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PRINCIPLES
SWAMI PARAMANANDA
Author
of "Path of Devotion"
in Practice"
"Vedanta
Etc.
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Copyrighted by
SWAMI PARAMANANDA
1910
(gCi.
280813
CONTENTS.
Introductory
5
Its
Vedanta and
Origin
7 9
10
12
Conception of God
Man's Relation
to
God
Law
of
Karma
14
16
18
21
23 25
26
27
29
31
PRINCIPLES
Introductory.
true principle
is
that
which cannot
Any fundamental
the test of
existent
all
Neither
can it be the
exclusive
"There
is
and the
1
real
know
the nature of
both."
(Bhagavad
Gita)
Therefore
the
ages
to
come.
Any
or
culture,
spiritual,
Vedanta Philosophy
will
always
be
attainable
by
others
who
cofrie after.
riot
Truth stands,
on vain assertions
wise
Seers
of
all
ages
and
climes.
Therefore,
ideal
may become,
cannot
die,
but re-
Not
a single truth
ever
lost.
It
may
more when
Thus
the
Aryans,
times dim-
med and
to guide
human
of truth and
wisdom?
Vedanta Philosophy
Vedanta and
Vedanta
comes
Its Origin.
from
two
Sanskrit
the,
name given
to
the
handed down
rial.
to us
The
it
special feature of
Vedanta
is
that
is
free
from
all
sectarian
and
it
has
infinite
It
is
therefore
it
is
the
common
Sin-
human
race.
and
spiritual
teachings
of the
Greek,
German and
found
is
new nor
in
itself
Vedanta Philosophy
It springs,
no
Truth,
who were
As
Newton, so
also
these
Rishis, but
Vedas
as
we know them
still
are
full
of references to
earlier authorities.
Thus we
danta run
itself
;
Ve-
with creation
eternal, so are
and as creation
these principles.
Vedanta Philosophy
Conception of God.
As
the source of
all
these principles
whom
sages
call
Satchidanandam,
"Existence- Absolute,
Bliss- Absolute/'
Knowledge- Absolute,
Out of
nomena.
the
that
manifestation
these
manifold
phe-
"He
different
pearls
of
various
colors
God
this
thread or essence.
He
as consciousness
He
live
is
present
everywhere.
In
Him we
being.
and movp
and have
our
Without
Him
is
there cannot be
anything.
He
one
be
without
second.
There
cannot
infinite
means
Such
limitless, boundless,
is
io
Vedanta Philosophy
this
God
is
teaching.
one,
He
As
appears before us in
it is
many
forms.
is
"Truth
one, wise
men
to
call It
by various names
comprehension )."
(and worship
according
It
their
Herein
lies
constitutes
Vedanta.
infinite
infinite
An
paths
Infinite
leading to
Him.
These
suit
numerable
Therefore
He
is
to
realize
Him
Him
in the Self
and the
Vedanta Philosophy
Self in
all
n
this
beings.
Through
limitations
they
find
transcend
all
human
and
"When
any more
the
knower of Self
finds all
how can
there be
him
who
(Upanishads).
follow the ab-
To
God,
those
who cannot
stract ideal,
He
appears as a personal
love,
infinite
God
of infinite
all
blessed qualities.
With
these
He
of
relationship
loving
Mother,
loving
who
attains
preme.
For
same
goal.
comes
to
I
Me
(the Lord) by
whatsoever path,
reach Him.
All
men
12
Vedanta Philosophy
ulti-
(Bhagavad Gita)
to the teaching of
Vedanta,
realization
is
of God, or at-onement
with Him,
it
the aim of
human
is
life
nay,
of
is
our birthright.
Forgetfulness
the source
misery.
There
is
no
real difference
self)
and
exa
Paramatman
cept
that
(the
Supreme
Self),
the
individual
has
taken
yond
spirit
the
same conscious
;
which
it
exists in both
only in one
to limit-
case
shines partially,
owing
it
ation,
and
in the
other
shines fully
and
freely.
wisdom man
Vedanta Philosophy
veil
13
Brahman
(Truth)
as
one
with
Him;"
or
Jesus
"I
and
my
This relation of
man
to
God
has been
Upaniof
shads thus:
Two
inseparable birds
some-
fruit,
sits
and merged
Jiva
own
Self)
glory.
So
the
(individual
sitting
The
bitter,
Jiva,
perience,
both
sweet
and
and
own
impotence, be-
the
Lord, beholds
14
Vedanta Philosophy
sorrow and delusion
pass away.
moves
Being.
all
One
Man
can
never
be
robbed
of
this
divine birthright.
No amount
it.
of wrong-
His misdeeds
suffer,
may
make him
many
he
experiis
and
bitter,
sure
and be freed
from
all
bondage.
Law
Though we
equal.
ity?
all
of Karma.
posses the same
germ
all
we
are not
What
is
Why
is
other dull?
The
Vedanta Philosophy
of the same divine power, which
15
makes
life
whose mind
is
veiled, constantly
makes
God
"The
All-pervading
One
the
good of any
creature.
Wisdom
is
invisi-
Providence for
all
the suffering in
it
through the
If
man
is
therefore
we cannot
it
in this life,
some previous
possible with-
existence, since
effect
out a cause.
All the
good
that
comes
to
Vedanta Philosophy
is
us
own
and whatever
evil there
is, is
own
past mistakes.
As,
by our
past, so
ed by our present.
mistakes,
if
we
results of past
future better
and brighter.
This
the law of
all
Karma, which
in
accounting for
the inequalities
among
does
also springs
from
this
law.
Whatever
Vedanta Philosophy
ly
we
sow,
we must
reap.
It
cannot be
otherwise.
An
from an apple
seed.
If a person spends
and wrong-
doing, then
for
it
is
useless for
him
to look
happiness
is
hereafter;
because
our
hereafter
Similarly
man
of
virtuous
him.
The nature
selfish
of sin, which
all
may
be
our unis
kind and
to
make
from
God thicker. The nature of virtue is to make this veil thinner and thinner. And since God is the source of all bliss, tfce
one must inevitably bring physical and
mental suffering, while the other must
bring peace and joy.
18
Vedanta Philosophy
We
and
punishment
the
realm
of relativity or finiteness.
No
soul can
ever be
finite evil
doomed
deeds
;
eternally
through his
and
effect
must always be
see through our
Thus we can
sense that the
common
heaven
is
no
finite
can create an
to
infinite
result.
Hence according
of
Vedanta, the
temporal
goal
mankind
is
neither
freedom
is
consciously or
unconsciously
marching
towards
this
and death.
Reincarnation.
The theory
of
evolution
is
entirely
for
it
is
Vedanta Philosophy
19
satisall
physical
and
at
mental
birth.
tendencies
a
which we have
Whenever
that
man
is
born
with
any extraordinary
power
and
it
wisdom,
know
he
this
possessed
power or
all
our
knowledge and
based on past
So
also
is
with one
who from
his
very birth
According
nation
various
through the
of births
its
and
re-
births until
tion.
attains
original perfecis
Each time a
it
soul
born here
all
its
it
brings with
vious
the fruit of
preits
existence,
which
determines
20
Vedanta Philosophy
life.
Since
man's
in-
own
from
effort, it
drawn
to
in accordance
not complete
if
confined only
to material
phenomena.
It
must
also ex-
Each individual
unfoldment
or
its full
human body
it is
one
life-time.
Therefore
to
necessary
for
the
embodied soul
continue to
germ has
Vedanta Philosophy
reached
its full
21
manifestation of spiritual
consciousness.
The
that
ing into
life is to
is
gain self-knowl-
attained the
bond
man becomes
to
come here
of Rein-
The theory
thus
see,
is
we
nothing
more than
The immortality
philosophy.
of the soul
is
another
The
Self of
it
man
is
is
not sub-
birthless
all
and
deathless.
Birth, death
and
that lies
necessarily
come
to
an end.
They do
is
"The
die,
Self
not
does It
nor having
22
Vedanta Philosophy
It
been does
cease
to
exist.
Unborn,
not
destroyed
when
the
body
is
destroyed."
(Bhagavad Gita)
Body
meates
with
is
life
and consciousness,
but which
sun
is
shines.
only a dwelling-house
Death
is
nothing
but
until
from attachment
its
re-
lease
Karma
Self.
It
has
who
identifies himself
Vedanta Philosophy
23
and
effect.
Through
wisdom alone
cend
ties
this
law and
and
immortal nature.
immortality necessarily
The
idea
of
As
this present
The
and future
folds,
but only
when our
Its
heart un-
do we
perceive
everlasting
Yoga.
The
Vedanta
called
Yoga, which
literally
24
Vedanta Philosophy
and higher
Self.
It offers cer-
instruments
with
it,
he becomes illumined.
when He speaks
God."
This
"communion
what
with
meant by Yoga.
it,
There
is
no
a
mystery
in
as
many
suppose.
It is
servation
a dear,
system
for
the
unfoldment of
us
It teaches
how
and
to use
greatest
good.
main object
is
to
Vedanta Philosophy
unite
into
all
25
Yoga
is
divided into
four principal
Karma Yoga.
Karma Yoga is the path of work and teaches us how to perform all our duties
without creating bondage.
Activity
is
an
inherent
tendency
in
every
it
lhr.ng
through
is
the
fol-
A
desire
faithful
he gives up
all selfish
and attach-
His
ideal
is
to
work
for the
motive.
If
good
result comes,
it,
he does
neither does he
if
he
fails;
26
Vedanta Philosophy
all
but he offers
who
is
the real
Doer of
all
action.
This
Gita
when He
says:
He who knows
leads
this secret, to
him
Raja Yoga.
Raja Yoga teaches us how
to control
The
first
step
is
to
which
manifest
through
into one.
Through
Health
we
absolutely
necessary
the
for
our
is
spiritual
growth,
since
body
the
instru-
ment
and
if
Vedanta Philosophy
an obstacle.
27
through which we
may
is
to
mind and
is
senses, or internal
nature. This
of
concentration
and meditation.
The
study of Raja
ally
Yoga
how
to
them
into
The
purpose of
however,
is
not merely
Bhakti Yoga.
Bhakti
devotion.
Yoga
is
and
to
It is the
follow, because
hearts.
we
have love
is
in
our
As long
as this love
given to
28
Vedanta Philosophy
so long
it
causes us disap-
when
it
is
turned towards
Bhakti.
becomes
how we
feeling
the
source of
beauty and
bliss.
Since
He
is
Being, in
Him
to
alone
we can
find un-
broken happiness.
devotion
God;
is
any
worldly object
love
is
is
not Bhakti.
This ideal
there
wiped
out,
we
that nothing
external
or
transitory
hunger of our
He
is
the
Vedanta Philosophy
29
To
a devotee
God
is
Being,
with
whom
he communes and
with
whom
these
such as of
All
in
relationships
are
established
order that
a claim
to
feel that
we have
sense of nearness
Him.
he
feels in
direct
touch
with
the
Ideal
and
is
his
offered
Jnana Yoga.
Jnana Yoga
discrimination
to
is
and
especially
suited
Its
those
is
of
intellectual
tendency.
aim
to find the
luminous
spirit within,
any other
is
God than
his
own
Self,
which
the
30
Self
Vedanta Philosophy
of
all.
This
process
is
accomplished
"Neti, Neti,"
through
the
of
"Not
this,
Not
this," or
by distinguish-
from the
false.
moves
all
world.
but he
who
and determination
behind him
all
gradually leave
of
the
the
unrealities
Then he
is
able to declare
am He,"
"I
am
the
Truth," "I
"I and
am
the Absolute
Brahman,"
my
It
mean
that be-
we
Vedanta Philosophy
cannot combine
all
31
in
is
our practice of
perfect which
is
Yoga.
No
character
In
fact,
we
Nobody can be
to his
and devotion
one
work.
Neither
can
become
right
judgment and
all
self-control.
Therefore
these
must
go hand
one
in hand.
But
in every character
tendency
invariably
predominates
special
and that
determines the
in
path.
mind
that
all
these
Universality of Vedanta.
"As
sources
different
places,
all
mingle
the
different
paths
which
men
take
32
Vedanta Philosophy
may
appear, crooked or
Thee,
Lord."
From
the
crudest
loftiest
worship to the
and a monist
to
realize
all,
his
true
Self
without depend-
An
fine
Infinite
The
sages de-
Him
to
as
it
because
is
mind
comprehend the
fully.
or
among
Vedanta Philosophy
33
interfere
human
beings.
It
does
not
way
of thinking,
he
stands.
It
accepts
all
the
Sacred
bows down
and
the
reverence before
It
all
Saviours
prophets.
believes
is
that
same
the
Gospel of Truth
only difference
is
preached by
all,
that of language
and
is,
There
in
Vedanta.
It teaches
each one
how
to attain the
highest in his
that he
to
own
him
privilege
his
who may be
of
following
path.
different
all
Vedanta
are
children of
equal claim on
Him.
Thus
sensions;
but
seeing
the
one
Divine
34
Vedanta Philosophy
all
Power behind
proclaims
similation,
forms of worship,
tolerance
it
universal
and
asthis
and
to
all
mankind gives
benediction
"May He who
is
the Father in
Heaven
Moham-
Mazda
grant
peace
and
blessing.
living beings
!"
Vedanta Philosophy
35
phies,
"Vedanta is the most sublime of all philosoand the most comforting of all reliProf,
gions."
Max
Muller.
"On
fairer
fruit
wisdom
there
is
no
Paul Deussen.
"When we
and
above
truth,
all,
philosophical
monuments
of
the
East,
to spread in Europe,
we
discover there
many
and truths so profound, and which make such a contrast with the meanness of the results at which the European genius has sometimes stopped, that we are constrained to bend the knee before the philosophy of the East, and to see in this cradle of the human race
the native land of the highest philosophy."
Victor Cousin.
"Even the
loftiest
set forth
by Greek philosophers, appears in comparison with the abundant light and vigor of Oriental
idealism, like a feeble
full
36
Vedanta Philosophy
'
extracts from the Vedas I have read, on me like the light of a higher and purer luminary which describes a loftier course through a purer stratum, free from particufall
"What
lars,
simple, universal.
The Vedas
contain a
Thoreau.
is
no study
so
and so elevating as that of the Upanishads (Vedanta). It has been the solace
of
my
life, it
my
death."
Schopenhauer.
"If philosophy
is
meant to be a preparation
know
of
it
Prof.
Max
Muller.
is
the the
of
the
philosophy
of
Victor Cousin.
Vedanta Philosophy
"It
is
37
Vedanta,
impossible
fine
to
read
the
or the
of
it,
many
compositions in illustration
"Indeed,
if
may
and Darwinians many centuries before Darwin and evolutionists many centuries before the doctrine of evolution was accepted by the scientists of our time, and before any word like evolution existed in any language of the
;
world."
Sir
evolution
"To say nothing of Indian Sages to whom was a familiar notion, ages before Paul of Tarsus was born."
Huxley.
Vedanta philosophy leaves to wide sphere of real usefulness, it leaves him a Deity to worship as omnipotent and majestic as the deities of any other religion. It has room for almost every religion, nay, it embraces them all."
the
a
"Thus
every
man
Prof.
Max
Muller.
VEDANTA SOCIETY,
135
West 80th
Street,
New York
LUZAC &
W.
C.
Paper, 50
cts.;
postage 3
cts.
CONTENTS.
J.
Devotion.
II.
Purity.
III.
Steadfastness.
the
pen
faultless
acquired
emulate."
will
. .
lucidity of
a style, the simplicity, directness, and which many a Christian Divine might do well
Cleveland
Plain-Dealer.
is
"The purpose
that
.
.
of the author
to
furnish suggestions
solve
the problems of
the
day
as
they arise.
author breathes a spirit of deep Oriental occidental prototype religious that has for its fervor nothing this side of the devotees of mediaevil times." San Francisco Call. Its "This is not a book of theory, but of practice. theme is one outside of philosophy. It gives wisdom for the inner life and its outer manifestations. Without Detroit doubt, the book will have a wide reading."
The
the same ring of strength, boldness and universal sympathy that is to be found in every page of Swami Vivekananda's writings. The words are so alive that they seem rather spoken than written. No one can read the book without gaining a new impetus for the spiritual life and fresh courage to meet
.
the
difficult
conditions
of
life
in
the
world."
Indian
Review.
"A
meates
spirit
the
of deep religious fervor and strength perwhole book and reminds one of Brother It is a book to be read with profit." Unity,
1910
VEDANTA
IN
PRACTICE
Postage,
cts.
CONTENTS
I.Need of Spiritual Life. Ill Building of Gharacter.
II.Right Discrimination. of Goncentratration. V. Self-Realization. VI. Selections from the Upanishads and other Scriptures.
IV. Power
"It
of
to
life.
a thoughtful companion anywhere on the way first book for one who wishes become acquainted with Oriental philosophy at its
is
best.
The book
of concentration.
There are
in this
little
volume
and
for
self-realization."
series
Chicago
is
"In
of
polished
the
essays
of
'Vedanta
takes to
in
Practice,'
show
dream
exist-
may be
human
ence as to constitute the most practical code of living according to the best that is in man. The breadth .
. .
author in reference to other religions, commend themselves to fair-minded readers." San Francisco Chronicle.
toleration
and
exhibited
by
the
The and useful little volume. . author aims to present the principles of Vedanta doctrine in so simple and practical a way that they can be applied in the daily lives of disciples." Cleveland Plain-Dealer.
attractive
. .
"An
have rarely found the difference between intellectual certainty and moral certainty better defined than " in *Vedanta in Practice.' Boston Herald.
"We
The True
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AND
IDEALS)
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