The Sermon on the Mount found its response not only in Christian culture but also in Hinduism. In the text, Swami Prabhavananda presents his vision of the eight beatitudes, presenting them as stages of a person’s path to God and not as a classification (Clooney & Francis, 2018, p. 120). Drawing parallels between Vedanta and other sacred Indian scriptures, Prabhavananda moves to the categories of knowledge and teaching. Through the prism of quotations from the Gospel of Matthew, the researcher speaks about the importance of the path from student to teacher: the essence of the fact that all people are salt and light of the earth precisely in his deep understanding and knowledge (Clooney & Francis, 2018, p. 125).
Further, Prabhavananda raises the issue of Jesus’ condescension to earth – avatars, as manifestations of God on earth, in the Hindu religion are not equated with one specific person (Clooney & Francis, 2018, p. 128). The word of the law is reflected in yoga and Buddhism in terms of cessation of anger, internal and external discipline (Clooney & Francis, 2018, p. 129). In the fourth part, through the prism of Jesus’ philosophy of nonviolence, Prabhavananda touches on the thesis of different teachings for different disciples, depending on their degree of “advanced” (Clooney & Francis, 2018, p. 132). At first glance, however, it may seem that this statement is highly undemocratic and undermines the essential foundations of the doctrine. However, Prabhavananda sees this as the wise realism behind the stereotypical first impression.
The question of perfection is also in tune with the Vedanta. Prabhavananda sees the correspondence in the union of man and finite space, just as in Christianity, the path to God is described (Clooney & Francis, 2018, p. 136). This path, represented by the author in three steps, is the only way a person can become perfect. A frequent and vivid association of the passage of the path – asceticism – is considered in the next part.
Prabhavananda introduces not only a different point of view, which does not differ much from Christian teaching, but also shows the sides of realism that are available only at the level of the deep wisdom of understanding the sacred texts. In the last part, Prabhavananda defines service in religion and the spirit that is in each of us and the fact that Jesus was the bearer of the exact nature (Clooney & Francis, 2018, p. 141). By citing many other religions as an example, you can see how there are really few differences in them and how one allows a deeper understanding of the other.
My religious experience resonated with Prabhavananda’s reasoning about asceticism and partly about knowledge. In times of solitude, loneliness, denial of everything around what is happening, a feeling similar to abstinence is created. For me, as a modern person, it isn’t easy to imagine the extreme degrees of asceticism reaching monasticism. However, in this state, I found the strength to solve problems and answer many of my questions. Renunciation of everything is not an end in itself, and it only helps to get on the right path, freeing oneself from unnecessary thoughts and deeds. This knowledge is light; this fact makes people the salt of the earth, which Jesus speaks of in the Sermon on the Mount.
As a nurse, I was challenged by the idea that service does not equal virtue. Virtue, according to Prabhavananda, is a consequence, while service is determined by the constant and honest pursuit of love and God. In my opinion, a deep understanding of this idea can lead to many wise life decisions in which it will be possible to avoid conflict, resentment, evil intentions, and an unpleasant situation thanks to it. In medical practice, where every word and movement is essential, this is an important psychological aspect.
Reference
Clooney, S. J., & Francis, X. (2018). Learning Interreligiously: In the Text, in the World. Augsburg Fortress Publishers.