Q: — What is Vedantism?
A: — One-sided and biased critics may understand absolute monism by the term Indian Vedantism, but those who are impartial and who judge things from all angles of vision, find the transcendental personality of God-head as the settled conclusion of the Vedantic doctrine. The theory of non-distinction has been wrongly preached as propounded in the Vedanta, before a world which is averse to God, being disguised with the imperfect, partial and distorted conception of the Vedanta Philosophy of India which is the universal reality. In reality the doctrine of personality of God-head is the proper conclusion of the Vedanta and that is the true interpretation of the Vedanta by the unbiased learned scholars.
The unique and genuine interpretation of the Vedanta, as contained in the Shrimad Bhagavatam, points at the true Vedantic doctrine. Shri Vyasadeva, the compiler of the Vedanta-sutras, has himself as commentator elucidated the true meaning of the Sutras or aphorisms compiled by him, in the Shrimad Bhagavatam which reveals their intrinsic import which equalises all sides, reconciles all diversities and is beyond all sectarian conflicts created by various professors of empiric knowledge, who give different shapes to the Vedanta in their laboratories of mental researches. It is only they that secure the true Vedantic principles from the Shrimad Bhagavatam who can save themselves from the danger of falling into the ditches of various imaginary principles and wrong sectarianism.
To be brief, the difference between the followers of Mayavada, or absolute-monism and the Vaishnava Vedantics is that the former have a bias for the idea of Nirvisesha or non-distinction, whereas the latter accept the eternality of Personal God-head. The monists are atheists in disguise; on the other hand the Vaishnavas are sincere theists; the former are followers of the method of induction i.e. the process of reasoning from particular data to a general one, and the latter are followers of the deductive method of reasoning by which we arrive at the necessary consequences of admitted or established premises; i.e. a monist is inimical towards self-surrender to God, while a Vaishnava is inclined towards it. Most of the intelligentsia of the present day India are empiricists and as such, more or less, supporters of the Mayavada of the monists. Acharya Shankara has extensively propagated this Mayavada by dint of his exceeding intelligence and thus been able to captivate men’s minds.
The supporters of Savisesha-vada, the doctrine of eternity of personal Godhead, are known as Vaishnavas or theists. We shall call any persons of any country and any era as Vaishnavas or theists to the same extent that this Saviseshavada is found in them. We think that the noble Jesus propagated Saviseshavada, as Acharyas Shri Visnuswami, Shri Ramanuja, Shri Madhva, Shri Nimbarka, etc., did in India. The Saviseshavada as propagated by all the teachers of the world, more or less, found perfection in the preachings of the different Indian Acharyas, which have attained the climax of mutual reconciliation of all souls of pure knowledge distinct from matter. This Savisesha is the conclusion of Mahaprabhu Shri Krishna Chaitanya Dev, Who, though God Himself, played the part of a Supra-human Professor of the University of Nadia.
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The negative social results of a society populated primarily by hedonistic people should be obvious to anyone. A society of self-centered, animalistic people who have no other interest than their own sense enjoyment cannot be at all peaceful or progressive—either materially or spiritually.
Science of Identity Foundation - Siddhaswarupananda
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