Vivekananda on t h e Vedas (part 79)

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Parts 1 to 78 were posted earlier. This is part 79. 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 of the San Francisco Vedanta Centre

part 79

 

 

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)