Teachings of Swami Vivekananda - Part 3

Swamiji’s teachings are categorized into a) the states of existence and their attainment through evolution b) the different states themselves, esp. the higher states of divine joy and bliss c) the need for such a journey d) the means and impediments in such a journey.

The chief impediment in attaining the supreme knowledge as per Vedantic doctrine is Maya or the divine illusion. It is the attachment to the worldly life that is the chief characteristics of Maya which is responsible for ignorance. Just as absence of light is darkness, the absence of knowledge is ignorance. Swamiji says that the knowledge exists within us but is shrouded by Maya just as a cloud covers the sun. Only when the cloud is dispelled the sun shines. Similarly we are able to conquer Maya through detachment and dispassion, we are able to realize our Self or see God.

The means as prescribed by Swamji are the fourfold path. The first one is Karma or Selfless action (an action in which one has no right to the fruits), whereby selfishness is transcended and selflessness and consequent attainment of purity of mind. The second one is Bhakti or the supreme devotion and love for the Supreme Being, which is also dualistic, i.e. considering the individual as separate from the Supreme Being and thereby worship the Supreme in any one of the six prescribed ways – Santa or tranquility, Dasya or as servant, Sakhya or as friend, Vatsalya or as the father or mother, Madhur or as the divine lover, and finally as a child, looking upon him as the divine father or universal mother. The third one is jnana or the path of knowledge, where every worldly object is discarded (in a manner called “neti neti – not this not this) to arrive at the supreme truth. In this path one arrives quicker into the advaita state, but this path is also the most difficult. The fourth one is Rajayoga or the path of yoga as prescribed by Patanjali, through Yama, Niyama, Pranayama, Asana, Pratyahara, dharana, dhyana and culminating in Samadhi. However one recurring theme in all these paths is renunciation. Unless one renounces selfish desires and “I” and “mine” arising out of the ego, unless one sacrifices all the fruits of actions performed in a detached spirit, one is not successful in any of the paths to achieve the state of divinity. Material world covers the spiritual world and unless one removes the veil of materialism and desire, one is unable to manifest the divinity within.

In all these paths the goal is the same, realization of unity with the Supreme Being, either as Brahman or as the Atman or Self or as the Iswara or personal god. As pointed out in Gita, all actions end in supreme knowledge or jnana and therefore advaita or unity is the ultimate state. Though bhaktas or devotees prefer to retain the dualistic attitude of God being different from the devotee, so that they can enjoy the bliss of this separation, it is a deliberate rejection of the advaita state.