What is Religion?

everyhumanbeing.Atbestwhenwewantto hear ofspiritual things our standard is the senses;oramanhearsthingsaboutphilosophy, andGod,andtranscendentalthings,andafter hearingaboutthemfordays,heasks:Afterall, howmuchmoneywilltheybring,howmuch sense-enjoyment will they bring? For his enjoyment is only in the senses, quite naturally.’ 3 ‘None can teach another. You have to realize truth and work it out for yourself accordingtoyourownnature…Allmust struggle to be individuals –strong, standingonyourownfeet,thinking yourownthoughts,realizingyour own Self. No use swallowing doctrinesotherspasson–standing up together like soldiers in jail, sittingdowntogether, alleatingthe samefood,allnoddingtheirheadsatthe same time. Variation is the sign of life. Samenessisthesignofdeath.’ 4 Therefore Swamiji says: ‘The secret of religionliesnotintheoriesbutinpractice.To begoodandtodogood–thatisthewholeof religion.“Nothethatcrieth‘Lord’,‘Lord’,buthe thatdoeththewilloftheFather.”’ 5 Religionis not lip-service, but a perception. From that perceptionarisesaconviction,whichbecomes action.Mindyou,merelyrunningaroundinrut R eligion is a common-sense, everyday thing. 1 Religion is not mumbo-jumbo.Itisnotmagic.Itis notmysterious.Itisnotdoctrineordogma.It is not based on tradition. It is based on common-sense.Ifreligiondoesnotpermeate the everyday life of its follower, it is not religion;itissomethingelse!Thisistheviewof SwamiVivekananda.

He elaborates this idea variously as follows:

‘Cleanse the mind, this is all of religion.’ 2 Justlookatthebeautyof thisidea.Canreligionbemadeany simpler?Webelievethatreligionis cumbersome,withitsheavyload ofbeliefs,rituals,ceremoniesand observances. But, none ofthose actually constitute religion. Even if we engage in all those so-called prescribedactivities,anddonotcleanseour mindstherefrom,itisnotreligion,whatever elseitbe! ‘Theoneobjectionraisedhereisthis,that loveforceremonials,dressingatcertaintimes, eating in a certain way, and shows and mummeries ofreligion like these are only externalreligion,becauseyouaresatisfiedwith thesensesanddonotwanttogobeyondthem. Thisisatremendousdifficultywithus,with Every science has its own method of learning, and religion is to be learnt the same way.

inthenameofdoinggoodtotheworldisnot what is meant by action. There is a definitemethodtotheactionthatconstitutes religion. Hence,Swamijiwarns:‘Youwillfindmany personsinthisworldwhowillsay,“Iwantedto become religious, I wanted to realize these things,butI havenotbeenable,so I do not believe anything.” Even among the educated youwillfindthese.Largenumbersofpeople willtellyou,“Ihavetriedtobereligiousallmy life,butthereisnothinginit.”Atthesametime youwillfindthisphenomenon:Supposeaman isachemist,agreatscientificman.Hecomes andtellsyouthis.Ifyousaytohim,“Idonot believe anything about chemistry, because I haveallmylifetriedtobecomeachemistand donotfindanythinginit”,hewillask,“When didyoutry?”“WhenIwenttobed,Irepeated, ‘Ochemistry,cometome”,anditnevercame. Thatistheverysamething.Thechemistlaughs atyouandsays,“Oh,thatisnottheway.Why didyounotgotothelaboratoryandgetallthe acids and alkalis and burn yourhands from time to time? Thatalone would have taught you.” Do you take the same trouble with religion?Everysciencehasitsownmethodof learning,andreligionistobelearntthesame way.’ 6

‘In one word, the ideal of Vedanta is to know man as he really is, and this is its message, that ifyou cannot worship your brotherman,themanifestedGod,howcanyou worshipaGodwhoisunmanifested?’ 7

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2 3 4

References

The Complete Works of Swami Vivekananda. Vol-2: The Goal Ibid. Vol-7: Inspired Talks: Monday, July 29, 1895 Ibid. Vol-1: Vedic Religious Ideals Ibid. Vol-6: Formal Worship

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6 7

Ibid. Vol-6: Epistles – Second Series: 30th April, 1891: To Govinda Sahay Ibid. Vol-6: The Methods and Purpose of Religion Ibid. Vol-2: Practical Vedanta: Part II

Once we rise beyond our tiny ego, everything that we do, every worship, every meditation, every work, even the so-called worldly work like looking after one’s own family, become a stimulus for our spiritual growth. It is on this basis that Swami Vivekananda presented the universality of Practical Vedanta, its being as the basis of all religions and relevant to all peoples. By discharging their responsibilities and facing the challenges of life, and keeping in view the steady unfolding of spiritual growth through them, all can realize the highest goal. That is why this yoga is defined by Sri Krsna in the second chapter of the Gita as yogah karmasu kausalam— ‘Yoga is efficiency, dexterity, in action’. Through this efficiency, man increases the material welfare and happiness of society, outwardly, through his productive labour; and achieves his or her own spiritual growth as well, inwardly. When we find that our actions result in the economic, social, and cultural growth outside and our own spiritual growth within, we shall know that we are implementing the message of Yoga of the Gita, that we are approaching religion as a science of spiritual growth and fulfilment. —Eternal Values for a Changing Society. Swami Ranganathananda. Bombay: Bharatiya Vidya Bhavan. 2:540