The Complete Works of Swami Vivekananda/Volume 2/Jnana-Yoga/The Atman: Its Bondage and Freedom
CHAPTER XV
THE ATMAN: ITS BONDAGE AND FREEDOM
(Delivered in America)
According to the Advaita philosophy, there is only one thing real in the universe, which it calls Brahman; everything else is unreal, manifested and manufactured out of Brahman by the power of Mâyâ. To reach back to that Brahman is our goal. We are, each one of us, that Brahman, that Reality, plus this Maya. If we can get rid of this Maya or ignorance, then we become what we really are. According to this philosophy, each man consists of three parts — the body, the internal organ or the mind, and behind that, what is called the Âtman, the Self. The body is the external coating and the mind is the internal coating of the Atman who is the real perceiver, the real enjoyer, the being in the body who is working the body by means of the internal organ or the mind.
The Âtman is the only existence in the human body which is immaterial.
Because it is immaterial, it cannot be a compound, and because it is not a
compound, it does not obey the law of cause and effect, and so it is
immortal. That which is immortal can have no beginning because everything
with a beginning must have an end. It also follows that it must be formless;
there cannot be any form without matter. Everything that has form must have
a beginning and an end. We have none of us seen a form which had not a
beginning and will not have an end. A form comes out of a combination of
force and matter. This chair has a peculiar form, that is to say a certain
quantity of matter is acted upon by a certain amount of force and made to
assume a particular shape. The shape is the result of a combination of
matter and force. The combination cannot be eternal; there must come to
every combination a time when it will dissolve. So all forms have a
beginning and an end. We know our body will perish; it had a beginning and
it will have an end. But the Self having no form, cannot be bound by the law
of beginning and end. It is existing from infinite time; just as time is
eternal, so is the Self of man eternal. Secondly, it must be all-pervading.
It is only form that is conditioned and limited by space; that which is
formless cannot be confined in space. So, according to Advaita Vedanta, the
Self, the Atman, in you, in me, in every one, is omnipresent. You are as
much in the sun now as in this earth, as much in England as in America. But
the Self acts through the mind and the body, and where they are, its action
is visible.
Each work we do, each thought we think, produces an impression, called in
Sanskrit Samskâra, upon the mind and the sum total of these impressions
becomes the tremendous force which is called "character". The character of a
man is what he has created for himself; it is the result of the mental and
physical actions that he has done in his life. The sum total of the
Samskaras is the force which gives a man the next direction after death. A
man dies; the body falls away and goes back to the elements; but the
Samskaras remain, adhering to the mind which, being made of fine material,
does not dissolve, because the finer the material, the more persistent it
is. But the mind also dissolves in the long run, and that is what we are
struggling for. In this connection, the best illustration that comes to my
mind is that of the whirlwind. Different currents of air coming from
different directions meet and at the meeting-point become united and go on
rotating; as they rotate, they form a body of dust, drawing in bits of
paper, straw, etc., at one place, only to drop them and go on to another,
and so go on rotating, raising and forming bodies out of the materials which
are before them. Even so the forces, called Prâna in Sanskrit, come together
and form the body and the mind out of matter, and move on until the body
falls down, when they raise other materials to make another body, and when
this falls, another rises, and thus the process goes on. Force cannot travel
without matter. So when the body falls down, the mind-stuff remains, Prana
in the form of Samskaras acting on it; and then it goes on to another point,
raises up another whirl from fresh materials, and begins another motion; and
so it travels from place to place until the force is all spent; and then it
falls down, ended. So when the mind will end, be broken to pieces entirely,
without leaving any Samskara, we shall be entirely free, and until that time
we are in bondage; until then the Atman is covered by the whirl of the mind,
and imagines it is being taken from place to place. When the whirl falls
down, the Atman finds that It is all-pervading. It can go where It likes, is
entirely free, and is able to manufacture any number of minds or bodies It
likes; but until then It can go only with the whirl. This freedom is the
goal towards which we are all moving.
Suppose there is a ball in this room, and we each have a mallet in our hands
and begin to strike the ball, giving it hundreds of blows, driving it from
point to point, until at last it flies out of the room. With what force and
in what direction will it go out? These will be determined by the forces
that have been acting upon it all through the room. All the different blows
that have been given will have their effects. Each one of our actions,
mental and physical, is such a blow. The human mind is a ball which is being
hit. We are being hit about this room of the world all the time, and our
passage out of it is determined by the force of all these blows. In each
case, the speed and direction of the ball is determined by the hits it has
received; so all our actions in this world will determine our future birth.
Our present birth, therefore, is the result of our past. This is one case:
suppose I give you an endless chain, in which there is a black link and a
white link alternately, without beginning and without end, and suppose I ask
you the nature of the chain. At first you will find a difficulty in
determining its nature, the chain being infinite at both ends, but slowly
you find out it is a chain. You soon discover that this infinite chain is a
repetition of the two links, black and white, and these multiplied
infinitely become a whole chain. If you know the nature of one of these
links, you know the nature of the whole chain, because it is a perfect
repetition. All our lives, past, present, and future, form, as it were, an
infinite chain, without beginning and without end, each link of which is one
life, with two ends, birth and death. What we are and do here is being
repeated again and again, with but little variation. So if we know these two
links, we shall know all the passages we shall have to pass through in this
world. We see, therefore, that our passage into this world has been exactly
determined by our previous passages. Similarly we are in this world by our
own actions. Just as we go out with the sum total of our present actions
upon us, so we see that we come into it with the sum total of our past
actions upon us; that which takes us out is the very same thing that brings
us in. What brings us in? Our past deeds. What takes us out? Our own deeds
here, and so on and on we go. Like the caterpillar that takes the thread
from its own mouth and builds its cocoon and at last finds itself caught
inside the cocoon, we have bound ourselves by our own actions, we have
thrown the network of our actions around ourselves. We have set the law of
causation in motion, and we find it hard to get ourselves out of it. We have
set the wheel in motion, and we are being crushed under it. So this
philosophy teaches us that we are uniformly being bound by our own actions,
good or bad.
The Atman never comes nor goes, is never born nor dies. It is nature moving
before the Atman, and the reflection of this motion is on the Atman; and the
Atman ignorantly thinks it is moving, and not nature. When the Atman thinks
that, it is in bondage; but when it comes to find it never moves, that it is
omnipresent, then freedom comes. The Atman in bondage is called Jiva. Thus
you see that when it is said that the Atman comes and goes, it is said only
for facility of understanding, just as for convenience in studying astronomy
you are asked to suppose that the sun moves round the earth, though such is
not the case. So the Jiva, the soul, comes to higher or lower states. This
is the well-known law of reincarnation; and this law binds all creation.
People in this country think it too horrible that man should come up from an
animal. Why? What will be the end of these millions of animals? Are they
nothing? If we have a soul, so have they, and if they have none, neither
have we. It is absurd to say that man alone has a soul, and the animals
none. I have seen men worse than animals.
The human soul has sojourned in lower and higher forms, migrating from one
to another, according to the Samskaras or impressions, but it is only in the
highest form as man that it attains to freedom. The man form is higher than
even the angel form, and of all forms it is the highest; man is the highest
being in creation, because he attains to freedom.
All this universe was in Brahman, and it was, as it were, projected out of
Him, and has been moving on to go back to the source from which it was
projected, like the electricity which comes out of the dynamo, completes the
circuit, and returns to it. The same is the case with the soul. Projected
from Brahman, it passed through all sorts of vegetable and animal forms, and
at last it is in man, and man is the nearest approach to Brahman. To go back
to Brahman from which we have been projected is the great struggle of life.
Whether people know it or not does not matter. In the universe, whatever we
see of motion, of struggles in minerals or plants or animals is an effort to
come back to the centre and be at rest. There was an equilibrium, and that
has been destroyed; and all parts and atoms and molecules are struggling to
find their lost equilibrium again. In this struggle they are combining and
re-forming, giving rise to all the wonderful phenomena of nature. All
struggles and competitions in animal life, plant life, and everywhere else,
all social struggles and wars are but expressions of that eternal struggle
to get back to that equilibrium.
The going from birth to death, this travelling, is what is called Samsara in
Sanskrit, the round of birth and death literally. All creation, passing
through this round, will sooner or later become free. The question may be
raised that if we all shall come to freedom, why should we struggle to
attain it? If every one is going to be free, we will sit down and wait. It
is true that every being will become free, sooner or later; no one can be
lost. Nothing can come to destruction; everything must come up. If that is
so, what is the use of our struggling? In the first place, the struggle is
the only means that will bring us to the centre, and in the second place, we
do not know why we struggle. We have to. "Of thousands of men some are
awakened to the idea that they will become free." The vast masses of mankind
are content with material things, but there are some who awake, and want to
get back, who have had enough of this playing, down here. These struggle
consciously, while the rest do it unconsciously.
The alpha and omega of Vedanta philosophy is to "give up the world," giving
up the unreal and taking the real. Those who are enamoured of the world may
ask, "Why should we attempt to get out of it, to go back to the centre?
Suppose we have all come from God, but we find this world is pleasurable and
nice; then why should we not rather try to get more and more of the world?
Why should we try to get out of it?" They say, look at the wonderful
improvements going on in the world every day, how much luxury is being
manufactured for it. This is very enjoyable. Why should we go away, and
strive for something which is not this? The answer is that the world is
certain to die, to be broken into pieces and that many times we have had the
same enjoyments. All the forms which we are seeing now have been manifested
again and again, and the world in which we live has been here many times
before. I have been here and talked to you many times before. You will know
that it must be so, and the very words that you have been listening to now,
you have heard many times before. And many times more it will be the same.
Souls were never different, the bodies have been constantly dissolving and
recurring. Secondly, these things periodically occur. Suppose here are three
or four dice, and when we throw them, one comes up five, another four,
another three, and another two. If you keep on throwing, there must come
times when those very same numbers will recur. Go on throwing, and no matter
how long may be the interval, those numbers must come again. It cannot be
asserted in how many throws they will come again; this is the law of chance.
So with souls and their associations. However distant may be the periods,
the same combinations and dissolutions will happen again and again. The same
birth, eating and drinking, and then death, come round again and again. Some
never find anything higher than the enjoyments of the world, but those who
want to soar higher find that these enjoyments are never final, are only by
the way.
Every form, let us say, beginning from the little worm and ending in man, is
like one of the cars of the Chicago Ferris Wheel which is in motion all the
time, but the occupants change. A man goes into a car, moves with the wheel,
and comes out. The wheel goes on and on. A soul enters one form, resides in
it for a time, then leaves it and goes into another and quits that again for
a third. Thus the round goes on till it comes out of the wheel and becomes
free.
Astonishing powers of reading the past and the future of a man's life have
been known in every country and every age. The explanation is that so long
as the Atman is within the realm of causation — though its inherent freedom
is not entirely lost and can assert itself, even to the extent of taking the
soul out of the causal chain, as it does in the case of men who become free
— its actions are greatly influenced by the causal law and thus make it
possible for men, possessed with the insight to trace the sequence of
effects, to tell the past and the future.
So long as there is desire or want, it is a sure sign that there is
imperfection. A perfect, free being cannot have any desire. God cannot want
anything. If He desires, He cannot be God. He will be imperfect. So all the
talk about God desiring this and that, and becoming angry and pleased by
turns is babies' talk, but means nothing. Therefore it has been taught by
all teachers, "Desire nothing, give up all desires and be perfectly
satisfied."
A child comes into the world crawling and without teeth, and the old man
gets out without teeth and crawling. The extremes are alike, but the one has
no experience of the life before him, while the other has gone through it
all. When the vibrations of ether are very low, we do not see light, it is
darkness; when very high, the result is also darkness. The extremes
generally appear to be the same, though one is as distant from the other as
the poles. The wall has no desires, so neither has the perfect man. But the
wall is not sentient enough to desire, while for the perfect man there is
nothing to desire. There are idiots who have no desires in this world,
because their brain is imperfect. At the same time, the highest state is
when we have no desires, but the two are opposite poles of the same
existence. One is near the animal, and the other near to God.