Viveka s (A REVIEW ARTICLE)* •• •• • •• •• • • • •• •••••••••••••• ••••• • •• ••••• • •• • ••• • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • •• ••••••• • • SWAMI HARSHANANDA Swami Vivekananda once remarked: 'What troduces the topic by making a survey of is now wanted is a combination of the greatest Vedic and Upanishadic literature as also the heart with the highest intellectuality ... and it is different schools of Vedanta. The author has possible to have the intellect of a Shankara with particularly noted Vivekananda's refusal to the heart of Buddha. I hope we shall all accept gradations in the four well-known Yogas to attain to that blessed combination.' and according an independnt status to Karma (Complete works of Swami Vivekananda, Vol. 2, Yoga as a way of realization (p. 16). It is P. 145). We can safely ~ay that Swamiji here that he has introduced the subject of the personified in himself this ideal. And, it is the thesis through Vivekananda's words quoted in chief characteristic of his philosophy too. full. [n his eagerness to make religion more The second chapter makes a rapid exposition simple and appealing to the masses, Buddha of Advaita Vedanta. The third chapter deals overlooked the intellectual aspect and paid with Vivekananda's exposition of the Advalta greater attention to the heart. In his anxiety Vedanta of Shankara. Special attention has to counter the power of logic of nihilism of been paid to his explanation of the concept of the later writers on Buddhism and to re-establish Maya. "Maya is not a theory for the the religIOn ofthe Upanishads, Shankara worked explanation of the world it is simply a the other way. But modern Hinduism, ushered statement of facts as they exist... the by Vivekananda and based on the principle very baSIS of our being in contradiction." The of harmony of Ramakrishna, has got to synthe­ author has taken pains to show the positive size these two aspects of religion, the heart and approach of Vivekananda to Brahman and the intellect. the world, as oppo~ed to Shankara's negative approach. Though Swamiji's exposition of the Dr. Tapash Sankar Dutta has made an Jnana Kanda aspect of Vedanta is identical hone~t and serious attempt to highlight thIs with Shankara's, hIS exposItion of Karma philosophy of Swamiji in the above-mentioned m his lectures on Karma Yoga and elsewhere, book, which is his doctoral thesis. shows him in an entirely different light. Since Comprising 12 chapters and spread over Mayavada negates the world completely, a • 300 pages, the work makes a good survey of all follower of Mayavada, is not obliged to remam available literature on the subject and tries to Ifl the world and work for himself or for others. evolve Vivekananda's philosophy out of it. However, a follower of Vivekananda whether a Sannyasin or a householder is obliged to The first chapter which is a preamble, in- serve others, not just out of compassion, but as mamfe~tations of God Himself (pp. 44-45). *A STUDY OF THE PHILOSOPHY OF InCidentally this shows that Swamiji himself VIVEKANANDA (with reference to was a combination of Shankara's intellect and Advaita Vedanta and the great ufllversal heart of Buddha). By Tapash Sankar Buddha's heart. Dutta, M.A., Ph.D. Published by Sribhumi Publishing Company, 79, Mahtama Gandhi The next chapter deals with Buddha and Road, Calcutta-9. March 1982, pp. 316+ 10. Buddhism. While discussing the principle of Price: Rs. 50/-. dependent origination (pratitya samutpada) 1984 SWAMI VIVEKANANDA'S PHILOSOPHY 147 the author has tried to show its acunae (p. 58). speciality of Sri Ramakrishna's 'Sakti' vis-a-vis It is interesting to note the author's remarks the 'Maya' of Shankara has also been re­ (p. 61), that Buddhism failed to offer mankind cognized (p. 123). The four noble truths any permanent solution to life's manifold which Vivekananda often stressed, viz., the problems and that it will never be reinstated divinity of the soul. the non-duality of the in the framework of moaern society (p. 65). Godhead, the unity of existence and harmony of all religions, were the direct result of Sri The fifth chapter delineates Swamiji's views Ramakrishna's influence and training (pp. 129, about Buddha and Buddhism and attempts at 130). However, it was Sri Ramakrishna's gauging their influence on him. Though concept of service to Jiva as Siva that stirred Swamiji eulogized the universal love of Buddha Swamiji to hi~ greatest depths (pp. 138-141). ecstatiscally, he was also conscious of the harm done to our society by imposing the monastic The eighth chapter entitled 'His (Vivek­ way of life indiscriminately on all who were ananda's) Philosophic Thought' is, by far, least qualified for it (pp. 68-69). Though he the most important chapter, containing the <lid not accept Buddha's denial of soul and God, central theme of the thesis. Christening he commended Buddha's way of life, unselfish Swamiji's philosophy as "Neo-Vedantism", to the:core,which led to gigantic spiritual heights. the author proceeds to unfold it in this chapter. He was an ideal Karma Yogin. But he also saw The relevant points may now be briefly stated: the danger inherent in the concept of a Karma This 'Neo-Vedanta' is no doubt Advaitism, Yoga bereft of the concept of soul (p. 80). but is more comprehensive than the traditional Hence he supplied the missing link of the Advaitism. If the old Advaita Vedanta says permanent soul, thus saving Karma Yoga and 'All this is nothing', the new Advaita Vedanta opening another wide path towards perfection. says 'All this is nothing but Brahman.' ft The next chapter makes a comparative study integrates all schools of Vedanta, instead of of Buddhism and Advaita Vedanta in the totally denying all other schools except itself. light t of Vivekananda's observations. The The theory of the Divinity of the soul and oneness of the universe is made practical, author ha~ ably pointed out (p. 83) how Shankara met and vanquished the devastating especially through service to J\va as Siva. logic of the Buddhist philosophy by This presupposes a strong intellectual base and a asserting the reality of Brahman on the basis heart of univer~allove, The fusion of Buddha's of Sruti. It was the mistake of the later heart and Shankara's intellect has been achieved Buddhists that they developed dry logic instead here. As a result Vedanta has been made of concentrating on the four noble truths and practical. It has been brought out of forests the eightfold path. and caves and broadcast among all people without any distinction. The effect of this, The seventh chapter expounds the teachings according to Vivekananda, would be astounding. of Sri Ramakrishna, since they form the basis Every person, whatever be his work or status, of Vivekananda's philosophy. Sri Ramakri­ will become better in every respect (p. 165). shna again, was the very embodiment of the Incidentally, this Vedantic view of life can teachings of not only the Upanishads but of solve the problems created by the wrong all aspects of Hindu spiritual development. application of caste system in our life (p. 166). His immense and deep knowledge of the essence Following in the footsteps of Sri Ramakrishna's of scriptures was based not on punditry, but on theory ofVijnana as superior to Jnana, Swamiji direct experience. The general survey of his has solved the problem of antagonism among teachings does not fail to note his emphasis on the three wellknown Vedantic systems by the cultivation of Bhakti as the most efficacious explaining them as three steps in the path to means of Sadhana (pp. 110 and 118). The perfection, suitable to three different types of VK IV '84-5 148 THE VEDANTA KESARI APRIL spiritual aspirants (p. 168). Integration of the Swamiji's solution to the caste problem, that four wellknown paths of Yoga into a single of 'levelling up' the society, in which task the harmonious path of Sadhana is another unique Brahmins have' to play a prominent role is contribution ofVivekananda. The author opines the next topic discussed here. His prescription that the greatest contribution of Vivekananda of 'renunciation and service' as the twin national lies in his emphasis on collective liberation as ideals is dealt with at the end. All these show opposed to individual liberation (p. 181). that Swamiji not only Ipreached but also This is Advaita par excellence. personified in himself the ideal future man. The ninth chapter devotes itself to show how The next chapter entitled 'Vivekananda the Vivekananda's solutions to the economic and Eternal Spirit of Mankind' depicts Swamiji social problems of mankind are better than those as a man of God, as a prophet whose utterances of Marx. Whereas Marxism is based on about India's ideal can be ignored only at our materialism and atheism, Vivekanand1.'s solu­ peril. We have to build a new society based tions are based on Advaita Vedanta. Though on the best of East and West. both are at one with regard to the evils of exploitation by capitalbm, their solutions are The last chapter concludes the thesis with poles apart. Vivekananda's call to the 'haves' relevant observations. to serve the 'have-nots' as God Himself and And now some general remarks on the book work for their upliftment provides a firm basis as a whole. There is no doubt that this in for both to co-operate and be happy, thus the first serious attempt at presenting Vivek­ avoiding strife and bloodshed, which would be ananda's philosophy in a systematic way. inevitable in a godless society. But there are many repetitions, not only with The 10th chapter deals with 'Vivekananda­ regard to ideas, but also quotations for the Future Man' who left indelible footprints instance, compare the quotations on pp.