02 December 2013

Swami Vivekananda's Quotes On Advaita Or Monism

In this page we'll make a collection (or should it be written "I'll make a collection"?, as the topic itself is "Advaita") of Swami Vivekananda's quotes and comments on Advaita.
  • A real Vedantist must sympathise with all. Monism, or absolute oneness is the very soul of Vedanta. Dualists naturally tend to become intolerant, to think theirs as the only way. The Vaishnavas in India, who are dualists, are a most intolerant sect.[Source]
  • According to the Advaita Vedantist, the soul is struggling to reveal itself. After long struggle, it finds that the subject must always remain the subject; and then begins non-attachment, and it becomes free.[Source]
  • All the criticism against the Advaita philosophy
    can be summed up in this,
    that it does not conduce to sense-enjoyments;
    and we are glad to admit that.
     —Swami Vivekananda
    Image source: Wikimedia Commons
  • According to the Advaita philosophy, there is only one thing real in the universe, which it calls Brahman; everything else is unreal, manifested and manufactured out of Brahman by the power of Mâyâ. To reach back to that Brahman is our goal. We are, each one of us, that Brahman, that Reality, plus this Maya. If we can get rid of this Maya or ignorance, then we become what we really are. According to this philosophy, each man consists of three parts — the body, the internal organ or the mind, and behind that, what is called the Âtman, the Self. The body is the external coating and the mind is the internal coating of the Atman who is the real perceiver, the real enjoyer, the being in the body who is working the body by means of the internal organ or the mind.[Source]
  • Advaita. . . affirms that Purushas can be only One, that Purusha cannot be conscious, unconscious, or have any qualification, for either these qualities would bind, or they would eventually cease; so the One must be without any qualities, even knowledge, and It cannot be the cause of the universe or of anything. "In the beginning, existence only, One without a second", says the Vedas.[Source]
  • Advaita was the only way to save India from materialism.[Source]
  • Advaita will be the future religion of thinking humanity. No doubt of that.[Source]
  • All the criticism against the Advaita philosophy can be summed up in this, that it does not conduce to sense-enjoyments; and we are glad to admit that.[Source]
  • Here is the glory of the Advaita system preaching a principle, not a person, yet allowing persons, both human and divine, to have their full play.[Source]
  • In India, dualistic formulae are already on the wane, the Advaita alone holds the field in force. In America, many movements are struggling for the mastery. All these represent Advaita thought more or less, and that series, which is spreading most rapidly, approaches nearer to it than any of the others.[Source]
  • In India they tell me I ought not to teach Advaita Vedanta to the people at large; but I say, I can make even a child understand it. You cannot begin too early to teach the highest spiritual truths.[Source]
  • It is very difficult to entertain Advaitic (non - dualistic) ideas at the outset. But the dualistic standpoint gradually leads to the realisation of the Advaita.[Source]
  • It may take ages for all minds to receive monism, but why not begin now? If we have told it to twenty persons in our lives, we have done a great work.[Source]
  • Monism and dualism are essentially the same. The difference consists in the expression. As the dualists hold the Father and Son to be two, the monists hold them to be really one. Dualism is in nature, in manifestation, and monism is pure spirituality in the essence.[Source]
  • Only the Advaita philosophy can save mankind, whether in East or West, from "devil worship" and kindred superstitions, giving tone and strength to the very nature of man. India herself requires this, quite as much or even more than the West. Yet it is hard uphill work, for we have first to create a taste, then teach, and lastly proceed to build up the whole fabric.[Source]
  • Strength is the medicine that the ignorant must have when oppressed by the learned; and it is the medicine that sinners must have when tyrannised over by other sinners; and nothing gives such strength as this idea of monism. Nothing makes us so moral as this idea of monism. Nothing makes us work so well at our best and highest as when all the responsibility is thrown upon ourselves.[Source]
  • The Advaita is the eternal mine of strength. But it requires to be applied. It must first be cleared of the incrustation of scholasticism, and then in all its simplicity, beauty and sublimity be taught over the length and breadth of the land, as applied even to the minutest detail of daily life. "This is a very large order"; but we must work towards it, nevertheless, as if it would be accomplished to-morrow. Of one thing I am sure — that whoever wants to help his fellow beings through genuine love and unselfishness will work wonders.[Source]
  • The difference between dualism and monism is that when the ideal is put outside [of oneself], it is dualism. When God is [sought] within, it is monism.[Source]
  • The doctrine of monism holds that this universe is all that exists; gross or fine, it is all here; the effect and the cause are both here; the explanation is here. What is known as the particular is simply repetition in a minute form of the universal. We get our idea of the universe from the study of our own Souls, and what is true there also holds good in the outside universe. The ideas of heaven and all these various places, even if they be true, are in the universe. They altogether make this Unity. The first idea, therefore, is that of a Whole, a Unit, composed of various minute particles, and each one of us is a part, as it were, of this Unit. As manifested beings we appear separate, but as a reality we are one. The more we think ourselves separate from this Whole, the more miserable we become. So, Advaita is the basis of ethics.[Source]
  • The dry, abstract Advaita must become living — poetic — in everyday life; out of hopelessly intricate mythology must come concrete moral forms; and out of bewildering Yogi-ism must come the most scientific and practical psychology — and all this must be put in a form so that a child may grasp it. That is my life's work.[Source]
  • . . . The first is called dualism. The second holds that there are God, soul, and nature, and soul and nature form the body of God, and, therefore, these three form one unit. It represents a higher stage of religious development and goes by the name of qualified monism. In dualism, the universe is conceived as a large machine set going by God while in qualified monism, it is conceived as an organism, inter penetrated by the Divine Self.[Source]
  • The idea of unity and what we call monism — without duality — is the idea in India. This doctrine has: been always in India; [it was] brought forward whenever materialism and scepticism broke down everything. When Buddhism broke down everything by introducing all sorts of foreign barbarians into India — their manners and customs and things — there was a reaction, and that reaction was led by a young monk [Shankarâchârya]. And [instead] of preaching new doctrines and always thinking new thoughts and making sects, he brought back the Vedas to life: and modern Hinduism has thus an admixture of ancient Hinduism, over which the Vedantists predominate. But, you see, what once dies never comes back to life, and those ceremonials of [Hinduism] never came back to life.[Source]
  • The monistic Vedanta is the simplest form in which you can put truth. To teach dualism was a tremendous mistake made in India and elsewhere, because people did not look at the ultimate principles, but only thought of the process which is very intricate indeed. To many, these tremendous philosophical and logical propositions were alarming. They thought these things could not be made universal, could not be followed in everyday practical life, and that under the guise of such a philosophy much laxity of living would arise.[Source]
  • The old idea was: "Develop one idea at the expense of all the rest". The modern way is "harmonious development". A third way is to "develop the mind and control it", then put it where you will; the result will come quickly. This is developing yourself in the truest way. Learn concentration and use it in any direction. Thus you lose nothing. He who gets the whole must have the parts too. Dualism is included in Advaitism (monism).[Source]
  • The word Vedanta must cover the whole ground of Indian religious life, and being part of the Vedas, by all acceptance it is the most ancient literature that we have; for whatever might be the idea of modern scholars, the Hindus are not ready to admit that parts of the Vedas were written at one time and parts were written at another time. They of course still hold on to their belief that the Vedas as a whole were produced at the same time, rather if I may say so, that they were never produced, but that they always existed in the mind of the Lord. This is what I mean by the word Vedanta, that it covers the ground of dualism, of qualified monism, and Advaitism in India.[Source]
  • Therefore in the Advaita philosophy, the whole universe is all one in the Self which is called Brahman. That Self when it appears behind the universe is called God. The same Self when it appears behind this little universe, the body, is the soul. This very soul, therefore, is the Self in man. There is only one Purusha, the Brahman of the Vedanta; God and man, analysed, are one in It. The universe is you yourself, the unbroken you; you are throughout the universe. "In all hands you work, through all mouths you eat, through all nostrils you breathe through all minds you think." The whole universe is you; the universe is your body; you are the universe both formed and unformed. You are the soul of the universe and its body also. You are God, you are the angels, you are man, you are animals, you are the plants, you are the minerals, you are everything; the manifestation of everything is you. Whatever exists is you. You are the Infinite. The Infinite cannot be divided. It can have no parts, for each part would be infinite, and then the part would be identical with the whole, which is absurd. Therefore the idea that you are Mr. So-and-so can never be true; it is a day-dream. Know this and be free. This is the Advaita conclusion. "I am neither the body, nor the organs, nor am I the mind; I am Existence, Knowledge, and Bliss absolute; I am He." This is true knowledge; all reason and intellect, and everything else is ignorance. Where is knowledge for me, for I am knowledge itself! Where is life for me, for I am life itself! I am sure I live, for I am life, the One Being, and nothing exists except through me, and in me, and as me. I am manifested through the elements, but I am the free One. Who seeks freedom? Nobody. If you think that you are bound, you remain bound; you make your own bondage. If you know that you are free, you are free this moment. This is knowledge, knowledge of freedom. Freedom is the goal of all nature.[Source]
  • We have seen how the idea of Mâyâ, which forms, as it were, one of the basic doctrines of the Advaita Vedanta, is, in its germs, found even in the Samhitâs, and that in reality all the ideas which are developed in the Upanishads are to be found already in the Samhitas in some form or other.[Source]
  • When I was in America, I heard once the complaint made that I was preaching too much of Advaita, and too little of dualism. Ay, I know what grandeur, what oceans of love, what infinite, ecstatic blessings and joy there are in the dualistic love-theories of worship and religion. I know it all. But this is not the time with us to weep even in joy; we have had weeping enough; no more is this the time for us to become soft. This softness has been with us till we have become like masses of cotton and are dead.[Source]
  • Why did the infinite God make this world? [The dualist says:] Just as the potter makes pots. God the potter; we the pots. . . . In more philosophical language the question is: How is it taken for granted that the real nature of man is pure, perfect, and infinite? This is the one difficulty found in any system of monism. Everything else is clean and clear. This question cannot be answered. The monists say the question itself is a contradiction.[Source]
  • You must be able to sympathise fully with each particular, then at once to jump back to the highest monism. After having perfected yourself, you limit yourself voluntarily. Take the whole power into each action. Be able to become a dualist for the time being and forget Advaita, yet be able to take it up again at will.[Source]

See also

  1. Swami Vivekananda's quotes on Vedanta

External links

  1. The Absolute and Manifestation from Complete Works, Volume II, Book: Jnana Yoga

This page was last updated on: 2 December 2013, 7:35 pm IST (UTC+5:30 hours)
Number of revisions in this page: 2

1 comment:

  1. bhattathiri21 October 2015 at 16:57

    Excellent and informative


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