Introdcution to Vedanta - Sum up of 'Kindle Life' - Navi Mumbai Study Group Notes-Part 1
Krishnan Iyer
Swami Chinmayananda has in a simple manner introduced the Indian Culture and fairly described the basic vedantic concepts in this book. The beauty of the book lies in that people not acquainted with the subject will also be able to grasp it easily. This note is an effort to sum up the study group discussions in Navi Mumbai on the text. Part one of this note is essentially an introduction to the Indian Culture ( sanatana Dharma) with some relevant concepts .
Introduction to Vedanta - excerpts from Study Group discussion on the Text ‘Kindle Life’ by Swami Chinmayananda at Nerul , Navi Mumbai
All of us are constantly thinking , engaged in action - for we cannot be otherwise .So why not engage in thoughtful action !.When we think and act , naturally we look at goals and objectives hoping to make our lives better and smoother .
We meet here to make , not just hope , our life easier and smoother
Three things are of paramount importance here.
- Knowing our Goals - including a correct understanding of them and prioritising
- Having determination to achieve the same.
- Finding out the right and sure ways to achieve the goals
We have agreed that in our pursuits these essential aspects are necessary in rendering our efforts fruitful and that we will turn to Adhyaatma - the core of Santana Dharma, for the same.
Ours 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 ,Brahman ,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. (c) The experience ( Anubhava) of this is the practical aspect of Vedanta .
All of us seek happiness - Permanent Happiness. This happens to be our major concern in life. Our scriptures stress that this happiness does not reside in Objects ( Vishaya) but comes from attainment of peace. So we necessarily have to understand what Happiness really means. It is not bursts of joy that we experience every now and then , briefly. This Joy is there only 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. We shall get a better understanding subsequently.
Permanent Happiness resides in Brahman alone , for Brahman alone is the reality that is ‘of the nature of’ Existence – Knowledge – Bliss. We seek happiness because that is our nature ( Svabhava). All entities endeavour to seek their true nature.
In our culture , Happiness is measured by the tranquility of the mind . When the mind is controlled , guided and directed , it becomes tranquil – the wavering subsides and right decisions and actions emanate. Looking for happiness in outside elements will not be fruitful.The mind thus has to be directed inwards and rendered calm.
About the mind
In Vedanta, mind is considered as 'flow of thoughts' (Vritti Dhaaraa),rather the basis on which the thoughts flow, rather than the flow itself. Just as a flow of water is called ‘river’, a flow of thoughts is the ‘mind’. We can have stagnant water but we cannot have stagnant thought, since thought itself involves a movement. The mind is an entity that expresses as thoughts in the form of cognition of external objects, emotion, reasoning, decision, speculation, imagination recollection and conceptualization
We have seen that what we call the mind actually comprises of Mind ( Manas) , Intellect (Budhi).It also comprises chithha ( Memory ) . All together it is called the Antahkarana ( Inner Instrument) in Vedanta. When it includes the ego and reflected consciouness , it is called Ahamkaraa
The manas is the faculty which receives stimuli from the outer world and is the seat of emotions and feeling), buddhi (the faculty of reasoning, decision, speculation and imagination), citta (the faculty of memory) and the ego) (the ‘I’ thought, the sense of ‘I am the knower, doer’ etc.
‘Sankalpa – Vikalpaathmakam Manah’ / Nischayaatmikaa budhih’
The four fold personality of the Individual is based on all these classifications / functions of the mind . ( The physical , mental , intellectual and the spiritual personality )
In all the diversity of the individual , the core element – the consciousness is same in all of us.
So is the Gross Body. Hence the variable is the Mind-Intellect composition which marks the difference.
The difference in M-I instrument is based on its structure and composition in every Individual.
This structure is in turn derived from the tendencies (past impressions or Vaasanaas )
However , our scriptures declare that , man , the crown of creation can exercise his intellect and overcome the tendencies and negate the impressions by his action – Purushaartha.
True , the capacity of the intellect to discriminate good Vs Bad ( Viveka ) itself is dependent on the tendencies , but here is where conviction in our culture , shrutis and dharma comes into play which itself can be be tuned to perfection by saadhana – Shravana , Manana etc. that lead to purification of the mind- intellect equipment. All Saadhanas result in such purification.
The Intellect becomes subtle ( Sukshma ) , strong & determined ( Thikshna ) and pure ( Nirmal ) ,
Discrimination ( Vivek ) blooms and guides the wandering mind more effectively.
The Law of Karma may force destiny into one’s life ( based on Prarabdha Karma , which is the predestined course of life one faces here and now ) but man can actually respond to the situation ( though not alter ) in such a way that his future can be carved out – for every action produces impressions which decide his future course of life.
Gurudev , hence , said ‘What one meets in life is destiny , how he meets it is self effort’ and
‘We make our future , as much as we are the products of our past ‘.
Clearly the role of effort on the part of man is established . Man is the only creature who has the right to action ( Karma Yoni ) Thus we can bask in this gift that providence has given us.
The situation – any situation – is there for us to control / direct , by way of choosing our response.
One straight method of gaining mastery over the situation is aim at harmony – both internal and external - of existence . While the integration of the four fold personality layers aims at harmony within , the external aspect of living in harmony involves the entire environment - be it social , cultural , national or ecological . Our scriptures have emphasized this aspect right from the vedic age.
Our entire environment is the totality ( samashti ). The issue has been dealt with in the earlier posting . However , it is pertinent to mention that more than anything else , Sanatana Dharma places us close to the totality .
Sanatana Dharma has never been ritualistic .Even prior to the great Sage Bhagwan Vyasa philosophy has been central .
All of us are products of our culture – comprising of values and virtues. Values that protect us under all circumstances. ‘Dhaarannath iti Dharmah ‘/ Dharmo Rakshathi rakshitah .
What is our Dharma ?
Sanatana Dharma has its roots in nivrithi as against Pravrithi .This is the bottomline.
Nivrithi means renouncing the external objects and bringing the thoughts back - inwards.
Nivrithi begets harmony and results in peace and tranquility of the mind.
Pravrithi results in disharmony - One’s achievements at the cost of the other and the resultant distress. Pravrithi can only beget shortlived joy at achievement but never enduring happiness.
Clearly it is, ‘serving and giving ‘ over ‘Fighting and Procuring’
That is why Ahimsa and Brahmacharya are pillars of our culture and form the basis of the concept of Dharma.
Satya , intellectual conviction is another important pillar of our culture which brings out the practical aspect of Dharma more emphatically and results in the right conduct ( Sadaachaarah) .
‘Satyam Vada – Dharmam Chara’
Hence clearly according to our shasstra righteousness has its logical end only in action. And the concept of righteousness comprises philosophy , thinking , morals ( Niti) and conduct . Vedangas have elaborated various activities of our life weaving through all these aspects. There was no distinction ion between pure science , social sciences and philosophy in those times.
Hence our culture ( Sanskruti ) is Dharma itself as spelt out our scriptures. No wonder Sri Radhakrishnan , our first President said ‘ Hinduism is a way of life ‘
The practicality of our philosophy extend to the highest pursuit specified in the scriptures as well – realization.
Why is it such a difficult task to control the mind that our sages have spent so much effort on it.?
To begin with , the mind is impure ( Mala / Vikshepa ) and is a product of ignorance ( Agnyana).
Yet ,it alone has the potential to lift the man from the wretchedness he pushes himself into.
Mind is man’s best friend and Man’s worst enemy – (Bhagavd Gita – Chapter VI , verse5 )
‘ Mana eva manushyanam karanam bandha mokshayoho ’ – ( Amritabindu Upanishad )
As we proceed in life , the Mind , like the totality ( Samashti) works on the basis of the Input – Output Model - what comes out depends on the input. However , apart from the input another aspect is the dynamic nature of the mind as a processing mechanism .
The impressions ( Vaasanaas) which are the basis of the texture of the mind manifest as an effect of the Trigunaas (Three Qualities) , the origin of the Mind - and the Gunaas are always in a flux.
The Trigunaas give rise to Maya , from which the Primordial elements emanate. The mind ( the Ahamkara itself ) emanates from the Sattvik aspect of all the five elements.
The composition of the Trigunaas in an individual as also their interplay depends on the Sanchita Karma ( Sum total of non- fructified results of the action undertaken over many a births) of the Individual. It is to be noted that recent advances in Psychology / Neuro Psychology have thrown up a radical fact that the cognitive structure of the individual is already in place at birth , as against the earlier belief that the cognitive structure develops during the infancy , between the age of six months to two years
Once a person is sensitive to the permutation/ combination of the operating Gunaas , he will be in a position to review the situation and act in accordance with Dharma.
Leading a life in accordance with Dharma and cleansing of the mind ( Chitta Shudhi ) is hence stressed as the steps to the eradication of Ignorance ( Agnyaanaa ) - Ignorance that I am the doer , I am the enjoyer etc. which traps the Jiva in the never ending transmigration cycle.
The company of the good & virtuous , reading the scriptures ( Prasthaana Trayee – Upanishads / Brahma Sutra & Bhagavad Gita ) , contemplating on those , followed by single minded pursuit of the reality alone shall beget the knowledge that we seek. This knowledge alone shall result in ( enduring Happiness on account of eternal peace ( Parama shanthi )
....Ashaanthasya Kutah Sukham ? ( Bhagavd Gita – Chapter II , verse 66 )
With this background deeply embedded ,we are now ready to take up more in-depth study of the Vedanta.
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RegardsP.G. KRISHNAN
Cell : 9324800743