(Delivered at Sialkote, Punjab)
In response to invitations from the Punjab and Kashmir, the Swami Vivekananda travelled through those parts. He stayed in Kashmir for over a month and his work there was very much appreciated by the Maharaja and his brothers. He then spent a few days in visiting Murree, Rawalpindi, and Jammu, and at each of these places he delivered lectures. Subsequently he visited Sialkote and lectured twice, once in English and once in Hindi. The subject of the Swamiji’s Hindi lecture was Bhakti, a summary of which, translated into English, is given below:
The various religions that exist in the world, although they differ in the form of worship they take, are really one. In some places the people build temples and worship in them, in some they worship fire, in others they prostrate themselves before idols, while there are many who do not believe at all in God. All are true, for, if you look to the real spirit, the real religion, and the truths in each of them, they are all alike. In some religions God is not worshipped, nay, His existence is not believed in, but good and worthy men are worshipped as if they were Gods. The example worthy of citation in this case is Buddhism. Bhakti is everywhere, whether directed to God or to noble persons. Upâsâna in the form of Bhakti is everywhere supreme, and Bhakti is more easily attained than Jnâna. The latter requires favourable circumstances and strenuous practice. Yoga cannot be properly practiced unless a man is physically very healthy and free from all worldly attachments. But Bhakti can be more easily practiced by persons in every condition of life. Shândilya Rishi, who wrote about Bhakti, says that extreme love for God is Bhakti. Prahlâda speaks to the same effect. If a man does not get food one day, he is troubled; if his son dies, how agonising it is to him! The true Bhakta feels the same pangs in his heart when he yearns after God. The great quality of Bhakti is that it cleanses the mind, and the firmly established Bhakti for the Supreme Lord is alone sufficient to purify the mind. “O God, Thy names are innumerable, but in every name Thy power is manifest, and every name is pregnant with deep and mighty significance.” We should think of God always and not consider time and place for doing so.
The different names under which God is worshipped are apparently different. One thinks that his method of worshipping God is the most efficacious, and another thinks that his is the more potent process of attaining salvation. But look at the true basis of all, and it is one. The Shaivas call Shiva the most powerful; the Vaishnavas hold to their all-powerful Vishnu; the worshippers of Devi will not yield to any in their idea that their Devi is the most omnipotent power in the universe. Leave inimical thoughts aside if you want to have permanent Bhakti. Hatred is a thing which greatly impedes the course of Bhakti, and the man who hates none reaches God. Even then the devotion for one’s own ideal is necessary. Hanumân says, “Vishnu and Râma, I know, are one and the same, but after all, the lotus-eyed Rama is my best treasure.” The peculiar tendencies with which a person is born must remain with him. That is the chief reason why the world cannot be of one religion — and God forbid that there should be one religion only — for the world would then be a chaos and not a cosmos. A man must follow the tendencies peculiar to himself; and if he gets a teacher to help him to advance along his own lines, he will progress. We should let a person go the way he intends to go, but if we try to force him into another path, he will lose what he has already attained and will become worthless. As the face of one person does not resemble that of another, so the nature of one differs from that of another, and why should he not be allowed to act accordingly? A river flows in a certain direction; and if you direct the course into a regular channel, the current becomes more rapid and the force is increased, but try to divert it from its proper course, and you will see the result; the volume as well as the force will be lessened. This life is very important, and it, therefore, ought to be guided in the way one’s tendency prompts him. In India there was no enmity, and every religion was left unmolested; so religion has lived. It ought to be remembered that quarrels about religion arise from thinking that one alone has the truth and whoever does not believe as one does is a fool; while another thinks that the other is a hypocrite, for if he were not one, he would follow him.
If God wished that people should follow one religion, why have so many religions sprung up? Methods have been vainly tried to force one religion upon everyone. Even when the sword was lifted to make all people follow one religion, history tells us that ten religions sprang up in its place. One religion cannot suit all. Man is the product of two forces, action and reaction, which make him think. If such forces did not exercise a man’s mind, he would be incapable of thinking. Man is a creature who thinks; Manushya (man) is a being with Manas (mind); and as soon as his thinking power goes, he becomes no better than an animal. Who would like such a man? God forbid that any such state should come upon the people of India. Variety in unity is necessary to keep man as man. Variety ought to be preserved in everything; for as long as there is variety the world will exist. Of course variety does not merely mean that one is small and the other is great; but if all play their parts equally well in their respective position in life, the variety is still preserved. In every religion there have been men good and able, thus making the religion to which they belonged worthy of respect; and as there are such people in every religion, there ought to be no hatred for any sect whatsoever.
Then the question may be asked, should we respect that religion which advocates vice? The answer will be certainly in the negative, and such a religion ought to be expelled at once, because it is productive of harm. All religion is to be based upon morality, and personal purity is to be counted superior to Dharma. In this connection it ought to be known that Âchâra means purity inside and outside. External purity can be attained by cleansing the body with water and other things which are recommended in the Shâstras. The internal man is to be purified by not speaking falsehood, by not drinking, by not doing immoral acts, and by doing good to others. If you do not commit any sin, if you do not tell lies, if you do not drink, gamble, or commit theft, it is good. But that is only your duty and you cannot be applauded for it. Some service to others is also to be done. As you do good to yourself, so you must do good to others.
Here I shall say something about food regulations. All the old customs have faded away, and nothing but a vague notion of not eating with this man and not eating; with that man has been left among our countrymen. Purity by touch is the only relic left of the good rules laid down hundreds of years ago. Three kinds of food are forbidden in the Shastras. First, the food that is by its very nature defective, as garlic or onions. If a man eats too much of them it creates passion, and he may be led to commit immoralities, hateful both to God and man. Secondly, food contaminated by external impurities. We ought to select some place quite neat and clean in which to keep our food. Thirdly, we should avoid eating food touched by a wicked man, because contact with such produces bad ideas in us. Even if one be a son of a Brahmin, but is profligate and immoral in his habits, we should not eat food from his hands.
But the spirit of these observances is gone. What is left is this, that we cannot eat from the hands of any man who is not of the highest caste, even though he be the most wise and holy person. The disregard of those old rules is ever to be found in the confectioner’s shop. If you look there, you will find flies hovering all over the confectionery, and the dust from the road blowing upon the sweetmeats, and the confectioner himself in a dress that is not very clean and neat. Purchasers should declare with one voice that they will not buy sweets unless they are kept in glass-cases in the Halwai’s shop. That would have the salutary effect of preventing flies from conveying cholera and other plague germs to the sweets. We ought to improve, but instead of improving we have gone back. Manu says that we should not spit in water, but we throw all sorts of filth into the rivers. Considering all these things we find that the purification of one’s outer self is very necessary. The Shâstrakâras knew that very well. But now the real spirit of this observance of purity about food is lost and the letter only remains. Thieves, drunkards, and criminals can be our caste-fellows, but if a good and noble man eats food with a person of a lower caste, who is quite as respectable as himself, he will be outcasted and lost for ever. This custom has been the bane of our country. It ought, therefore, to be distinctly understood that sin is incurred by coming in contact with sinners, and nobility in the company of good persons; and keeping aloof from the wicked is the external purification.
The internal purification is a task much more severe. It consists in speaking the truth, sensing the poor, helping the needy, etc. Do we always speak the truth? What happens is often this. People go to the house of a rich person for some business of their own and flatter him by calling him benefactor of the poor and so forth, even though that man may cut the throat of a poor man coming to his house. What is this? Nothing but falsehood. And it is this that pollutes the mind. It is therefore, truly said that whatever a man says who has purified his inner self for twelve years without entertaining a single vicious idea during that period is sure to come true. This is the power of truth, and one who has cleansed both the inner and the outer self is alone capable of Bhakti. But the beauty is that Bhakti itself cleanses the mind to a great extent. Although the Jews, Mohammedans, and Christians do not set so much importance upon the excessive external purification of the body as the Hindus do, still they have it in some form or other; they find that to a certain extent it is always required. Among the Jews, idol-worship is condemned, but they had a temple in which was kept a chest which they called an ark, in which the Tables of the Law were preserved, and above the chest were two figures of angels with wings outstretched, between which the Divine Presence was supposed to manifest itself as a cloud. That temple has long since been destroyed, but the new temples are made exactly after the old fashion, and in the chest religious books are kept. The Roman Catholics and the Greek Christians have idol-worship in certain forms. The image of Jesus and that of his mother are worshipped. Among Protestants there is no idol-worship, yet they worship God in a personal form, which may be called idol-worship in another form. Among Parsees and Iranians fire-worship is carried on to a great extent. Among Mohammedans the prophets and great and noble persons are worshipped, and they turn their faces towards the Caaba when they pray. These things show that men at the first stage of religious development have to make use of something external, and when the inner self becomes purified they turn to more abstract conceptions. “When the Jiva is sought to be united with Brahman it is best, when meditation is practiced it is mediocre, repetition of names is the lowest form, and external worship is the lowest of the low.” But it should be distinctly understood that even in practicing the last there is no sin. Everybody ought to do what he is able to do; and if he be dissuaded from that, he will do it in some other way in order to attain his end. So we should not speak ill of a man who worships idols. He is in that stage of growth, and, therefore, must have them; wise men should try to help forward such men and get them to do better. But there is no use in quarrelling about these various sorts of worship.
Some persons worship God for the sake of obtaining wealth, others because they want to have a son, and they think themselves Bhâgavatas (devotees). This is no Bhakti, and they are not true Bhagavatas. When a Sâdhu comes who professes that he can make gold, they run to him, and they still consider themselves Bhagavatas. It is not Bhakti if we worship God with the desire for a son; it is not Bhakti if we worship with the desire to be rich; it is not Bhakti even if we have a desire for heaven; it is not Bhakti if a man worships with the desire of being saved from the tortures of hell. Bhakti is not the outcome of fear or greediness. He is the true Bhagavata who says, “O God, I do not want a beautiful wife, I do not want knowledge or salvation. Let me be born and die hundreds of times. What I want is that I should be ever engaged in Thy service.” It is at this stage — and when a man sees God in everything, and everything in God — that he attains perfect Bhakti. It is then that he sees Vishnu incarnated in everything from the microbe to Brahmâ, and it is then that he sees God manifesting Himself in everything, it is then that he feels that there is nothing without God, and it is then and then alone that thinking himself to be the most insignificant of all beings he worships God with the true spirit of a Bhakta. He then leaves Tirthas and external forms of worship far behind him, he sees every man to be the most perfect temple.
Bhakti is described in several ways in the Shastras. We say that God is our Father. In the same way we call Him Mother, and so on. These relationships are conceived in order to strengthen Bhakti in us, and they make us feel nearer and dearer to God. Hence these names are justifiable in one way, and that is that the words are simply words of endearment, the outcome of the fond love which a true Bhagavata feels for God. Take the story of Râdhâ and Krishna in Râsalilâ. The story simply exemplifies the true spirit of a Bhakta, because no love in the world exceeds that existing between a man and a woman. When there is such intense love, there is no fear, no other attachment save that one which binds that pair in an inseparable and all-absorbing bond. But with regard to parents, love is accompanied with fear due to the reverence we have for them. Why should we care whether God created anything or not, what have we to do with the fact that He is our preserver? He is only our Beloved, and we should adore Him devoid all thoughts of fear. A man loves God only when he has no other desire, when he thinks of nothing else and when he is mad after Him. That love which a man has for his beloved can illustrate the love we ought to have for God. Krishna is the God and Radha loves Him; read those books which describe that story, and then you can imagine the way you should love God. But how many understand this? How can people who are vicious to their very core and have no idea of what morality is understand all this? When people drive all sorts of worldly thoughts from their minds and live in a clear moral and spiritual atmosphere, it is then that they understand the abstrusest of thoughts even if they be uneducated. But how few are there of that nature! There is not a single religion which cannot be perverted by man. For example, he may think that the Âtman is quite separate from the body, and so, when committing sins with the body his Atman is unaffected. If religions were truly followed, there would not have been a single man, whether Hindu, Mohammedan, or Christian, who would not have been all purity. But men are guided by their own nature, whether good or bad; there is no gainsaying that. But in the world, there are always some who get intoxicated when they hear of God, and shed tears of joy when they read of God. Such men are true Bhaktas.
At the initial stage of religious development a man thinks of God as his Master and himself as His servant. He feels indebted to Him for providing for his daily wants, and so forth. Put such thoughts aside. There is but one attractive power, and that is God; and it is in obedience to that attractive power that the sun and the moon and everything else move. Everything in this world, whether good or bad, belongs to God. Whatever occurs in our life, whether good or bad, is bringing us to Him. One man kills another because of some selfish purpose. But the motive behind is love, whether for himself or for any one else. Whether we do good or evil, the propeller is love. When a tiger kills a buffalo, it is because he or his cubs are hungry.
God is love personified. He is apparent in everything. Everybody is being drawn to Him whether he knows it or not. When a woman loves her husband, she does not understand that it is the divine in her husband that is the great attractive power. The God of Love is the one thing to be worshipped. So long as we think of Him only as the Creator and Preserver, we can offer Him external worship, but when we get beyond all that and think Him to be Love Incarnate, seeing Him in all things and all things in Him, it is then that supreme Bhakti is attained.