Main article: This article is a sub-article of Swami Vivekananda quotes on Bhagavad Gita
Swami Vivekananda directly quoted and mentioned slokas (verses) of Bhagavad Gita in many of his lectures, discourses and epistles. In this page, we'll make a collection of only those quotes and comments where Swami Vivekananda directly quotes Bhagavad Gita slokas (verses)
Swami Vivekananda directly quoted and mentioned slokas (verses) of Bhagavad Gita in many of his lectures, discourses and epistles. In this page, we'll make a collection of only those quotes and comments where Swami Vivekananda directly quotes Bhagavad Gita slokas (verses)
Karmanye vadhikaraste ma phaleshu kada chana
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| Despair not; remember the Lord says in the Gita, "To work you have the right, but not to the result."
—Swami Vivekananda
Image source: Wikimedia Commons
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Despair not; remember the Lord says in the Gita, "To work you have the right, but not to the result." Gird up your loins, my boy. I am called by the Lord for this. I have been dragged through a whole life full of crosses and tortures, I have seen the nearest and dearest die, almost of starvation; I have been ridiculed, distrusted, and have suffered for my sympathy for the very men who scoff and scorn. Well, my boy, this is the school of misery, which is also the school for great souls and prophets for the cultivation of sympathy, of patience, and, above all, of an indomitable iron will which quakes not even if the universe be pulverised at our feet. I pity them. It is not their fault. They are children, yea, veritable children, though they be great and high in society. Their eyes see nothing beyond their little horizon of a few yards — the routine-work, eating, drinking, earning, and begetting, following each other in mathematical precision. They know nothing beyond — happy little souls! Their sleep is never disturbed, their nice little brown studies of lives never rudely shocked by the wail of woe, of misery, of degradation, and poverty, that has filled the Indian atmosphere — the result of centuries of oppression. They little dream of the ages of tyranny, mental, moral, and physical, that has reduced the image of God to a mere beast of burden; the emblem of the Divine Mother, to a slave to bear children; and life itself, a curse. But there are others who see, feel, and shed tears of blood in their hearts, who think that there is a remedy for it, and who are ready to apply this remedy at any cost, even to the giving up of life. And "of such is the kingdom of Heaven". Is it not then natural, my friends, that they have no time to look down from their heights to the vagariese of these contemptible little insects, ready every moment to spit their little venoms?In another letter written to Alasinga Perumal in 1894, from Chicago, Vivekananda once again reminded him— "Let me remind you again, "Thou hast the right to work but not to the fruits thereof." Stand firm like a rock. Truth always triumphs."[Source]
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| Truly has it been said by the great commentator Shridhara—
"मूकं करोति वाचालं —Who maketh the dumb a fluent speaker."
—Swami Vivekananda
Image source: Wikimedia Commons
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After the tremendous success of the Parliament of the World's Religions, Vivekananda wrote a letter to Alasinga Perumal, dated 2 November 1893, in which he recounted his lectures and the enthusiastic recognition he got a the Parliament—[Source]
I addressed the assembly as "Sisters and Brothers of America", a deafening applause of two minutes followed, and then I proceeded; and when it was finished, I sat down, almost exhausted with emotion. The next day all the papers announced that my speech was the hit of the day, and I became known to the whole of America. Truly has it been said by the great commentator Shridhara—Letter written to Hale Sisters on 26 June 1894
"मूकं करोति वाचालं —Who maketh the dumb a fluent speaker."
In a letter written to Hale Sisters (Misses Mary and H. Hale.) on 26 June 1894, Vivekananda quoted Chapter 2, Verse 69 of Bhagavad Gita—
"Ya nisha sarva-bhutanam tasyam jagarti samyami
Yasyam jagrati bhutani sa nisa pasyato muneh"
He wrote to the Hale Sisters—Yasyam jagrati bhutani sa nisa pasyato muneh"
Hope you are enjoying the beautiful village scenery. "Where the world is awake, there the man of self-control is sleeping. Where the world sleeps, there he is waking." May even the dust of the world never touch you, for, after all the poets may say, it is only a piece of carrion covered over with garlands. Touch it not — if you can. Come up, young ones of the bird of Paradise, before your feet touch the cesspool of corruption, this world, and fly upwards.
Never one meets with evil who tries to do good...
From a letter to Alasinga Perumal dated 26 December 1894—[Source]. . . In reference to me every now and then attacks are made in missionary papers (so I hear), but I never care to see them. If you send any of those made in India, I should throw them into the waste-paper basket. A little agitation was necessary for our work. We have had enough. Pay no more attention to what people say about me, whether good or bad. You go on with your work and remember that "Never one meets with evil who tries to do good" (Gita, VI. 40).
Chapter 2, Verse 1–3
From Swami Vivekananda's Complete Works of Swami Vivekananda, Volume IV—[Source]
Chapter 9, Verse 22
From Swami Vivekananda's Complete Works of Swami Vivekananda, Volume IV—[Source]
Let us now read a little from the second chapter.
"Sanjaya said:
सञ्जय उवाच॥
तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम् ।
विषीदन्तमिदं वाक्यमुवाच मधुसूदनः ॥१॥
श्रीभगवानुवाच ॥
कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् ।
अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ॥२॥
क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते ।
क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परंतप ॥३॥
To him who was thus overwhelmed with pity and sorrowing, and whose eyes were dimmed with tears, Madhusudana spoke these words.
The Blessed Lord said:
In such a strait, whence comes upon thee, O Arjuna, this dejection, un-Aryan-like, disgraceful, and contrary to the attainment of heaven?
Yield not to unmanliness, O son of Prithâ! Ill doth it become thee. Cast off this mean faint-heartedness and arise, O scorcher of thine enemies!"
In the Shlokas beginning with तं तथा कृपयाविष्टं , how poetically, how beautifully, has Arjuna's real position been painted! Then Shri Krishna advises Arjuna; and in the words क्लैब्यं मा स्म गमः पार्थ etc., why is he goading Arjuna to fight? Because it was not that the disinclination of Arjuna to fight arose out of the overwhelming predominance of pure Sattva Guna; it was all Tamas that brought on this unwillingness. The nature of a man of Sattva Guna is, that he is equally calm in all situations in life — whether it be prosperity or adversity. But Arjuna was afraid, he was overwhelmed with pity. That he had the instinct and the inclination to fight is proved by the simple fact that he came to the battle-field with no other purpose than that. Frequently in our lives also such things are seen to happen. Many people think they are Sâttvika by nature, but they are really nothing but Tâmasika. Many living in an uncleanly way regard themselves as Paramahamsas! Why? Because the Shâstras say that Paramahamsas live like one inert, or mad, or like an unclean spirit. Paramahamsas are compared to children, but here it should be understood that the comparison is one-sided. The Paramahamsa and the child are not one and non-different. They only appear similar, being the two extreme poles, as it were. One has reached to a state beyond Jnana, and the other has not got even an inkling of Jnana. The quickest and the gentlest vibrations of light are both beyond the reach of our ordinary vision; but in the one it is intense heat, and in the other it may be said to be almost without any heat. So it is with the opposite qualities of Sattva and Tamas. They seem in some respects to be the same, no doubt, but there is a world of difference between them. The Tamoguna loves very much to array itself in the garb of the Sattva. Here, in Arjuna, the mighty warrior, it has come under the guise of Dayâ (pity).
In order to remove this delusion which had overtaken Arjuna, what did the Bhagavân say? As I always preach that you should not decry a man by calling him a sinner, but that you should draw his attention to the omnipotent power that is in him, in the same way does the Bhagavan speak to Arjuna. नैतत्त्वय्युपपद्यते — "It doth not befit thee!" "Thou art Atman imperishable, beyond all evil. Having forgotten thy real nature, thou hast, by thinking thyself a sinner, as one afflicted with bodily evils and mental grief, thou hast made thyself so — this doth not befit thee!" — so says the Bhagavan: क्लैब्यं मा स्म गमः पार्थ — Yield not to unmanliness, O son of Pritha. There is in the world neither sin nor misery, neither disease nor grief; if there is anything in the world which can be called sin, it is this — 'fear'; know that any work which brings out the latent power in thee is Punya (virtue); and that which makes thy body and mind weak is, verily, sin. Shake off this weakness, this faintheartedness! क्लैब्यं मा स्म गमः पार्थ। — Thou art a hero, a Vira; this is unbecoming of thee."
If you, my sons, can proclaim this message to the world — क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते — then all this disease, grief, sin, and sorrow will vanish from off the face of the earth in three days. All these ideas of weakness will be nowhere. Now it is everywhere — this current of the vibration of fear. Reverse the current: bring in the opposite vibration, and behold the magic transformation! Thou art omnipotent — go, go to the mouth of the cannon, fear not.
Hate not the most abject sinner, fool; not to his exterior. Turn thy gaze inward, where resides the Paramâtman. Proclaim to the whole world with trumpet voice, "There is no sin in thee, there is no misery in thee; thou art the reservoir of omnipotent power. Arise, awake, and manifest the Divinity within!"
If one reads this one Shloka —क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते । क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परंतप॥ — one gets all the merits of reading the entire Gita; for in this one Shloka lies imbedded the whole Message of the Gita.
Chapter 9, Verse 22
In
a letter written to Alasinga Perumal 1894, Swami Vivekananda told a
story and quoted chapter 9, verse 22 of Bhagavad Gita—[Source]
Listen to an old story. A lazy tramp sauntering along the road saw an old man sitting at the door of his house and stopped to inquire of him the whereabouts of a certain place. "How far is such and such a village?" he asked. The old man remained silent. The man repeated his query several times. Still there was no answer. Disgusted at this, the traveller turned to go away. The old man then stood up and said, "The village of — is only a mile from here." "What!" said the tramp, "Why did you not speak when I asked you before?" "Because then", said the old man, "you seemed so halting and careless about proceeding, but now you are starting off in good earnest, and you have a right to an answer."
Will you remember this story, my son? Go to work, the rest will come: "Whosoever not trusting in anything else but Me, rests on Me, I supply him with everything he needs" (Gitâ, IX. 22). This is no dream.
Lecture at Thousand Island Park 23 July 1895:
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| To attain liberation through work, join yourself to work but without desire, looking for no result.
—Swami Vivekananda
Image source: Wikimedia Commons
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To attain liberation through work, join yourself to work but without desire, looking for no result. Such work leads to knowledge, which in turn brings emancipation. To give up work before you know, leads to misery. Work done for the Self gives no bondage. Neither desire pleasure nor fear pain from work. It is the mind and body that work, not I. Tell yourself this unceasingly and realise it. Try not to know that you work.Chapter 4, Verse 38
Do all as a sacrifice or offering to the Lord. Be in the world, but not of it, like the lotus leaf whose roots are in the mud but which remains always pure. Let your love go to all, whatever they do to you. A blind man cannot see colour, so how can we see evil unless it is in us? We compare what we see outside with what we find in ourselves and pronounce judgment accordingly. If we are pure, we cannot see impurity. It may exist, but not for us. See only God in every man, woman and child; see it by the antarjyotis, "inner light", and seeing that, we can see naught else. Do not want this world, because what you desire you get. Seek the Lord and the Lord only. The more power there is, the more bondage, the more fear. How much more afraid and miserable are we than the ant! Get out of it all and come to the Lord. Seek the science of the maker and not that of the made.
"I am the doer and the deed." "He who can stem the tide of lust and anger is a great Yogi."
"Only by practice and non-attachment can we conquer mind." . . .
Our Hindu ancestors sat down and thought on God and morality, and so have we brains to use for the same ends; but in the rush of trying to get gain, we are likely to lose them again.
On 3 July 1897, Swami Vivekananda wrote a letter to his disciple Sharat Chandra Chakravarty from Almora (this was his one of the only few letters written in Sanskrit language). In that letter he quoted Chapter 4, Verse 38 of Gita. He wrote—[Source]
It has been said that adversity is the touchstone of true knowledge, and this may be said a hundred times with regard to the truth: "Thou art That." This truly diagnoses the Vairâgya (dispassion) disease. Blessed is the life of one who has developed this symptom. In spite of your dislike I repeat the old saying: "Wait for a short time." You are tired with rowing; rest on your oars. The momentum will take the boat to the other side. This has been said in the Gita (IV. 38), "In good time, having reached perfection in Yoga, one realises That in one's own heart;" and in the Upanishad, "Neither by rituals, nor by progeny, nor by riches, but by renunciation alone a few (rare) people attained immortality" (Kaivalya, 2).The East and The West
From the Introduction of the book The East and The West—[Source]
The good for him who desires Moksha is one, and the good for him who wants Dharma is another. This is the great truth which the Lord Shri Krishna, the revealer of the Gita, has tried therein to explain, and upon this great truth is established the Varnâshrama[3] system and the doctrine of Svadharma etc. of the Hindu religion."Inscrutable is the course of work."
अद्वेष्टा सर्वभूतानां मैत्रः करुण एव च ।
निर्ममो निरहंकारः समदुःखसुखः क्षमी ॥ ( Gita, XII.13.)
—"He who has no enemy, and is friendly and compassionate towards all, who is free from the feelings of 'me and mine', even-minded in pain and pleasure, and forbearing"—these and other epithets of like nature are for him whose one goal in life is Moksha.
क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते ।
क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ॥ (Gita, II. 3.)
—"Yield not to unmanliness, O son of Prithâ! Ill cloth it befit thee. Cast off this mean faint-heartedness and arise. O scorcher of thine enemies."
तस्मात्त्वमुत्तिष्ठ यशो लभस्व जित्वा शत्रून् भुङ्क्ष्व राज्यं समृद्धम् ।
मयैवैते निहताः पूर्वमेव निमित्तमात्रं भव सव्यसाचिन् ॥ (Gita, XI. 33.)
—"Therefore do thou arise and acquire fame. After conquering thy enemies, enjoy unrivalled dominion; verily, by Myself have they been already slain; be thou merely the instrument, O Savyasâchin (Arjuna)."
In these and similar passages in the Gita the Lord is showing the way to Dharma. Of course, work is always mixed with good and evil, and to work, one has to incur sin, more or less. But what of that? Let it be so. Is not something better than nothing? Is not insufficient food better than going without any? Is not doing work, though mixed with good and evil, better than doing nothing and passing an idle and inactive life, and being like stones? The cow never tells a lie, and the stone never steals, but, nevertheless, the cow remains a cow and the stone a stone. Man steals and man tells lies, and again it is man that becomes a god. With the prevalence of the Sâttvika essence, man becomes inactive and rests always in a state of deep Dhyâna or contemplation; with the prevalence of the Rajas, he does bad as well as good works; and with the prevalence of the Tamas again, he becomes inactive and inert. Now, tell me, looking from outside, how are we to understand, whether you are in a state wherein the Sattva or the Tamas prevails? Whether we are in the state of Sattvika calmness, beyond all pleasure and pain, and past all work and activity, or whether we are in the lowest Tâmasika state, lifeless, passive, dull as dead matter, and doing no work, because there is no power in us to do it, and are, thus, silently and by degrees, getting rotten and corrupted within—I seriously ask you this question and demand an answer. Ask your own mind, and you shall know what the reality is. But, what need to wait for the answer? The tree is known by its fruit. The Sattva prevailing, the man is inactive, he is calm, to be sure; but that inactivity is the outcome of the centralization of great powers, that calmness is the mother of tremendous energy. That highly Sattivka man, that great soul, has no longer to work as we do with hands and feet—by his mere willing only, all his works are immediately accomplished to perfection. That man of predominating Sattva is the Brahmin, the worshipped of all. Has he to go about from door to door, begging others to worship him? The Almighty Mother of the universe writes with Her own hand, in golden letters on his forehead, "Worship ye all, this great one, this son of Mine", and the world reads and listens to it and humbly bows down its head before him in obedience. That man is really—
अद्वेष्टा सर्वभूतानां मैत्रः करुण एव च ।
निर्ममो निरहंकारः समदुःखसुखः क्षमी ॥ ( Gita, XII.13.)
—"He who has no enemy, and is friendly and compassionate towards all, who is free from the feelings of 'me and mine', even-minded in pain and pleasure, and forbearing." And mark you, those things which you see in pusillanimous, effeminate folk who speak in a nasal tone chewing every syllable, whose voice is as thin as of one who has been starving for a week, who are like a tattered wet rag, who never protest or are moved even if kicked by anybody—those are the signs of the lowest Tamas, those are the signs of death, not of Sattva—all corruption and stench. It is because Arjuna was going to fall into the ranks of these men that the Lord is explaining matters to him so elaborately in the Gita. Is that not the fact? Listen to the very first words that came out of the mouth of the Lord, "क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते—Yield not to unmanliness, O Pârtha! Ill, doth it befit thee!" and then later, "तस्मात्त्वमुत्तिष्ठ यशो लभस्व—Therefore do thou arise and acquire fame." Coming under the influence of the Jains, Buddhas, and others, we have joined the lines of those Tamasika people. During these last thousand years, the whole country is filling the air with the name of the Lord and is sending its prayers to Him; and the Lord is never lending His ears to them. And why should He? When even man never hears the cries of the fool, do you think God will? Now the only way out is to listen to the words of the Lord in the Gita, "क्लैब्यं मा स्म गमः पार्थ—Yield not to unmanliness, O Partha!" "तस्मात्त्वमुत्तिष्ठ यशो लभस्व—Therefore do thou arise and acquire fame."
From Complete Works of Swami Vivekananda, Volume VII—[Source]
In this human life, one cannot help doing some kind of work always. When man has perforce to do some work, Karma - yoga enjoins on him to do it in such a way as will bring freedom through the realisation of the Atman. As to your objection that none will be induced to work -- the answer is, that whatever work you do has some motive behind it; but when by the long performance of work, one notices that one work merely leads to another, through a round of births and rebirths, then the awakened discrimination of man naturally begins to question itself, "Where is the end to this interminable chain of work?" It is then that he appreciates the full import of the words of the Lord in the Gita: "Inscrutable is the course of work."Therefore when the aspirant finds that work with motive brings no happiness, then he renounces action. But man is so constituted that to him the performance of work is a necessity, so what work should he take up? He takes up some unselfish work, but gives up all desire for its fruits. For he has known then that in those fruits of work lie countless seeds of future births and deaths. Therefore the knower of Brahman renounces all actions. Although to outward appearances he engages himself in some work, he has no attachment to it. Such men have been described in the scriptures as Karma - yogins.
Other direct quotes and mentions of Bhagavad Gita slokas
- "They indeed have conquered Heaven even in this life whose mind has become fixed in sameness. God is pure and same to all, therefore they are said to be in God" (Gita, V.19). Desire, ignorance, and inequality — this is the trinity of bondage.[Source]
- When I became a Sannyasin, I consciously took the step, knowing that this body would have to die of starvation. What of that, I am a beggar. My friends are poor, I love the poor, I welcome poverty. I am glad that I sometimes have to starve. I ask help of none. What is the use? Truth will preach itself, it will not die for the want of the helping hands of me! "Making happiness and misery the same, making success and failure the same, fight thou on" (Gita). It is that eternal love, unruffled equanimity under all circumstances, and perfect freedom from jealousy or animosity that will tell. That will tell, nothing else.[Source]
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