumined and he would
tay gently " or loved;
it
God.
Did one abuse him, he
malice.
would look thoughtful, repeat his face
of self to
blamed,
?
Again, under
tell
us
some
story
Ramakrishna would never recognise
personal abuse or malice.
Everything good
or bad, " the dual throng/' was from the " Be" loved Mother. It
was given
to
me
to
know him
in
an
inti-
mate way for a period of several years and never once did Tfind a flaw in his character*.
26
The Master
He was
incapable of petty weakness and
Vivekananda possessed
With
was as simple as a
child,
the rich
among
they would have
faults,
been generous ones.
and the
had
all
his greatness
equally
great, or
at
he
home
among
the
poor and the lowly.
While John
J.
Detroit he was the guest of Mrs,
in
widow
Bagley, the
of Michigan
and a lady
ex-Governor
of rare culture
She told
usual spirituality.
of the
me
and un-
that never
once
during the time he was a guest in her house (about four weeks) did he highest in
word and
fail to
action, that
was a " continual benediction." Mrs.
express the
his presence
After leaving
Bagley, Vivekananda spent two weeks as
the guest
of
Hon. Thomas W. Palmer.
Palmer was President
of the
World's Fair
Mr.
Com-
mission; he had been formerly U. S. Minister to
Spain and also a U. is still
living
and
is
S.
Senator.
This gentleman
over eighty years of age.
27
Vedanta Philosophy For myself, years
I
can say that never in
I
knew Vivekananda did he
the highest in
fail
possible for
he was
He was brilliant
never thought
be so white, so chaste, as
him apart from other men. most
and beautiful women, mere beauty did
attract
like
to
tual
women
my
to
I
brought in contact with our
not
in
man
set
It
!
to manifest
and purpose.
life
Blessed and beloved Swamiji, it
the
all
him but he would
often say
:
"
I
cross swords with your bright intellec;
it
is
a
new
country the
experience for me, for
women
are
more
or less
secluded."
His manner was that of boyish frankness
and naivete' and very winsome. -evening after he
I
remember one
had delivered a profoundly the very heights of
impressive
lesson,
realization,
he was found standing
scaling
at
the foot
of the stairs with a puzzled, almost disconsolate
expression on his face.
People were going up
28
The Master and down
putting on their wraps, etc. " I Suddenly his face lighted up and he said stairs
:
have
it
going up the
!
the
precedes
lady,
stairs,
coming down,
precedes the gentleman, Eastern training, he
the gentleman
isn't
it
?
"
the
True
lady to his
that a breach of eti-
felt
quette was a breach of hospitality.
me one day
In speaking to
regarding those
who wished
to have a part in his life work, he " said they must be pure in heart." There was
whom
one disciple of
saw
evidently
her great possibilities for
in
nunciation and
he hoped much.
regarding her
life
wistfully soul,
is
and it
said
not
Swami, she
is
me many
all,
" :
he looked
And
she
" ?
questions
and environment, and
had answered them
I
simply
after
and
his eyes
29
I
me so
at
pure, pure in " Yes. answered is
:
absolutely pure in heart."
face lighted up
re-
He found me
self-sacrifice.
alone one day and asked
He
His
shone with divine
Vedanta Philosophy fire
my
"
work
He the
I
;
knew
in Calcutta,"
then told
me
advancement
" Education "
We
felt
it, I
is
it,
must have her
I
for
he said with enthusiasm.
and hopes
of his plans
of
the
women
of
India.
what they need," he would
must have a school
say,
Calcutta."
in
for
A
school for girls has since been established there
by the
Sister Nivedita
disciple shares
the
and the above-mentioned
work with
her, living in a
Calcutta lane and wearing the Sari, doing the
Mother's work as best she may. all
She shared
we
these experiences with me, for
together
sought out the Master and asked him to teack us.
He was
that winter.
the "
man
of the hour'' in Detroit
Society smiled
was much sought
after.
corded his comings and
upon him and he
The
daily papers re-
his goings
;
even his
food was discussed, one paper gravely stating that his breakfast consisted of bread thickly
sprinkled
with pepper
30
!
and butter
Letters
and
The Master invitations
came pouring
in
and Detroit was
at
the feet of Vivekananda.
He
always loved Detroit and was grateful
all
We
had no chance at the time,
way in
resolving to find
We
if
we had
to
lost trace of
to
but
our hearts over
even
and courtesy shown him.
the kindness
for
meet him
we
all
listened
that
in a personal
and pondered
we heard him
say,
him sometime, somewhere, go across the world
him completely
to
do
for nearly
it.
two
years and thought that probably he had return-
ed to India, but one afternoon we were told by a friend that he was that he
still
in this
was spending the summer
country and at
Island Park.
We started
solved to seek
him out and ask him
At
We
last after
were
temerity
the next morning, re-
a weary search,
feeling very in thus
Thousand
much
to teach us.
we found him.
frightened at our
intruding upon his privacy,
but he had lighted a
fire
in
31
our souls that could
Vedanta Philosophy
We
not be quenched. this
wonderful
a dark
must know more
man and
of
It
was
and rainy night and we were weary
after
his teaching.
our long journey, but we could not
we had
seen
accept us
?
we do
It
?
him
And
if
rest until
Would he
face to face.
he did not, what then could
suddenly seemed to us that
it
might
be a foolish thing to go several hundred miles
man who
to find a
did not
even
know
our
of
we plodded on up the hill in the and darkness, with a man we had hired to
existence, but
rain
show us
the
way with
of this in after years,
us as u
my
disciples,
miles to find
and
say to him, but really fine
Speaking
our Guru would refer to
who
me and
in the rain.''
his lantern.
We
travelled
they
came
hundreds
in the night
had thought of what
when we
realized that
speeches and one of us blurted out Detroit
and Mrs. 32
P.
to-
we had
found him, we instantly forgot
came from
of
sent
all
" :
our
We
us to
The Master The
you."
other said
" :
We
have come to you
we would go to Jesus if he were still on the earth and ask him to teach us.'' He looked just as
us so kindly
at
and
said gently, "
If
only
possessed the power of the Christ to set free
He stood
now!"
for a
near,
said
" :
you
moment looking
who
thoughtful and then turning to his hostess
was standing
I
These
are
ladies
from Detroit, please show them upstairs and allow them to spend the evening with
We
remained
who
paid no
bade them the next
all
until
late
more
listening to the
attention to us,
good night we were
morning
at
Master
but as
told to
nine o'clock.
us."
We
we
come
arrived
promptly, and to our great joy were accepted
by the Master and were cordially become members of the household. Of our fully,
and
blessed
to
stay there another disciple has written I
will
summer.
C
invited
only say that I
it
was a most
have never seen our Master
33
Vedanta Philosophy
He was
quite as he was then.
among
those
who
Pentecostal
One
Master.
telling us of
it
seemed as
when he had been
the glory of
renunciation, of the
us
written his "
and
Song
of
in
of the ochre robe,
Sanyasin" a very
the
think
I
me most
the thing which impressed infinite
he
a short time he had
passion of sacrifice and renunciation.
like
if
afternoon
left
days was his
best
descended and touched the
joy and freedom of those
suddenly
his
loved him.
There were twelve of us and fire
at
in those
patience and gentleness
a father with his children, though most of
us were several years older than he.
morning
seemed
as
in if
the class-room
where
After a it
almost
he had gazed into the very face of
the Infinite, he would leave the room returning soon to say : u Now I am going to cook for
you."
And
with what patience would he stand
over the stove and
prepare
34
some Indian
tit-bit
The Master The
for us!
last
he prepared
What
time he was with us in Detroit
most delicious
for us the
a lesson to his disciples,
curries.
the brilliant,
and learned Vivekananda ministering little wants He was at those times so
the great
to their
!
What
gentle, so benign.
tender memories has he
left
One day Vivekananda that It
a legacy
us
sacred
of
!
related to us the story
had most impressed
itself
his
upon
was told him over and over again
babyhood by of hearing
it
his nurse
of a
one
poor with
almost a baby.
Brahmin to
do
it?
the
it
as
Brahmin was
left
nearly
very, very
boy who was Because he was the son of a
child,
boy had
a
little
to be educated,
but
In the village where the poor
lived, there
go
will give
own words.
as possible in his
The widow
his
and he never wearied I
repeated.
in
life.
how
widow
was no teacher, so the boy had to
to the neighbouring village to be taught
35
and
Vedanta Philosophy because his mother was very, very poor he had to
There was a small
walk there.
tween the two
villages
had
In India, as in
to pass.
teaching
and through
the day no the
work
little
is
tion in religion little
charge,
this the
boy
hot countries,,
Through
done, so
boy went
when be came home.
so the
be-
given very early in the morning and
is
again towards evening.
when
all
forest
is
In
it
was always dark school and
to
my
free to those
boy could go to
the heat of
also
country, instruc-
who cannot
pay,
without
this teacher
but he had to walk through the forest
and he was
all
alone and he was terribly afraid.
He
his
mother and
to
am
went to
go alone through that afraid.
terrible forest
Other boys have servants
with them and take care 1
said: "I have
of
said: "Alas
and to
I
go
them, why cannot
have a servant to go with me?"
mother
always
am
But his
too poor,
I
cannot send a servant with you." "What can
I
my
child
36
!
I
The Master do then
?" asked the
said his
mother,
"
do
In
this.
will tell
is
(Krishna
is
in India as the " shepherd-god")
on him and he
will
come and
and you
will
the
boy went into the
little
you,"
the forest
Krishna
your shepherd-brother
known
boy. Ml
little
;
take care of
call
you
So the next day
not be alone."
and
forest
called
tl
Brother-shepherd, brother-shepherd, are you there ?" and he heard a voice say " Yes, I am here," and the
no more
afraid.
coming out
who the
little
of the
boy was comforted and was
By and by he used forest,
a boy of his
to
meet,
own age
played with him and walked with him and
little
boy was happy.
and
father of the teacher died
ceremonial
After a their
common
festival (as is
such occasions), when
all
the
while the
was a great
in India
scholars
and the poor
presents to their teacher
went to his mother and asked her present to give like the
rest.
37
to
on
made
little
boy
buy him a
But his mother
Vedanta Philosophy Then he wept and do?" And his mother
him she was too poor.
told said
"What
:
said,
"
Go
shall
I
brother-shepherd and ask him."
to
So he went into the
forest
and
called, "Brother-
shepherd, brother-shepherd, can you give present to give
to
my
teacher ?"
appeared before him a
The boy took the house
to
little
of
his
teacher
there
of
milk.
and went
and stood
in
corner waiting for the servants to take his
much grander and no
attention
to
Teacher, here
you." the
and
Still
little
said,
finer that the servants
him, so he spoke and is
the present
no one took
any
I
gift
Teacher, here
is
paid said,
have brought
Then
notice.
boy spoke up again from "
a
Bat the other presents were so
to the teacher.
"
a
And
pitcher
the pitcher gratefully
me
his
the present
corner I
have
brought you," and the teacher looking over and seeing the pitiful
little gift,
to the servant, " Since he
38
scorned
it,
but said
makes so much
fuss
The Master about
and pour the milk
take the pitcher
it,
one of the glasses and
into
So
him go."
let
and poured the
the servant took the pitcher
milk into a cup, but just as soon as he poured out the milk, the pitcher
and
surprised
"
and asked,
up again
right
Then everybody
could not be emptied.
it
was
filled
What
is this,
did you get this pitcher ?" and the said,
"
"
forest."
have seen li
me
come
claimed
V they
"
little
boy,
You walk
P
" boy said, Yes
forest
"
you
"
you
this
V
and he plays
You
play
the teacher said, "
Can
with Krishna
And
you take us and show us
little
exclaimed,
in the
every day and walks with me when " " to school. What !" they all ex-
with Krishna
the
all
Krishna and he gave
Yes", said the
with I
What
boy
little
me
to
it
Brother-shepherd gave
where
I
can,
this ?"
come
!
And
with me.
"
the
little
Then
boy and the teacher went into the
and the
little
boy began 89
to call as usual,
Vedanta Philosophy 41
here
Brother-shepherd, brother-shepherd,
my
come
teacher
where are you
to you,
but no answer came.
The
is '
?'
boy
called
again and again and no answer came.
Then
he
wept and
come,
4t
I
said,
or else
Then from come
"
Brother-shepherd will
they
afar off a voice to
little
me
call
a
do
liar.''
was heard saying
:
you because you are pure and
your time has come,
but your
many many rounds
go through before he
can
see
Me."
summer
After the
Vivekananda see
him
to
teacher has
at
sailed for
Thousand Island Park, England and
I
did not
until the following spring (1896)
he came to
Detroit for
accompanied by
Goodwin.
when
He was
two weeks.
his stenographer, the faithful
They occupied
a suite of
rooms
at
The Richelieu^ a small family hotel, and had the use of the large drawing
and
lectures.
room
The room was not
40
for class
large
work
enough
The Master accommodate
to
regret
crowds and
the
to our great
many were turned away. The room,
as
also the hall, staircase and library were literally
At that time he was
packed. love for
God was
Bhakti
all
a hunger and a thirst.
the
A
kind of divine madness seemed to take possession
of him,
as
longing for the
His the
last
if
his heart
public appearance in Detroit was at
Temple Beth El
of
Grossman, an ardent
was the
would burst with
Beloved Mother.
pastor.
It
which the Rabbi Louis admirer of the Swami,
was Sunday evening and so
great
was the crowd
panic.
There was a
that
we almost
feared a
solid line reaching
far out
into the street
and hundreds were turned away.
Vivekananda
held the large audience spell-
bound, his subject being, the West," Religion."
and "The
He
" India's message to
Ideal
of
a
Universal
gave us a most brilliant and
masterly discourse.
Never had
41
I
seen
tfye
Vedanta Philosophy Master look as he looked that night.
was something
was
as
and
beauty not of earth.
was then
it
It
had almost burst the bonds
the spirit
if
of flesh
in his
There
that
first
I
saw a
fore-
shadowing of the end. He was much exhausted from years of overwork, and it was even then to be seen that he
I
knew
eyes to
but in
world,
my
rest
heart
but
felt
must go on. next time
He had
I
saw him was
been extremely
that a long sea voyage sailed for
ill
and
would
it
in July 1899.
was thought
benefit him, so he
England from Calcutta on the steam-
ship Golconda
American in
it,
for this
He had needed
the truth.
that he
The
my
close
tried to
I
was not long
;
much
disciples
London when
to his surprise,
were
at the
two
of his
Tilbury Docks
the ship arrived.
We
had
seen in an Indian magazine a notice that he
would
sail
on a
certain
date
and we hastened
over to the other side to meet him, as
42
we were
The Master very
much alarmed
at the reports
we had heard
regarding his health.
He had grown
very slim and looked
He was
acted like a boy.
the
and
Swami
vigor.
so happy to find the
back some of the old
voyage had brought strength
and
The
Sister
Turiyananda
Nivedita and
accompanied him
England and quarters were found for the two Swamis in a roomy old fashioned house at to
Wimbledon not quiet
and
month
far
and we
restful
spent
public work in
was very a
happy
England
at
time and soon sailed for America accom-
panied by the Swami
American friends. forgotten
morning,
Turiyananda and his
There were ten never-to-be-
days spent on the ocean.
and exposition
and
all
It
there.
Swami did no that
from London.
of
stories
Gitd occupied
the
also reciting
Reading
and
translating
every
poems
from the Sanskrit and chanting old
43
Vedanta Philosophy Vedie hymns.
The
was smooth and
sea
night the moonlight was
were wonderful evenings
;
moonlight, stopping
the Master paced
now and
us of the beauties of Nature.
Maya
is
so beautiful,
Those
entrancing.
and down the deck, a majestic
figure
in
up the
then to speak to " And if all this
think of the
beauty of the Reality behind
at
it
wondrous
" !
he would
exclaim.
One was
especially fine evening
at the full
and
softly
when
the
moon
mellow and golden,
a night of mystery and enchantment, he stood for a long time
silently
of
beauty
Suddenly he turned to us
the scene.
"
drinking in the
and
"
poetry when there, point" is the to sea and essence of ing sky, very
said
.
Why
recite
poetry ?"
We that
reached
New
York
we never could be
all
too soon,
grateful
feeling
enough
for
those blessed, intimate ten days with our Guru.
44
The Master The
next time
I
saw him was on July
when he came
among
4th, 1900,
a short
visit
so thin, almost ethereal,
not
to
Detroit
for
his friends.
He had grown
long would that great
be imprisoned in
spirit
Once more we closed our eyes
clay.
to the
sad truth, hoping against hope.
never saw him again, but "that other dis-
I
" ciple
for a
was privileged
to
few weeks before he
that time
I
and
;
but deep grief is
given to
me
all
still
down underneath
that
earth to point out to life
it
";
to
and when
I
abides with all
the pain
and blessed
come
realize that
to
was
it
the influence
such an One, finding each day a
45
Of
" the way, the truth,
come under
a deeper significance in
India
The sorrow
Great Souls do
men
in
us for ever.
a great calm, a sweet
consciousness
and the
left
cannot bear to think.
and the heartbreak of
me
be with him
new
of
beauty,
his teachings,
I
can
Vcdanta Philosophy almost believe, as I
I
meditate
hear a voice saying
from
off
standest
:
"
upon
Take
all this,
off
that
thy shoes
thy feet for the place whereon thou is
holy ground."
M. C. F. Detroit, Michigan, 1908.
46
NOTE At the morning talks
it
was possible
to take
made
a few notes and those that follow were
on these occasions.
They
what disconnected
as the
are naturally
some-
Swami encouraged
us to ask questions and to seek the
fullest
explanation of any problem that presented
Thus, these are not
at all like
itself.
notes of regular
lectures, but
simply brief records of familiar
discourses.
Being taken
solely
for
individual
use),
said failed to be written are,
with
all
in
longhand (and
much
down.
that
Such
their incompleteness,
was
as they
they possess
a value of their own, and an added value to
those
who knew and
his utterances.
loved the Swami, as being
While
necessarily the teaching
47
Note itself
cannot vary much, the presentation
new and have
different
from anything that we
in print of the
is
now
words of our much loved
Teacher. In loving
man and
remembrance
of the
and good
of a great
many happy hours
spent with
him, these fragments of his teachings are offered to the public.
so devoutly
claimed to
May
the
Lord
now
whom
he
worshipped and untiringly pro-
us, bless his
inspired
words and
fill
our hearts with that divine love which the
Swami
so constantly urged us to manifest S.
48
E.
!
W.
INSPIRED TALKS
INSPIRED TALKS Wednesday, June
19th, 1895.
day marks the beginning of
(This
Swdmi Vivekdnanda
leaching given daily by his disciples at
Thousand Island Park.
was always
in
his
work, so he
>once to teach the three
He came on
Bible in
John, it
to
We had
assembled there, but the Master's heart
not yet all
him.
the regular
or four
this first
saying
that since
was proper that
who were with
morning with
hand and opened
his
commenced at
we were
to
the
all
he should begin
the
Book of
Christians,
with the
Christian Scriptures.)
"In the beginning was the Word, and the
Word was
with God, and the
The Hindu
calls this
Word was God/'
Maya, the manifestation
51
Vedanta Philosophy 'of
God, because
Absolute
what we
the power of
it is
*
The
the universe
through
reflecting call
God
is
The word has two mani-
Nature.
the general one of Nature, and the
festations,
one of the great Incarnations of God Krishna, Buddha, Jesus and Ramakrishna.
special
Christ, the special manifestation of the Absolute,
known and knowable. The Absolute cannot be known we cannot know the Father, only
is
:
the Son.
We
can only see the Absolute " through the tint of humanity," through Christ. In the
first
five verses of
essence of Christianity
;
John
the whole
is
each verse
is
of
full
the profoundest philosophy.
The
Perfect never
in the darkness,
affected
by
affected
which *
becomes imperfect.
is
their
by
any see
disease it
but
all,
wickedness.
may make us
It
is
not affected by the dark-
God's mercy goes to
ness.
not
but
The of
Ma'ya' being the Sakti (power) of God.
52
sun
our
distorted.
not
is
is
eyes
In the
Inspired Talks " twenty-ninth verse taketh away the sin of the
world
"
means
would show us the
that Christ
way to become perfect. God became Christ to show man his true nature, that we too are
We
God.
are
human
but as the divine
Divine,
over the
coverings
Man, Christ and we
are one.
The
Trinitarian Christ
the Unitarian Christ neither can
there
divinity, is
elevated above us
;
man
;
merely a moral
The
help us.
Incarnation of God,
His
is
is
who
that Christ
no imperfection.
has not
can help
know
the actors their
work
it
from
their
whose play is
is
is
the
forgotten
us, in
Him
These Incarnations
are always conscious of their
they
who
Christ
birth.
own
They
over, but
done, return to
divinity
are like
who,
please
;
after
others.
These great Ones are untouched by aught of earth
;
they assume our form and our limi-
tations for
a time in order to teach us, but in
53
Vedanta Philosophy reality they are
*
Good
is
never limited, they are ever * * *
near Truth,
but
free.
not yet Truth.
is
After learning not to be disturbed
by
we
evil,
have to learn not to be made happy by good.
We
must find
and good
;
we
that
we must
are
beyond both
evil
study their adjustment and
see that they are both necessary.
The
idea of
Persians.* are in our
dualism
is
from the ancient
Really good and evil are one,f and
own mind. When
mind
the
poised neither good nor bad affects perfectly free, then neither can affect
enjoy freedom and
good
is
the gold one
and know once *
bliss.
;
Evil
is
it,
is
self-
it.
Be
and we
the iron chain,,
both are chains. Be
for all that there is
Parsees, the followers of Zoroaster
free,
no chain
who
for
taught that
whole creation has come out of two primary principles, one being called Orntuzd (the principle of Good) and the the
other Ahriman (the principle of Evil.) f Because they are both chains.
54
Inspired Talks
Lay hold
you.
hold of the iron
the
away.
The
chain
of the golden
thorn of
then throw both
one,
evil
to loosen
in
is
our
flesh
;
take
another thorn from the same bush and extract the
first
thorn,
then throw away both and be
free. >
In the world take always the position of the giver.
Give everything and look for no return.
Give love, give help, give service, give any thing you
can,
conditions out
give
but keep out barter.
and none
of our
own
will
Make no
be imposed.
bounty, just as
little
Let us
God
gives
to us.
The Lord only
is
the only Giver,
shopkeepers.
Get His
all
the world are
cheque
and
it
must be honored everywhere. "
God
is
the inexplicable,
inexpressible es-
sence of Love," to be known, but never defined.
55
Vedanta Philosophy our miseries and
the
world
seems to us a very dreadful place. But when we watch two puppies playing and
just as
In
we do not concern that
it
now and
ourselves at
is
all
for play
it
can make
nothing in * 4i
so
all
This
and only amuses God
God
;
angry.
*
In the sea of
!
;
God's eyes.
in
*
Mother
realizing
harm
then will do no actual
our struggles are but play world
all,
biting
and that even a sharp nip
only fun
is
struggles
* life
my
bark
is
sinking,
The whirlwind attachment
My
is
illusion,
the storm
of
growing every moment,
oarsmen (senses)
five
the
of
helmsman (mind)
are foolish, is
My bearings are lost, my O Mother Save me !"
and
weak. boat
is
sinking.
1
"Mother,
Thy
or the sinner;
it
light
stops
not for the saint
animates the lover and the mur-
56
Inspired Talks
Mother
derer/'
The
all.
by what
light is not polluted
on, nor benefited
ever
ever manifesting through
is
by
The
it.
Behind
changeless.
it
shines
light is ever pure,
every creature
is
the " Mother," pure, lovely, never changing. " Mother manifested as light in all beings, we !
bow down
Thee
She
is
bee sucks honey, the Lord
is
equally in suffer" When the ing, hunger, pleasure, sublimity. to
ing that the Lord
up
praising
can hurt
is
!"
Know
How ?
Are you not A'tman lives,
Know-
everywhere, the sages give
and blaming. you.
eating."
?
that
Are you
He
is
nothing
not free
?
the Life of our
the hearing of our ears, the sight of our
eyes.
We go through the world by a policeman and of the beauty of
us comes from gets
its
it.
like
see the
a
man
pursued
barest glimpses
All this fear that pursues
believing
in
matter.
Matter
whole existence from the presence of
57
Vedanta Philosophy mind behind
What we
it.
see
God
is
percolat-
ing through nature.*
Sunday, June 23rd
Be brave and be
sincere
;
then follow any
path with devotion and you must reach the
Whole.
Once
chain and degrees.
hold of one
lay
link
Water
the
roots of the tree,
reach the Lord) and the whole tree getting the Lord,
we
One-sideness
the
more
sides
is
get
is,
watered
;
all.
bane of the world.
see the universe
The
the Jndni (philosopher).
nature and stick to
it.
through
(devotee)
and
Determine your
own
'through the Bhakta,
ideal) is the
is
(that
you can develop, the more souls
you have and you can all souls,
the
come by
whole chain must
the
of
Nishthd (devotion to one
only method for the beginner, but
with devotion and sincerity
it
will
lead to alL
Churches, doctrines, forms are the hedges to *
Here " Nature' means matter and mind.
58
(Ed.)
Inspired Talks
must
protect the tender plant, but they
down
broken
all
may become
that the plant
So the various
religions, Bibles,
are just tubs for the
placing the plant struggling soul in
little
the
in
is,
;
see
is
say one his
the
is
tub,
must
it
manner,
shielding
the
chosen path.
its
ocean
* "
and not
own
space and
eye.
and one
place.
much
time,
praising the
my
brother of the
greater
the stars as
is
"
a tree.
"
at the
wave";
no difference between ant and angel. Every
worm
in
at the
but
in a
*
Look
be
Vedas, dogmas
plant
Nishthd
get out of the tub.
later
and
Lord
We
is
We
less ?
is
Each
are in the
as here.
is
great,
sun and in
Spirit
beyond
is
every where. Every
my
How
Nazarene.
mouth
mouth,every eye seeing
are confined
not body, the universe
is
nowhere
our body.
;
we
We
are are
magicians waving magic wands and creating scenes before us at
will.
59
We are the
spider in
Vedanta Philosophy huge web, who can go on the varied strands wheresoever he desires. The spider is now
his
only conscious of the spot where he will
We are now
body
we
time become conscious of the whole
in
web.
conscious only where the
we can use only one
is,
reach
brain
the push
"
consciousness and
in
but
Even now we can
brains.
all
;
we know
ultra-consciousness,
can use
and
but he
is,
it
when
all,
"
we
give
goes beyond
acts in the superconscious.
We no "
are striving " to be
and nothing more,
" I
even,
pure
just
is
crystal, reflecting all,
When that
but ever the same. there
''
no more doing
;
the
state is
reached
body becomes
mere mechanism, pure without care
for
it
;
a it
cannot become impure.
Know you Say ever
K
I
are the Infinite, then fear
and
my
In time to
come
die.
Father are one." #
*
#
must
*
Christs will be in
60
numbers
Inspired Talks like
bunches of grapes on a vine
will
be over and
a
kettle
then the play
;
As water in
pass out.
all will
beginning to boil shows
first
one bubble
then another, then more and more until in ebullition
and passes out
as steam.
all
is
Buddha
and Christ are the two biggest "bubbles " the world has yet
Moses was a tiny
produced.
bubble, greater and greater ones came.
time however
will
all
be bubbles and escape
but creation, ever new, will bring
go through the process
Monday, June was from
love
man becomes no
loss
and
is
God
new
;
water to
over again. (The
the Bhakti Sutras
the real
is
all
24//?.
" Extreme love to
Some-
reading to-day-
byNdrada.) Bhakti, and this
is
immortality, getting which a perfectly
satisfied,
never jealous
;
sorrows for
knowing which
man becomes mad."
My
Master used to say, " this world
61
is
a huge
Vedanta Philosophy lunatic asylum where
money, some
after
men
all
are mad,
women, some
or fame, and a few after God.
mad
after
God.
God
is
I
some after
name
after
prefer to be
the philosopher's stone
that turns us to gold in
an instant
;
remains, but the nature
changed
the
is
the form
human
form remains, but no more can we hurt or "
Thinking of God, some weep, some
some
laugh,
things, but
one
sing,
some dance, some say wonderful
all
speak of nothing but God."
Prophets preach, but the Incarnations Jesus,
sin."
Buddha, Ramakrishna, can
glance, one touch
is
like
give religion
enough.
That
is
;
the
" laying on of power of the Holy Ghost, the " transmitted was the hands ;
power
to the disciples by
Guru-power."
actually
the Master,
That, the
real
the " chain of
baptism,
has
been handed down for untold ages. u
Bhakti cannot be used to
itself
being the check to
62
all
fulfil
any
desires."
desires,
Narada
Inspired Talks "
gives these as the signs of love.
thoughts,
unto
all
words and
all
When
all
deeds are given up
Lord, and the least forgetfulness of
the
God makes one
intensely miserable, then
love
has begun." *
This
therein is
is
in all 11
is
the highest form of love because
no
desire for reciprocity,
human
which
desire
love."
A man who
has gone beyond social and
Scriptural usage, he
is
a
When
Sanydsin.
the
whole soul goes to God, when we take refuge only
in
God, then we know that we are about
to get this love."
Obey
the to
them.
Books
are not an end-all.
Verification
the only proof of religious truth.
verify for himself 11
you are strong
do without them, then go beyond
enough
is
until
Scriptures
I
;
and no teacher who says
have seen, but you cannot
only that one
who
Each must
says
"
63
"
is
you can
to be trusted, see too." All
Vedanta Philosophy
countries
all
seen
"
truths are Vedas, in
all
Scriptures,
;
times, in
because these truths are to be
and any one may discover them.
When
the sun of
we want
the horizon,
Love begins
to give
God and when we
unto
moment,
it
up
love for let
to
break on
our actions
Him
a
for
grieves us greatly.''
God and youF
Love Him, love Him, love Him, the world say what it will. Love is of
Him.
one demands, but gives nothing
three sorts,
the second
is
exchange, and the third
without thought of return,
moths
all
forget
Let nothing stand between
and
all
is
;.
love
love like that of the
for the light.
" Love
higher than works, than Yoga, than
is
knowledge."
Work
is
merely a schooling for the doer,
can do no good to others.
We
it
must work out
own problem, the prophets only show us how to work. " What you think, you become,"
our
64
Inspired Talks so
you throw your burden
if
will
on
Him and
have to think of
you
Jesus,
becom
thus
e
Him, you love Him. u Extreme love and highest knowledge are
like
one."
But theorizing about God must love and work. all is
not do
will
;
we
Give up the world and
" " wordly things, especially while the plant
Day and
tender.
night think of
God and The
think of nothing else as far as possible. daily
necessary thoughts can
through God. sleep to
Him,
others, this
Eat see
;
all.
hard to get
;
of
five
change a whole
God and
of
to
His greatest
ways
to
these children of light
God.
is
very minutes in their company will life,
and
if
you
enough, one will come to you.
E
Him,
God
Talk of
these are the two chief
The company
thought
beneficial.
Get the mercy of children
be
Him, drink to
Him in
most
is
to
all
65
really
want
it
The presence
Vedanta Pilosophy
God makes
of those
who
" such
the glory of the children of the
They words
is
love
He
a place
holy,
Lord."
and when they speak, The place where are Scriptures.
are
their
;
have been becomes
they
with their vibrations,
filled
and those going there feel them and have a tendency to become holy also.
"To caste,
such lovers there
learning,
cupation
;
beauty,
because
Give up
all
the beginning.
or oc-
birth, wealth,
are His."
all
evil
no distinction of
is
company,
at
especially
Avoid worldly company, that "
me
your mind.
Give
To him who
has nothing in the
universe the Lord comes.
Cut the bondage
distract
will
and mine."
of
all
ness
you.
worldly affections
and
all
care
as
Never turn back
what you have done.
all
go beyond
;
lazi-
to
what becomes of
to
see the
Give
and go on and think not 66
up
of
all it.
to
result
the
of
Lord
The whole
Inspired Talks soul pours in a continuous
there
is
then will
come
into
wonderful
bliss
of Love.
beads of
Love
waits for no
All
logic,
demonstration,
limiting something
the
is
is
it
no
we
catch
love wrongly,
Its
;
the
it is
power
very nature
derer
when he
instant
all
of
all,
We
natural.
it
need is
Reasoning
proof.
by our own minds.
God
We
but
is
is
it
;
Even when we
of the true love,
the
same, use
peace and
kisses his love.
but never,
in a net.
Love should be unrelated.
bliss
known only
easiest
we have demonstrated
never can
are but
and catch something, and then
throw a net say that
;
infinite,
desires
ever new, to be
is
it.
feeling
our hearts that
God
Love of God increases every
glass.
moment and
no
;
no time to seek money, or name, or
fame, no time to think of anything but
by
God
current to
bliss.
we may. The mur-
as
baby forgets
Give
67
it
of the true
up
all
for
self,
an all
Vedanta Philosophy -
egotism " I am
5
get out of anger, lust, give all to
not, but Thou
gone, only Thou
Blame none
;
if
art
;
the old
remainest."
evil
comes,
M
I
know
God.
man is air am Thou." Lord
the
i&
playing with you and be exceeding glad.
Love
is
beyond time and
Tuesday, June
it is
absolute.
25th.
comes misery
After every happiness
may be
space,
;
they
The more advanced
far apart or near.
more quickly does one follow the What we want is neither happiness
the soul, the other.
nor misery. nature
;
Both make us forget our true
both are chains, one iron, one gold
behind both
is
the ^tman,
happiness nor misery. states
soul
to get
and
it,
see
;
it
;
neither
states
and
but the nature of the
peace unchanging.
we have
knows
These are
must ever change
is bliss,
Who
;
We
have not
only wash away the dross
it.
Stand upon the
Self,
then only can we truly
68
Inspired Talks
Take a
love the world.
knowing our universal
very, very high stand
nature,
with perfect calmness upon of the world.
know
is
all
disturbed
pleased with praise,
is
pleased with blame.
the
look
panorama
we
but baby's play, and
cannot be
that, so
mind
the
It
we must
it
;
by
will
If
it.
be
dis-
All pleasures of the senses
or even of the mind are evanescent, but within ourselves
dependent it
is
the one true unrelated pleasure,
is
bliss.
The more our we
more
spiritual
Self is
what the world
The greater
than
truth.
We
the real,
which
of the true one.
of the
is
is infinitely is
only a
This world
the
shadow
of
the gilded
shadow
of
nor untrue,
''Imagination
truth,'' says
pleasure
calls religion.
the external,
neither true
perfectly free,
bliss is within, the
The
are.
internal universe,
shadowy projection is
It is
upon nothing.
it is
the poet.
enter into creation,
69
and then
for us
it
Vedanta Philosophy becomes selves like
of
;
living.
certain
on
we
are
afraid
life,
around
and
them.
them-
But be not
who, caught
like
storm
in a
way home from market, took refuge
the
a
of in
air
was
flowers.
In
one
of
their
wet
their
vain
room
full
of
next the the
garden
fragrance
of
did they try to
rest,
until
number suggested
that
they
baskets and
fishy
Then they
heads.
They were lodged
florist.
a
night
where the
their
then,
fisherwomen,
their
for
and
enjoy
the house
in
them
give
turn
or
them,
in
we
only
fools,
Things are dead
all
place fell
them near
into a
sound
sleep.
The world depend upon
our
is it
fish
basket,
for enjoyment.
are the tdmasas, or the bound.
the
rajasaS)
or the egotistical,
and
Those who do
Then
who
there are
talk always
They do good work somemay become spiritual. But the
about "I," "I." times
we must not
70
Inspired Talks
those
the
are
highest
who
the
s&ttvikas,
introspective,
These three
only in the Self.
live
qualities,
tamas,
everyone,
and
and
rajas
different
are
sattva,
in
once predominate
at
different times.
Creation the
is
not a " making" of something,
is
to
struggle
when atoms
regain the equilibrium, as
of cork are
thrown
a pail of water and rush to or in clusters. Life
by evil
A little
.
when
for
will end,
with
we
it
,
is
to the
rise to
bottom of
the top, singly
and must be accompanied the source of life ; the
the world
in
the balance
is
is
little
very good,
regained, the world
because sameness and destruction are
When
one.
is
evil is
wickedness that
it
this
world goes, good and
but when
get rid
of
we can
evil
go
transcend this world
both good and
evil
and have
bliss.
There
is
no
possibility of ever having plea-
sure without pain,
good without 71
evil, for living
Vedanta Philosophy itself
is
want good.
just the
lost
freedom, not
is
Creation
is
nor pleasure, nor
life,
infinite,
without beginning
and without end, the ever-moving ripple
others
where the equilibrium has
regained, but the ripple
is
and death
same
fact,
an
been
always progressing,
the struggle to regain the balance Life
in
There are yet unreached depths
infinite lake.
and
we
What
equilibrium.
eternal.
is
names
for the
the two sides of the one coin.
Both
are only different
are Mdyd, the inexplicable state of striving at
one time
to live,
and a moment
Beyond this is the true nature, While we recognize a God, it is the Self, from which selves is
and worship
our true Self
all
later to die.
the A'tman.
only
really
we have separated
as outside of us
the time, the one
;
our-
but
it
and only
God.
To
regain the balance
tamas by
rajas,
we must counteract
then conquer rajas by sattva,
72
Inspired Talks the calm beautiful state that will
grow
until all else
is
become a
son,
"see
Father"
the
strength
and
is
religion
;
there
is
free
;
there
is
did
as
He
a God, if
Infinite
Jesus.
Avoid weakness
if
m I
the nature of
and avoid bad;
theirs.
man
It is
is
God
neither, but just to be eternally blissful.
be gods
beyond
!
Make
all
the
the
trifles of
joy even at
evil, see
then enjoy
its
affects you.
heart
like
good
to seek
Let us
ocean; go
the world; be
the world
beauty,
an
mad
as a picture
knowing
the
(not to
to seek
the nature of
it is
Good
for the world.
our slaves, not we
it is
you are
m
nature of the brute to remain where he progress);
are
you
is free.
m
for me, not
can
you
are only a soul, if
m
evil are
and then
free,
immortality for you,
m
The world
Give up bondage,
gone.
and God.
You
slavery.
free
and
be
and
grow
that
with
and
nothing
Children finding glass beads in a
73
Vedanta Philosophy
mud
puddle, that
the
is
good
of the world.
Look at it with calm complacency; evil
as
the
same,
both
are
see
good and "
merely
Gods
*****
play"; enjoy
My
all,
Master used to say is
tiger-God
but
water,
:
" All
is
God, but
to
be
we
avoid dirty water for drink-
shunned.
All
water
is
ing.''
The whole sky
moon
sun and
needed
?
;
the censer of
are the lamps.
All eyes
not an eye
is
all
are
Thine,
God and
the
What temple i& yet Thou hast
hands are Thine, yet Thou hast
not a hand. Neither seek nor avoid, take what comes^ It is liberty to
be affected by nothing
merely endure, be unattached. story of the bull.
horn
of
74
5
do not
Remember
A mosquito sat
a certain bull
;
the
long on the
then his conscience
Inspired Talks troubled him and he said
been
sitting here a
am
I
you.
"
:
replied
sorry,
Oh
long time, perhaps I
me
is
my
best work
exerted
is
when we
All great geniuses
all
1
I
annoy
I
horn
;
bull
Bring your whole
what can you do
26th.
done, our greatest influence are without thought of self.
know
Let us open
this.
ourselves to the one Divine Actor
and do nothing ourselves.
act,
have
?"
Wednesday, June Our
will
I
go away." But the
no, not at
family and live on to
" Mr. Bull,
:
and "
O
let
Him
Arjuna
have no duty in the whole world,"
Krishna.
Be
concerned
No
work.
says
perfectly resigned, perfectly-
un-
then alone can you do any true
;
eyes can see the real forces,
only see the
results.
just let
God
Put out work,
it
self, is
lose
we can it,
for-
His business.
get
it
We
have nothing to do but stand aside and
God
;
work.
1
The more we go away, 75
the
let
more
Vedanta Philosophy
God comes
Get rid of the
in.
"
H only the great
let
We
made
of
condary.
Thoughts live, they
are se-
travel far.
Each
own
tinged with our
is
us, so
Words
what you think.
take care
we think
and
I
live.
I
are what our thoughts have
thought
"
"
little
cha-
racter, so that for the
pure and holy man, even
his jests or abuse will
have the twist of his
love
and
purity
and do good.
Desire nothing
no return
it
;
is
;
think of
God and
the desireless
The begging monks man's door
who
as
bring results. to
every
but they think that they do noth-
;
sciously done.
all
look for
carry religion
ing, they claim nothing, their
of
own
If
work
is
uncon-
they should eat of the tree
knowledge, they would become egoists and the
we
good they do would say
and we
"
" I
call
it
we u
are
fly
away
humbugged
knowledge,"
all
but
going round and round like a bullock
76
As soon
.
the time, it
is
only
tied to
a
Inspired Talks
The Lord has hidden Himself
tree.
His work best,
best
is
is
reason.
we
thinking
we
;
do
I
refer everything to
that
this,
ul "
of this
puny
"not
but Thou," say
til
I,
we
mow of
None
it
diabolism in
feel
it,
Get
other.
it,
live
it.
rid
us
^
Un
not
did, is
to
the
kingdom
none ever forget
at all, living in the
will.
the
of
To
ego, to
body, but not
This rascal ego must be obliterated.
it.
Bless men, luch >nly
this
enter
ever
up the world
[ive
kill
can we
never
teaven.
;
and the
ourselves,,
up the world manufactured by the
give
ego,
nature
see the very
we go beyond the senses and beyond The adamantine wall that shuts us in
egoism
is
hides himself
yours.
In the state of sattva of things,
and
Conquer yourself and
accomplishes most.
the whole universe
who
so he
;
best
when they
good they are
hurt themselves.
Think how
revile you.
doing you
Go where 77
;
they can
people hate
Vedanta Philosophy you,
let
you
will
them thrash the ego out
mother-monkey,* world, as long as
are driven to put it,
we
then to
it is
under our
are ready to
come
"baby,'' the last
and
feet
to
when we
God.
step
we
Blessed
is
we cannot
if
read,
the million-headed serpent that
We
we must
tread under foot.
go
then find nothing and despair
on,
hold on, hold
on.
The world
it
away and stand
firm.
gold and fame and hold at last
of
is
renounce, and
a
;
but
demon.
It
a kingdom of which the puny ego
Put
we
we
away from God.
us
less to take
Enjoyment
is
on
be persecuted for the sake of righteousBlessed are
ness.
have
we hug our we can, but at
it
Like the
the Lord.
get nearer to
you and
of
is
king.
Give up lust and
fast to
the Lord,
and
shall reach a state of perfect indiffer-
The mother monkey is very fond of her young in time she does not scruple to safety but when danger comes,
throw self.
;
it
down and trample on
it, if
[Ed.]
78
necessary, to save her-
Inspired Talks
The
ence.
idea that the gratification of the
senses constitutes enjoyment listic.
There
there:
all
is
materia-
purely
not one spark of real enjoyment
is
the joy there
a mere reflection
is, is
of the true bliss.
Those who give themselves up
do more workers.
for the
world than
all
One man who has
to
the
Lord
the so-called
himself
purified
thoroughly, accomplishes more than a regiment of preachers.
the
word
"Be
Out of purity and
lily,
stay in one place
your petals and the bees
[eshab 'he in
>f
will
and
come
expand
of
them-
There was a great contrast between
Chunder Sen and
Sri
Ramakrishna.
second never recognized any sin or misery
the world, no evil to fight against.
ras
comes
of power.
like a
selves."
silence
a great ethical reformer, leader,
the BrdhmO'Samdj.
[uiet
After
The
first
and founder
twelve
years
the
prophet of Dakshineswar had worked
79
Vedanta Philosophy a revolution not only in India, but in the world.
The power
is
with
the silent
ones,
and love and then withdraw
live
They
sonality.
are
they
Such men Buddhas,
are
ever
the
in
per-
being instruments.
makers
living,
only
their
"me" and "mine";
never say
only blessed
who
of
fully
identified
ideal existences, asking nothing
God,
They
consciously doing anything.
little
bition
personality entirely
non-existent.
They
with
and not
are the real
movers, the Jivan-muktas, absolutely the
and
Christs
selfless,
blown away, amare
all
principle,
no personality.
Thursday, June 27th (Swdmi brought the New Testament this morning and talked again on the book of John.)
Mahommed that it
claimed to be the "Comforter"
Christ promised to send.
He
considered
unnecessary to claim a supernatural birth for
Jesus.
Such claims have been
80
common
in
all
Inspired Talks ages and in
claimed gods for their
Knowing
is
;
only relative
we can
;
Knowledge
be
God,,
a lower
is
Adam's falli was when he came to " know."
Befo re that he was God, he was
We
purity.
only a
men have
fathers.
but never know Him. state
All great
countries.
all
are our
own
truth,
faces,
but can see
We
reflection, never the real thing.
love, but
when we
think of
it
we have
phantasm, which proves that
he was
are
to use
matter
is
a
only
externalized thought.* Nivritti
is
turning aside
Hindu mythology *
is
ever
distinct and separate
externalized
knower
it
that
says
Since the knower can know only
not himself, he
the
from the
four
his
reflection
of Spirit that
or
it
is
is
thought standing outside
the
Since the knower goes
by
which
name
and
So knowledge
is
distinct
Matter.
of
and separate from
Hence
" " matter is says only externalized thought.
F
first-
from the knower, and as such
thought
should go by the
the
unknowable.
as a separate entity.
name
world-
81
the
Swami
Vedanta Philosophy created * were warned by a that manifestation
Swan (God Himself)
was only secondary, so they
remained without creating.
The meaning
this is that expression is degeneration,
of
because
can only be expressed by the letter and then the " letter killeth M ; t yet principle is spirit
bound
to
be clothed in matter, though
that later
covering.
and that phets give
My
we
Every great teacher understands
is
a
real in the
shall lose sight of the
why a has to come
it
we know
this
continual succession of pro-
show
to
new covering
Master taught
that
us the principle
and
to the times.
suited religion
is
prophets teach the same, but they
one
;
all
can only
present the principle in a form, so they take
out of the old form and put
new
one.
and form, *
The
taria,
it
before us in a
When we
free ourselves
especially
from a body,
four first-created
and Sanatkumara.
f Bible, 2 Cor.
it
from name
when we
were Sanaka, Sananda na, Sani[Ed.]
III., 6.
82
Inspired Talks
need no body, good or bad, then only do we |
escape from bondage. eternal
bondage
preferred.
We
Eternal progression
annihilation of form
;
must get
even a " god-body."
the
is
existence, there cannot be two*.
One Soul and
Good works escape
;
am
I
be
from any body
free
God
is to
is
only
There
is
real,
but
That. as a
are only valuable
means
of
they do good to the doer, never to any
other.
*
*
Knowledge find
many
sum
of
fied
;
is
mere
*
certain
same kind we call the
name and
discover " facts," never "
*
we know something
Body
is
a limitation.
limitless or infinite.