In Part 8 of Swami Prakashanand Saraswati’s illuminating discourse on the Gita, we journey beyond India to explore the foundational beliefs of global religions, particularly Taoism and Confucianism in China. Swamiji reveals how these ancient paths reflect profound spiritual principles—one focusing on renunciation and inner stillness, and the other on cultivating virtue and fulfilling human duties. Through his clear comparisons, we begin to see how the philosophies of Tao and Confucius align or diverge from the core teachings of Vedant and the Gita.
Read Part 1 Here:- Swami Prakashanand Saraswati’s Speech on the Gita – Part 1
According to Swami Prakashanand Saraswati
The Divine souls: Up till yesterday, we learned that all the Indian religions, they were started after certain great Divine personalities who especially came for the purpose of establishing the path of God realization in the world. Some religions worship impersonal aspect of God, but most of the religions, they worship a personal form of God. Now we are going to learn what are more religions in the world, especially apart from India. There are mainly seven religions. Say, two in China – Tao religion and Confucius religion. One started in Japan, Shinto religion. And four more religions, just like Jewish religion, Parsee religion, Christianity, and Islam. These are all seven important religions in the world.
Read Part 2 Here:- Swami Prakashanand Saraswati’s Speech on the Gita – Part 2
We take Tao and Confucius today. They both started around 2,500 years ago in China. Think of at that time it was all mostly peace and not so much prejudice or controversy in the world. Anyway, so Tao was started by Lao Tsu, a master of that time, and Tao Te Ching is their scripture, very small. Tao Te Ching, written by Lao Tsu. That book has around 5,000 words, you can say like the size of our book, Vision of the Godhead. Very small book, but that’s enough for them. They have a concept about God and how to attain that perfection. So, for God, they say he is omniscient God. He is omnipresent, but he has no form – He is formless. Formless Divine existence, just like our Brahm in our Scriptures; formless Divine existence. So that formless Divine existence, what is the name or word for it? They say, “We can’t give a word. If I give a word”, they say, “then it becomes limited.” They say the Tao that can be worded will not be a Tao. The Tao that could be explained will not be a Tao. So, what is that? Something beyond human concept. Beyond. But that is a Divine entity, a Divine existence. That cannot be defined into any worldly terms. Okay, something is there. It’s like our Brahm.
Read Part 3 Here:- Swami Prakashanand Saraswati’s Speech on the Gita – Part 3
Also are there other beings also? They say “Yes, there are lower Divine beings like various forms of God.” There are still other lower beings, Divine beings like spirit gods, but they are all lower beings. Some of those gods and goddesses, they also help the devotees. So, in Tao shrines, they believe that those Divine beings remain there, and they help the devotees who follow the path of Tao. They use a concept, a word, just like we explained. See there are millions of species in the world. They use a phrase, “10,000”. Then, like man, you have 10,000 creations of the world. Keep away from 10,000 attractions of the world. They use a phrase. Their 10,000 means limitless. So, what is the path? They say path and goal is very similar – so what is the goal? Goal is to remain in that state of pure consciousness. And how to achieve? Just develop your consciousness. They use a word “non-action action”. The action which has no action; non-action action.
Read Part 4 Here:- Swami Prakashanand Saraswati’s Speech on the Gita – Part 4
So the one who follows that non-action action, what/how he is recognized? They say, simple. They give example of a bamboo. A bamboo, higher and higher and tall and straight, inside – hollow. So he becomes straightforward, simple, kind-hearted, hollow from inside. Hollow from inside? Yes. No craftiness, no jealousy, no hatred, no greed, just hollow. Empty inside. On the outside, he is straight, smooth. So how to practice that non-action action? They say there are various ways: practice meditation, practice breathing technique to control your thoughts, develop your humility, develop your love for mankind, develop your virtues, human virtues. But keep away from 10,000 attractions of the world. Keep away. Means a perfect sanyasi, a perfect sanyasi who has no attraction, no attachment, no jealousy, no greed, love for everyone.
Read Part 5 Here:- Swami Prakashanand Saraswati’s Speech on the Gita – Part 5
So that is the path, that is the practice, and the perfection of this is the goal. Perfection of this is the goal. So how to achieve that perfect goal? They then say that same thing. The one who is totally away from all the attractions of the world. Totally away. The one who has no attachment in the world. Even to his own being he has no attachment, to his own body, to his own life, that kind of renounced person, he can attain that Tao. So in our Scriptures it’s like a total sanyas, total renounced person. So their philosophy is very similar to our Vedantic philosophy. I’ll explain tomorrow that part anyway. So their goal, their absolute Divine existence, it comes from our Scriptures. So in that Tao, in his book of those around 5,000 word book, they explain briefly all these aspects: how to develop your qualities, how to extend that, how to reach that, how to reach the highest goal. All of that they describe briefly, but clearly.
Read Part 6 Here:- Swami Prakashanand Saraswati’s Speech on the Gita – Part 6
The second religion is Confucius in China. These two are just not opposite, but two entirely different. Confucius religion has a book, and in that they explain mainly how to be a perfect man in the world. They are like agnostic. Means they don’t believe in supernatural phenomena or supernatural perception or supernatural attainment. Whatever is here has to be perfect, that kind of religion. You see, one religion talks absolutely about God and brahm and total renunciation. Other religion tells just to be perfect in the world. That’s it. That’s your path. So in that religion, they accept some higher rule, that’s it. They don’t say “God”. They don’t say a word for that. They don’t want to realize that part of perfect existence, but they say that there is something…just like a materialized ethical principle; something. Some power. Something that has its own rules and regulations in live form, and that controls the whole phenomena, completely. So it’s all controlled by that super ethical principle which has a life of its own. So it’s all governed. And because that is all-good, so, in his creation is also all-good. And human being has a nature of being good, inherent nature of being good.
Read Part 7 here: Swami Prakashanand Saraswati’s Speech on the Gita – Part 7
So, what is the evil? What is evil? They say the disharmony. Disharmony of situations causes the evil. But inherently, naturally a person is good. Because of various diversities in nature, in the world, here and there, in society and things, so disharmony is caused. Because of disharmony, the other side, the negative part of goodness is evolved, and a person becomes bad. But normally he is supposed to be good. So strive for goodness, that’s your path. Strive to be a perfect man. So a perfect man is their goal, that’s it. To become a perfect man. That’s it. Just perfect man. So, what is a perfect man? A perfect man is a perfect man. Means he is good in all the ways. He is virtuous by all means, that’s a perfect person. A perfect man. That’s your goal.
So how to do this, how to practice to become perfect man? They say it’s very simple. Very simple. Don’t do anything to other person what you don’t like him to do to you. Suppose you don’t like to be insulted? Don’t insult anybody else. If you don’t like to be cheated, don’t cheat anybody else. If somebody lies to you, you feel hurt, so don’t lie. You like to be helped when you are in distress, so help others when they are in distress. So whatever you like for yourself, do for others. Their practice. Practice every day your whole life. Do for others. And in doing so, you will develop your quality, your virtues.
They also say a man has some duties. He must do his duties: duty to his ruler, the government; duty to his parents, father and mother; duty to his brother; duty to his friend; duty to his spouse. These are five kinds of relationship in the world. Five kinds of relationship. So, there are five kinds of duties. o to these five kinds of relationships in the world, you have duties to observe and be good to all of these people. So observing your duties to your family, friends, and nation, just do good to others and develop human virtues. So how far you have to develop? They don’t confirm any limit to it. Just a perfect man. Keep on perfecting until you live in the world and have a perfect society in the world. That’s all they say in that Confucius religion. So we see on one side, it’s not bad. At least some person develops this kind of quality, he can have a regular society.
And the other religion, Tao? They also say one more thing about God. They say this whole creation, all 10,000 things in the world, they have been created from the same Tao. They don’t give a word. Same Divine phenomena we were all created. They all stay in that, and then they go back in that. They come from there, they stay in there, and they go back in the same. But their Tao, that Divine existence is still untouched. This manifestation comes from that, stays in that, and goes back to that situation, that Divine existence. But the Divinity itself remains untouched by this creation: being created or existing or going back into that. So that remains untouched, beyond. Anyway, it is beyond, so they say you have to reach that part.
We see, there is also a description of our brahm in our Scriptures: from brahm until the world comes into being. In brahm there stays this whole creation, and back to brahm they all dissolve in brahm, and that brahm is absolute. That brahm is absolute, beyond, untouched. So Taosim is just our actual Vedant, Brahma gyan, Brahm gyanni, and brahm. Three words: brahm, brahm gyan, brahm gyanni. So a Taoist, total Taoist who attained that Tao, that’s a brahm gyanni. The Tao, you can say brahm. And the path, very similar. In our gyan marg, there is two kinds of practice. To conceive the oneness of yourself to the Divine existence, and then to practice. Conceive the oneness and then to practice. So to conceive the oneness, you have to be totally renounced, totally – otherwise you cannot conceive. Means your soul, your own self, and the absolute Divine existence. Try to conceive the unity; you have to be renounced. Definitely no attachment. Definitely no worldly affiliation. Definitely you have to be like this. And then you have to practice samadhi through ashtang yog.
So Taoism also says practice meditation, practice breathing technique, try to be good, develop your qualities, and they stress on humility. They stress on humility. You must be humble. Developing that humility is a very important aspect of your devotion. Develop humility. So in this way we see that their practice and our yog practices, renunciation practices, they are very similar. May not be the same, but very similar. And their Tao is like our brahm. And their achieved Taoist is like our brahm gyanni who is established in total peace. Established in total peace. And their path is same as ours. Follow the path of renunciation, surrender, and reach the absolute oneness of Brahm.
Conclusion:
Swami Prakashanand Saraswati reveals that even across borders and languages, the spiritual truths of Taoism resonate with the Vedantic concept of brahm, while Confucianism emphasizes human ethics and harmony in society. His insights help us see how these traditions—though outwardly different—offer complementary approaches for the soul’s inner refinement and worldly responsibility. For those seeking to understand the deeper unity among the world’s spiritual paths, and how to proceed toward perfect unity with God, Swamiji’s words open a profound gateway. Part 9 will continue this enlightening journey for sincere seekers.