A Comprehensive Collection - Swami Vivekananda

Soj VEDANTA. 377assume two causes where one will explain the whole thing.And the fight went on, and all the theories which held thedoctJHne of substance were thrown on the ground by theBuddhists. There was a break-up all along the line of allthose who held on to the doctrine of substance and qualitiesthat you have a soul, and I have a soul, and every onehas a soul separate from the mind and body and each one>individual. far we have seen that the idea of Dualismis all right, for there is the body, there is then the fine mind,there is this atman, and in and throughall the atrtuins isthat paramatman, God. The difficulty is here,that thiscdman and paramatman are both so-called substance, towhich the mind and body and so-called substances adherelike so many qualities. Nobody has ever seen a substance,none can ever conceive ;what iS the use of thinking of thissubstance ?Why not become a KsJianika, and say thatwhatever exists is this succession of mental currents andnothing more. They do not adhere to each other, they donot form a unit, one ischasing the other, like waves inthe ocean, never complete, never forming one unit whole .Man is a succession of waves, and when one goes away itgenerates another and so on, and the cessation of thesewave forms is what is called Nirvana. You see that Dualism,is mute before this, it is impossible that it can bring upany argument, and the Dualistic God also cannot beretained here. The idea of a "God that is omnipresent,and yet is a person who creates without hands, and moveswithout feet, and so on, and who has created the universeas a kumbhakara* creates a ghataft the Buddhist declaresthat if this is God he is going to fightthis God and notworship it. This universe is full of misery ;if it is thework of a God, we are going to fight this God. And* Potter, t Pot.