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We all ask questions regarding ourselves,
the world that we experience and the Lord,
such as –
- Who am I? Am I the body? Am I the mind?
- What happens to us when we die?
- What is the nature of the world that
we experience? How did it come into
existence? Will it have an end?
- Is there a creator? Is there some one
like a Supreme Lord? Are there more
than one God?
- What is our relationship to others,
the perceived world and the Lord or
the Gods?
- What is the purpose of life?
- Like other philosophies,
Advaita Vedanta deals with such questions.
It is a unique philosophy. The uniqueness
consists in (a) the assertion that
the sole reality is a supreme principle
of existence cum consciousness cum
infinity, called brahma (spelt as
Brahman in this paper) which is identical
with the consciousness of individual
living beings called aatma and (b)
the relegation of the universe perceived
universe (jagat) to a lower order
of reality.
- The original Hindu
scripture called Veda (consisting
of about 20,000, mantras (hymns)
is divided into four compilations,
called (a) Rig Veda, (b) Yajur Veda,
(c) Sama Veda and (d) Atharva Veda.
Respectively, the earlier portions
of these Vedas consist of (a) hymns
(mantras) in metrical or poetic
form, (b) a manual of rituals including
hymns in prose form (c) hymns in musical
form and (d) miscellaneous matters.
Together, these portions are called
Karma Kanda. The latter portions of
the Vedas, called Vedanta or Upanishads
or Jnana Kanda are the philosophical
portions. Karma Kanda deals with (a)
rituals and sacrifices (b) worship
of deities and prayers (c) duties,
values of life, and conduct of life
in harmony with the welfare of all
living beings, with the requirements
of society and with the structure
of the universe (called karma) and
(d) meditation (upaasana) on
aspects of the cosmos in the form
of deities (devatas) and on
the Supreme Lord, the creator and
ruler (Iswara). There is a lot of
codified and clarificatory literature
called sutras (aphorisms),
and elaborating these, there are smritis.
Whereas Brahma Sutra deals
with the Upanishads, the others deal
with karma kanda. Related
to karma kanda there are dharma
sastra sutras dealing with the
duties and responsibilities of and
the values to be cultivated by individuals,
grhya sutras dealing such matters
in relation to the family, srouta
sutras focusing on the welfare
of the society, with a description
of rituals and prayers for the well-being
of the society, universal harmony
and peace. There is also literature
consisting of commentaries called
bhashyams, and these, in turn, have
a chain of sub-commentaries. Such
of these that are in verse form are
called vartikas. There are also interpretative
works on various topics called Prakarana
Grandfathers. All these together are called Saastra.
- Pursuit of Karma
Kaanda is the preparation for the
pursuit of Jnana Kanda. Karma Kanda
prescribes various kinds of karma
and upasana and mentions the corresponding
mundane benefits to be obtained, such
as wealth, health, progeny, acquisition
of superhuman powers (called siddhis),
life in higher worlds, etc. When they
are performed with the purpose of
obtaining the material benefits, they
are called kaamya karmas. In the initial
stages one does kaamya karmas. But,
in due course – it may be after many
births (called janmas) – one finds
out that whatever benefits kaamya
karmas give are temporary. Even life
in a higher world is, according to
Sastra, temporary. .The foolish way
of seeking happiness is to develop
desire for objects. No pleasure is
unmixed with pain. In fact most of
the time, it is pain. Struggle and
strain and anxiety in acquiring things,
the worry of protecting what one has
acquired and the sorrow when it is
lost or ceases to be – all this is
nothing but pain. Happiness is only
there in a fleeting moment when one
has got a thing one wanted and desire
for another or a higher thing has
not arisen. There is no end to desire.
One desire arises after another. One
is always hankering after something
better. Satiation sets in. The law
of diminishing returns operates. If
going to a picture once a month is
enough, to begin with, you reach a
stage when you want to go daily and
even that is not enough later. Your
sense faculties undergo wear and tear
by the enjoyment and one becomes mentally
a slave of the objects and physically
a wreck. The wiser way of having happiness
is to develop dispassion for objects
(vairaagya). Vide Isavasya 1 – “Protect
yourself by giving up desire.” Experiencing
the problems of seeking happiness
through contact with objects, one
begins wondering whether it is possible
to have permanent peace and happiness.
Sastra comes and says, “Yes; it is
possible. Leave the kaamya karmas
and come to Jnana kanda.”
- (a) Before taking
to Jnana kanda, one has to prepare
oneself for it. The subject is subtle
and the study requires calmness and
concentration of mind. Calmness or
purity of mind and concentration are
acquired, respectively, by the performance
of karma and upasana without desire
for mundane benefits and solely with
a view to going to Jnana kanda. This
is called nishkaama karma.
This is a way of life where the attitude
is significant. Whatever action one
does, religious or secular, is done
as an offering to Iswara (iiswara
arpana buddhi) and acceptance
of results, favorable or unfavorable
with equanimity as the sacred gift
of Iswara (iiswara prasaada buddhi)
This is called karma yoga. Karmayoga
engenders purity of mind (citta
suddhi) and upasana calmness and
concentration of mind (citta aikagryam
and citta naiscalyam) and
desire for atma vicaara (enquiry
into the nature of self), which are
required for the pursuit of jnana
kanda.
(b) Sastra prescribes what is called
varnaashrama dharma – four successive
ways of life and four vocations. The
four successive ways of start with
brahmacarya ashrama in which boys
and girls chant the Veda mantras and, studying Sanskrit get a general idea
of what the Veda says. They also study
auxiliary subjects, called vedaangas
(siksha, kalpa, vyaakarana, nirukta,
and chandas, and jyotisha – pronunciation
and intonation, methodology of rituals,
grammar, and eymologolical explanation
of difficult Vedic words, prosody
and astronomy. Starting at the age
of five, the study is to be done under
a preceptor (guru), staying with him for a period of twelve years.
(This is called gurukulavaasa). This
is followed by grahasthaasrama in
which one, after marriage, functions
as a priest, teacher, warrior, trader,
or agriculturist (in one of the four
varnas, called respectively, Braahmana,
kshatriya, vaisya and sudra.) Women
who have not chosen to pursue jnana
kanda get married and look after the
household. When one has had children,
to the eldest of whom one could hand
over the responsibilities of the joint
family one adopts vaanaprastha aasrama
in which one retires with one’s spouse
to the forest for doing upaasana.
The last is sanyaasa aasrama during
which one devotes time exclusively
to a deep study of Vedanta (Jnana
kanda). This is again done under a
guru ; this time the guru has to be
one who is not only well versed in
Vedanta but is himself also one abiding
in Brahman (srotriya brahmnanishtah).
There are two type of sanyasa - vividishaa
sanyasa – which is taken for devoting
undivided attention to sravanam, mananam
and nididhyasanam.
(c) Going through grahastha asrama
and vanaprastha asrama is not compulsory.
Those who have obtained sufficient
purity of mind (citta suddhi) and
dispassion (vairaagyam) and concentration
(citta aikaagryam) and have developed
a keen desire for liberation (mumukshutvam)
after the brahmacarya asrama itself
can, be it boys or girls, straightway
take to sanyasa asrama, or, without
going through grahastha asrama, continue
study of Vedanta. (They are called
naishtika brahmacaris or
naishtika brhmacaaarinis). (Vide
Brhadaranyaka IV.iv.20, where two
types of sanyasa are mentioned, one
after grahasthasrama and vanaprastha
and the other straightway from brhamacarya).
(In Jabala Upanishad also, it is said
that one takes grahasthasrama after
brahmacarya, vanaprastha asrama after
grahasthasrama, sanyasrama after vanaprastha
and as an alternative, one can straightway
take sanyasrama after brahmcarya.
In today’s economic and social milieu,
it not possible to adhere to the ancient
system of varnasrama dharma involving
a regular succession of ways of life
and a clear division of vocations.
Gurukulavaasa has become obsolete
and there is no time for a householder
to perform the elaborate rituals prescribed
in Sastra. However, even in modern
society, even if there is no ceremonial
assumption of asramas, the sequence
of the main activity in life is not
different – one engages in study first,
then discharge one’s duties in the
chosen profession, not omitting prayer
and worship and if one is intelligent,
devote the time after retirement to
spiritual pursuits. Even in modern
circumstances, though formal rites
may not be possible, it is possible
to devote some time to a limited regimen
of worship, prayers and meditation,
to the extent the preoccupation of
earning a living will allow. One has
also to perform one’s duties to others,
to society and to nature. Further,
one should pursue one’s profession
in the spirit of follow the path of
karma yoga and lead a life based on
values, such as truthfulness, non-violence,
austerity, charity etc. Above all,
one reduces worldly pursuits to the
minimum required for life and devotes
time to spiritual pursuits. If one
is talented, the talent should be
put to use for the welfare the society,
nation and the world, after providing
for the requirements of one’s own
family. Whatever surplus wealth accumulates
should be spent in charities.
- The major part of
the original Vedic literature has
been lost by disuse and destruction
during invasions. According to tradition,
Vedanta literature originally consisted
of 1180 Upanishads. What are extant
are 108 or so. Of these what are considered
most important are twelve Upanishads.
Of these, widely taught are ten, viz.,
Isa, Kena, Katha, Prasna, Mundaka,
Mandukya, Aitreya, Taittiriya, Chandogya
and Brhadaranyaka, for which the great
preceptor, Sankaracarya has written
invaluable commentaries. Two others
that are popular are Kaivalya and
Svetasvatara. (Some say that the extant
commentary of Swesvatara is also Sankaracarya’s.)
Mandukya is the shortest Upanishad
and Brhadaranyaka is the biggest.
Mandukya is studied along with an
explanatory treatise called “karika”
written by Sankaracarya’s teacher’s
teacher (paramaguru), Gaudapadacarya.
Apart from the Upanishads, all students
of Vedanta study the Bhagavadgita
and Vyasacarya’s “Brahma Sutra”. As
foundational texts, they are called,
“Prasthaanatraya”.
- According to tradition,
the literature of the Vedas including
Vedanta is not works of human authorship.
It is revelation from Iswara; vide
Kaivalya Upanishad 22 – “I (Brahman)
alone am the theme taught in the different
Vedas. I am the revealer of the Vedanta
and I alone am the real knower of
the Vedas.” Swetasvatara IV.9 – “Mayii
(Brahman, through his power, called
Maya, creates Veda ….” (The word,
‘Mayii’ should be interpreted, preferably
as Iswara, since creation is mentioned).
Revealed by Iswara, Veda exists in
a subtle form, as a part of the creation.
It has been grasped by sages (rishis),
whose special mental equipment acquired
by upasana has enabled them to find
out what is there is subtle form.
(The word, ‘rishi’ is derived from
a root which means ‘to see’; so rishi
means one who sees). The Veda has
been transmitted to successive generations
in a teacher student tradition. This
is called “guru sishya parampara”.
Vide Swetasvatara Upanishad V.6 –
“The brahmatvam, the principle
called Brahman) is hidden in the Upanishads
which constitute the gist of the vedas.
(- ‘Hidden’ means that it can be known
only by those who do sravana manana
in depth). Hiranyagarbha knows them
(the Upanishads). Knowing them, Devas
and rishis have become immortal”.
Since the teaching was oral, not written,
the Veda is called sruti. Since
it is not of human authorship it is
called “apaurusheya pramaana”.
The rest of the sastra is of human
authorship, the work of sages and
saints, and it is called “pourusheya
pramaana”.
- In its fundamental
teaching, Vedanta deals with matters
beyond creation. Human intellect itself
is a part of creation. It cannot therefore
prove or disprove what is said in
Vedanta. Cf. Kathopanishad I.ii.8
and I.ii.9 – “It (Brahman) is beyond
argumentation.” “This wisdom…..is
not to be attained through argumentation.”
Kenopanishad I.3, I.4 and I.6 – “The
eyes do not go there, nor speech nor
mind. We do not know Brahman to be
such and such.” “ That (Brahnan)
is surely different from the known
and again It is above the unknown.”
“That which man does not comprehend
with the mind”. Taittiriya Upanishad
II.ix.1 – “That…Brahman, failing to
reach which words turn back along
with the mind”. Faith – I. e., the
wholehearted belief that Upanishads
teach us is incontrovertible – is
essential. So a student of Vedanta
goes primarily by what is said in
the Upanishads as interpreted by preceptors
(acaryas) whom he has chosen to follow.
Logic is used to analyze topics based
on data gathered from Sastra to arrive
at a harmonious construction of the
texts (called “samanvaya”) and to
be convinced of the credibility of
what is arrived at (sambhaavana yukti).
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