The Concept of Vedanta Philosophy and Monism in India

The Vedanta philosophy and way of thinking takes root in the ancient Indian philosophy writing of the Upanishads. It is based around a monist world view, meaning all things in this world are one and all these things are god basically which is called Brahmin. This sort of an idea favors devotion over faith in one Supreme Being the way monotheism does. This makes way to erase feuds between religion of which god is right and instead says any central god from the sun to Jesus can be correct as long as the focus revolves around recognizing all as one.

The main focus of Vedanta is to understand this so called Brahmin as the source of all things while also existing as all things simotaneously eventually renouncing material things of the physical world called maya. This is referenced in the first part of the Upanishads “By the Lord Isa enveloped must this all be- Whatever moving thing there is in the moving world.

With this renounced, thou mayest enjoy. Covet not the wealth of anyone at all.” The ultimate goal being to recognize your true self called aman, this however is not the traditional “soul” of western thought but rather more of an essence that encompasses more than just what’s inside of you. The point where you finally recognize this atman is called moksha and this can only be reached once you renounce the material things and prideful egos called maya.

It is nearly impossible to reach moksha in a single life time so it is believed that we go a different life after death in a reincarnation cycle called samsara.

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The social class a person is born into after death is based on if they have fulfilled the duties of their social class, called their dharma, to help the world as a whole. A person’s dharma is assigned to them based on which social class they are born into, priests and religious leaders being at the top, workers and military personnel below that and the homeless all the way at the bottom. This system is meant to have the people all working together as one but eventually lead to racism and injustice and still does today. Actions taken in everyday life carry innate moral law called karma and karma works in a flow of cause and effect carrying positive or negative energy based on your actions, if you do good good should come unto you and vice versa. Moral laws of life are influenced by cosmic universal law called rita which is often interpreted by the upper priestly class of the caste system. Living apart from these laws will create your false sense of happiness called samskaras based in selfishness and pride in a lifestyle that often involves putting yourself above others instead of with them. A passage from the Upanishads condemning life based around samskaras says “Therefore one looks outward, not within himself, A certain wise man, while seeking immortality, Introspectively beheld the Self face to face. The childish go after outward pleasures; They walk into a net of widespread death.”

Even if the teachings of Vedanta aren’t completely accurate I see them as a way to peacefully live life and make the world a better place. As they are focused around treating everything around with respect as you would yourself. This encourages being good to yourself which I find needs to be a first step in finding happiness, where it also encourages being good to your fellow humans, animals and also nature. The idea of the world being more than we can see or as transcendental though isn’t a view I conform to myself but if this view leads others to treat each other and the world in a better way, there is really no downside to that part of Vendanta and monism. Slight problems with everything being equal or one arise when you look at things and people that are truly evil as it is debatable for example that people who harm children or animals are lower than people who act in just and moral ways so these evil awful people are not one or equal with other things.

On the ideas of an “unknowable” realm or an unknowable god, focusing on such subjects above ones we actually can observe or really develop accurately accomplishes nothing as you may waste your life away looking for answers that can never be found. Also arguing about whether heaven or hell are real or that Jesus and Mohammad were holy or that more than people really just creates divides among us as people rather than bring us together. Seeing a god who is not physically present as a fatherly or dominant ruling figure arguably just exists to instill fear into people or to keep them submissive and able to be ruled as you can never truly know this god the way you can know a real father or leader erasing a whole dynamic of leaders being with the people instead of far above. Where monism places god with the people and even can make the people part of god creates a much more peaceful and unity based philosophy.

Where material things can make people happy or sometimes cannot, it is all a based on a contextual basis where completely swearing off material things isn’t the answer as in Vedanta but going out and drowning your sorrows with material things isn’t either. Just material things should not be the source of your happiness instead they should help to contribute to happiness at times and should be enjoyed with others to create memories and things of the like. In conclusion ideas of Vedanta and monism hold many good points about how one could live in unity with others and nature but perhaps focuses too much on the unknowable and unnecessary giving up of material things.