Unity In Variety

“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 this 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.

Every man should take up his own ideal and endeavour to accomplish it. That is a surer way to progressing than taking up other men’s ideals, which we 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 what we generally try to do with the world. Not all the men and women in any society are of the same mind, capacity, or power to do things; they have different ideals, and we have no right to sneer at any ideal. Let everyone do the best he can to realise 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 a man begins to hate himself and is hindered from becoming good. Our duty is to encourage everyone in his struggle to live up to his own highest ideal, and strive at the same time to make that ideal as near as possible to the truth.

The life of every individual, according to the Hindu scriptures, has its peculiar duties apart from those which are common to 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 the king off his throne, make him do the work of a 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…Each is great in his own place.

***

This world is neither good nor evil; each man manufactures a world for himself. If a blind man begins to think of the world, it is either as soft or hard, or as cold or hot. We are a mass of happiness or misery; we have seen that hundreds of times in our lives. As a rule the young are optimistic and the old pessimistic. The young have life before them. The old complain their day is gone; hundreds of desires, which they cannot fulfil, struggle in their hearts. Both are foolish nevertheless. Life is good or evil according to the state of mind in which we look at it; it is neither in itself. Fire, in itself, is neither good nor evil. When it keeps us warm we say, ‘How beautiful is fire!’ When it burns our fingers we blame it. Still, in itself it is neither good nor bad; according as we use it, it produces in us the feeling of good or bad. So also is this world. It is perfect. By perfection it is meant that it is perfectly fitted to meet its ends. We may all be perfectly sure that it will go on beautifully well without us, and we need not bother our heads wishing to help it.

Yet we must do good; the desire to do good is highest motive power we have, if we know all the time that it is a privilege to help others. Do not stand on a high pedestal and take five cents in your hand and say, ‘Here, my poor man’. But be grateful that the poor man is there, so that by making a gift to him you are able to help yourself. It is not the receiver that is blessed, but it is the giver. Be thankful that you are allowed to exercise your power of benevolence and mercy in the world, and thus become pure and perfect. What can we do at best? Build a hospital, make roads, or erect charity asylums! We may organise a charity and collect two or three millions of dollars, build a hospital with one million, with the second give balls and drink champagne, and of the third let the officers steal half, and leave the rest to finally reach the poor; but what are all these? One mighty wind in five minutes can break all your buildings up. What shall we do then? One volcanic eruption may sweep away all our roads and hospitals and cities and buildings.

Let us give up all this foolish talk of doing good to the world. It is not wanting for your or my help. Yet we must work and constantly do good, because it is a blessing to ourselves. ”

Taken from “What Relgion Is: in the words of Swami Vivekananda”

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