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REASON AND RELIGION-1.11 { 1.Claiming this ( Brahmam ) superiority, religions have many times looked down, unfortunately, on all secular knowledge, and not only so, but many times have refused to be justified by the aid of secular knowledge. 2. In consequence, all the world over there have been fights between secular knowledge and religious knowledge, the one claiming infallible authority as its guide, refusing to listen to anything that secular knowledge has to say on the point, the other, with its shining instrument of reason, wanting to cut to pieces everything religion could bring forward.

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Opinion
              29/10/2017.
                   1043.

                All Members,
         Respected family members of this great holy Nation.


          VERY IMPORTANT FOR THE PRESENT DAY STUDENTS : -

Sub : REASON AND RELIGION-1.11

Swami Vivekananda
(Delivered in England)

Thus we see that the religion of the Vedanta can satisfy the demands of the scientific world, by referring it to the highest generalisation and to the law of evolution. That the explanation of a thing comes from within itself is still more completely satisfied by Vedanta. The Brahman, the God of the Vedanta, has nothing outside of Himself; nothing at all. All this indeed is He: He is in the universe: He is the universe Himself. "Thou art the man, Thou art the woman, Thou art the young man walking in the pride of youth, Thou art the old man tottering in his step."

He is here. Him we see and feel: in Him we live, and move, and have our being. You have that conception in the New Testament. It is that id…

The Essence of Dharma-9.

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27/10/2017.

(Spoken on February 11th, 1973)


All these tests ultimately depend upon the integrality of the cosmos. I began by saying that every action bears a relation to the structure of the universe, and the structural pattern of the universe is, therefore, the determining factor of the conduct of every intelligent being. Now, the universe being an end and not a means, and every part of it being connected with it in such a way that nothing can be regarded as a means, our activities also become ends in themselves when they are spiritualised. As a matter of fact, the karma yoga doctrine of the Bhagavadgita is nothing but regarding action as an end in itself, and not as a means to some other purpose.

When an action brings a result which is different from the structure of the action, then it is unspiritual and undivine. When an action is an end in itself, it need not produce a result. What we do is the purpose in itself. This is a peculiar structure of action which is promulgated in the…