ABC of MONISM
(Advaita Philosophy/Vedanta)
Dr. Krishna
M. Gutala
The word “Monism” is synonymous with
“Advaita” which denotes “One without a
second” i.e., Absolute, and not
relative. “Vedanta” indicates ‘Veda-anta’ i.e., at the end of Veda-s. This
philosophic concept is contained as a core topic in the Upanishad-s, which are
at the end i.e., concluding portions of the four Veda-s.
The prefix ‘ABC’ in the topic, indicates that it is merely a brief and
preliminary presentation of the subject.
To begin with, here is a bit of
introduction. Today’s society is, no doubt, in a highly developed state, doling
out incredible gadgets, attempting to make life easy and comfortable. However, the world is passing thru an
unfortunate phase of over-abundance of knowledge, and an over-deficiency
of Wisdom (Wisdom is understanding of what
is true, right and lasting). Rather an imbalanced development. Equal importance should be given to both head
and heart. It was Bertrand Russell who said “Without increase in Wisdom, mere
increase in knowledge, would only result in an increase of sorrow”. Wisdom lies
in the concept of a universal outlook that must be developed, to cater to the
maximum good of the maximum number.
However, the starting point for any
reformation is, the individual. Individuals are the bricks that make up the
overall edifice of the community. If the bricks are bad, the structure cannot
be expected to be good. Unless every individual (or at least most of them)
realizes his or her social responsi-bility, and gears up activities towards the
benevolence of the entire community, subduing the strong pull towards
self-interest, there cannot be peace and happiness in the world. Let us hence
focus on the individual.
Life is a journey, with a starting
point ‘birth’, and an end point ‘death’.
From cradle to the grave. The
journey passes thru various stages: infancy, adolescence, youth, middle age,
and lastly the withering phase. Another characteristic of any journey is to
have, not only a destination but also, a purpose. All living beings have a
purpose in life. The subhuman species, that live by mere instinct, have very
limited intelligence, enough to hunt for their prey, and satisfy their basic
needs of hunger, thirst and rest. Nothing nobler or higher. Humans on the other
hand, have a high degree of intelligence, and discriminating capability. They can think, analyze, and make endless queries
of ‘whither, why, when, where, and how’.
Even queries like ‘how world came into existence, whether there is any
superhuman Power running the show’ etc. Also, whether there is any distinct
purpose of life. Surely, not just to live, as subhuman does. The Sages of
ancient India (called Aryavarta) in their quest for Truth, peeled off layer
after layer of ignorance and delusion, to discover the ulterior Truth, the very
fundamental Basis of Existence.
Now the two broad categories of
knowledge: Apara and Para Vidya. According to the ancient Indian Scriptures,
knowledge has been classified under two main categories: 1. The ‘Aihika’ (worldly) knowledge, the
Apara Vidya, and 2. the ‘Paaramaardhika’
(Divine) knowledge, the Para Vidya.
Apara Vidya is materialistic in its
scope, and includes studies in all branches of knowledge like: Arts, Literature, Sciences, Technology and
whatnot, dealing with the Universe, from the micro to the macro dimensions. Infinite
in their scope, but yet not able to solve the key problems of life, and the
riddles of life, nor ensuring equipoise and abiding peace and happiness to the
individual.
Para Vidya, on the other hand, is
introspective in nature, with relentless quest for Truth and Wisdom, and goes
to the very core of the perplexing phenomena that the world is. It turns the
individual’s focus inward to discover one’s true nature, contemplates on the
interrelation between the individual, the world and the Divine Agency, and
ultimately attempts at an overall Synthesis. It aims at realization of That
which is underlying all that is comprehended, externally or internally.
In this context, it is not improper
to mention that among all the over two hundred countries in the world, it is
only in ancient India (called Aryavarta, or later as Bharat) that the concept
of this Para Vidya sprouted in the enlightened minds of Sages and Seers there, over five or six
millennia ago, and the Torch of that Wisdom passed on from generation to
generation, thru Guru-sishya ‘parampara’, thru sheer oral transmission, till
recording devices were invented, and continued till now. Indeed, this should be
deemed to be the greatest wonder of the world!
Now some amplification of Para Vidya
as per Advaitic concept. The discriminating intellect of the ancient Seers,
posed to itself the query “What is Truth?”.
After delving deep into it, they stated that Truth is that which is
Eternal i.e., Everlasting and Ever-Unchanging, at all times, and under all
circumstances. It is beyond birth and death, and dimensions of time and space,
and other limitations.
Let us go deeper into this aspect of
‘change’. Everything around us is changing. Externally, the earth, planets,
solar system, stars and galaxies, and then this world around, and the
individual itself, both within and without, … all ever on move. Mind itself is
nothing but a thought-flow. There is nothing that is not changing. Next, it is
easy to see that only a changeless entity can notice things changing. Such a
one has to be One only, to notice all else changing. If there were to be two or
more, again relativity sets in. Thus, there has to be only One Eternal Truth,
which has to be beyond name and form, and all attributes. On a detailed analysis
of all possible changing parameters, it can be shown that Truth ought to be:
Niraakaara (formless), Niranjana (ever pure), Nirvisesha (beyond
particularities), Nischala (stationary), Nirvibhakta (indivisible), Nitya
(eternal), Nirvikaara (changeless) and Nirguna (without qualities). Such Eternal Truth is the concept of Divinity, called Brahmam , Paramaatma, in
Advaita philosophy.
Now, let us view Advaita from another
angle. On proper scrutiny, we would find that all that exists consists of three
constituents: Firstly the ‘Individual’ (the self, the Jeeva, the ‘I’), the
epicenter for all thoughts and activities.
This ‘I’ includes one’s gross
physical body, and the subtler mind, intellect, ego and memory (manoe- buddhi-
ahankaara- chitta) called the ‘antah karana’ (inner instruments).
What is this ‘I’? Consider this logic: When I say ‘my car’, ‘my
book’, ‘my pen’, I am none of them. When I say ‘my hand’, ‘my legs’, ‘my body’,
I am none of them. Even when I say ‘my mind’, ‘my intellect’, ‘my memory’, I am
none of them. Thus, it is clear that whatever is perceived, felt, or thought of,
in the external world, or even within myself, I am none of them. I am apart
from, and beyond these. I ‘witness’ all these.
I am the ‘Knower’, not the ‘known’. ‘Seer’, not the ‘seen’. The
‘Subject’, not the ‘object’. The senses
cannot perceive ‘I’. As ‘I’ am ‘behind’ them, making them function.
The interesting thing is, I say ‘Oh
my God!’. Thus, I am not even ‘God’!
Thus ‘I’ am beyond ‘Jeeva, Jagat, and Eeswara’.
Then, who am ‘I’?, the ‘Real I’?
That was the query posed by Bhagwaan Ramana of Arunachala. Finally, Advaita Vedanta convinces you, thru
subtle logic, that the ‘Real I’ (not the ‘psuedo’ I ), is nothing but the Eternal Truth, the Brahmam,
the Divine Self Itself. ‘Aham Brahmaasmi’ (I am Brahmam). Due to
ignorance,
‘Maaya, and ‘dehaabhimaana’, I have
limited myself to the body. That is the situation regarding the ‘Individual’.
Now, the second component is the
‘Jagat’ (the Jagat or Universe), everything that is outside the individual,
from the tiniest insect to the mammoth galaxies. The vast field in which take
place all activities of life, and all our problems caused. The world of
uncertainties, impermanence, and incredible diversity. ‘Samsaaram Saagaram
Duhkkham’. Often, we bribe God to bestow some relief!
Then, the third component, the
imperceptible, imaginary concept of the so called ‘God’. Some not even
believing in Him, stopping at Nature. However, the Advaitic concept of this
Entity has been already dealt with. Advaita philosophy, as said earlier, forges
a perfect blend, a total synthesis of this Trio of ‘Jeeva, Jagat, and Eeswara’
into the Eternal Truth, Brahmam.
Now, the main concept
and conclusion of the Advaita Vedanta is:
What eternally exists is mere Existence-Awareness (Sut-Chit), the Eternal Truth, the One
without a second, birth-less, deathless and changeless, and is Omnipresent and
Omniscient. It Itself has Its own ‘Sakthi’ (Maaya or
Prakriti), directly under Its command, thru which It expresses, projects Itself
as Its ‘Vibhooti’. If It is the potential aspect, the Prakriti is Its dynamic
aspect. The entire diversity of creation, the Vibhooti, is an illusory display,
like the conjuror’s ‘indra jaal’, and has no self-existence, bereft of the
Divine Basis, the Brahmam, and has to finally merge with It. All the creation, all and everything that is
born, produced, comprehended, and is objective, shall perish and disappear,
sooner or later. That is the Law of Nature.
Some illustrative examples to make
the above concept clear:
1. Ocean and waves: All waves,
high and low, that rise up, travel for a while, and finally merge with the
ocean, all bubbles, foam and even the
whirlpools…. all these are nothing but the water, the Ocean Itself expressing
in so many forms.
2. Gold and ornaments: All ornaments of jewelry, of various shapes
and designs, are nothing but gold itself, molded into those forms. They have no
independent existence, devoid of
gold.
3. All the projections, the
display on the screen of a movie theatre, are an
optical illusion. What eternally
remains is the screen.
4. Spectrum: When colorless sun’s
rays pass thru a glass prism, the rays split into the multicolored spectrum. So
also the ‘prism’ of Maaya, projects all the diversity that is seen in the
universe.
Now, how is Advaita Vedanta of any
practical use in day-to-day life?
1.
It re-orients our attitude towards life itself, in general. The
realization that it is the same Divinity, the Core Reality and Substratum, in
all that exists, promotes a basic unity amidst the seeming diversity. It brings
about better rapport and more affinity, and less ill-will and negative
tendencies, towards all fellow beings.
2.
By proper ‘saadhana’ (persistent effort), it leads us towards an abiding
happiness, tranquil and serene, instead of the fleeting transient pleasures
that normally play hide-and-seek with us.
3.
It gives us strength and willpower to raise above the ‘dwandwa-s’ (pairs-of-opposites), like pleasure and pain,
victory and defeat, love and hatred etc., that ever keep pestering us.
4.
We would experience a delightful
exhilaration when we realize that we are all but waves, rising and falling, and
playing about, on the ocean of Universal
Existence-Consciousness, all rising from, and merging into it.
5.
Finally, It provides us a safe boat, as it were, to securely cross this
‘Samsaaram Saagaram Duhkkham’, and reach the long-cherished bank
of Deliveranace and Bliss, the supreme objective of human life.
[ This is a brief gist of talk given
by Dr. Krishna M. Gutala, at the 179th
Meet of FOSWL in ICC, Cupertino, California, USA, on 10th Nov, 2014 ].
EPILOGUE: Millennia ago, the Lighthouse of
Spiritual Wisdom, contained in the Advaita Vedanta, in the Vedic literature,
shone bright from ancient India, then known as Aryavarta. Since then, it
continued to ever shine thru all these ages, is shining today, and shall do so
for millennia to come. Great Western thinkers were awestruck at these Eternal
Revelations. Max Mueller, the celebrated German philosopher, expressed his
admiration thus: “If I were to look over the whole world, to find out the country
most richly endowed with all the wealth, power and beauty that nature can
bestow --- in some parts a very paradise on earth --- I should point to
India. If I were asked under what sky
the human mind has mostly developed some of the choicest gifts, has most deeply
pondered on greatest problems of life, I should point to India”. Another great
German philosopher Schopenheaur exclaimed: “Only two things have filled me with
awe and wonder: The vast starry galaxies yonder above, and the great
expositions of the Indian philosophic thought”.
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