Practical Vedanta

Practical Vedantawhich is that subtle essence, in It all that exists has its self. It is the True. It is theSelf and thou, O Shvetaketu, are That." He gives another example of the riversrunning down to the ocean. "As the rivers, when they are in the ocean, do notknow that they have been various rivers, even so when we come out of thatExistence, we do not know that we are That. O Shvetaketu, thou art That." So onhe goes with his teachings.Now there are two principles of knowledge. The one principle is that we know byreferring the particular to the general, and the general to the universal; and thesecond is that anything of which the explanation is sought is to be explained so faras possible from its own nature. Taking up the first principle, we see that all ourknowledge really consists of classifications, going higher and higher. Whensomething happens singly, we are, as it were, dissatisfied. When it can be shownthat the same thing happens again and again, we are satisfied and call it law. Whenwe find that one apple falls, we are dissatisfied; but when we find that all applesfall, we call it the law of gravitation and are satisfied. The fact is that from theparticular we deduce the general.When we want to study religion, we should apply this scientific process. The sameprinciple also holds good here, and as a fact we find that that has been the methodall through. In reading these books from which I have been translating to you, theearliest idea that I can trace is this principle of going from the particular to thegeneral. We see how the "bright ones" became merged into one principle; andlikewise in the ideas of the cosmos we find the ancient thinkers going higher andhigher — from the fine elements they go to finer and more embracing elements,and from these particulars they come to one omnipresent ether, and from that eventhey go to an all embracing force, or Prana; and through all this runs the principle,that one is not separate from the others. It is the very ether that exists in the higherform of Prana, or the higher form of Prana concretes, so to say, and becomesether; and that ether becomes still grosser, and so on.The generalization of the Personal God is another case in point. We have seenhow this generalization was reached, and was called the sum total of allconsciousness. But a difficulty arises — it is an incomplete generalization. Wetake up only one side of the facts of nature, the fact of consciousness, and uponthat we generalise, but the other side is left out. So, in the first place it is adefective generalization. There is another insufficiency, and that relates to thesecond principle. Everything should be explained from its own nature. There mayhave been people who thought that every apple that fell to the ground was draggeddown by a ghost, but the explanation is the law of gravitation; and although weknow it is not a perfect explanation, yet it is much better than the other, because itis derived from the nature of the thing itself, while the other posits an extraneouscause. So throughout the whole range of our knowledge; the explanation which isbased upon the nature of the thing itself is a scientific explanation, and anexplanation which brings in an outside agent is unscientific.So the explanation of a Personal God as the creator of the universe has to standfile:///C|/Documents%20and%20Settings/Chitra%20Selva...oksBySwami/PracticalVedanta/PracticalVedantaPDF.html (23 of 113)2/26/2007 12:24:33 AM