Introduction to Vedanta
Vedanta philosophy, based on my understanding, has two
main concepts. The first is the human's real nature is divine
and the second concept is that the aim of human life is to realize
this divinity.
Let us try to examine each of the concepts separately.
Vedanta asserts that the universe perceived by the senses is
not real. This is called Maya. Unfortunately, maya has been confused
to be really illusion leading to questions like, 'Wouldn't blood
flow out if I slit my wrists?.' Maya just means out that the
perception of a person not 'self-realized' is not real because
such a person associates himself with his emotions, and his ego.
Since we are unable to perceive the world as a superimposition
of the One reality (which is unchanged in time and space) and
thus that all beings are inter-related, the vedantist says that
the world we perceive is an illusion. Thus what the vedantist
implies is that the world is not unreal like the existence of
an offspring of a barren woman, but the world is unreal like
the mistaking of a rope to be a snake.
Having said that, it is difficult to imagine that a lotus,
the marsh where it resides, and the rock nearby are all made
up of identical units. But, an scientist will agree with this
statement, saying that it is indeed true.
Vedanta goes on to assert that beneath this outward changing
appearance lies an fundamental reality which is supreme, called
Brahman. This is the 'Sat-chit-ananda (being- consciousness-
bliss)' and 'the peace of god which passeth all understanding'
according to the Bible. The scientist protests this contention,
saying that he cannot measure this underlying reality, if any.
The vedantist is not surprised, he adds that since Brahman is
beyond the senses, not being able to detect an underlying reality
does not prove anything. Now, we are at crossroads, we can either
agree with the scientist or the Vedantist. But in order to examine
the next concept carefully, we have to have to agree with the
Vedantist for a moment, and come back and question him later.
The vedantist goes on to say that the purpose of human
life is to realize this underlying reality. He refers to the
essential nature present in every human being as Atman (which
is called God Immanent). A few vedantists differ on whether that
this Atman is essentially the same as Brahman. This led to many
philosophies including the three main ones, Advaita, Dvaita etc..
as mentioned in the Hinduism section. Advaita philosophy says
that everything is Brahman and that only maya prevents us from
seeing that. The other philosophies differ from this contention.
But we will not worry about that, since all of the Vedantists
seem to agree that Atman and Brahman are 'related' and the aim
of the human life is realization of this. A good contention is
to realize this Atman for ourselves, and investigate how the
Atman is related to Brahman.
We are prone to ask why do we want to realize Atman ? To
answer why, we have to find an alternate purpose unless one contends
that life is of no real purpose. Of course there is no need to
seek a new purpose if one is satisfied with his present life.
Let us see what the majority do: get a education, get a job,
make money, be beautiful, become strong, have children, and preferably,
become famous. But, does one become satisfied with any of this
? Of course not, one always wants more since the desire is endless.
Therefore desire can be satisified only by the infinite. But
a common person does have periods of happiness and periods of
sorrow. But is this really happiness or just pleasure ? Everyone
would agree that sickness, death etc are suffering. Not getting
what we want or getting what we don't want is also suffering.
The only question is whether getting what we want and not getting
what we don't want is also suffering. Actually, they are also
suffering. Most of us when we get what we want don't really enjoy
it. It is like eating a small ice-cream cone. One eats it hurriedly
so that the ice cream won't melt and make a mess. The pleasure
from these objects are so fleeting, yet the mind tries to repeat
this experience and assumes it as happiness. When it so happens
that we can't get this object, we experience sorrow and unhappiness.
Here is where saints like Sankara, Buddha and Jesus interject
and say you can have HAPPINESS all the time if you let go of
this cycle of joy and sorrow which you have by holding on to
the unreal hoping that they bring you happiness. They even go
on to say that desire is the root cause of suffering and unjust
action leads to more action, and death brings a sudden end to
all this. To pause and think about their statements seems unneccessary
since down deep we seem to know that this indeed is the truth
and we seem helpless. So, some take a high road and dismiss them
as pessimists, and their teaching as escapism from the world.
But some of us have achieved many of the material successes,
and still have an 'empty' feeling. Some others realize that all
their ambitions have failed, and there seem to be no purpose
to life. A few others have lost their loved ones, their valued
possessions and wonder their true purpose of life. Among these
people, a few of them would like to give the benefit of doubt
to these prophets. He is prone to ask these masters, 'I don't
entirely believe in this Atman, but let us assume this exists,
how do I realize it ? and how am I to enjoy this everlasting
bliss you all seem to be enjoying?'.
Pat comes the answer requesting you to quit thinking who
you think you are but finding out and realizing who you really
are. This sounds stupid, but they continue to say that who you
really are is the Atman, and not the ego you associate yourself
with. What exactly is this ego ? It is feeling that one is a
separate unique individual, and shows whenever we boast our accomplishments,
desire, or when we bemoan our failures, and fear the unknown.
The Vedantist will say that this is an illusion and you are not
separate. The scientist, to our surprise, will agree with the
Vedantist that all objects are interrelated on all levels.
A simplistic person may ask whether this means that he
should just stop believing he is an individual. But it ain't
so easy. First, we have to overcome our possessive attitudes
towards our action. This does not mean stop doing action but
forgetting the fruits of the action. Thus, we have to stop taking
credit for successes or bemoaning our failures, and be freed
from these 'false' highs and lows. The vedantist goes on to say
that you should work as a service and think of our body/mind
as an instrument of the Atman.
A good question now is why does the Atman need our help
and why we should work for it. Here, the vedantist is bound to
give you a profound answer saying work is worship and the motive
for worship is Love. Considering our normal ways of thinking
about Love, we are bound to question this. But the Vedantist
points out that this Love is perfect since now one is loving
something which is perfect and everlasting. But, as usual, we
are bound to feel somewhat unhappy with this answer. The Vedantist
is advising us to Love something (which he claims to be perfect
and permanent) but something we have never seen while loving
your spouse seems to be more permanent, while we know it is not
since death will separate the spouse.
The Vedantist here asks you to take up meditation, and
stick with a practice of yoga. It is important, he adds, that
one should drop any attachments which binds you more to this
world. This can be achieved by judging every thought and every
action from a standpoint of whether this action will help me
freer, less egoistic, more aware of the Reality or would this
action make me more attached to the world and would enlarge the
illusion of separateness.
Here, some of us may view the Vedantist as a person who
hates the world, or one who is an escapist. But in reality, only
the self-realized persons are able to find the reality beneath
all the appearances. The Vedantist is also able to serve the
society more effectively than us since he has nothing to gain/lose
from it and has no selfish motives and his love for the world
is much more than an ordinary individual.
At this point, we come back to the original question whether
this reality actually exists. The sage says it does, since he
has experienced it but one cannot measure it. The prophet goes
on to say that it is entirely up to us to believe him or not.
But by following a set of procedures like Yoga, one is bound
to realize it. So, he gives us a choice of following a path and
experimenting it ourselves.
The messenger is as important as the message. When we look
at Jesus, Ramana, Krishna, Ramakrishna, Buddha, we wonder whether
these people were deluded or did they lie or whether they were
speaking the truth. Reading their life histories, we seem to
be inclined with the last option, but we can always follow their
path and see for ourselves whether an underlying reality exists
or not.
The saint becomes aware of the Atman residing within everyone.
He also realizes this reality at all time, having no desires
nor ego. This is called by Christians as the mystic union, while
the Vedantist prefers the sanskrit word, which means the same,
'Samadhi'. Samadhi is beyond the three states of consciousness
normally experienced, waking, dreaming, and deep sleep. However,
no one can describe it but one has to experience it.
More thoughts
The vedantist is finished, he says once you are established
in samadhi, all questions are answered, but we would like to
investigate two questions. One, how did ego come about in the
first place and the second, what happens if one fails to achieve
this samadhi state in this birth.
The first question is answered usually answered with a
straight face, 'Ignorance'. Having been accustomed to our college
degrees and our ego, we are indeed livid with anger. We have
been told to our face that we are unaware of the reality because
we haven't looked for it. We have been called ignorant because
we reflect the society, imitate actions like a parrot, and hardly
have a thought which is unique. We don't want to agree that we
are unaware of this reality and concede to the sage that only
ego separates us from this experiencing this reality because
without the identification with our ego, we seem unable to identify
ourselves.
The answer to the question what created this ego would
depend on who you are asking. Buddha will tell you that this
question is irrelevant since when a house is burning, you put
out the fire, not enquire who started it. Christian theology
may introduce the concept of original sin, and postulate the
fall of man from the divine nature. Vedanta points out that the
whole universe is timeless, and endless, and the concept of creation
and destroying is an illusion by itself. But, knowing how and
what created this ego does not really help one in attaining samadhi,
in my opinion.
The second question of what happens to someone who fails
to attain samadhi is a profound one. Unlike the christian view
of heaven and hell, and no more, the vedantist says that a person
is reborn (reincarnated) in this world based on the fruits of
the actions in this previous birth. Now, we need to introduce
a much maligned word, Karma. What exactly does Karma mean ? Karma,
from the sanskrit word, kri, means 'to do'. In other words, Karma
is an action, work, deed. It is just not physical action, but
also mental action, both conscious and sub-conscious action.
Hence, Karma is generated for every action, and thought we do.
The proverb, 'as you sow, so shall you reap' has profound implications.
Every action and thought makes an impression on our mind (called
samskaras), and this is repeated, form our habit, and character.
Karma is of three types, sanchita (karma from our past lives),
prarabdha (the fruits resulting from the past actions or the
karma in motion) and akamya (karma generated due to the present
action/thought). The last typifies free will, since a Vedantist
points out that while we can not change our past actions or the
fruits we enjoy because of it, we have every right to live rightly
now and influence the future. He also points out that at the
state of samadhi there is no karma and a person who dwells in
the Atman incurs no karma and no future births. Thus, it is entirely
up to us to realize this Atman and be freed from the eternal
cycle of rebirths (samsara). Thus, if one fails to achieve samadhi
in this birth, the deeds will be carried over to his next birth,
and he will be born under favorable circumstances to achieve
samadhi.
Karma is beginningless, and endless which seems to be weird
to us, since the human mind can not comprehend this. But, the
scientists and Vedantists, both agree that the universe is also
beginningless and endless.
We seem to blame karma for all our material successes or
failure. However, we fail to note that these successes and failure
arises exactly to keep us in this cycle of samsara. We haven't
taken a moment to be an observer and see whether this success
has indeed made us closer to the Reality or is it in fact separating
us from it. We seem to proclaim that many evil people succeed,
but we somehow seem lost to the idea that the success you attribute
to them is material, is impermanent, and is in fact, detaches
them from the Reality and engrosses one in Maya.
Thus, to avoid karma and hence rebirth, one has to perform
actions selflessly, without worrying about the fruits of the
action, and doing it as a service to the Divine. Let us examine
the concept of sin. The Vedantic and Christainity concept of
sin are not fundamentally different but there are some differences
on the surface. When a Christian talks about sin, he usually
refers to an act of ingratitude or a negative act towards God,
the Father. A vedantist prefers to call this God, the Father,
the Reality as it appears within time and space, as Ishwara and
distinguishes this from the concept of Brahman and Atman. A vedantist
approach towards sin would be any act which results in alienation
of the Reality within us. Both these approaches has drawbacks.
The christianity approach, by heightening the enormity of sin
by relating to the Father, whom we have every reason to love
and obey, may lead to self-loathing and despair. The vedantist
approach has a major drawback since we tend to not find the offense
of doing something against the Atman, since we have not realized
it. Sometimes, this leads to the attitude that since one has
millions of lives ahead of them, and there is no need to hurry
and be engrossed in realizing the reality. But, we realize that
both the concepts agree fundamentally that the act of sin is
just a separation from the reality or Ishwara.
The main advantage of this approach of looking at sin,
is that we come to realize that though it may appear that unrighteous
people seem to be rewarded, this reward is just material, impermanent
and just separates them more from realizing the reality. Now
who is sinned ? Is it better to hang on a cross with the enlightenment
and non-attachment of a Christ or to suffer here in the ignorance,
agony and bondage of a rich man ? Who is happier : Buddha or
the richest man in your town ? This is for an individual to decide.
The Unreal Mind
As soon as one has even a glimpse of what lies beyond [actually
it is Truth revealing Itself], one realizes that one is neither
the mind nor the body. The difficult part is to realize this
TRUTH all the time. Frequently, the mind tells you otherwise,
and the realm of maya weaves itself a seemingly inescapable web.
The only way to realize is to control the mind. One has to use
the mind to transcend it, akin to a ladder, only to realize that
the mind never did exist in Reality.
To one who perceives the illusionary mind, there are lot
of ways out to defeat this illusionary opponent, but all can
be classified into five D's.. Dedication, Devotion, Discipline,
Discrimination coupled with Do (action). Dedication of the fruits
of the action, and the discipline of senses through various techniques
including yoga, coupled with right action leads to excellent
Devotion and Discrimination. All japa, dhyana, and even complicated
philosophy and techniques are in fact only stepping stones to
shape your mind for devotion and discrimination.
Thus there are only two ways to control the mind : One
is to go to the source of thoughts and investigate 'Who am I,
to whom do these thoughts occur, who is the thinker and the thought'.
This is called self-inquiry or atma vichara (discrimination).
The second way is complete surrender of body, mind, ego to Her
(devotion). [I use Her to describe Shakti,
the Divine Mother, though She is beyond gender similar to the
usage of him/his above for persons of both the genders].
This surrender need not be a long drawn out process at
all. The surrender should be motivated by Love for the Divinity.
Faith is not a blind belief but a belief that whatever happens
is God-Given and She looks after your happiness {which is not
neccessarily your comforts}. This is like going to a doctor and
trusting the medicines he gives without engaging in prolonged
conversation of the chemical nature of the drug or how the drug
enters the blood stream etc.
During the wakefulness, be a good servant to Her, and try
to carry out your duties to perfection, all the while dedicating
the actions to Her. Like a snake the ego raises its hood and
is charmed by the music of the material world until Shakti Herself
by Her Grace draws Her sword and cuts off the head of the snake
and the ego withers at the magnificance of Her grace. All the
struggles and sadhanas are just preparatory to the extinction
of the illusionary mind and killing of the ego since once it
is killed, the unreal ego never arises again since The Real does
not die, and the unreal never existed.
One of the commonly asked questions is what will happen
to so many things one does if one ceases to be attached to them.
It is with great confidence that I say 'NOTHING'. The world is
in you, you are not in the world. Do an action with good intent
[since intent is important than the action itself, for example,
a doctor cuts a tumor to save the life of a patient, the cutting
of tumor is not ahimsa (non-violence), but the intent is] and
FORGET the results of the action. Try it for a week, and see
how calm you are, how happy you are when this ego is a servant
of Her. Somehow many people have come to feel that they are doing
the action, but in reality, it is not so, it is just the prarabdha
karma working itself out.
One has to carry on the worldly affairs, but with the understanding
that the body-mind has appeared of itself - no one asked for
it. The atman is the witness, and the mind is operating, but
the mind will tempt you to believe that you are the operator
and not the witness. The apparatus of mind-body which is functioning
has come upon your original essence, but you are not the apparatus.
By all means, live in this material world, just surrender
your ego to Her, or apply the atma vichara at every moment of
your life. The true sanyas is only an renunciation of ego. There
is no need to go to some place holy and settle down. Any place
can be holy, if the mind is devoid of ego, and no place can be
holy with an impure mind.
Shri Ramana Maharshi says:
'Surrender to Him and abide by His will whether he appears or
vanishes; await His pleasure. If you ask Him to do as YOU please,
it is not surrender but command to Him. You can not have Him
obey you and yet think you have surrendered. He knows what is
best and when to do it. Leave everything entirely to Him. His
is the burden; you have no longer any cares. All your cares are
His. Such is surrender. This is BHAKTI. Or, enquire to whom these
questions arise. Dive deep in the Heart and remain as the Self.
One of these two ways is open to the aspirant.'
Be detached, allow the karma work itself out, just be devoted
to Her since you do not belong in what you think is this the
world, and never has this Self being a part of it.
Non-duality
If you are willing to give everything you think you are,
the body/mind emotions, intellect, unconditionally to a Higher
power (call it Shakti if you want) which is just another manifestation
of your Atman (Self), you will know an deep and abiding peace
which will fill you. You will eternally happy for apparently
no reason because you don't need a reason to be happy, since
your very nature is happiness. An example here would be appropriate.
When your body aches, you take medicines to make the pain go
away because the pain is not your real nature. Similarly, you
are constantly trying to alleviate worries and unhappiness by
seeking happiness. There is nothing wrong with that, only that
the seeking is misplaced. No outer object can satisfy you eternally.
This happiness, bliss, tranquility depends on nothing and
has no beginning or an end. It does not matter what you have
done so far and what you have not done. All you have to do is
surrender unconditionally, absolutely to your Self. The Self
cannot abandon you, even if your mind rejects it, because you
*are* the Self. One way to surrender is to just believe these
words, or similar words from any of the saints, mystics, sages
whose ever-present Grace is apparent. If you don't want to do
that, you can go to the source of the thoughts of the questions
you raise. To whom is this perceived unhappiness ? Who needs
to be happy ? You know you exist. Start with this. Who am I ?
Investigate this. This is atma vichara (self-enquiry).
Duality gives birth to the 'I' and 'non-I' concept. The
seer and the seen, the seeker and the sought, the lover and the
loved, the good and evil, and this endless cycle continues so
long as the illusion of duality persists.
The "me" concept generates numerous misidentifications,
the primary being the idea that 'I am the body/mind' and is the
worst of all. In fact any identification with anything leads
to a trap which creates duality and interrupts the flow of immortality.
Nisargadatta puts it aptly, 'Anything that is perceived by me
can not be me.' There is no escape from the dualistic world and
misidentifications so long as the believer thinks he is someone
else than who he really is or rather as long as one thinks he
is a separate individual. Individuality is an illusion. Egoistic
thoughts have to go ! All identifications with the unreal [emotions,
body, mind, intellect and finally the concepts of good and evil]
will have to finally cease !!
To remove this dualistic thought, one has to discard the
"Me/mine" concept and when that is discarded the "other"
concept will also be automatically discarded. Only in this state
in which the ego and the personality associated with it completely
disappears, one truly awakens to the state of the non-duality
and there is no seeker apart from the sought, no seen apart from
from the seer. This is the eternal Now, without the past, future.
This is the state of fullness, oneness of the universal being,
the state which is beyond all identities but is the identity
of all beings. This is the state which is so near and but yet
seems so far.
Just as you are sure that you are awake now, you should
be aware that you are neither the body or the mind and thinking
is not our real nature.
Please be sure to check out my wonderful friend's page
at Ego Dust, for
an excellent exposition on atma vichara and advaita vedanta.
If you think you are ignorant and seek to be liberated through
the practice of atma vichara, read this page carefully. Go deep
into the meaning of the words, meditate on them and your misunderstanding
that you are ignorant will disappear. All what you are seeking,
you are already That. There is nothing to be 'done' because whatever
you do and identify with as a separate phenomenal entity is itself
your bondage. All you need to get rid of is not ignorance but
the concept of ignorance. The transcending of conceptualization
does not happen by suppressing concepts but by being free from
purposeful intention. This will make you spontanteous, without
any binding, making you realize that you already are what you
seek. Truth will reveal itself when you negate your identity
as a separate entity.
May Shakti make you aware of Her ever-present grace
and help you in your spiritual practice. May the Truth prevail.
AUM TAT SAT |