Part 16 (1/2)

What is death? What are terrors? Do you not see the Lord's face in them? Fly from evil and terror and misery, and they will follow you. Face them, and they will flee. The whole world wors.h.i.+ps ease and pleasure, and very few dare to wors.h.i.+p that which is painful. To rise above both is the idea of freedom. Unless man pa.s.ses through this gate he cannot be free. We all have to face these. We strive to wors.h.i.+p the Lord, but the body rises between, nature rises between Him and us and blinds our vision. We must learn how to wors.h.i.+p and love Him in the thunderbolt, in shame, in sorrow, in sin. All the world has ever been preaching the G.o.d of virtue. I preach a G.o.d of virtue and a G.o.d of sin in one. Take Him if you dare - that is the one way to salvation; then alone will come to us the Truth Ultimate which comes from the idea of oneness. Then will be lost the idea that one is greater than another. The nearer we approach the law of freedom, the more we shall come under the Lord, and troubles will vanish. Then we shall not differentiate the door of h.e.l.l from the gate of heaven, nor differentiate between men and say, ”I am greater than any being in the universe.” Until we see nothing in the world but the Lord Himself, all these evils will beset us and we shall make all these distinctions; because it is only in the Lord, in the Spirit, that we are all one; and until we see G.o.d everywhere, this unity will not exist for us.

Two birds of beautiful plumage, inseparable companions, sat upon the same tree, one on the top and one below. The beautiful bird below was eating the fruits of the tree, sweet and bitter, one moment a sweet one and another a bitter. The moment he ate a bitter fruit, he was sorry, but after a while he ate another and when it too was bitter, he looked up and saw the other bird who ate neither the sweet nor the bitter, but was calm and majestic, immersed in his own glory. And then the poor lower bird forgot and went on eating the sweet and bitter fruits again, until at last he ate one that was extremely bitter; and then he stopped again and once more looked up at the glorious bird above. Then he came nearer and nearer to the other bird; and when he had come near enough, rays of light shone upon him and enveloped him, and he saw he was transformed into the higher bird. He became calm, majestic, free, and found that there had been but one bird all the time on the tree. The lower bird was but the reflection of the one above. So we are in reality one with the Lord, but the reflection makes us seem many, as when the one sun reflects in a million dewdrops and seems a million tiny suns. The reflection must vanish if we are to identify ourselves with our real nature which is divine. The universe itself can never be the limit of our satisfaction. That is why the miser gathers more and more money, that is why the robber robs, the sinner sins, that is why you are learning philosophy. All have one purpose. There is no other purpose in life, save to reach this freedom. Consciously or unconsciously, we are all striving for perfection. Every being must attain to it.

The man who is groping through sin, through misery, the man who is choosing the path through h.e.l.ls, will reach it, but it will take time. We cannot save him. Some hard knocks on his head will help him to turn to the Lord. The path of virtue, purity, unselfishness, spirituality, becomes known at last and what all are doing unconsciously, we are trying to do consciously. The idea is expressed by St. Paul, ”The G.o.d that ye ignorantly wors.h.i.+p, Him declare I unto you.” This is the lesson for the whole world to learn. What have these philosophies and theories of nature to do, if not to help us to attain to this one goal in life? Let us come to that consciousness of the ident.i.ty of everything and let man see himself in everything. Let us be no more the wors.h.i.+ppers of creeds or sects with small limited notions of G.o.d, but see Him in everything in the universe. If you are knowers of G.o.d, you will everywhere find the same wors.h.i.+p as in your own heart.

Get rid, in the first place, of all these limited ideas and see G.o.d in every person - working through all hands, walking through all feet, and eating through every mouth. In every being He lives, through all minds He thinks. He is selfevident, nearer unto us than ourselves. To know this is religion, is faith, and may it please the Lord to give us this faith! When we shall feel that oneness, we shall be immortal. We are physically immortal even, one with the universe. So long as there is one that breathes throughout the universe, I live in that one. I am not this limited little being, I am the universal. I am the life of all the sons of the past. I am the soul of Buddha, of Jesus, of Mohammed. I am the soul of the teachers, and I am all the robbers that robbed, and all the murderers that were hanged, I am the universal. Stand up then; this is the highest wors.h.i.+p. You are one with the universe. That only is humility - not crawling upon all fours and calling yourself a sinner. That is the highest evolution when this veil of differentiation is torn off. The highest creed is Oneness. I am so-and-so is a limited idea, not true of the real ”I”. I am the universal; stand upon that and ever wors.h.i.+p the Highest through the highest form, for G.o.d is Spirit and should be wors.h.i.+pped in spirit and in truth. Through lower forms of wors.h.i.+p, man's material thoughts rise to spiritual wors.h.i.+p and the Universal Infinite One is at last wors.h.i.+pped in and through the spirit. That which is limited is material. The Spirit alone is infinite. G.o.d is Spirit, is infinite; man is Spirit and, therefore, infinite, and the Infinite alone can wors.h.i.+p the Infinite. We will wors.h.i.+p the Infinite; that is the highest spiritual wors.h.i.+p. The grandeur of realising these ideas, how difficult it is! I theorise, talk, philosophize; and the next moment something comes against me, and I unconsciously become angry, I forget there is anything in the universe but this little limited self, I forget to say, ”I am the Spirit, what is this trifle to me? I am the Spirit.” I forget it is all myself playing, I forget G.o.d, I forget freedom.

Sharp as the blade of a razor, long and difficult and hard to cross, is the way to freedom. The sages have declared this again and again. Yet do not let these weaknesses and failures bind you. The Upanishads have declared, ”Arise ! Awake ! and stop not until the goal is reached.” We will then certainly cross the path, sharp as it is like the razor, and long and distant and difficult though it be. Man becomes the master 6f G.o.ds and demons. No one is to blame for our miseries jut ourselves. Do you think there is only a dark cup of prison if man goes to look for nectar? The nectar is these and is for every man who strives to reach it. The Lord Himself tells us, ”Give up all these paths and struggles. Do thou take refuge in Me. I will take thee to the other sh.o.r.e, be not afraid.” We hear that from all the scriptures of the world that come to us. The same voice teaches Us to say, ”Thy will be done upon earth, as it is in heaven,” for ”Thine is the kingdom and the power and the glory.” It is difficult, all very difficult. I say to myself, ”This moment I will take refuge in Thee, O Lord. Unto Thy love I will sacrifice all, and on Thine altar I will place all that is good and virtuous. My sins, my sorrows, my actions, good and evil, I will offer unto Thee; do Thou take them and I will never forget.” One moment I say, ”Thy will be done,” and the next moment something comes to try me and I spring up in a rage. The goal of all religions is the same, but the language of the teachers differs. The attempt is to kill the false ”I”, so that the real ”I”, the Lord, will reign. ”I the Lord thy G.o.d am a jealous G.o.d. Thou shalt have no other G.o.ds before me,” say the Hebrew scriptures. G.o.d must be there all alone. We must say, ”Not I, but Thou,” and then we should give up everything but the Lord. He, and He alone, should reign. Perhaps we struggle hard, and yet the next moment our feet slip, and then we try to stretch out our hands to Mother. We find we cannot stand alone. Life is infinite, one chapter of which is, ”Thy will be done,” and unless we realise all the chapters we cannot realise the whole. ”Thy will be done” - every moment the traitor mind rebels against it, yet it must be said, again and again, if we are to conquer the lower self. We cannot serve a traitor and yet be saved. There is salvation for all except the traitor and we stand condemned as traitors, traitors against our own selves, against the majesty of Mother, when we refuse to obey the voice of our higher Self. Come what will, we must give our bodies and minds up to the Supreme Will. Well has it been said by the Hindu philosopher, ”If man says twice, 'Thy will be done,' he commits sin.” ”Thy will be done,” what more is needed, why say it twice? What is good is good. No more shall we take it back. ”Thy will be done on earth as it is in heaven, for Thine is the kingdom and the power and the glory for evermore.”

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VEDIC RELIGIOUS IDEALS What concerns us most is the religious thought - on soul and G.o.d and all that appertains to religion. We will take the Samhits. These are collections of hymns forming, as it were, the oldest Aryan literature, properly speaking, the oldest literature in the world. There may have been some sc.r.a.ps of literature of older date here and there, older than that even, but not books, or literature properly so called. As a collected book, this is the oldest the world has, and herein is portrayed the earliest feeling of the Aryans, their aspirations, the questions that arose about their manners and methods, and so on. At the very outset we find a very curious idea. These hymns are sung in praise of different G.o.ds, Devas as they are called, the bright ones. There is quite a number of them. One is called Indra, another Varuna, another Mitra, Parjanya, and so on. Various mythological and allegorical figures come before us one after the other - for instance, Indra the thunderer, striking the serpent who has withheld the rains from mankind. Then he lets fly his thunderbolt, the serpent is killed, and rain comes down in showers. The people are pleased, and they wors.h.i.+p Indra with oblations. They make a sacrificial pyre, kill some animals, roast their flesh upon spits, and offer that meat to Indra. And they had a popular plant called Soma. What plant it was n.o.body knows now; it has entirely disappeared, but from the books we gather that, when crushed, it produced a sort of milky juice, and that was fermented; and it can also be gathered that this fermented Soma juice was intoxicating. This also they offered to Indra and the other G.o.ds, and they also drank it themselves. Sometimes they drank a little too much, and so did the G.o.ds. Indra on occasions got drunk. There are pa.s.sages to show that Indra at one time drank so much of this Soma juice that he talked irrelevant words. So with Varuna. He is another G.o.d, very powerful, and is in the same way protecting his votaries, and they are praising him with their libations of Soma. So is the G.o.d of war, and so on. But the popular idea that strikes one as making the mythologies of the Samhitas entirely different from the other mythologies is, that along with every one of these G.o.ds is the idea of an infinity. This infinite is abstracted, and sometimes described as ditya. At other times it is affixed, as it were, to all the other G.o.ds. Take, for example, Indra. In some of the books you will find that Indra has a body, is very strong, sometimes is wearing golden armour, and comes down, lives and eats with his votaries, fights the demons, fights the snakes, and so on. Again, in one hymn we find that Indra has been given a very high position; he is omnipresent and omnipotent, and Indra sees the heart of every being. So with Varuna. This Varuna is G.o.d of the air and is in charge of the water, just as Indra was previously; and then, all of a sudden, we find him raised up and said to be omnipresent, omnipotent, and so on. I will read one pa.s.sage about this Varuna in his highest form, and you will understand what I mean. It has been translated into English poetry, so it is better that I read it in that form.

The mighty Lord on high our deeds, as if at hand, espies; The G.o.ds know all men do, though men would fain their acts disguise; Whoever stands, whoever moves, or steals from place to place, Or hides him in his secret cell - the G.o.ds his movements trace. Wherever two together plot, and deem they are alone,

King Varuna is there, a third, and all their schemes are known. This earth is his, to him belong those vast and boundless skies; Both seas within him rest, and yet in that small pool he lies, Whoever far beyond the sky should think his way to wing. He could not there elude the grasp of Varuna the King.

His spies, descending from the skies, glide all this world around; Their thousand eyes all-scanning sweep to earth's remotest bound.

So we can multiply examples about the other G.o.ds; they all come, one after the other, to share the same fate - they first begin as G.o.ds, and then they are raised to this conception as the Being in whom the whole universe exists, who sees every heart, who is the ruler of the universe. And in the case of Varuna, there is another idea, just the germ of one idea which came, but was immediately suppressed by the Aryan mind, and that was the idea of fear. In another place we read they are afraid they have sinned and ask Varuna for pardon. These ideas were never allowed, for reasons you will come to understand later on, to grow on Indian soil, but the germs were there sprouting, the idea of fear, and the idea of sin. This is the idea, as you all know, of what is called monotheism. This monotheism, we see, came to India at a very early period. Throughout the Samhitas, in the first and oldest part, this monotheistic idea prevails, but we shall find that it did not prove sufficient for the Aryans; they threw it aside, as it were, as a very primitive sort of idea and went further on, as we Hindus think. Of course in reading books and criticisms on the Vedas written by Europeans, the Hindu cannot help smiling when he reads, that the writings of our authors are saturated with this previous education alone. Persons who have sucked in as their mother's milk the idea that the highest ideal of G.o.d is the idea of a Personal G.o.d, naturally dare not think on the lines of these ancient thinkers of India, when they find that just after the Samhitas, the monotheistic idea with which the Samhita portion is replete was thought by the Aryans to be useless and not worthy of philosophers and thinkers, and that they struggled hard for a more philosophical and transcendental idea. The monotheistic idea was much too human for them, although they gave it such descriptions as ”The whole universe rests in Him,” and ”Thou art the keeper of all hearts.” The Hindus were bold, to their great credit be it said, bold thinkers in all their ideas, so bold that one spark of their thought frightens the so-called bold thinkers of the West. Well has it been said by Prof. Max Mller about these thinkers that they climbed up to heights where their lungs only could breathe, and where those of other beings would have burst. These brave people followed reason wherever it led them, no matter at what cost, never caring if all their best superst.i.tions were smashed to pieces, never caring what society would think about them, or talk about them; but what they thought was right and true, they preached and they talked.

Before going into all these speculations of the ancient Vedic sages, we will first refer to one or two very curious instances in the Vedas. The peculiar fact - that these G.o.ds are taken up, as it were, one after the other, raised and sublimated, till each has a.s.sumed the proportions of the infinite Personal G.o.d of the Universe - calls for an explanation. Prof. Max Mller creates for it a new name, as he thinks it peculiar to the Hindus: he calls it ”Henotheism”. We need not go far for the explanation. It is within the book. A few steps from the very place where we find those G.o.ds being raised and sublimated, we find the explanation also. The question arises how the Hindu mythologies should be so unique, so different from all others. In Babylonian or Greek mythologies we find one G.o.d struggling upwards, and he a.s.sumes a position and remains there, while the other G.o.ds die out. Of all the Molochs, Jehovah becomes supreme, and the other Molochs are forgotten, lost for ever; he is the G.o.d of G.o.ds. So, too, of all the Greek G.o.ds, Zeus comes to the front and a.s.sumes big proportions, becomes the G.o.d of the Universe, and all the other G.o.ds become degraded into minor angels. This fact was repeated in later times. The Buddhists and the Jains raised one of their prophets to the G.o.dhead, and all the other G.o.ds they made subservient to Buddha, or to Jina. This is the world-wide process, but there we find an exception, as it were. One G.o.d is praised, and for the time being it is said that all the other G.o.ds obey his commands, and the very one who is said to be raised up by Varuna, is himself raised up, in the next book, to the highest position. They occupy the position of the Personal G.o.d in turns. But the explanation is there in the book, and it is a grand explanation, one that has given the theme to all subsequent thought in India, and one that will be the theme of the whole world of religions: ”Ekam Sat Vipr Bahudh Vadanti - That which exists is One; sages call It by various names.” In all these cases where hymns were written about all these G.o.ds, the Being perceived was one and the same; it was the perceiver who made the difference. It was the hymnist, the sage, the poet, who sang in different languages and different words, the praise of one and the same Being. ”That which exists is One; sages call It by various names.” Tremendous results have followed from that one verse. Some of you, perhaps, are surprised to think that India is the only country where there never has been a religious persecution, where never was any man disturbed for his religious faith. Theists or atheists, monists, dualists, monotheists are there and always live unmolested. Materialists were allowed to preach from the steps of Brahminical temples, against the G.o.ds, and against G.o.d Himself; they went preaching all over the land that the idea of G.o.d was a mere superst.i.tion, and that G.o.ds, and Vedas, and religion were simply superst.i.tions invented by the priests for their own benefit, and they were allowed to do this unmolested. And so, wherever he went, Buddha tried to pull down every old thing sacred to the Hindus to the dust, and Buddha died of ripe old age. So did the Jains, who laughed at the idea of G.o.d. ”How can it be that there is a G.o.d?” they asked; ”it must be a mere superst.i.tion.” So on, endless examples there are. Before the Mohammedan wave came into India, it was never known what religious persecution was; the Hindus had only experienced it as made by foreigners on themselves. And even now it is a patent fact how much Hindus have helped to build Christian churches, and how much readiness there is to help them. There never has been bloodshed. Even heterodox religions that have come out of India have been likewise affected; for instance, Buddhism. Buddhism is a great religion in some respects, but to confuse Buddhism with Vedanta is without meaning; anyone may mark just the difference that exists between Christianity and the Salvation Army. There are great and good points in Buddhism, but these great points fell into hands which were not able to keep them safe. The jewels which came from philosophers fell into the hands of mobs, and the mobs took up their ideas. They had a great deal of enthusiasm, some marvellous ideas, great and humanitarian ideas, but, after all, there is something else that is necessary - thought and intellect - to keep everything safe. Wherever you see the most humanitarian ideas fall into the hands of the mult.i.tude, the first result, you may notice, is degradation. It is learning and intellect that keep things sure. Now this Buddhism went as the first missionary religion to the world, penetrated the whole of the civilised world as it existed at that time, and never was a drop of blood shed for that religion. We read how in China the Buddhist missionaries were persecuted, and thousands were ma.s.sacred by two or three successive emperors, but after that, fortune favoured the Buddhists, and one of the emperors offered to take vengeance on the persecutors, but the missionaries refused. All that we owe to this one verse. That is why I want you to remember it: ”Whom they call Indra, Mitra, Varuna - That which exists is One; sages call It by various names.”

It was written, n.o.body knows at what date, it may be 8,000 years ago, in spite of all modern scholars may say, it may be 9,000 years ago. Not one of these religious speculations is of modern date, but they are as fresh today as they were when they were written, or rather, fresher, for at that distant date man was not so civilised as we know him now. He had not learnt to cut his brother's throat because he differed a little in thought from himself; he had not deluged the world in blood, he did not become demon to his own brother. In the name of humanity he did not ma.s.sacre whole lots of mankind then. Therefore these words come to us today very fresh, as great stimulating, life-giving words, much fresher than they were when they were written: ”That which exists is One; sages call It by various names.” We have to learn yet that all religions, under whatever name they may be called, either Hindu, Buddhist, Mohammedan, or Christian, have the same G.o.d, and he who derides any one of these derides his own G.o.d.

That was the solution they arrived at. But, as I have said, this ancient monotheistic idea did not satisfy the Hindu mind. It did not go far enough, it did not explain the visible world: a ruler of the world does not explain the world - certainly not. A ruler of the universe does not explain the universe, and much less an external ruler, one outside of it. He may be a moral guide, the greatest power in the universe, but that is no explanation of the universe; and the first question that we find now arising, a.s.suming proportions, is the question about the universe: ”Whence did it come?” ”How did it come?” ”How does it exist?” Various hymns are to be found on this question struggling forward to a.s.sume form, and nowhere do we find it so poetically, so wonderfully expressed as in the following hymn: ”Then there was neither aught nor naught, nor air, nor sky, nor anything. What covered all? Where rested all? Then death was not, nor deathlessness, nor change to night and day.” The translation loses a good deal of the poetical beauty. ”Then death was not, nor deathlessness, nor change to night and day;” the very sound of the Sanskrit is musical. ”That existed, that breath, covering as it were, that G.o.d's existence; but it did not begin to move.” It is good to remember this one idea that it existed motionless, because we shall find how this idea sprouts up afterwards in the cosmology, how according to the Hindu metaphysics and philosophy, this whole universe is a ma.s.s of vibrations, as it were, motions; and there are periods when this whole ma.s.s of motions subsides and becomes finer and finer, remaining in that state for some time. That is the state described in this hymn. It existed unmoved, without vibration, and when this creation began, this began to vibrate and all this creation came out of it, that one breath, calm, self-sustained, naught else beyond it.

”Gloom existed first.” Those of you who have ever been in India or any tropical country, and have seen the bursting of the monsoon, will understand the majesty of these words. I remember three poets' attempts to picture this. Milton says, ”No light, but rather darkness visible.” Kalidasa says, ”Darkness which can be penetrated with a needle,” but none comes near this Vedic description, ”Gloom hidden in gloom.” Everything is parching and sizzling, the whole creation seems to be burning away, and for days it has been so, when one afternoon there is in one corner of the horizon a speck of cloud, and in less than half an hour it has extended unto the whole earth, until, as it were, it is covered with cloud, cloud over cloud, and then it bursts into a tremendous deluge of rain. The cause of creation was described as will. That which existed at first became changed into will, and this will began to manifest itself as desire. This also we ought to remember, because we find that this idea of desire is said to be the cause of all we have. This idea of will has been the cornerstone of both the Buddhist and the Vedantic system, and later on, has penetrated into German philosophy and forms the basis of Schopenhauer's system of philosophy. It is here we first hear of it.

”Now first arose desire, the primal seed of mind. Sages, searching in their hearts by wisdom, found the bond, Between existence and non-existence.”

It is a very peculiar expression; the poet ends by saying that ”perhaps He even does not know.” We find in this hymn, apart from its poetical merits, that this questioning about the universe has a.s.sumed quite definite proportions, and that the minds of these sages must have advanced to such a state, when all sorts of common answers would not satisfy them. We find that they were not even satisfied with this Governor above. There are various other hymns where the same idea, comes in, about how this all came, and just as we have seen, when they were trying to find a Governor of the universe, a Personal G.o.d, they were taking up one Deva after another, raising him up to that position, so now we shall find that in various hymns one or other idea is taken up, and expanded infinitely and made responsible for everything in the universe. One particular idea is taken as the support, in which everything rests and exists, and that support has become all this. So on with various ideas. They tried this method with Prna, the life principle. They expanded the idea of the life principle until it became universal and infinite. It is the life principle that is supporting everything; not only the human body, but it is the light of the sun and the moon, it is the power moving everything, the universal motive energy. Some of these attempts are very beautiful, very poetical. Some of them as, ”He ushers the beautiful morning,” are marvellously lyrical in the way they picture things. Then this very desire, which, as we have just read, arose as the first primal germ of creation, began to be stretched out, until it became the universal G.o.d. But none of these ideas satisfied.

Here the idea is sublimated and finally abstracted into a personality. ”He alone existed in the beginning; He is the one Lord of all that exists; He supports this universe; He who is the author of souls, He who is the author of strength, whom all the G.o.ds wors.h.i.+p, whose shadow is life, whose shadow is death; whom else shall we wors.h.i.+p? Whose glory the snow-tops of the Himalayas declare, whose glory the oceans with all their waters proclaim.” So on it goes, but, as I told you just now, this idea did not satisfy them.

At last we find a very peculiar position. The Aryan mind had so long been seeking an answer to the question from outside. They questioned everything they could find, the sun, the moon, and stars, and they found all they could in this way. The whole of nature at best could teach them only of a personal Being who is the Ruler of the universe; it could teach nothing further. In short, out of the external world we can only get the idea of an architect, that which is called the Design Theory. It is not a very logical argument, as we all know; there is something childish about it, yet it is the only little bit of anything we can know about G.o.d from the external world, that this world required a builder. But this is no explanation of the universe. The materials of this world were before Him, and this G.o.d wanted all these materials, and the worst objection is that He must be limited by the materials. The builder could not have made a house without the materials of which it is composed. Therefore he was limited by the materials; he could only do what the materials enabled him to. Therefore the G.o.d that the Design Theory gives is at best only an architect, and a limited architect of the universe; He is bound and restricted by the materials; He is not independent at all. That much they had found out already, and many other minds would have rested at that. In other countries the same thing happened; the human mind could not rest there; the thinking, grasping minds wanted to go further, but those that were backward got hold of them and did not allow them to grow. But fortunately these Hindu sages were not the people to be knocked on the head; they wanted to get a solution, and now we find that they were leaving the external for the internal. The first thing that struck them was, that it is not with the eyes and the senses that we perceive that external world, and know anything about religion; the first idea, therefore, was to find the deficiency, and that deficiency was both physical and moral, as we shall see. You do not know, says one of these sages, the cause of this universe; there has arisen a tremendous difference between you and me - why? Because you have been talking sense things and are satisfied with sense-objects and with the mere ceremonials of religion, while I have known the Purusha beyond. Along with this progress of spiritual ideas that I am trying to trace for you, I can only hint to you a little about the other factor in the growth, for that has nothing to do with our subject, therefore I need not enlarge upon it - the growth of rituals. As those spiritual ideas progressed in arithmetical progression, so the ritualistic ideas progressed in geometrical progression. The old superst.i.tions had by this time developed into a tremendous ma.s.s of rituals, which grew and grew till it almost killed the Hindu life And it is still there, it has got hold of and permeated every portion of our life and made us born slaves. Yet, at the same time, we find a fight against this advance of ritual from the very earliest days. The one objection raised there is this, that love for ceremonials, dressing at certain times, eating in a certain way, and shows and mummeries of religion like these are only external religion, because you are satisfied with the senses and do not want to go beyond them. This is a tremendous difficulty with us, with every human being. At best when we want to hear of spiritual things our standard is the senses; or a man hears things about philosophy, and G.o.d, and transcendental things, and after hearing about them for days, he asks: After all, how much money will they bring, how much sense-enjoyment will they bring? For his enjoyment is only in the senses, quite naturally. But that satisfaction in the senses, says our sage, is one of the causes which have spread the veil between truth and ourselves. Devotion to ceremonials, satisfaction in the senses, and forming various theories, have drawn a veil between ourselves and truth. This is another great landmark, and we shall have to trace this ideal to the end, and see how it developed later on into that wonderful theory of My of the Vedanta, how this veil will be the real explanation of the Vedanta, how the truth was there all the time, it was only this veil that had covered it.

Thus we find that the minds of these ancient Aryan thinkers had begun a new theme. They found out that in the external world no search would give an answer to their question. They might seek in the external world for ages, but there would be no answer to their questions. So they fell back upon this other method; and according to this, they were taught that these desires of the senses, desires for ceremonials and externalities have caused a veil to come between themselves and the truth, and that this cannot be removed by any ceremonial. They had to fall back on their own minds, and a.n.a.lyse the mind to find the truth in themselves. The outside world failed and they turned back upon the inside world, and then it became the real philosophy of the Vedanta; from here the Vedanta philosophy begins. It is the foundation-stone of Vedanta philosophy. As we go on, we find that all its inquiries are inside. From the very outset they seemed to declare - look not for the truth in any religion; it is here in the human soul, the miracle of all miracles in the human soul, the emporium of all knowledge, the mine of all existence - seek here. What is not here cannot be there. And they found out step by step that that which is external is but a dull reflection at best of that which is inside. We shall see how they took, as it were, this old idea of G.o.d, the Governor of the universe, who is external to the universe, and first put Him inside the universe. He is not a G.o.d outside, but He is inside; and they took Him from there into their own hearts. Here He is in the heart of man, the Soul of our souls, the Reality in us.