Shrikrishna is Omni perfect God in Himself.

Indian culture believes Lord KRISHNA is the perfect incarnation of GOD. From Matsya to Buddha all other AVATARS in Hindu Theology are Incarnation in degrees only. So that The Incarnation of Shrikrishna is very peculiar and special in its characteristics. The peculiarity of Shrikrishna manifests through his whole life. A person who has escaped from war due to fear of KalYavan has been declared the all-time great warrior By Bhishma. Who ness with Gopies , married with 16 thousands but Yogeshaw according to veda Vyas. Who is not the king of any state but empowered to first reception by the Yudhishthir in his RAJASUYAY. Above of all, the person who can see the eradication of his sons, grandsons and other nearer, dearer persons of Yadu Vansh, who were departed from path of morality and ethics. That one is GOD in reality. Who is inspiration to extinguish the outer incoherence of society, not to feel hesitation to destroy his own creation for the establishment of dharma, who is our only reliance, at movement of crisis, who motivate us to perform actions without any attachment. This Great KRISHNA is Loved by us in form of son, friend, brother, lover, husband and father. He is peculiar and secular in all forms of relations and human feeling. The supreme divine form of Consciousness LORD KRISHNA will grace the all happiness in our life.

CONCEPT OF FEMININE PERSONALITY IN INDIAN CLASSICS

Contemporary Indian society is passing through a transition. Different social concepts are re-oriented, re-interpreted and a number of views and ideas are being evolved and restructured in the social fabric of Indian society as per the need of era. No doubt, there is a legacy of cultural mosaic with Unity and Diversity in free India. Thinkers and Philosophers of contemporary era have tried to create a renaissance in India acc. to the need of their time based on our eternal cultural values. But numerous concepts and theories regarding, person, personality, personal identity, society, social behavior, fraternity, liberty and equality are yet to be evolved and restructured. The concept of feminine personality is one among these.

The paper attempts to make an analytical approach in favour of feminine personality in Indian classics. But when, highlighted on the term of feminine personality, we got that it was not familiar concept for Indian classics. This term was the result of the first wave of the feminist movement which was started in the middle of the 19^th century and continued in 20^th century. It continued in the political and social struggle for 1- Right to learn (education) 2- Right to legal equality 2- Right to vote or adult suffrages.

The first movement comes to an end during 1920-30 due to conservation and antifeminist politics. But the second wave of movement, once again started after the Second World War (1935-45), and particularly during the 60^s to 70^s. The movement enabled women to sensitize them and to realize about their oppression, atrocities and exploitation. This is also enabled women to analyze the patriarchal violence and to raise political counter strategies for emancipation. This process has been accelerated all over the world. In this series the first women movement conference was held in 1948, in America. It has sensitized the women from U.K. Italy, Germany, U.S.A., and France, to fight against the male superiority and their oppression. Further the third wave of movement, leading to their participation in decision making bodies and capital to share in power, status and authority system of the society began. It has started during 1990_s. In this regard mention may be made of the view points of some prominent feminine activists, for example Dalma, Pamela Abbott and Clare Wallace. They have presented different feminist viewpoints in regard to emerging feminist movement in the process of globalizing development with respect to economy, polity of the social structure all over the world.

In the western societies like U.S.A., Canada, France, and Germany and also in Latin American countries, the black feminist argue that a feminist perspective needs to take account in differentiated solution as well as racialised man. Therefore, the emerging power structure in the process of political practice is to fight for liberalization of black people both men and women, for example, Negros and Anglo Indians and Canadian Aboriginals.

During the last 25 to 30 years Feminist activism in India is activated to bring about a consistent and homogeneous social interplay among their male counter parts in regard to life and social work and images, rights and duties.

Tagore’s essay entitled 'Women' and Woman and Home' endeavor has been made to redefine the woman's position and her significance in restoring the balance in society and bridging the gap between human individuals.

21^st century women throughout the world are proving worthy of this statement. She has become a superwoman, tackling various incompatible tasks effectively. Ramkrishnan has already once predicted that she creates, preserves, and destroys the world, a mere wink of her wondrous eyes; she held the universe in her womb." Women have been accepted as the milestone in the history of human civilization. But a very next moment we got the fine words of these documents as well as all those of the Vienna Declaration in 1933 and the declaration of Beijing in 1995 stand in sharp contrast to the regular routine of life of millions of feminine personality. And the 70 percent poverty of 1.3 billion people is feminine and the majority of world's refugees are women and female illiteracy is invariably higher than male illiteracy. Women economic, social and cultural rights continue to be neglected. This is accepted by Boutras Ghali, the UN secretary General who says, "There is still a gap between what should be, and what is. The United Nations, its member states and their partner in civil society must now focus as never before on how to accelerate the practical implementation of programmes aimed at improving women's daily lives and solidifying their status as full and equal partners in the drive for better world.

In Indian scenario regarding woman population is more critical and pathetic, after 1975. So many programmes have been launched for upliftment of women community but all the efforts and business done so far, are futile and meaningless because of peculiarity of Indian culture. The questions and problems of Indian woman are not equal and at par with western social milieus and a generalized approach with one universal concept of woman couldn't solve.

The problem of our society, in spite of gender difference, woman is human being. She shouldn't be treated as a social entity only. The total women personality is the outcome of culture and socialization. Culture creates the personality and socialization decided the role of the person, personal significance, glory and identity are the basic questions, which should be answered in process of civic and social upliftment and it is rather difficult to identify and answer the questions of personality with the methodology of scientific exploration. But a human touch in all the efforts is inevitable and this is the place where the role of Philosophy starts.

As so far Indian context of feminist movement is concern an attempt to evolve the concept of feminine person, based on Indian tradition, is not done till now. This is the area of a literary vacuum because of the oppressment of western feminist movement. This is only Dr. Ambedkar, who had tried to fill this gap with his versatile knowledge of Indian history, culture and philosophy, but he was not committed with woman problems particularly but, his deep concern was, with depressed class only.

Great revolutionist Shri Aurobindo showed 'India's great role in world formation in his marvellous creation 'foundation of Indian culture'. His views are based on Vedic philosophy. There are no any separate entity as Masculine or feminine personality. Brihadaranyak Upnishad also focused on composite entity of feminine and masculine personality. They are as one as a peas and pad. It also revealed by the conversation of lord Shankar and Goddess Uma that, there's no any feminism or masculism, in concept of soul. A single soul focused in all and all women are also the initial part of the supernatural power so masculine and feminine personalities have same rights, duties and role.

It is the Ethnic entity's reflection and Indian recent concept, about women, where they are restricted, reserved and neglected. This movement is growing in isolation; it is not coherent with Indian culture. In Indian tradition we got that the women like Sita, Draupadi, Kunti, Apala and Ghosha were, the matter of faith, and all the women have same attribute, as they had, so women should be powerful, energetic, willful, brave and skilled in their strategy to serve and protect their nation, whereas they can.

In spite of Indian tradition, the women, who formed herself in fully modern civilization, they thought that the women like Sita, Savitri, Damyanti, Draupadi and Kunti were bound to compromise with their given condition; they were unable to fight with circumstances. They were weak, soft and over ruled by the masculine personality. In the book "In search of Answers: Indian women's voices from Manushi", it has spoken that 'Sita' and other feminine personality, in traditional cultural treasure, were tortured by their counterparts, due to their settled cultural sentiments. But it is far from the truth.

In the Vedic philosophy, we can see that there were no any single concept of man and women. There we get only soul and both male and female personality was the initial properties of this. They were dignified only for conceptual elaboration of Prakriti or world.

In 'Vedic Philosophy' and in Indian classics', it is hard to find, any separate identity of male or female. In Bhagavat Gita, Krishna says that all the world, included male-female or human beings and non-human beings or non-living things, are the part of a soul and all they are focused by that part of peculiar soul only. They have no any separate identity. There are the concept of all in one and one in all.

Feminine personality, it means, soul of whole biological world. Family is not possible without women and concept of village is impossible to think without family and it is unexpected to think about state or nation without state or village. So in this scenario family is the unit of all national or world level social, economical or cultural organization and women is the unit of the family. If women will be rejected and restricted then axis will be stammered, shivered and whole world will feel digginess. Due to the improper impression of westernization, the man of high technological era, sawed off the family tree and keep the world off, from the family shade and introspection.

Historically woman has been remained a neglected entity in the power structure of society. The patriarchal society fused with religion and moved with materialism had only increased segregation and differentiation from holistic rules. However in the present patriarchal society and system of class as also gender differentiation, they need admiration and recognition. These needs are expected to be fulfilled by the civil society, but the situation is not up to the mark. Here is the place, where the human rights may keep a watch on this situation and may offer guidelines from Indian classics, in this regard.

Woman should recognize their own identity. It seems women are not aware, as they are required to be. Women must be proved that they are feminine. Christian women community says that, it is the duty of their own community to define the concept of women. It is clear that, to be governing body of all women of entire world, is, also the result of 'white Man's burden'. It is but natural because history speaks about their courage, boldness and style of fighting against the circumstances. But due to this wonderful history they are suffering in the problem of superstition. Still they are brave and have patience, they all are facing same problem in their social and philosophical life, and it is only Indian women, who can pick them out from the recent deprived society. Indian women have patience and feeling of brotherhood also. She knew how to remove the suffrages, how to handle the coalition. Self assessment and self-realization needed by European woman and Indian woman can present a guideline to them. Women of India can give spiritual help which make the Christian Men firstly a human being. They can also suggest the key of internal happiness. In the same way Hindu woman can help the Muslim woman also.

Indian women can attend this duty in the full-fledged way but, for this she should be healthy active and with her all intelligence and prosperity. She must be practical, enlightened and introspective, to be recognize herself. Only such kind of women can save the entire world from metallic shade of life and society. It is their internal nature to upgrade their sincerity. Women should keep their eagle eye view on superstition and cultural harassment, which needs assessment and let’s stop to think this hilarious concept that the Christian society is the society of world.

As the same Christian society, when India ruled over by Muslim emperors, much more milestones were there which affected India's cultural, social and religious life badly. Women should stop strolling and wandering in the lobby of Christian's and Muslim's impression. There's no need to plead their guilty. It is needed here to think how the society will be balanced? How will women understand what are their rights and duties and what they do? How they will attend the concept of women empowerment and what's the impact is passing on society?

In the scenario of world characterized by domination by the strong over the weak and their increased deprivation and exploitation, and if, women are weak then, it is their fault and so they should not expect any help from the others.

In the Indian context, given the existing gender equalities, a woman requires active participation for their social and economical development. As they are not in position to bear the relentless logic of society forces on their own, any reduction in public distribution system, education, health, care and others, is bound to have an adverse effect on the quality of life.

In order to meet the challenges of feminine identity, it is modern Indian women's duty to reduce the cultural and religious darkness, and kick them out from the society. Truth is the highest power of Indian women so, it is her duty to preserve the culture and heritage of society in its real perspective, as it should be.

The stated above are a positive prophesy about the role and future of Indo-centric women behaviour. It will be merely and Utopia, if sound and clear concept of femaleness will not be sketched out. And this task needs exhaustive and innovative effort of reinterpretation of Indian classics. But up to the time any serious work on has done so far. Therefore this proposed work is a noble initiation to make a small submission in said area. This is an attempt to philosophize the ongoing movement of feminist domain with clear sound and script based analysis of concepts inherent in Indian classics, regarding female, feminine gender and feminine personality.

HINDUISM AND BUDDHISM: BACK TO BASICS;HISTORICAL

Dr. Rajaneesh Kumar Shukla

Depart. of Com. Philosophy & Religion

S.S.V.V. VARANASI

Vedic and Buddhist (Sraman) traditions originated and flourished in the same spiritual soil of India. Both have their own exalted and celebrated existence with a record of their cordial relations. Both the traditions are culturally identical. Both bear a common heritage. If understood from moral, ethical, spiritual and social dimensions, they are perceived as sublime and humanistic in quality and magnitude.

Buddhism and Hinduism stand as a collective consciousness of the fundamental common identity based on their long and rich history, their deep roots, their philosophy of universality, their time tested value systems, pluralism and spiritual heritage. The Sakyamuni Buddha, the greatest universal humanist of India himself said, “Even so have I, monks, seen an ancient way, an ancient road followed by the wholly awakened of olden times… Along that have I gone, and the matters that I have come to know fully as I was going along it. I have told to the monks, nuns, men and women lay-followers, this Brahmafaring, brahmacharya that is prosperous and flourishing, widespread and widely known, become popular – in short well made manifest for gods and men.” (Nikaya II, p.106). This thought process has been in vogue amongst nearly all the saints, monks and spiritual masters in India from ancient times. It bears the mark of a tradition that has originated in India and has witnessed many refinements and enhancements for the common good of all.

At the same time there are many ill-informed or ill-conceived views that have distanced these two great traditions. The need of the hour is to resolve such issues that are the outcome of divergent views and focus on those aspects that further strengthen the cultural and spiritual bond that has always existed between the followers of the two traditions.

Though the parallels and common aspirations are generally known to the followers of both these age-old traditions, it is essential to re-interpret their core philosophies, their basic spiritual principles and all such underlying tenets, which can be used once more in the creation of a better world.

Spiritual Masters and Scholars share the responsibility of presenting to the world such understanding, which is helpful for the entire humanity

In an attempt to focus the attention of the scholars on this issue of great importance, some aspects of the similarities between Hinduism and Buddhism have been noted below:

1) Oneness in the Concept of Dharma/ Dhamma (Sanatana Dharma)

Both traditions accept the concept of Sanatana Dharma (Eternal Cosmic and Moral Law.) Both consider Sanatana Dharma as not only related to religion, but to social order, right conduct and virtue. Both traditions accept that understanding Dharma / Dhamma as a Natural Law of the Cosmos helps in attaining higher knowledge about the truth or truths. The impact of Dharma/ Dhamma is seen in each and every sphere of the Indo-centric life-systems and are integral to their philosophies, beliefs and practices.(Dhammapad Yamakavagga & Manusmrit Dharmaprakaran)

2) Concept of Universe is same.

Hindu and Buddhist traditions share identical views regarding the concept of the universe. The universe is without a beginning and without an end (anadi and ananta). No one created this universe at a particular time and no one can destroy it. This beginning less, endless concepts gives dignity to human beings, by bestowing power to individuals as being the products of our own karma (actions). In the various suttas of Anamatagga Samyutta , the Buddha teaches that the cycle of existence, the samsāra, represents the continuous arising and passing away of khandhas, āyatanas and dhātus. This incessant process of evolution and dissolution of dhātus (the fundamental elements of matter and mind) and khandhas (compounded of the dhātus) is endless. Blinded by avijjā (ignorance), and by nīvaraṇas (hindrances), and fettered by trishna (craving), beings have been passing from one existence to another around and around the cycle of samsāra, for immeasurable periods of time.

3) Moksa and Nibbana – Ultimate goal of Life

In both the Hindu and the Buddhist traditions, the ultimate goal of life is reaching the state of Moksa or Nibbana. Both Hinduism and Buddhism accept that an individual consciousness reaches this state when individual karma is exhausted through a cycle of continuous births and deaths. The final release from this cycle is Moksa or Nibbana.

4) The Tradition of Meditation and Yoga is very similar

a) Meditation

Concentration in meditation has been an aspect of the practice of the yogis for many centuries preceding the Sakyamuni Buddha. They used it to search for knowledge of the Self. With his magnificent systematic approach, insight and intuition, the Sakyamuni Buddha built upon the Yogic / Upanishadic perspectives and developed their meditative techniques. He however rejected the yogi’s doctrines of the Self.

Religious knowledge or ‘vision’ was indicated as a result of practice both within and outside the Buddhist fold. According to the Saamannaphala Sutta this sort of vision arose for the Buddhist adept as a result of the perfection of meditation (dhyana) coupled with the perfection of ethics. Some of the Buddha’s meditative techniques were shared with other traditions of his day, but the idea that ethics are causally related to the attainment of religious insight was original in Buddhist thought.

b) Yoga

Yogic practice is a distinct characteristic of religions of Indian origin in general and of Hinduism and Buddhism in particular. Each and every tradition of Yoga has a common goal. The path may differ, the type of practice may differ but every discipline of Yogic practice is aimed to reach stress-free mental plane.

Yoga is intimately connected to the religious beliefs and practices of Buddhism and Hinduism. There are however variations in the usage of terminology in the two religions. In Hinduism, the term “Yoga” commonly refers to the eight limbs as defined in the Yoga Sutras of Patanjali, which were written some time after 100 BCE. In the Nyingma school of Tibetan Buddhism the term “Yoga” is used to refer to the six levels of teachings divided into Outer Tantra (Kriyayoga, Charyayoga and Yogatantra) and Inner Tantra (Mahayoga, Anuyoga and Atiyoga). Hindu Yoga is claimed to have had an influence on Buddhism, which is notable for its austerities, spiritual exercises and trance states.

Many scholars have noted that the concepts dhyana and samadhi are common to meditative practices in both Hinduism and Buddhism. Despite the fact that various forms of Yogic practices evolved in Hinduism and Buddhism, it is worth noting that every path or sect share a common characteristic regarding attainment of purity of the mind and a leap for attainment of nirvana or moksha. There are common terminologies and common descriptions of meditative states seen as the foundation of meditation practice in both traditions. Most notable in this context is the relationship between the system of four Buddhist dhyana states (Pali jhana) and the samprajnata samadhi states of Classical Yoga.

5) Mantra, Jap and Worship are common

The concept of mantras is a unique concept of religions that emerged in India. Mantra jap is a way towards attainment of summum bonum, one of the distinct characteristics of Hinduism and Buddhism. No other parallel can be found in other traditions. Worship is a universal characteristic of Buddhism. The Arabic word of Buta (for idol) is derived from the word ‘Buddha’. It signifies that idol worship and iconography were spread by the disciples of the Buddha in the entire world. Hinduism accepted this form of worship without any reservations. Hinduism and Buddhism are the only two religions where idol worship is accepted in their routine religious practices. This common factor shows that both traditions share a common way of worship and Sadhana. This common point needs a wider discussion for emergence of a philosophy of co- advancement.

6) Law of Karma- Identical in both traditions

Individuals go through certain processes and accompanying experiences throughout their lives which they have chosen, and those would be based on the results of their own creations. The effects of all deeds done in past, present and will be performed in the future makes one responsible for one’s own life. That is the law of karma. This law is not about retribution, vengeance, punishment or reward. Karma simply deals with what is. In religions that incorporate reincarnation, karma extends through one’s present life and all past and future lives as well.

Karma is a central part of Buddhist teachings. Buddhist teachings re-interpret certain aspects of the pre-Buddhist conception of Karma. Certain aspects of Buddhist teachings on Karma, such as the transfer of merit or Karma, seem to have been taken from the earlier Hindu teachings, ( despite presenting apparent inconsistencies with the Buddhist doctrine of Karma).

The theory of causation is sufficient to prove the parallel between Hindu and Buddhist traditions by itself. Both traditions accept that each effect has cause and each cause produces an effect. It does not matter which type of causality they accept whether Satkaryavada, Asatkaryavada, Arambhavada or Parinamvada. All theories have been drafted in the Pali Canon and the Vedic Scriptures.

7) Theory of Rebirth, Punarjanmavada – Basics of Both

Rebirth is a distinct characteristic of both traditions. Other religious sects originating in India also accept the rebirth theory. But so far as the philosophical analysis is concerned, Hinduism and Buddhism are the only traditions in the entire world who analyzed this concept, used it in philosophical discourses, religious practices and above all in their moral practice. The entire theory of morality of both these great traditions depends on this concept. Both traditions neither accept any final day of judgment nor complete vanishing of the world, but both believe an individual gets the result of their own karma in different forms of rebirth. The Theory of Rebirth, widely accepted by the scholars of both traditions needs to be re-interpreted from the view point of Atmavada and Anatmavada , so that no ambiguity remains.

8) Dukkha and Trishna as the cause of Dukkha – A common view

Both traditions accept Trishna (Thirst, Cravings) is the root cause of dukkha. If trishna is abolished then dukkha vanishes. Both traditions believe dukkha cannot be abolished through its experience. But the knowledge of the cause of dukkha is the only path of abolishment of the dukkha. This concept can be seen in both the Pali canon as well as the Bhagavad Gita.

9) Ahimsa- common approach to Life

Ahimsa is a religious concept that advocates non-violence and a respect for all life. Ahimsa (ahimsa) in Sanskrit implies avoidance of sacrificial ahimsa, or injury. The Buddha’s dialogue in the Culakammavibhangasutta with Brahmin Subha on killing is interesting considering the Vedic emphasis on sacrificial ahimsa. The focus on ahimsa, non-harm to all beings, in Buddhist ethics was a definitive move away from the killings inherent in the sacrifices of the Vedic ritual tradition. This move away from sacrificial ahimsa was also being made in other Sramana traditions.

The Upanishadic literature, for example, is often critical of Vedic ritual and emphasizes the internalization of the meaning and symbolism of sacrifice, rather than its literal enactment. Long life span was much sought after by the composers of the Vedas. The Buddha’s explanation of karma in the Culakammavibhangasutta challenges the Vedic idea that a life of sacrifice accrues benefits and excellence for oneself and one’s family. The Buddha expounds his view that killing living beings consciously does not lead to the good, but to something that was problematic for the Brahmins of his day, that is, shortness of life.

10) The Concept of Knowledge and Pragya is comparable.

Both traditions equally affirm that true and appropriate knowledge only means to attain summum bonum. Even in Madhyamika philosophy, which expounds the principle of Shunyata as the utmost state of reality, it is not emptiness but identity of Shunyata with Pragya and in-turn Pragya is nothing but experience of the non-dual (Advaya). And this is the supreme form of knowledge in Indian tradition and Buddhism and Hinduism stand on equal grounds so far as the ultimate knowledge is concerned. No doubt both hope to attain gradually to redeeming knowledge through renunciation and meditation.

11) Plurality – An analogous concept

Both Buddhism and Hinduism accept the pluralistic form of the world. Both speak of the need and importance of respecting other viewpoints and evolving together. Harmony of different traditions is a common thread that runs through both these great traditions.(Prithavisuktta, Atharvaveda and Dhammapad)

12) Humanism for Global Good – A common thread

Both Hindu and Buddhist traditions have never forced anyone to accept their tradition. Their core tenets are based on the fundamental principle of humanism and seek to benefit all. It is this essence, this right view that has been responsible for the spread of the teachings of Dharma / Dhamma around the world and has become a silent tool for creating a harmonious human society.

The ongoing dialogues between the followers of Hinduism and Buddhism for establishing a common platform for global good is the essential step forward, if we have to bring some stability in the world order. The current seminar “Hinduism and Buddhism – Back to Basics” is one such effort which will unravel the commonality between two traditions and bring forth the vast knowledge enshrined in Original Buddhism (Shraman) and Vedic teachings. It would not be fair to consider either of them in isolation. The related study could possibly be historical and sequential tracing of both as they influenced each other’s development. Further evaluation of the basics of both traditions is a much-needed task today for achieving the higher ideal of global good. Monks, saints, scholars and critics of both traditions have the shared responsibility to come together, and participate in a constructive dialogue.

“ViBuh”-- The New World View”

Moving ahead in the twenty-first century with rich, diverse and varied heritage, humankind is looking for new insights, novel intuitions and fresh approach. Hinduism and Buddhism, as two great traditions of the world, satisfy reason and heart alike and have taken root in many cultures of the world. Founded on the principle of centrality and sacredness of human life, both have never been aggressive towards any other faith tradition. Time has now come to present the sublime messages enshrined in these two great traditions: Hinduism (Vedic Tradition) and Buddhism (Shraman Tradition) through a humanistic world view which can guide humanity towards sustained peace in the world.

This New Word view can be in short represented by the combination of ‘Vi’ (from Vedic tradition) and ‘Buh’ (from Buddhist tradition). Combined together, it may be called ‘ViBuh” World View.

Buddhism and Vedanta

The following notes taken from Swami Vivekananda's lectures and discourses are reproduced here from his Complete Works, 5: 279-81.

The Vedanta philosophy is the foundation of Buddhism and everything else in India, and the Advaita philosophy of the modern school has a great many conclusions similar to those of the Buddhists. Of course, the orthodox Hindus will not admit that, because to them the Buddhists are heretics. But there is a conscious attempt in Vedanta to stretch out the whole doctrine to include the heretics also.

Vedanta has no quarrel with Buddhism. The ideal of Vedanta is to harmonize everything. With the Northern Buddhists we have no quarrel at all. But the Burmese and Siamese and all the Southern Buddhists say that there is a phenomenal world, and ask what right we have to create a noumenal world behind this.( see reference below )

The answer of Vedanta is that this is an incorrect charge. Vedanta never contends that there is a noumenal and a phenomenal world. Vedanta says that there is only one reality. Seen through the senses, it appears phenomenal, but it is really the noumenal all the time. Take the case of a rope mistaken for a snake in a dimly lit room. If we see the rope, we do not see the snake. It is either the rope or the snake but never both. So the Buddhist statement of our position-that we believe there are two worlds-is entirely false. They have the right to say that the reality can only be phenomenal but no right to deny others' right to say that the reality is noumenal.

Buddhism does not want to have anything except phenomena. In phenomena alone is desire. It is desire that is creating all this. Modern Vedantists do not hold this at all. We say that there is something that has become the will. Will is a manufactured something, a compound, not a "simple." There cannot be any will without an external object.

We see that the very position that will created this universe is impossible. How could will have done it? Have you ever known will without an external stimulus? Desire cannot arise without stimulus or, in modern philosophic language, of nerve stimulus. Will is a sort of reaction of the brain, what the Samkhya philosophers call Buddhi. This reaction must be preceded by action, and action presupposes an external universe. When there is no external universe, naturally there will be no will; and yet, according to your theory, it is will that created the universe. Who creates the will?

Will is coexistent with the universe. Will is a phenomenon caused by the same impulse that created the universe. But philosophy must not stop there. Will is entirely personal; therefore we cannot go with Schopenhauer at all. Will is a compound--a mixture of the internal and the external. If we were born without any senses, we would have no will at all. Will requires something from outside, and the brain gets some energy from inside; therefore will is a compound, as much a compound as the wall or anything else. We do not agree with the will-theory of these German philosophers.

Will itself is phenomenal and cannot be the Absolute. Will is one of the many projections. There is something that is not will but is manifesting itself as will. That I can understand. What I do not understand is that will is manifesting itself as everything else. That doesn't make sense because we cannot have any conception of will as separate from the universe. When that something which is freedom becomes will, it is caused by time, space, and causation. Take Kant's analysis. Will is within time, space, and causation. Then how can it be the Absolute? One cannot will without willing in time.

If we can stop all thought, then we know that we are beyond thought. We come to this by negation. When every phenomenon has been negated, whatever remains, that is It. Whatever remains cannot be expressed and cannot be manifested, because the manifestation will be-again-will.

 Reference

A phenomenon is an observable event, something that can be observed by the senses and the mind. The phenomenal world is the world we perceive through the senses and through imagination and dreams. As opposed to this is the noumenal world of “things-in-themselves.” According to some philosophers (most notably Immanuel Kant [1724-1804]), we can only know the phenomenal world; the noumenal world is not directly accessible to human experience.