Each is great in his own place

[Guest guest]

EACH IS GREAT IN HIS OWN PLACE

 

Swami Vivekananda

 

According to the Sankhya philosophy, nature is composed of three

forces called, in Sanskrit, Sattva, Rajas, and Tamas. These as

manifested in the physical world are what we may call equilibrium,

activity, and inertness. Tamas is typified as darkness or inactivity;

Rajas is activity, expressed as attraction or repulsion; and Sattva

is the equilibrium of the two.

 

In every man there are these three forces. Sometimes Tamas prevails.

We become lazy, we cannot move, we are inactive, bound down by

certain ideas or by mere dullness. At other times activity prevails,

and at still other times that calm balancing of both. Again, in

different men, one of these forces is generally predominant. The

characteristic of one man is inactivity, dullness and laziness; that

of another, activity, power, manifestation of energy; and in still

another we find the sweetness, calmness, and gentleness, which are

due to the balancing of both action and inaction. So in all creation--

in animals, plants, and men--we find the more or less typical

manifestation of all these different forces.

 

Karma-Yoga has specially to deal with these three factors. By

teaching what they are and how to employ them, it helps us to do our

work better. Human society is a graded organisation. We all know

about morality, and we all know about duty, but at the same time we

find that in different countries the significance of morality varies

greatly. What is regarded as moral in one country may in other be

considered perfectly immoral. For instance, in one country cousins

may marry; in another, it is thought to be very immoral; in one, men

may marry their sisters-in-law; in another, it is regarded as

immoral; in one country people may marry only once; in another, many

times; and so forth. Similarly, in all other departments of morality,

we find the standard varies greatly- yet we have the idea that there

must be a universal standard of morality.

 

So it is with duty. The idea of duty varies much among different

nations. In one country, if a man does not do certain things, people

will say he has acted wrongly; while if he does those very things in

another country, people will say that he did not act rightly--and yet

we know that there must be some universal idea of duty. In the same

way, one class of society thinks that certain things are among its

duty, while another class thinks quite the opposite and would be

horrified if it had to do those things. Two ways are left open to us--

the way of the ignorant, who think that there is only one way to

truth and that all the rest are wrong, and the way of the wise, who

admit that, according to our mental constitution or the different

planes of existence in which we are, duty and morality may vary. The

important thing is to know that there are gradations of duty and of

morality--that the duty of one state of life, in one set of

circumstances, will not and cannot be that of another.

 

To illustrate: All great teachers have taught, " Resist not evil, "

that non-resistance is the highest moral ideal. We all know that, if

a certain number of us attempted to put that maxim fully into

practice, the whole social fabric would fall to pieces, the wicked

would take possession of our properties and our lives, and would do

whatever they like with us. Even if only one day of such non-

resistance were practised, it would lead to disaster. Yet,

intuitively, in our heart of hearts we feel the truth of the

teaching " Resist not evil. " This seems to us to be the highest ideal;

yet to teach this doctrine only would be equivalent to condemning a

vast portion of mankind. Not only so,it would be making men feel that

they were always doing wrong, and cause in them scruples of

conscience in all their actions; it would weaken them, and that

constant self-disapproval would breed more vice than any other

weakness would. To the man who has begun to hate himself the gate to

degeneration has already opened; and the same is true of a nation.

 

Our first duty is not to hate ourselves, because to advance we must

have faith in ourselves first and then in God. He who has no faith in

himself can never have faith in God. Therefore, the only alternative

remaining to us is to recognise that duty and morality vary under

different circumstances; not that the man who resists evil is doing

what is always and in itself wrong, but that in the different

circumstances in which he is placed it may become even his duty to

resist evil.

 

In reading the Bhagavad-Gita, many of you in Western countries may

have felt astonished at the second chapter, wherein Sri Krishna calls

Arjuna a hypocrite and a coward because of his refusal to fight, or

offer resistance, on account of his adversaries being his friends and

relatives, making the plea that non-resistance was the highest ideal

of love. This is a great lesson for us all to learn, that in all

matters the two extremes are alike. The extreme positive and the

extreme negative are always similar. When the vibrations of light are

too slow, we do not see them, nor do we see them when they are too

rapid. So with sound; when very low in pitch, we do not hear it; when

very high, we do not hear it either. Of like nature is the difference

between resistance and non-resistance. One man does not resist

because he is weak, lazy, and cannot, not because he will not; the

other man knows that he can strike an irresistible blow if he likes;

yet he not only does not strikike, but blesses his enemies. The one

who from weakness resists not commits a sin, and as such cannot

receive any benefit from the non-resistance; while the other would

commit a sin by offering resistance. Buddha gave up his throne and

renounced his position, that was true renunciation; but there cannot

be any question of renunciation in the case of a beggar who has

nothing to renounce. So we must always be careful about what we

really mean when we speak of this non-resistance and ideal love. We

must first take care to understand whether we have the power of

resistance or not. Then, having the power, if we renounce it and do

not resist, we are doing a grand act of love; but if we cannot

resist, and yet, at the same time, try to deceive ourselves into the

belief that we are actuated by motives of the highest love, we are

doing the exact opposite. Arjuna became a coward at the sight of the

mighty array against him; his " love " make him forget his duty towards

his country and king. That is why Sri Krishna told him that he was a

hypocrite; Thou talkest like a wise man, but thy actions betray thee

to be a coward; therefore stand up and fight!

 

Such is the central idea of Karma-Yoga. The Karma-Yogi is the man who

understands that the highest ideal is non-resistance, and who also

knows that this non-resistance is the highest manifestation of power

in actual possession, and also what is called the resisting of evil

is but a step on the way towards the manifestation of this highest

power, namely, non-resistance. Before reaching this highest ideal,

man's duty is to resist evil; let him work, let him fight, let him

strike straight from the shoulder. Then only, when he has gained the

power to resist, will non-resistance be a virtue.

 

I once met a man in my country whom I had known before as a very

stupid, dull person, who knew nothing and had not the desire to know

anything, and was living the life of a brute. He asked me what he

should do to know God, how he was to get free. " Can you tell a lie? "

I asked him. " No, " he replied. " Then you must learn to do so. It is

better to tell a lie than to be a brute, or a log of wood. You are

inactive; you have not certainly reached the highest state, which is

beyond all actions, calm and serene; you are too dull even to do

something wicked. " That was an extreme case, of course, and I was

joking with him; but what I meant was that a man must be active in

order to pass through activity to perfect calmness.

 

Inactivity should be avoided by all means. Activity always means

resistance. Resist all evils, mental and physical; and when you have

succeeded in resisting, then will calmness come. It is very easy to

say, " Hate nobody, resist not evil, " but we know what that kind of

thing generally means in practice. When the eyes of society are

turned towards us, we may make a show of non-resistance, but in our

hearts it is canker all the time. We feel the utter want of the calm

of non-resistance; we feel that it would be better for us to resist.

If you desire wealth, and know at the same time that the whole world

regards him who aims at wealth as a very wicked man, you, perhaps,

will not dare to plunge into the struggle for wealth, yet your mind

will be running day and night after money. This is hypocrisy and will

serve no purpose. Plunge into the world, and then, after a time, when

you have suffered and enjoyed all that is in it, will renunciation

come; then will calmness come. So fulfil your desire for power and

everything else, and after you have fulfilled the desire, will come

the time when you will know that they are all very little things; but

until you have fulfilled this desire, until you have passed through

that activity, it is impossible for you to come to the state of

calmness, serenity, and self-surrender. These ideas of serenity and

renunciation have been preached for thousands of years; everybody has

heard of them from childhood, and yet we see very few in the world

who have really reached that stage. I do not know if I have seen

twenty persons in my life who are really calm and non-resisting, and

I have travelled over half the world.

 

Every man should take up his own ideal and endeavour to accomplish

it. That is a surer way of progress than taking up other men's

ideals, which he can never hope to accomplish. For instance, we take

a child and at once give him the task of walking twenty miles. Either

the little one dies, or one in a thousand crawls the twenty miles, to

reach the end exhausted and half-dead. That is like what we generally

try to do with the world. All the men and women, in any society, are

not of the same mind, capacity, or of the same power to do things;

they must have different ideals, and we have no right to sneer at any

ideal. Let every one do the best he can for realising his own ideal.

Nor is it right that I should be judged by your standard or you by

mine. The apple tree should not be judged by the standard of the oak,

nor the oak by that of the apple. To judge the apple tree you must

take the apple standard, and for the oak, its own standard.

 

Unity in variety is the plan of creation. However men and women may

vary individually, there is unity in the background. The different

individual characters and classes of men and women are natural

variations in creation. Hence, we ought not to judge them by the same

standard or put the same ideal before them. Such a course creates

only an unnatural struggle, and the result is that man begins to hate

himself and is hindered from becoming religious and good. Our duty is

to encourage every one in his struggle to live up to his own highest

ideal, and strive at the same time to make the ideal as near as

possible to the truth.In the Hindu system of morality we find that

this fact has been recognised from very ancient times; and in their

scriptures and books on ethics different rules are laid down for the

different classes of men--the householder, the Sannyasin (the man who

has renounced the world), and the student.

 

The life of every individual, according to the Hindu scriptures, has

its peculiar duties apart from what belongs in common to universal

humanity. The Hindu begins life as a student; then he marries and

becomes a householder; in old age he retires; and lastly he gives up

the world and becomes a Sannyasin. To each of these stages of life

certain duties are attached. No one of these stages is intrinsically

superior to another. The life of the married man is quite as great as

that of the celibate who has devoted himself to religious work. The

scavenger in the street is quite as great and glorious as the king on

his throne. Take him off his throne, make him do the work of the

scavenger, and see how he fares. Take up the scavenger and see how he

will rule. It is useless to say that the man who lives out of the

world is a greater man than he who lives in the world; it is much

more difficult to live in the world and worship God than to give it

up and live a free and easy life. The four stages of life in India

have in later times been reduced to two--that of the householder and

of the monk. The householder marries and carries on his duties as a

citizen, and the duty of the other is to devote his energies wholly

to religion, to preach and to worship God. I shall read to you a few

passages from the Maha-Nirvana-Tantra, which treats of this subject,

and you will see that it is a very difficult task for a man to be a

householder, and perform all his duties perfectly:

 

The householder should be devoted to God; the knowledge of God should

be his goal of life. Yet he must work constantly, perform all his

duties; he must give up the fruits of his actions to God.It is the

most difficult thing in this world to work and not care for the

result, to help a man and never think that he ought to be grateful,

to do some good work and at the same time never look to see whether

it brings you name or fame, or nothing at all. Even the most arrant

coward becomes brave when the world praises him. A fool can do heroic

deeds when the approbation of society is upon him, but for a man to

constantly do good without caring for the approbation of his fellow

men is indeed the highest sacrifice man can perform. The great duty

of the householder is to earn a living, but he must take care that he

does not do it by telling lies, or by cheating, or by robbing others;

and he must remember that his life is for the service of God, and the

poor.

 

Knowing that mother and father are the visible representatives of

God, the householder, always and by all means, must please them. If

the mother is pleased, and the father, God is pleased with the man.

That child is really a good child who never speaks harsh words to his

parents.

 

Before parents one must not utter jokes, must not show restlessness,

must not show anger or temper. Before mother or father, a child must

bow down low, and stand up in their presence, and must not take a

seat until they order him to sit.

 

If the householder has food and drink and clothes without first

seeing that his mother and his father, his children, his wife, and

the poor, are supplied, he is committing a sin. The mother and the

father are the causes of this body; so a man must undergo a thousand

troubles in order to do good to them.

 

Even so is his duty to his wife. No man should scold his wife, and he

must always maintain her as if she were his own mother. And even when

he is in the greatest difficulties and troubles, he must not show

anger to his wife.

 

He who thinks of another woman besides his wife, if he touches her

even with his mind--that man goes to dark hell.

 

Before women he must not talk improper language, and never brag of

his powers. He must not say, " I have done this, and I have done

that. "

 

The householder must always please his wife with money, clothes,

love, faith, and words like nectar, and never do anything to disturb

her. That man who has succeeded in getting the love of a chaste wife

has succeeded in his religion and has all the virtues.

 

The following are duties towards children:

 

A son should be lovingly reared up to his fourth year; he should be

educated till he is sixteen. When he is twenty years of age he should

be employed in some work; he should then be treated affectionately by

his father as his equal. Exactly in the same manner the daughter

should be brought up, and should be educated with the greatest care.

And when she marries, the father ought to give her jewels and wealth.

 

Then the duty of the man is towards his brothers and sisters, and

towards the children of his brothers and sisters, if they are poor,

and towards his other relatives, his friends and his servants. Then

his duties are towards the people of the same village, and the poor,

and any one that comes to him for help. Having sufficient means, if

the householder does not take care to give to his relatives and to

the poor, know him to be only a brute; his is not a human being.

 

Excessive attachment to food, clothes, and the tending of the body,

and dressing of the hair should be avoided. The householder must be

pure in heart and clean in body, always active and always ready for

work.

 

To his enemies the householder must be a hero. Them he must resist.

That is the duty of the householder. He must not sit down in a corner

and weep, and talk nonsense about non-resistance. If he does not show

himself a hero to his enemies he has not done his duty. And to his

friends and relatives he must be as gentle as a lamb.

 

It is the duty of the householder not to pay reverence to the wicked;

because, if he reverences the wicked people of the world, he

patronises wickedness; and it will be a great mistake if he

disregards those who are worthy of respect, the good people. He must

not be gushing in his friendship; he must not go out of the way

making friends everywhere; he must watch the actions of the men he

wants to make friends with, and their dealings with other men, reason

upon them, and then make friends.

 

These three things he must not talk of. He must not talk in public of

his own fame; he must not preach his own name or his own powers; he

must not talk of his wealth, or of anything that has been told to him

privately.

 

A man must not say he is poor, or that he is wealthy--he must not

brag of his wealth. Let him keep his own counsel; this is his

religious duty. This is not mere worldly wisdom; if a man does not do

so, he may be held to be immoral.

 

The householder is the basis, the prop, of the whole society. He is

the principal earner. The poor, the weak, the children and the women

who do not work--all live upon the householder; so there must be

certain duties that he has to perform, and these duties must make him

feel strong to perform them, and not make him think that he is doing

things beneath his ideal. Therefore, if he has done something weak,

or has made some mistake, he must not say so in public; and if he is

engaged in some enterprise and knows he is sure to fail in it, he

must not speak of it. Such self-exposure is not only uncalled for,

but also unnerves the man and makes him unfit for the performance of

his legitimate duties in life. At the same time, he must struggle

hard to acquire these things--firstly, knowledge, and secondly,

wealth. It is his duty, and if he does not do his duty, he is nobody.

A householder who does not struggle to get wealth is immoral. If he

is lazy and content to lead an idle life, he is immoral, because upon

him depend hundreds. If he gets riches, hundreds of others will be

thereby supported.If there were not in this city hundreds who had

striven to become rich, and who had acquired wealth, where would all

this civilisation, and these alms-houses and great houses be?

 

Going after wealth in such a case is not bad, because that wealth is

for distribution. The householder is the centre of life and society.

It is a worship for him to acquire and spend wealth nobly, for the

householder who struggles to become rich by good means and for good

purposes is doing practically the same thing for the attainment of

salvation as the anchorite does in his cell when he is praying; for

in them we see only the different aspects of the same virtue of self-

surrender and self-sacrifice prompted by the feeling of devotion to

God and to all that is His.

 

He must struggle to acquire a good name by all means. He must not

gamble, he must not move in the company of the wicked, he must not

tell lies, and must not be the cause of trouble to others.

 

Often people enter into things they have not the means to accomplish,

with the result that they cheat others to attain their own ends. Then

there is in all things the time factor to be taken into

consideration; what at one time might be a failure, would perhaps at

another time be a very great success.

 

The householder must speak the truth, and speak gently, using words

which people like, which will do good to others; nor should he talk

of the business of other men.

 

The householder by digging tanks, by planting trees on the roadsides,

by establishing rest-houses for men and animals, by making roads and

building bridges, goes towards the same goal as the greatest Yogi.

 

This is one part of the doctrine of Karma-Yoga--activity, the duty of

the householder. There is a passage later on, where it says that " if

the householder dies in battle, fighting for his country or his

religion, he comes to the same goal as the Yogi by meditation, "

showing thereby that what is duty for one is not duty for another. At

the same time, it does not say that this duty is lowering and the

other elevating. Each duty has its own place, and according to the

circumstances in which we are placed, must we perform our duties.

 

One idea comes out of all this--the condemnation of all weakness.

This is a particular idea in all our teachings which I like, either

in philosophy, or in religion, or in work. If you read the Vedas, you

will find this word always repeated--fearlessness--fear nothing. Fear

is a sign of weakness. A man must go about his duties without taking

notice of the sneers and the ridicule of the world.

 

If a man retires from the world to worship God, he must not think

that those who live in the world and work for the good of the world

are not worshipping God: neither must those who live in the world,

for wife and children, think that those who give up the world are low

vagabonds. Each is great in his own place. This thought I will

illustrate by a story.

 

A certain king used to inquire of all the Sannyasins that came to his

country, " Which is the greater man--he who gives up the world and

becomes a Sannyasin, or he who lives in the world and performs his

duties as a householder? " Many wise men sought to solve the problem.

Some asserted that the Sannyasin was the greater, upon which the king

demanded that they should prove their assertion. When they could not,

he ordered them to marry and become householders. Then others came

and said, " The householder who performs his duties is the greater

man. " Of them, too the king demanded proofs. When they could not give

them, he made them also settle down as householders.At last there

came a young Sannyasin, and the king similarly inquired of him also.

He answered, " Each, O king, is equally great in his place. " " Prove

this to me, " asked the king. " I will prove it to you, " said the

Sannyasin, " but you must first come and live as I do for a few days,

that I may be able to prove to you what I say. " The king consented

and followed the Sannyasin out of his own territory and passed

through many other countries until they came to a great kingdom. In

the capital of that kingdom a great ceremony was going on. The king

and the Sannyasin heard the noise of drums and music, and heard also

the criers; the people were assembled in the streets in gala dress,

and a great proclamation was being made. The king and the Sannyasin

stood there to see what was going on. The crier was proclaiming

loudly that the princess, daughter of the king of that country, was

about to choose a husband from among those assembled before her.

 

It was an old custom in India for princesses to choose husbands in

this way. Each princess had certain ideas of the sort of man she

wanted for a husband. Some would have the handsomest man, others

would have only the most learned, others again the richest, and so

on. All the princes of the neighbourhood put on their bravest attire

and presented themselves before her. Sometimes they too had their own

criers to enumerate their advantages and the reasons why they hoped

the princess would choose them. The princess was taken round on a

throne, in the most splendid array, and looked at and heard about

them. If she was not pleased with what she saw and heard, she said to

her bearers, " Move on, " and no more notice was taken of the rejected

suitors. If, however, the princess was pleased with any one of them,

she threw a garland of flowers over him and he became her husband.

 

The princess of the country to which our king and the Sannyasin had

come was having one of these interesting ceremonies. She was the most

beautiful princess in the world, and the husband of the princess

would be ruler of the kingdom after her father's death. The idea of

this princess was to marry the handsomest man, but she could not find

the right one to please her. Several times these meetings had taken

place, but the princess could not select a husband. This meeting was

the most splendid of all; more people than ever had come it it. The

princess came in on a throne, and the bearers carried her from place

to place. She did not seem to care for any one, and every one became

disappointed that this meeting also was going to be a failure. Just

then came a young man, a Sannyasin, handsome as if the sun had come

down to the earth, and stood in one corner of the assembly, watching

what was going on. The throne with the princess came near him, and as

soon as she saw the beautiful Sannyasin, she stopped and threw the

garland over him. The young Sannyasin seized the garland and threw it

off, exclaiming, " What nonsense is this? I am a Sannyasin. What is

marriage to me? " The king of that country thought that perhaps this

man was poor and so dared not marry the princess, and said to

him, " With my daughter goes half my kingdom now, and the whole

kingdom after my death! " and put the garland again on the Sannyasin.

The young man threw it off once more, saying, " Nonsense! I do not

want to marry, " and walked quickly away from the assembly.

 

Now the princess had fallen so much in love with this young man that

she said, " I must marry this man or I shall die " ; and she went after

him to bring him back. Then our other Sannyasin, who had brought the

king there, said to him, " King, let us follow this pair " ; so they

walked after them, but at a good distance behind. The young Sannyasin

who had refused to marry the princess walked out into the country for

several miles. When he came to a forest and entered into it, the

princess followed him, and the other two followed them. Now this

young Sannyasin was well acquainted with that forest and knew all the

intricate paths in it. He suddenly passed into one of these and

disappeared, and the princess could not discover him. After trying

for a long time to find him she sat down under a tree and began to

weep, for she did not know the way out. Then our king and the other

Sannyasin came up to her and said, " Do not weep; we will show you the

way out of this forest, but it is too dark for us to find it now.

Here is a big tree; let us rest under it, and in the morning we will

go early and show you the road. "

 

Now a little bird and his wife and their three little ones lived on

that tree, in a nest. This little bird looked down and saw the three

people under the tree and said to his wife, " My dear, what shall we

do? Here are some guests in the house, and it is winter, and we have

no fire. " So he flew away and got a bit of burning firewood in his

beak and dropped it before the guests, to which they added fuel and

made a blazing fire. But the little bird was not satisfied. He said

again to his wife, " My dear, what shall we do? There is nothing to

give these people to eat, and they are hungry. We are householders;

it is our duty to feed any one who comes to the house. I must do what

I can, I will give them my body. " So he plunged into the midst of the

fire and perished. The guests saw him falling and tried to save him,

but he was too quick for them.

 

The little bird's wife saw what her husband did, and she said, " Here

are three persons and only one little bird for them to eat. It is not

enough; it is my duty as a wife not to let my husband's effort go in

vain; let them have my body also. " Then she fell into the fire and

was burned to death.

 

Then the three baby-birds, when they saw what was done and that there

was still not enough food for the three guests, said, " Our parents

have done what they could and still it is not enough. It is our duty

to carry on the work of our parents; let our bodies go too. " And they

all dashed down into the fire also.

 

Amazed at what they saw, the three people could not of course eat

these birds. They passed the night without food, and in the morning

the king and the Sannyasin showed the princess the way, and she went

back to her father.

 

Then the Sannyasin said to the king, " King, you have seen that each

is great in his own place. If you want to live in the world, live

like those birds, ready at any moment to sacrifice yourself for

others. If you want to renounce the world, be like that young man to

whom the most beautiful woman and a kingdom were as nothing. If you

want to be a householder, hold your life a sacrifice for the welfare

of others; and if you choose the life of renunciation, do not even

look at beauty and money and power. Each is great in his own place,

but the duty of the one is not the duty of the other. "