Vivekananda on the Vedas (part 79)

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SWAMI VIVEKANANDA ON THE VEDAS AND UPANISHADS

By Sister Gayatriprana

part 79

 

(Parts 1 to 78 were posted earlier. This is part 79.

Earlier postings can be seen at

http://www.vivekananda.btinternet.co.uk/veda.htm )

 

 

d) The Non-Dualist Contemplates the Projection of Various Spheres of

Existence from the One

 

Now, on the Advaitic side, it is held that the soul neither comes nor goes,

and that all these spheres or layers of the universe are only so many

varying products of akasha and prana. That is to say, the lowest or most

condensed is the solar sphere, consisting of the visible universe in which

prana appears as physical force and akasha as sensible matter. The next is

called the lunar sphere, which surrounds the solar sphere. This is not the

moon at all, but the habitation of the gods; that is to say, prana appears

in it as psychic forces and akasha as tanmatras or fine particles. Beyond

this is the electric sphere, that is to say, a condition in which the prana

is almost inseparable from akasha, and you can hardly tell whether

electricity is force or matter. Next is Brahmaloka, where there is neither

prana nor akasha, but both are merged in the mindstuff, the primal energy.

And here - there being neither prana nor akasha - the jiva contemplates the

whole universe as samashti or the sum total of mahat or mind. This appears

as a purusha, an abstract universal soul, yet not the Absolute, for still

there is multiplicity. Form this the jiva finds at last that Unity which is

the end. Advaitism says that these are the visions which rise in succession

before the jiva, who itself neither comes nor goes, and that in the same way

this vision has been projected. The projection (srishti) and dissolution

must take place in the same order, only one means going backward and the

other coming out. (27)

 

The Vedantist says that human beings are neither born nor dies, nor goes to

heaven, and that reincarnation is really a myth with regard to the soul. The

example is given of [the pages of a] book being turned over. It is the book

that evolves, not the human being. Every soul is omnipresent, so where can

it come or go? These births and death are changes in nature which we are

mistaking for changes in us.

 

Reincarnation is the evolution of nature and the manifestation of the God

within. (28)

 

The Atman never goes nor comes, is never born and never dies. It is nature

moving before the Atman, and the reflection of this motion is on the Atman;

and the Atman ignorantly thinks it is moving, and not nature. When the Atman

thinks that, it is in bondage; but when it comes to find that it never

moves, that it is omnipresent, then freedom comes. This Atman in bondage is

called jiva. Thus you see that when it is said that the Atman comes and

goes, it is said only for facility of understanding, just as for convenience

in studying astronomy you are asked to suppose that the sun moves around the

earth, though such is not the case. So the jiva, the soul, comes to higher

or lower states. This is the well-known law of reincarnation; and this law

binds all creation. (29)

 

You must always remember that the one central idea of Vedanta… is oneness.

There are no two in anything - no two lives, nor even two different kinds of

lives for the two worlds. You will find the Vedas speaking of heavens and

things like that at first; but later on, when they come to the highest

ideals of their philosophy, they brush away all these things. There is but

one life, one world, one existence. Everything is that One; the difference

is in degree, not in kind. The difference between our lives is not in kind.

The Vedanta entirely denies such ideas as that animals are separate from

humans, and that they were made and created by God to be used for our food.

(30)

 

The… idea of unity, of the realization of God, the omnipresent, is preached

throughout the [Hindu religion]. [The Hindus] think it is all nonsense to

say that God lives in heaven, and all that. It is a mere, human,

anthropomorphic idea. All the heaven that ever existed is now and here. One

moment in infinite time is quite as good as any other. If you believe in a

God, you can see Him or Her even now. (31)