What is Vedanta?

Vedanta forms the basis of the various branches of Hinduism and is one of the major living philosophies and religions of the world. The word "Vedanta" means literally "the concluding portion of the Vedas," and also "the supreme spiritual knowledge." The Vedas are India's most ancient scriptures, whose composition is said by some scholars to extend as far back as 4,000 B.C. The books that comprise Vedanta (known as the Upanishads) were composed for the most part during the second millennium B.C., and consist of the accumulated knowledge of God, Soul and the Universe, as derived from the spiritual experiences and discoveries of generations of India's seers.

Based on the detailed spiritual knowledge set forth in these sacred books, the philosophy and religion of Vedanta is not dogmatic or dependent on the arbitrary authority of any person or persons. It explains the eternal and universal laws governing all spiritual life and gives aid to all men and women in their spiritual unfoldment, regardless of their religious affiliation and beliefs. It is in truth a universal philosophy and religion belonging to no one race of people, but to humanity as a whole. Therefore, many of its principles can be studied and practiced in conjunction with various religions and philosophies. It recognizes that all religions are true and beneficial when sincerely followed, for Truth is One, though It is called by various names and worshiped under different forms. Vedanta does not seek to convert, but to support aspirants in their own spiritual paths.

The Theology of Vedanta

Vedanta teaches that the individual's real nature is divine, a manifestation of the infinite, immortal Reality or Godhead, which is within each person and every creature and object. The aim of human life on earth is to realize this divinity. Through spiritual practice one can discover one's true Self, which is pure consciousness distinct from the body and mind, perfect, free and blissful. Having found the Divine Being within oneself, one sees Him likewise in all living creatures, One pours oneself out in the service of others, regarding one's fellow beings as embodiments of God.

Vedanta declares that God is both absolute and dynamic, impersonal and personal, formless and with form, with gender and gender less, transcendent and immanent. Vedanta also maintains, as does Christianity, that God sometimes specially manifests His power and grace through a human personality (Avatara, or Divine Incarnation) to teach us the way and to provide a focal point for our love and devotion to Him. Vedanta believes that God has come to earth repeatedly in times of humanity's greatest need, and will continue to do so in the future. However, the idea of Divine Incarnation is not obligatory to students of Vedanta.

Vedanta philosophy has three systems, namely: Dualism (Dvaita) in which God is different from His creation; Qualified Monism(Vishishtadvaita) in which the created universe is a part of God; and Monism(Advaita), the most lofty school of Vedantic thought in which human beings, universe and God in their ultimate nature are nondifferent. Each is the infinite and eternal Spirit–the Absolute beyond all description or thinking. In the highest realization of things as they truly are, there is found to be but one Divine Existence–Brahman, the Supreme, which is the same as Atman, the Self of the individual. However, these three systems need not be considered contradictory or superior to each other. They are rather stages of our spiritual comprehension. A spiritual seeker may start with dualism, pass through qualified monism and end in monism. Sri Ramakrishna and Swami Vivekananda stood for the harmonization of these three systems.

Spiritual Practice

While Vedanta teaches that there are many methods which can be adopted to attain the realization of God, emphasis is laid upon four basic paths: The path of reason (Jnana Yoga); the path of devotion (Bhakti Yoga); the path of concentration (Raja Yoga); and the path of selfless action (Karma Yoga). The spiritual practice of the student of Vedanta generally consists of a combination of these four paths. In addition, a true spiritual seeker requires self-discipline. As a result of practicing self-discipline and one or more of the four paths, the aspirant derives definite physical, mental, and spiritual benefit. And, as one progresses toward the ultimate goal, one finds that all aspects of the individual's life become more and more harmonious and effective.

Theoretically, it is possible for a well-versed aspirant to adopt a personal course of spiritual practice for the realization of God. But in actuality it is the rare person who can unerringly determine the practices suited to oneself at any given stage of his or her spiritual development.

As a general rule, therefore, specific spiritual practice should not be undertaken without expert guidance. In India, those who aspire to attain spirituality have always sought instruction and guidance from a qualified teacher who has himself experienced spiritual truths. The Vedanta Societies in this country follow the age-old tradition. It is for this reason that they invite qualified swamis, or monastic teachers, from the Ramakrishna Order in India to minister to the spiritual needs of earnest seekers.

The Vedanta Societies seek to stimulate the growth of the individual's innate spirituality. The disciplines they provide are suited to individual needs and temperament. The Vedanta societies do not deal with the occult, the bizarre, or the sensational, nor do they offer any easy shortcuts to spiritual illumination.