III. Vedanta and other schools

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I. INTRODUCTORY

DERIVATIVE МEANING

The intellectualism of the sacred India is associated with the importance of Vedanta Philosophy which has been a much - talked - of Subject among the erudite advocates of transcendence. The derivation of the word is traced to the highest acme of spiritual knowledge embodied in the Holy Scriptures known as the Vedas. The ontological views of the Vedas edify the mansion of unalloyed spirit purely based on transcendence beyond phenomena. Later on the theme of Vedanta has been symbolized in the form of Aphorisms ascribed to have been written by the greatest sage of India — Krishna Dwaipayana Vyasa, utilizing all sorts of rationalistic cosmological metaphysic. We find some aphorisms to speak for the Vedanta system which are considered as reconciliative roots of the conflicting hymns of the Vedas which deal with the esoteric questions of Pure Knowledge apart from the material structures and their association in accommodable space, signifying a subtlety.

The Vedas are the emblematic representations in the shape of hymns dealing with higher knowledge in connection with the present predicament of our intellectual speculation. So Vedanta would inculcate the highest esoteric advancement of the rationalistic view of furnishing a solution of tracing a cosmic Fountainhead Who can satisfy all our quests for the Being, non - Being and beings. The Vedas, in other words, are the First Information’ Reports of human knowledge which go by the name of Scriptures of unveiling agents of hidden knowledge and Vedanta is implied to furnish the true materials where the exoteric phases of different conceptions have terminated for inception.

DIFFERENT MEANINGS

A certain writer of the so - called monistic school in tracing its fundamental merits went on to establish Vedanta Philosophy as suitable to a subject based on the Scriptures known as Upanishads. The Upanishads are considered as esoteric instructions of the Veda which form the subject- matter of the treatise dealing with the cosmology of the phenomena, its sustenance and dissolution as well as an attempt of having a peep into the transcendence. A keen observation will tell us that the Aphorisms of Vedanta are meant to meet the apparently conflicting inculcation of the hymns together with a cogent rationalistic view of dispelling all errable determinations of different scholastic exploits.

ELIGIBILITY AND’DESIG NATION OF HEADERS

Every endeavour is successfully carried by experts and wherever they are found lacking in capacity, the result will not be desirable; so we should learn how to grapple with the theme properly. If we- are hasty on-lookers of Vedanta, it may lead our purpose to some other determination. We may utilize that very thing for earthly purposes. We may turn ourselves hunters of curiosity and we shall leave it just after our search is completed; but we may receive the true benefit if we patiently approach it to have the true conception of what is forced on us for which we had an ardent desire. The first two readers are surely to miss their aim to utilize properly their time and engagement in order to become successful. The aim of studying Vedanta is to scale up the tallow smooth gnomon of phenomena; but if the slippery position does not allow us to reach the summit of the post, then such an attempt will tend to remind us of the observation of the king of the Highlanders towards the unsuccessful spider. Before we are admitted as students of Vedanta, our attention should not be directed to view perishable limited objects, all of which are meant for lording it over them by our senses.

If we are found to follow the principle of accepting the delineations of Vedanta in the same line with Nature’s limited productions, we are liable to be too confused to make any progress. If the Transcendence is brought in the same category with the sensible world, no positive knowledge could possibly he imparted to us through the Sounds, Who have got transcendental values. Ordinary philosophies could not be easily managed by our sensuous exertions. But when we have no support of transcendent sounds, we are likely to confuse the reading of Vedanta in the same light with ordinary philosophy and to deal with it as a convict on the dock to answer the charges imposed on him. But this is not the case with the subject- matter of this particular enterprise.

APPREHENDING COMMUNITY

The special feature of Vedanta has a marked distinction with other views of different schools of thought. The epistemology, the cosmology and the ontology of Vedantic views are not necessarily to follow the hackneyed path of worldly argumentations based on phenomenal conceptions. The voluntary specifications of the special features are not exactly devetailing the conceptions of various schools, so there is a possibility of a differentiated thought to receive the same with some sort of apprehension, lest their subjective merits are troubled in any way.

The very foundation of epistemology has got a good jerk by the intrusion of Vedantic views among the impressions c of different schools and this is natural that they are startled by the special instigation to explain away difficult problems. There is also a non - reconciliative attitude when the cosmic principles are dictated from the Vedantic platform which would certainly give rise to revolutionize the cosmological views of other schools. As there are different views maintained by non-Vedantic community regarding the nature and essence of metaphysical advancement, there is every invoking of an apprehension among the ontological exploiters. A particular system of inculcation will necessarily bring ebullient mentality of different schools of thought. The sequel is found to resist the particular ingressive view among the intellectual people who are engaged hi; instructing and meeting the quest of enquirers.

We are naturally victimized by the pressures imposed on us through agents who have much affinity to participate with transformable things and passing thoughts arising out of their association with the shaky positions of different objects they come across. The new phase of thought exhibited by the Vedantists may prove to some of the thinkers to be tampering with their peaceful abode of invincible strong walls. Some may consider the treatise of Vedanta as a bugbear to destroy the very root of ignorance due to their close affinity with natural associations. Among the readers of Vedanta, we shall surely meet men who have vehement oppositions to maintain their position. Some of us have become complete slaves of our present senses and these poor funds are not capable to grapple with the situation when some apparently contending views are offered by Vedantic invasion misapprehensions of the bitter experiences of this world discern the undesirability of the invocation of the Vedantic thought among the sensible community. Time-serving attitude would never invite Vedantic inculcations as none of us is inclined to disturb our ease-loving aspirations.

APPRECIATING COMMUNITY

As we find different mentalities of people, we may secure friends of Vedanta from the communities who have had an unwelcome experience of this world during their sojourn in life. Scholars of this pessimistic temperament would come forward to pay their full attention to Vedantic thoughts to corroborate their long-earned views. The accumulative treasures of thesaurus would also invite a different thought to fill up the shelves of their records of mental speculation, though we have noticed a community to chagrin the healthy plausible thought of leading them to the Absolute.

The treatises and discourses on Vedanta may serve also the purpose of the students of knowledge and seekers after Essential Bliss by regulating the temper of entangling themselves in temporal situations. The optimists will also show their aptitude to aggrandize their hopeful and aspiring temper; but we are not confident that every optimist will welcome the Vedantic thought. Among these thinkers we cannot hope to secure sympathy of one and all, as there may be a certain section of people who are busy to participate in earthly things for their present needs and would not look after a permanent incoming treasure. The efficacy of Vedanta is truly observed when sentient existences are found to meet all their wants of present life and after. When they can understand that this emporium is a true repository to dovetail their eternal purpose, a U’K appreciation will then be found in them.

AIM AND OBJECT

The aim of the Vedanta Philosophy is Transcendental Love of the Absolute, though the Absolute has not been fully explained as «Akhilarasamrita - Moortih» Ever - manifested Emporium of relational beatitudes); but the subject treated in Vedanta will explain that Vedanta aims at no other but the Personality of the Absolute— undeviated and unvitiated knowledge. The object of inculcating the unique philosophy ‘ Vedanta’ can be traced in the first two chapters of ‘Relativity’ and the third chapter of Procedure gain the only aim or goal. The object can her be traced in reconciliating the apparently contending intellectual, hymns of Upanishads, all of which tend to the three-fold aspect of the unity, viz., (i) the relative positions of the Absolute, (2) the procedure of uniting the two positions of lover and the loved, apart from the temporal vitiation, deformities of individuation, interception of non-transparent stumbling block and from opaque wrangling intransigentism due to our poor incapable senses, and (3) the incessant beatitude.

The restless nature of mental speculation for variegated entities of this temporal experience through the senses has dissuaded us to have our final rest in indistinctive and undifferentiated manifestation. The erroneous idea of cornering the Absolute in impersonalism in order to avoid the miscomprehension of plurality and temporal position of the objects in our view should not lead us to a zero-making policy to get rid of the numerals. The very project of eliminating the concepts of the Absolute, though apparently leads us to One will not be satisfied till we banish the idea of Oneness having been troubled by the numerical reference of dualism in our establishment of unity. The impersonal suggestion of dismissing the Knower would end our exploit of discoursing about the Absolute.

If we are satisfied to have gained what we wanted to float on the waters of Knowledge, there will be no occasion of opening the question again. An annihilative spirit gets his final rest when he considers himself quite successful to nave gained his aim. By the very proposition he has stopped his iterance of an impersonal aspect of the Absolute, so no lien can be traced of any other explanation to be offered in the quest of Absolute Knowledge. All sorts of being-hood unalloyed situation of Knowledge and incessant Вliss could have no operation again on his presentiment.

Before delineating the objects of Vedanta we should have a thorough relative knowledge of being and non-being, knowledge and ignorance, happiness and pain, though these prove to have a temporal mundane reference, still to evade an attack of the opposers, we must explain our position m transcendental region where no such opposition need be confronted.

The object may have two-fold aspects — the ingredient or the Material Cause free from mundane association, and the existence of the Manifestive Nature of the Efficient Cause. The two causes are paralysed in the impersonal conception of the indistinctive or undifferentiative monists when they talk of the Absolute, whereas the Eternal manifestive ontology will be busy to see the Eternal Plays.

The Transcendental Entities eternally re-presented as the Fountain-head of the two causes will never show their indolent mood as we find in insentient beings void of animation, but they will be united by the tie of love for Eternal Manifestive purposes to keep up their reciprocal eternal spotless activities. The Predominating Transcendental Singular Actor will be imposing on the predominated plural beings who are associated to serve Him with All-love.

Whenever we find a dissension between the entities of predominated ingredients, they do not agree with the sole aim of loving the All-love. So they are relieved from eternally working with the same spirit for the Singular Pre-dominating Entity. This dissension facilitates their welcoming a vitiated field of work where they get temporal affinity or apathetic feelings among them. The Vedanta has taken the difficult task of imparting to relieve these rapturous tendencies among the indolent who are to succumb by the tempting influence of deluding Potency, Maya.

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II. BACKGROUND OF VEDANTA

QUESTION OF TIME

The Factor of Time is an inseparable ingredient of every theme on the qualitative plane. Every existence is traced in the units of Time and it will be natural to enquire when and from which quarter and by whom this particular school of thought has been brought to light. This question dealt with by Vedanta has arisen in the individual soul of man since his attaining puberty of receiving Knowledge. So it hinges upon ascertaining the halcyon .says of civilization when human Knowledge determined his real self. Critics have already come forward with fixing the date of Vedanta after the ritualistic activities of the Indians of early days, as Vedanta itself discloses a rationalistic aspect apart from attending to the homestead performances.

SCRIPTURES OF YORE AND THEIR APPARENTLY CONTENDING HYMNS

The Vedas are recognized in some quarters as the oldest of books, not only of India but of the whole world. They entertain — the same time the idea of later productions : treatises dealing with gnostic activities. These rationalistic old hooks go by the name of ‘Upanishads’, whereas the old hymns are collected in the name of ‘ Samhitas ‘. The word ‘Upanishads’ is acknowledged to hive the Supreme seat of the hymns of the Veda and they are placed at the very top of gnostic reductions. The derivative meaning of the word ‘ Upanishad ‘ discloses the fact of enquirers before the instructors, so as to have a special feature of the Vedas which pass as ‘Apaurusheya’ or not written by any human agent. Critics would advance with their surmise that no historical tracing of the author has been justified to have such non-designative authorship.

The Upanishads as well as the hymns of the collected part of adorative songs towards different objects of worship tend to designate by the name of ‘ Shruti ‘ or recollection of what they heard before when scripts were not in vogue. The normal demeanour of determined self has to receive sounds which are but symbolical representations of thought. This sort of imparting knowledge first characterized the shape of the Vedas or store-house of knowledge in emblematic forms. As the intellectual aspects of the Vedas are many in number and apparently conflicting statements are found in them, a necessity was felt of putting them together in an assimilated form in the shape of aphorisms.—We shall deal later on with the divisions and subchapters and ‘Adhikarans’ (Themes), etc.

The back-ground of Vedanta System is found in the Upanishads which are opposed by some other thoughts, so that, contradictions had also to be met when dealing with the questions. The rationalistic aspect when judged by different individuals with variegated taste should end in rapturous combat with the result of victory’ of one and defeat of the other. The ‘Puranas’ and ‘Pancharatras’ dealt with the explanations of the aphorisms that led the direction in positive interpretation.

The chroniclers would tell us that the Upanishads have come into existence after the hymns of the Samhitas and before the adventures of aphorisms, Puranas and Pancharatras. And if they require to put them in the standard of Time, they trace back to a date three millennium of Solar years back from the present age if not earlier. So the aphorisms of Badarayana were composed before the present Puranic and Pancharatrik interpretation as well as before the advent of the Mahabharatam.

The Aphorisms did not go to cement the ting hymns of Upanishads, but also mention the different thoughts of treatises of Ashmarathya, Kashakroshna, Badari and Audolomy, besides thoughts of five different systems of Indian Philosophy. The rationalistic arrangement of the Aphorisms gave vent to the new System of Shakyasimha and Bardhamanagnatiputra. Though these have no precedence, some hasty scholars want to consider their age just preceding the writing of Aphorisms.

The apparently contending hymns of different Upanishads have caused doubts in the minds of rationalists who have come forward with their respective argumentation, and to meet them the Aphorisms played a good part to justify or to reconciliate the garners of thoughts of diverse schools. The dominating influence of Aphorisms done a great deaf of good to settle the mutilative views. The bona fide readers are the best judge to decide the successful arrangement of the Aphorisms.

PRECEPTORIAL LINEAGE OF THE AUTHOR

The history of India has supplied us with the combating spirit dominated in the rationalistic period by different agents and they have been singularly met by the progenitor of the succeeding schools of religion and the auburn-hip has been ascribed to Krishna-Dwaipayana Vyasa.

This author had to edit the hymns of the Vedas in four different books and had to coach up many disciples to deal with the different branches of knowledge pertaining to the use and practice of the then civilized section of cultural society. He had got his lineage from the progenitor of human race known as Brahma by the disciplic order through the sage Narada, which has been contradicted by the Impersonalist shool.

The old history of the country has described the lineage together with the texts of Upanishads which disclose many branches in disciplic order from Brahma.

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