Collection of Thoughts from Hindu Mystics - Part II (standard:non fiction, 1090 words) [2/4] show all parts
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Collection of Swami Vivekananda thoughts.

Collection of Thoughts from Hindu Mystics 

Part II 

Subba Rao 

Swami Vivekananda on Vendanta Philosophy 

The Vendanta philosophy really comprises of all the scriptures or Vedas
of Hindus which are not necessarily hymns and rituals. The Vedas are 
divided into two parts. The Karma-Kanda (work) and Gyana (Jnana)-Kanda 
(Knowledge). 

The famous hymns and rituals belong to Karma-Kanda whereas the
Upanishads belong to Gyana (Jnana)-Kanda. The Upanishads, around 108 in 
number dated well before Buddhistic movement. 

Karma-Kanda was a search in external nature for the truths of the
Universe. It was an attempt to get the solution of the deep problems of 
life from the material world. 

Gyana (Jnana)-Kanda: for all practical purposes for ages, Shruti meant
the Upanishads, the basis for Gyana Kanda. All Hindu philosophers 
namely Vyasa, Patanjali, Gautama and even the father of all 
philosophies Kapila himself whenever wanted an authority for what they 
wrote and they referred to Shruti or Upanishads. 

Vyasa was the first one that presented the doctrines of Vedanta or
Vedanta philosophy. These Sutras (doctrines) of Vyasa have been 
explained variously by different commentators that resulted in three 
(3) systems of philosophies and sects. One is Dualistic or Dvaita, the 
second sect is qualified non-Dualistic or Vishista-Dvaita and the third 
non-dualistic or Advaita 

Shankaracharya, Ramanuja and Madhava were commentators that brought back
Vedanta philosophy subsequent to Buddhist movement that re-established 
Hinduism in India. 

Shankara revived the non-dualistic form (Advaita). Ramanuja revived
qualified non-dualistic form (Vishista-Advaita) and Madhava revived 
dualistic form (Dvaita). 

According to Dvaita philosophy God is the creator of the Universe, and
its preserver. God is one to be worshiped and the ruler is eternally 
separate from the nature (outside the nature and external) and 
eternally separate from the Human Soul. Dvaita or Dualism is very good 
as means of worship, very satisfying to the mind. This is the religion 
of the masses in India today (hymns and rituals) 

Advaita believe that God, Nature and the Soul are one. But if man wants
to be rational and religious at the same time, Advaita or non Dualistic 
form is the one that satisfy but it is difficult to practice by a 
common man. 

According to Advaita philosophy, the same divine nature present in the
lowest worm as well as in highest human being. The little personalized 
Self is the cause of all misery. The individualized self which makes me 
different from all other beings brings hatred, jealousy, misery, 
struggle and all other evils. 

When the idea of self is get rid of, all the struggles will cease and
all miseries vanish. The prison of misery has been changed into Sat 
(pronounced as sath means existence absolute), Chit (pronounced chith 
means knowledge absolute), Anand means (means Bliss absolute). 
Therefore Sat, Chit, Anand are the attainment of the goal of the 
Advaita philosophy. 

In Advaitism, human thought attains its highest expression and even goes
beyond the mystery which seems to be impenetrable. Advaitism is too 
abstract, too elevated to be the religion of the masses. Even in India, 
the birth place of Advaitism where it has been ruling supreme for the 
last 3000 years, it has not been able to permeate the masses. It is 
difficult for even the most thought out man and woman in any country to 
understand Advaitism. 



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