Evolution and the Earthly Destiny

Vivekananda

A PERSONAL reminiscence. A young man in prison, accused of conspiracy and waging war against the British Empire. If convicted he might have to suffer the extreme penalty, at least, transportation to the Andamans. The case is dragging on for long months. And the young man is in a' solitary cell. He cannot always keep up his spirits high. Moments of sadness and gloom and despair come and almost overwhelm him. Who was there to console and cheer him up ? Vivekananda. Vivekananda's speeches, From Colombo to Almora, came, as a godsend, into the hands of the young man. Invariably, when the period of despondency came he used to open the book, read a few pages, read them over again, and the cloud was there no longer. Instead there was hope and courage and faith and future and light and air.

Such is Vivekananda, the embodiment of Fearlessness— abhih, the Upanishadic word, the mantra, he was so fond of. The life and vision of Vivekananda can be indeed summed up in the mighty phrase of the Upanishads, nayam atma balahinena labhyah. 'This soul no weakling can attain. Strength! More strength! Strength evermore! One remembers the motto of Danton, the famous leader in the French Revolution: De I'audace, encore de I'audace, toujours de I'audace!

The gospel, of strength that Vivekananda spread was very characteristic of the man. For it is not mere physical or nervous bravery, although that too is indispensable, and it is something more than moral courage. In the speeches referred to, the subject-matter (as well as the manner to a large extent) is philosophical, metaphysical, even abstract in outlook and treatment: they are not a call to arms, like the French National Anthem, for example; they are not merely an ethical exhortation,

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a moral lesson either. They speak of the inner spirit, the divine in man, the supreme realities that lie beyond. And yet the words are permeated through and through with a vibration life-giving and heroic—not so much in the explicit and apparent meaning as in the style and manner and atmosphere: it is catching, even or precisely when he refers, for example, to these passages in the Vedas and the Upanishads, magnificent in their poetic beauty, sublime in their spiritual truth, nee plus ultra, one can say, in the grand style supreme:

Yasyaite himavanto mahitva

He whose greatness these snowy ranges declare

or,

Na tatra suryo bhati na candratarakam....

There the sun shines not, nor the moon nor the stars

or again,

Nasad asit na sad asit tadanim:

nasit rajo no vyoma paro yat....

Then existence was not nor non-existence, the mid- world was not nor the Ether nor what is beyond.

The consciousness that breathed out these mighty words, these heavenly sounds was in itself mighty and heavenly and it is that that touches you, penetrates you, vibrates in you a kindred chord, "awakening in you someone dead" till then— mrtam kancana bodhayanti, More than the matter, the thing that was said, was the personality, the being who embodied the truth expressed, the living consciousness behind the words and the speech that set fire to your soul. Indeed it was the soul that Vivekananda could awaken and stir in you. Any orator, any speaker with some kind of belief, even if it is for the moment, in what he says, by the sheer force of assertion, can convince your mind and draw your acquiescence and adhesion. A leader of men, self-confident and bold and fiery,

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can carry you off your feet and make you do brave things. But that is a lower degree of character and nature, ephemeral and superficial, that is touched in you thereby. The spiritual leader, the Guide, goes straight to the spirit in you—it is the call of the deep unto the deep. That was what Vivekananda meant when he said that Brahman is asleep in you, awaken it, you are the Brahman, awaken it, you are free and almighty. It is the spirit consciousness—Sachchidananda—that is the real man in you and that is supremely mighty and invincible and free absolutely. The courage and fearlessness that Vivekananda gave you was the natural attribute of the lordship of your spiritual reality. Vivekananda spoke and roused the Atman in man.

Vivekananda spoke to the Atman in man, he spoke to the Atman of the world, and he spoke specially to the Atman of India. India had a large place in Vivekananda's consciousness: for the future of humanity and the world is wedded to India's future. India has a great mission, it has a spiritual, rather the spiritual work to do. Here is India's work as Vivekananda conceived it in a nutshell:

"Shall India die? Then from the world all spirituality will be extinct." And wherefore is this call for the life spiritual? Thus the aspiring soul would answer:

"If I do not find bliss in the life of the spirit, shall I seek satisfaction in the life of the senses? If I cannot get nectar, shall I, fall back upon ditch water?"

The answer is as old as that of Nachiketas: "These horses and these songs and dances of yours, let them remain yours, man is not appeased with riches"; or that of Maitreyi, "What am I to do with that which will not bring me immortality?" This is then man's mission upon earth:

"Man is higher than all animals, than all angels: none is greater than man. Even the Devas will have to come down again and attain to salvation though a human body. Man alone attains to perfection, not even the Devas." Indeed, men are gods upon earth, come down here below to perfect themselves and perfect the world—only, they have to be conscious of themselves. They do not know what they are, they have to be actually and sovereignly what they are really and potentially. This then is the life-work of everyone:

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"First, let us be Gods, and then help others to be Gods. Be and make', let this be our motto."

That is indeed the only way of securing a harmonious and perfected humanity:

"Manifest the divinity within you, and everything will be harmoniously arranged around it."

The path to this higher harmonious divine life is that of hard labour, of scrupulously untiring, conscientious work:

"It is struggle against nature and not conformity to nature that makes man what he is."

Work and not abstention from work is the way, but not work for ignorant enjoyment:

"The dwelling-place of the Jivatman, this body, is a veritable means of work, and he who converts this into an infernal den is guilty, and he who neglects it is also to blame.''

"No work is petty.... He who can property prepare a chilam (pipe of tobacco) can also properly meditate."

These are luminous life-giving mantras and the world and humanity of today, sore distressed and utterly confounded, have great need of them to live them by and be saved.

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