Book Title: World of Philosophy
Author(s): Christopher Key Chapple, Intaj Malek, Dilip Charan, Sunanda Shastri, Prashant Dave
Publisher: Shanti Prakashan
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ences to actions of jivanmukti in terms of lokasaàgraha. Vivekananda brought it to the forefront & made it the prime message of Advaita Vedanta. Saikara's interpretation was mainly refuting the ritualism of M?m??s? & negativism of Baudha. Vivekananda's interpretation was mainly refuting the charge of teaching inaction naiSkarma without refuting Saikara's Advaita.
To summarize śaikarä's position it can be said that Śaikarä distinguished between pravhtti and nivhtti as two paths of dharma. Even though he said that action done without selfishness (phalasa), without any attachment (niSkäma) doesn't bind & leads to the purification of the mind, he was criticized by scholars & interpreters of Advaita as an advocate of path of karma - sanyasa (naiskarmya) leading to inaction. He was at times held responsible for presenting the path of spirituality in a negative & pessimistic way. Saikarä when stated that pravhtti binds, he equated it with shrothsmarta-karma's advocated by M?m??s?. So he was stating indirectly the inadequacy of ritualism of M?m??s? & trying to establish superiority of transcendental knowledge. Again the supreme knowledge, which is unity, is beyond any attributes & best described negatively. While doing so he probably could adopt philosophical terminology used by Bauddhas to explain the truth.
Vivekananda presenting it in all optimism, all positivity covering the socio-political as well as material-spiritual dimensions & following Saikarä Advaita as transcending all categories & dichotomies, declared that "The Religion' which is Truth is beyond all sects or religions & that is the illuminating essence of Advaita Vedanta.
For him (Vivekananda) Advaita was The Truth. He said: 'Truth does not pay homage to any society, ancient or modern. Society has to pay homage to Truth or die. Societies should be moulded upon Truth & Truth has not to adjust itself to societyĦ.that society is the greatest, where the highest Truths become practical. That is my opinion & if society is not fit for the highest truths make it so, & the sooner the better' (II 84-85). In his philosophy we see attempts to make society fit for the highest Truth where highest truths become practical.
Even though he interpreted pravḥtti & nivhtti in a different way than that of Saikarä, he admitted the glory of nivhtti or sannyäsa as the answer to various problems. He said 'As far back as the days of the Upanishads, we have thrown the challenge to the world: Not by progeny, not by wealth, but by renunciation alone immortality is reached. Race after race has taken the challenge up & tried their utmost to solve the world riddle on the plane of desires. They have all failed in the past - the old ones have become extinct under the weight of wickedness & misery which lust for power & gold brings in its train & the new ones are tottering their fall. The question has yet to be decided whether peace will survive or war, whether patience will survive or non-forbearance, whether goodness will survive or wickedness, whether
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