The Vedanta philosophy, as it is generally called at the present day, really comprises all the various sects that now exist in India. Thus there have been various interpretations, and to my mind they have been progressive, beginning with the dualistic or Dvaita and ending with the non-dualistic or Advaita. The word Vedanta literally means the end of the Vedas—the Vedas being the scriptures of the Hindus.’ Some-times in West, by the Vedas are meant only hymns and rituals of the Vedas. But at the present time these parts have almost gone out of use, and usually by the word Vedas, in India, the Vedanta is meant. All our commentators, when they want to quote a passage from the scriptures, as a rule, quote from the Vedanta, which has another technical name with the commentators—the Shrutis. Now, all the books known by the name of the Vedanta were not entirely written after the ritualistic portions of the Vedas. For instance, one of them—the Isha Upanishad—forms the fortieth chapter of the Yajur-Veda, that being one of the oldest parts of the Vedas. There are other Upanishads• which form portions of the Brahmanas or ritualistic writings; and the rest of the Upanishads are independent, not comprised in any of the Brahmanas or other parts of the Vedas; but there is no reason to suppose that they were entirely independent of other parts, for, as we well kr.ryw, many of the have been lost entirely, and many of the Brahmanas have become extinct. So, it is quite possible that the independent Upanishads belonged to some Brahmanas,- which in course of time fell into disuse, while the Upanishads remained. These Upanishads are also called Forest. Books OT Aranyakas.
The Vedanta, then, practically forms the scriptures of the Hindus, and Al systems of philosophy that are orthodox have to take it as their foundation. Even the Buddhist-, and Jains, when it suits their purpose, will quote a passage from the Vedanta as authority. All schools of philosophy. in India, although they claim to have been ba..-ed upon the Vedas, tr)lik different names for their systems. The last one, Vyits,1- took its stand upon the doctrines of the Vecia. more than the previous s-, stems did, and made an attempt to harmonize the preceding philosophies such as the Sankya and the Nyaya, with the doctrines of the Vedanta So it is especially called t’:-; c Vedanta philosophy and the Sutras or aphorisms or. Vya.sa are, in modern India, the basis of the Vedanta philosophy. Again, these Sutras of Vyasa have been various, explained by different commentators. In general there are three sorts of commentators in India now; from their interpretations have arisen three stems of philosophy and sects. One is dual- or Dvaita; a second is the qualified non—dualistic or Vishishtadvaita, and a third is the non-dualistic, or Advaita, Of these the dualistic and the qualified non-dualistic include the largest number of the Indian people. The non-dualists are comparatively few in number. Now I will try to lay before you the ideas that are contained in all these three sects; but before going on, I will make one remark—that these different Vedanta systems have one common psychology, and that is the psychology of the Sankhya system. The Sankhya psychology is very much like the psychologies of the Nyaya and Vaisheshika systems, differing only in minor particulars. All the Vedantists agree on three points. They believe in God, in the Vedas as revealed, and in cycles. We have already considered the Vedas. The belief about cycles is as follows: All matter throughout the universe is the outcome of one primal matter called Akasha; and all force, whether gravitation, attraction or repulsion, or life, is the outcome of one primal force called Prana. Prana acting on Akasha is creating or projecting’ the universe. At the beginning of a cycle, Akasha is motion-less, unmanifested. Then Prana begins to act, more and more, creating grosser and grosser forms out of Akasha—plants, animals, men, stars, and so on. After an incalculable time this evolution ceases and involution begins, everything being resolved back through finer and finer forms into the original Akasha and Prana, when a new cycle follows. Now there is something beyond Akasha and Prana. Both can be resolved into a third thing called Mahat—the Cosmic Mind. This Cosmic Mind does not create Akasha and Prana, but changes itself into them.
We will now take up the beliefs about mind, soul, and God. According to the universally accepted Sankhya psychology, in perception—in the case of vision, for instance—there are, first of all the instruments of vision the eye Behind the instruments—the eyes—is the organ of vision or Indriya—the optic nerve and its centres—which is not the external instrument, but without which the eyes will not see. More still is needed for perception. The mind or Manas must com and attach itself to the organ. And besides this, the sensation must be carried to the intellect or Buddhi—the determinative, reactive state of the mind. When the reaction comes from .Buddhi, along with it flashes the external world and egoism. Here then is the will; but everything is not complete. Just as every picture, being composed of successive impulses of light, must be united on something stationary to form a whole, so all the ideas in the mind must he gathered and projected on something that is stationary—relatively to the body and mind—that is, on what is called the Soul or Purusha or Atman.
According to the Sankhya philosophy, the reactive state of the mind called Buddhi or intellect is the outcome, the change, or a certain manifestation of the Mahat or Cosmic Mind. The Mahat becomes changed into vibrating thought; and that be-comes in one part changed into the organs, and in the other part into the fine particles of matter. Out of the combination of all these, the whole- of this universe is produced. Behind even Mahat, the Sankhya conceives of a certain state which is called Avyakta or unmanifested, where even the manifestation of mind is not present, but only the causes exist. It is also called Prakriti. Beyond this Prakriti, and eternally separate from it, is the Purusha, the soul of the Sankhya which is with-out attributes and omnipresent. The Purusha is not the doer but the witness. The illustration of the crystal is used to explain the Purusha. The latter is said to be like a crystal without any colour, before which different colours are placed, and then it seems to he coloured by the colours before it, but in reality it is not.
The Vedantists reject the Sankhya ideas of the soul and nature. They claim that between them there is a huge gulf to be bridged over. On the one hand the Sankhy‘a system comes to nature, and then at once it has to jump over to the other side and come to the soul, which is entirely separate. from nature. How can these different colours, as the Sankhya calls them, be able to act on that soul which by its nature is colourless? So the Vedantists, from the very first affirm that this soul arid this nature are one. Even the dualistic Vedantists admit that the Atman or God in not only the efficient cause of this universe, but also the material cause. But they only, say so in so many words. They do not really mean it, for they try to escape from their conclusions, in this way: They say there are three existences in this universe God, soul and nature. Nature and soul are, as it were the body of God, and in this sense it may be said that God and the whole universe are one. But this nature and all these various souls remain different from each other though all eternity. Only at the beginning of a cycle do they become manifest: and when the cycle ends, they become fine, and remain in a fine state. The Advaita Vedantists the non dualists reject this theory of the soul, and having nearly the whole range of the Upanishads in Their favor, build their philosophy entirely upon them. All the books contained in the Upanishads have one subject, one task before them to prove the following theme: “Just as by the knowledge of one lump of clay we have the knowledge of all the clay in the universe, so what is that, knowing which we know everything in the universe ?” The idea of the Adventists is to generalize the whole universe into one that something which is really the whole of this universe. And they claim that this whole universe is one, that it is on Being manifesting itself in all these various forms. They admit that what the Sankhya calls nature, exists, but say that nature is God. It is this Being, the Sat, which has become converted into all this the universe, man, soul, and everything that exists. Mind and Mahat are but the manifestations of that one Sat. But them the difficulty arises that this would be pantheism. How came that sat which is unchangeable, as they admit (for that which is absolute is unchangeable), to be changed into that which is changeable, and perishable? The Adventists here have a theory which they call Vivarta Vada or Apparent manifestation.
According to the dualists and the Sankhyas, the ‘wh,de of this universe is IIU evolution of primal nature. According to some of the Advaitists and some of the dualists, the whole of this universe is evolved from God. And according to the Advai-tists proper, the followers of Shankaracharya, the whole universe is the apparent evolution of God. God is the material cause of the universe, but not really, only apparently. The celebrated illustration used is that of the rope and the snake, where’ ropc appeared to be the snake, but was not really so. The rope did not really change into the snake. Even so this whole universe as it exists, is that Being. It is unchanged, and all tilt changes we see in it are only apparent. ‘These changes are caused by Desha, Kala, and Nimitta (space, time, and causation), or, according to a higher psychological generalization, by Nama and Rupa (name and form). It is by name and form that one thing is differentiated from another. The name and form alone cause-the difference. In reality they are one and the same. Again, it is riot, the Vedantists say, that there is something as phenomenon and something as noumenon. The rope is changed into the snake apparently only; and when the delusion ceases, the snake vanishes. When one is in ignorance, he sees the phenomenon and does not see God. When he sees God, this universe vanishes entirely for him. Ignorance or Maya, as it is called, is the cause of all this phenomenon—the Absolute, the Unchangeable, being taken as this manifested universe. This Maya is not absolute zero, nor non-existence., It is defined as neither existence nor non-existence. It is not existence, because that can he said only of the Absolute, the Unchangeable, and in this sense Maya is non-existence. Again,. it cannot be said it is non-existence, for if it were, it could never produce the phenomenon. So it is something which is neither; and in the Vedanta philosophy it is called Anirvachaniya or inexpressible. Maya, then, is the real cause of this universe. Maya gives the name and form to what Brahman or God gives the material; and the latter seems to have been transformed into all this. The Advaitists, then, have no place for the individual soul. They say individual souls are created by Maya. In reality they cannot exist. If there were only one existence throughout, how could it be that -1 am one, and you are one, and so forth? We are all one, and the cause of evil hat I is the perception of duality. As soon as I begin to feel I am separate from this universe, then first comes fear, and then “Where one hears another, one sees another, comes misery. that is small. Where one does not see another, where one does not hear another, that is the greatest, that is God. In that greatest is perfect happiness. In small things there is no happiness.”
According to the Advaita philosophy, then, this different. nation of matter, these phenomena, are, as it were, for a time, hiding the real nature of man; but the latter really has not been changed at all. In the lowest worm, as well as in the highest human being, the same divine nature is present. The worm form is the lower form in which the divinity has been more overshadowed by Maya; that is the highest form in which it has been least overshadowed. Behind everything the same divinity is existing, and out of this comes the basis of morality. Do not injure another. Love every one as your own self, because the whole universe is one. In injuring another, I am injuring myself; in loving another, I am loving myself. From this also springs that principle of Advaita morality which has been summed up in one word—self-negation. The Advaitist says, this little personalised self is the cause of all my misery. This individualised self, which makes me, different from all other beings, brings hatred and jealousy and misery, struggles and all other evils. And when this idea has been got rid of, all struggle will cease, all misery vanish. So this is to be given up. We must always hold ourselves ready, even to give up our lives for the lowest beings. When a man has become ready even to give up his life for a little insect, he has reached the perfection which the Advaitist wants to attain; and at that moment when he has become thus ready, the veil of ignorance falls away from him, and he will feel his own nature. Even in this life, he will feel that he is one with the universe. For a time, as it were, the whole of this phenomenal world will dig-appear for him, and he will realise what he is. But so long as the Karma of this body remains, he will have to This state, when the veil has vanished and’ the body remains for some time, is what the Vedantists call the Jivanmukti, the living freedom. If a man is deluded time, and one day by a mirage for some y the mirage disappears if it comes back again the next day at some future time, he will not be deluded. Before the mirage first broke, the man could not distinguish between the reality and the deception. But when it has once broken, as long as he has organs and eyes to work with, he will see the image, but will no more be deluded. That fine distinction between the actual word and the mirage he has caught and the letter cannot delude him any more. So when the Vedantist has realized his own nature, the whole world has vanished for him. It will come back again but no more the same world of misery. The prison of misery has become changed into Sat, Chit, Ananda-Existence Absolute, Knowledge Absolute, Bliss Absolute and the attainment of this is the goal of the Advait Philosophy.
(This article is based on the lecture delivered by Vivekananda at the Harvard University, on March 25, 1896)