Vivekananda on the Vedas (part 51)

May 11, 2001

Parts 1 to 50 were posted earlier. This is part 51. Your comments are welcome... Vivekananda Centre London

Earlier postings can be seen at http://www.vivekananda.btinternet.co.uk/veda.htm

SWAMI VIVEKANANDA ON THE VEDAS AND UPANISHADS

By Sister Gayatriprana

part 51

e) The Personal God in Vedanta

1. Vedanta Begins Where the Idea of Monotheism First Appears

In the case of [the god] Varuna, there is another idea, just the germ of one idea which came but was immediately suppressed by the Aryan mind - and that was the idea of fear. In another place we read they are afraid, they have sinned and ask Varuna for pardon [Atharva Veda Samhita, 4.16 q.v.] These ideas were never allowed, for reasons you will come to understand later on, to grow on Indian soil, but the germs were there sprouting, the idea of fear and the idea of sin. This is the idea, as you all know, of what is called monotheism. This monotheism, you see, came to India at a very early period. (33)

Here Vedanta begins, where these monotheistic ideas first appear. (34)

In the Karma-Kanda portion of the Vedas we find the most wonderful ideas of religion inculcated, we find the most wonderful ideas about an overruling Creator, Preserver and Destroyer of the universe presented before us in language sometimes the most soul-stirring. (35)

2. To the Vedantic Mind Monotheism Was Too Anthropomorphic and Did Not Explain the Visible World

Throughout the Samhitas, in the first and oldest part, this monotheistic idea prevails, but we shall find that it did not prove sufficient for the Aryans; they threw it aside, as it were, as a and matter and turned their attention to the inner world. (38)

The ancient monotheistic idea did not satisfy the Hindu mind. It did not go far enough, it did not explain the visible world; a ruler of the world does not explain the world - certainly not. A ruler of the universe does not explain the universe; and much less an external ruler explains, one outside of it. He or She may be a moral guide, the greatest power in the universe, but that is no explanation of the universe. (39)

Cross reference to: very primitive sort of idea and went further on, as we Hindus think. (36)

It was first asked who created the external world and how it came into being. Now the question is: what is that in human beings which makes them live and move, and what becomes of that when they die? The first philosophers studied the material substance and tried to reach the ultimate through that. At the best, they found a personal governor of the universe, a human being immensely magnified, but yet to all intents and purposes a human being. But that could not be the whole truth; at best it could only be a partial truth. We see this universe as human beings and our God is our human explanation of the universe.

Suppose a cow were philosophical and had religion, it would have a cow universe and a cow solution of the problem, and it would not be possible that it should see our God. Suppose cats became philosophers; they would see a cat universe and have a cat solution of the problem of the universe, and a cat ruling it. So we see from this that our explanation of the universe is not the whole of the solution (37)

The stages of growth lead up from a multiplicity of gods to monotheism. This anthropomorphic conception, however, did not satisfy the Hindus. It was too human for them who were seeking the divine. Therefore they finally gave up searching for God in the outer world of sense

Atharva Veda 4.16.2