A Comprehensive Collection - Swami Vivekananda

"Whose"Some"whenAnVEOANTA. 35finite in the language of matter, in the language of theis the infinite of the muscles and not of the mind.finite, itIt is^he i nfinite of space and not of thought. Thereforein the second portion or Jnana Kanda, we find there isaltogethera different procedure. The first was to searchout from external nature the truths of the universe. Therst attempt was to get the solution of all the deep problems of life Jrom the material world. Yasyaite Himavantomahatwam.glory these Himalayasdeclare." This is agrand idea, but yet it was not grand enough for India.The Indian mind had to fall back and the research tooka different direction altogether from the external, thesearch came into the internal, from matter into mind.There arose the cry a lAan dies, what becomes ofhim ?"Astityeke nayamcvstiti chaike, &c.say that he exists, others that he isgone ; sayentirely differentOh king of Death, what is truth ?"procedure we find here. The Indian mind gotwhat wasto be got from the external world, but it did not feelsatisfied with that ;it wanted to search more, to dig in itsown interior, to seek from its own soul, and the answercame.TJpanishads, or Yedanta, or A ranyakas, or Rahasya,is the name of this portion of the Yedas. Here we findat once that religion has got rid of all external formalities.Here we find at once not that spiritual things are told inthe language of matter, but that spirituality is preached inthe language of the spirit, the superfine in the languageof the superfine. No more any grossness attaches to it,nomore is there any compromise with things that concern us.Bold, brave, beyond our conception of the present dayrstand the giant minds of the sages of the Upamshads, de-