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वीरेश्वराय विद्महे विवेकानन्दाय धीमहि । तन्नो
वीर: प्रचोदयात् ।
Râmânuja divides
the universe into Chit, Achit, and Ishvara — man, nature, and
God; conscious, subconscious, and superconscious. Shankara, on
the contrary, says that Chit, the soul, is the same as God.
God is truth, is knowledge, is infinity; these are not
qualities. Any thought of God is a qualification, and all that
can be said of Him is "Om tat sat".
Shankara further asks, can you see existence separate from
everything else? Where is the differentiation between two
objects? Not in sense-perception, else all would be one in it.
We have to perceive in sequence. In getting knowledge of what
a thing is, we get also something which it is not. The
differentiae are in the memory and are got by comparison with
what is stored there. Difference is not in the nature of a
thing, it is in the brain. Homogeneous one is outside,
differentiae are inside (in the mind); so the idea of "many"
is the creation of the mind.
Differentiae become qualities when they are separate but
joined in one object. We cannot say positively what
differentiation is. All that we see and feel about things is
pure and simple existence, "isness". All else is in us. Being
is the only positive proof we have of anything. All
differentiation is really "secondary reality", as the snake in
the rope, because the serpent, too, had a certain reality, in
that something was seen although misapprehended. When the
knowledge of the rope becomes negative, the knowledge of the
snake becomes positive, and vice versa; but the fact that you
see only one does not prove that the other is non-existent.
The idea of the world is an obstruction covering the idea of
God and is to be removed, but it does have an existence.
Shankara says again, perception is the last proof of
existence. It is self-effulgent and self-conscious, because to
go beyond the senses we should still need perception.
Perception is independent of the senses, of all instruments,
unconditioned. There can be no perception without
consciousness; perception has self-luminosity, which in a
lesser degree is called consciousness. Not one act of
perception can be unconscious; in fact, consciousness is the
nature of perception. Existence and perception are one thing,
not two things joined together. That which is infinite; so, as
perception is the last it is eternal. It is always subjective;
is its own perceiver. Perception is not: perception brings
mind. It is absolute, the only knower, so perception is really
the Atman. Perception itself perceives, but the Atman cannot
be a knower, because a "knower" becomes such by the action of
knowledge; but, Shankara says, "This Atman is not I", because
the consciousness "I am" (Aham) is not in the Atman. We are
but the reflections of that Atman; and Atman and Brahman are
one.
When you talk and think of the Absolute, you have to do it in
the relative; so all these logical arguments apply. In Yoga,
perception and realisation are one. Vishishtâdvaita, of which
Ramanuja is the exponent, is seeing partial unity and is a
step toward Advaita. Vishishta means differentiation. Prakriti
is the nature of the world, and change comes upon it.
Changeful thoughts expressed in changeful words can never
prove the Absolute. You reach only something that is minus
certain qualities, not Brahman Itself; only a verbal
unification, the highest abstraction, but not the nonexistence
of the relative.
- Recorded by Miss S. E. Waldo, A Disciple
Wednesday, July 17, 1895
Today's-Special : 17-July in Swami Vivekananda Life
Date:
Wed, 2013-07-17
Inspired Talks : 17 July 1895
Shankara says again, perception is the last proof of existence. It is self-effulgent and self-conscious, because to go beyond the senses we should still need perception. Perception is independent of the senses, of all instruments, unconditioned. There can be no perception without consciousness; perception has self-luminosity, which in a lesser degree is called consciousness. Not one act of perception can be unconscious; in fact, consciousness is the nature of perception. Existence and perception are one thing, not two things joined together. That which is infinite; so, as perception is the last it is eternal. It is always subjective; is its own perceiver. Perception is not: perception brings mind. It is absolute, the only knower, so perception is really the Atman. Perception itself perceives, but the Atman cannot be a knower, because a "knower" becomes such by the action of knowledge; but, Shankara says, "This Atman is not I", because the consciousness "I am" (Aham) is not in the Atman. We are but the reflections of that Atman; and Atman and Brahman are one.
Letter to Swami Brahmananda : 17 July 1898
... Skilful management lies in giving every man work after his own heart. By all the means in our power the Nivedita Girls' School in Calcutta should be put on a firm footing. To bring Master Mahashay to Kashmir is still a far cry, for it will be long before a college is established here. But he has written that it is possible to start a college in Calcutta, with him as the principal, at an initial expense of a thousand rupees. I hear that you all also favour this proposal. In this matter do what you all consider best.
Shankara says again, perception is the last proof of existence. It is self-effulgent and self-conscious, because to go beyond the senses we should still need perception. Perception is independent of the senses, of all instruments, unconditioned. There can be no perception without consciousness; perception has self-luminosity, which in a lesser degree is called consciousness. Not one act of perception can be unconscious; in fact, consciousness is the nature of perception. Existence and perception are one thing, not two things joined together. That which is infinite; so, as perception is the last it is eternal. It is always subjective; is its own perceiver. Perception is not: perception brings mind. It is absolute, the only knower, so perception is really the Atman. Perception itself perceives, but the Atman cannot be a knower, because a "knower" becomes such by the action of knowledge; but, Shankara says, "This Atman is not I", because the consciousness "I am" (Aham) is not in the Atman. We are but the reflections of that Atman; and Atman and Brahman are one.
Letter to Swami Brahmananda : 17 July 1898
... Skilful management lies in giving every man work after his own heart. By all the means in our power the Nivedita Girls' School in Calcutta should be put on a firm footing. To bring Master Mahashay to Kashmir is still a far cry, for it will be long before a college is established here. But he has written that it is possible to start a college in Calcutta, with him as the principal, at an initial expense of a thousand rupees. I hear that you all also favour this proposal. In this matter do what you all consider best.
Faith
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