The art of living
1/Freedom and license
Man has made this world a glorious place to live in. The phenomenal powers which have been threatening and persecuting mankind all along been tamed and harnessed o serve him. The land, which was barren or wild, has been prepared to yield an abundance of food. People have grown from a primitive and barbarous state to be a civilized and intelligent society. The comforts and amenities provided are almost heavenly and man has been indulging in them without the least restraint. However sitting amidst a mountain of wealth and prosperity, man lives a life of worry, anxiety and dissatisfaction
This sad paradox has been the subject of investigation by the spiritual masters who dedicated their lives for the general welfare of the mankind. In their subtle enquires they discovered that uncontrolled and excessive indulgence in sensual enjoyments causes one’s personality and leads to sorrow and misery. For example, the first helping of a sweetmeat is delicious to eat; the second and third have a diminishing value while twentieth is not only sickening but detrimental to one’s health. Hence our ancient benefactors formulated certain basic regulations of self restraint and discipline for gaining a more permanent joy out of our relationship with the world of objects.
But the essential nature of man being Absolute Freedom he detests any shackles being put on him. He does not relish being told what to do or what not to do. To him injections and percepts are like a red rag to a bull; therefore he revolts against the idea of any spiritual practice of self denial.
Little does he realizes that freedom is essentially built on self-restraint and discipline. For instance, the traffic lights on our roads are undoubtedly a restraint laid down by the government on our freedom, but such restraint alone lends a meaning to freedom of movement and checks its degradation into licentiousness.
This inability to distinguish between freedom and license is at the root of the modern man’s aversion to religion. The religious textbooks provide us with the material for a subjective scientific analysis by which we can intelligently understand and appreciate the necessity for such voluntarily self-restraint. They serve the same purpose as manuals supplied with a machine for its efficient use. Similarly, the human machine, the most complex entity in nature, also needs certain adjustments and turning up according to the manuals of religion so that it may function efficiently in all its contacts with the world of things and efficiently in all its contacts with the world of things and beings. Man is given the liberty, either to eke out maximum happiness for himself by following these instructions and wisely utilizing his equipment or to disregard them inviting sorrow and suffering for himself. His alone is the choice to make or mar himself and his happiness.
Thus, the Scriptural books provide an exhaustive science of better living and we mature, we find in them complete techniques of self development culminating in the experience of the Supreme Reality. In our attempt to develop ourselves to the stature of well integrated nation, why should we not bring this proved and well tested method into use?
2. Art of Right Contact
Licentiousness is not true freedom; it can only lead to one result- disaster .When freedom is punctuated by adherence to laws of nature and recognition of the rights of others, we grow into the ampler field of peace and prosperity. The constitution of our country recognizes and establishes our freedom, but, at the same time, it contains a host of rules and regulations restraining us from doing all that we would like to do and these checks alone lend a meaning to freedom
Similarly , the religious text books prescribe certain laws of living which define for us the modes of contact with the world of objects around us so that we may have a more harmonious existence. When there is an intelligent appreciation and faithful adherence to these laws, we maintain the right contact with the world and that alone can bring about a healthy life dynamic existence .This is best illustrated if we take the example of electricity from practical life .One has the freedom to use electricity in his home in any manner that one chooses Nevertheless , to establish a correct relationship with it and to benefit by it one has to religiously follow the laws of electricity or otherwise the same power can mercilessly destroy him
The general complaint is that the world is full of evil and imperfections ,disturbances and despairs and one often wonders how peace and tranquility could be found in their midst . But there is no need to despair, for we should bear in mind that a rough surface is essential for sharpening any dull instrument. When one knows the art of applying the tool to the grindstone, it is the roughness of the stone alone that sharpens the tool. So too in life when we understand the art of establishing right contacts with the world, we chasten and edify our subjective personality. The real problem therefore is not the evils of the world but man’s lack of dexterity in facing the challenges confronting him.
In not recognizing this simple truth, the right perspective of life is lost and humanity perpetually complains of bad times and bad world. Consider for instance a glass only half filled with milk .It is viewed differently by different people according to their own emotional and intellectual stature. One looks at the empty upper half and complains that it is not full, while another views the bottom portion and enjoys it fullness.
When we carefully analyze the attitude of men in general, we find a continuous procession of such unintelligent mourners. A lame man on a wheel chair despairs at the sight of healthy pairs of legs walking past him, but the man who can walk sighs at another swiftly passing by him on a scooter again is jealous of the motor car owner and the latter pines away at the thought of having to pay his income tax. Such, indeed are the sorrows of man but there is no need to despair, for the remedy is quiet evident.
Let us develop a sense of gratitude to the lord, by focusing our attention on what we have, which a good many less fortunate do not have and yearning for, By refusing to crave for objects which do not have, we shall be conserving a lot of mental energy which alone can give us peace within and a capacity to act rightly in the world.
3. Man’s Heritage
Independence is the very essence of manhood; and he who has disengaged himself from his slavish dependence upon the world of objects for gaining his flashes of joys, is truly independent. Others are only beings who, like feathers in the summer breeze, are tossed about hither and thither by the problems and challenges of the world.
The sense objects of the world present to us a false glitter of joy. To resist this call of the flesh, the all consuming onslaught of our senses, is the privilege and the glory of man. Such a man of perfection stands out like a lighthouse in the sea of life, graceful and unaffected by the lashes of the turbulent waves. Not knowing this art of independent living, we remain like a rudderless boat on the agitated ocean of material changes. To reach the quiet and peaceful harbor of perfection, will have to follow the same technique adopted by the mariner who is lost on the high seas
Man being essentially divine by nature, the call of the higher is in the bosom of every one of us, but while facing the challenge of life we know not the right direction. And, just as the manner trusts the accuracy of the compass and moves on, we will have steer our ship of life with faith in and devotion to the scriptures until we attain the higher state of peace and perfection.
A man, who has thus gained misery over his environment and consequently remains calm and unmoved by hem, is generally mistaken to be nothing but an alert statue which remains unaffected by either a garland offered round its neck or a crow sitting on its head. There is a general criticism and condemnation of such a man for his state of apparent indifference and disinterest in the affairs of the world. Such feelings arise out of our ignorance of his supreme achievement. It is not true to say that such a man is devoid of emotions. He certainly has them, but, does not allow them to over helm him. An emotion of sympathy for another is certainly a virtue, but, emotionalism ruins ones poise and balance in life and is an impediment to any progress either material or spiritual. Sentiments adorn a person, but, sentimentalism is an ugly scar on his personality.
The ancient masters of this great country were such mighty stalwarts who stood amidst life’s storms as firm as the great Himalayas. Their emotions and sentiments made their hearts bleed for suffering humanity, but their heads were above the clouds in the ever peaceful ream of high deal.
A man may be tossed about by unpredictable storms of life but the solution to it lies in his own efforts in finding an ideal in life and then raising his personality from the level of petty emotions to the loftier heights of the chosen ideal. The secret of success in life thus lies in keeping the head above the storms of the heart. A successful man never allows his faculty of discrimination and judgment to be disturbed by the rising tides of his emotions
Let us dedicate ourselves to a proven a lofty ideal and let us develop the courage to live according to our convictions fearlessly and wholly. This intellectual honesty to live truly to our convictions in full dedication to our chosen ideal adds a serene beauty of the individual life contribute to the glory and effectiveness of the nation
4. The joy of Living
Man, in his pilgrimage from the womb to tomb, is continuously motivated and propelled by two inevitable impulses, namely, revulsion to sorrow and a carving for joy. He avoids and discards disagreeable things and unconducive environment and runs after the agreeable and conducive. Thus as objects and environment keep continuously changing in the world, man engages him in an endless chase after happiness. The methods employed by different individuals in procuring happiness may be distinct and varied, but the goal sought for is common to all. It should therefore be interesting to analyze and discover where exactly happiness is located.
Our firm belief today is that the joys we experience through our senses lie in the respective objects of the world. Consistent with the belief, we are constantly engaged in acquiring, possessing and aggrandizing more and more wealth. But a little reflection reveals to us that the acquisition and possession of wealth is no measure of the quantum of one’s happiness. We are but too familiar with the striking contradictions in life as seen in the example of millionaire sitting and sitting in the salacious apartments and are
An ill clad peasant roaring in ecstatic joy amidst his poor circumstances
Again, if joy is inherent in the sense objects then each object should provide the same quantum of joy to all those who come in contact with it. Obviously, this is far from being true. For instance, a cigarette fills with one joy and satisfaction, while it drives another mad with annoyance. What then is the cause for the satisfaction of the one and the annoyance of the other? This leads us to the fundamental question. What is happiness?
On a careful analysis we find that man’s happiness is entirely a subjective phenomenon, for there seems to be a distinct and clear relationship between the state of his mind and the joy or sorrow that is experienced by him .When the mind is agitated, sorrow is experienced and when it is tranquil there is joy .Happiness therefore, is measured by the tranquility of one’s own mind.
Man, the roof and crown of creation, has the unique capacity of questioning his mind;.
without helplessly depending upon the objects around him. But this capacity now lies dormant in him and he , unaware of it , foolishly try to procure happiness through the objects of the world which have only a false glitter of joy. They can give indeed, no enduring and everlasting satisfaction
Our great religious books help to awaken and promote this dormant faculty man. He need not run after and beg for the sense objects to attain some fleeting experiences of joy. He can get engaged in more permanent and a fuller happiness which is wholly independent of the availability of agreeable objects and environment .Such a man stands like beacon light emitting the light of perfection which serves as a guide to those who are still being tossed about in the sea of life’s turbulence
20.What is Religion
True religion possesses two important limbs, namely, its philosophy and ritualistic injections. Mere ritualism, bereft of philosophy is only superstition, while bare philosophy without ritualistic practices tantamount to madness. Both the aspects must go hand in hand. Philosophy reinforces the external practices of rituals and gives them a purpose and a goal for realization. Together, they bring out the meaning, significance and purpose of religion Philosophy is the theoretical aspect of religion which, with scientific and rational analysis, elucidates the why and what for of life and the universe and contains a coherent system of thought for interpreting the Reality. The ritualistic injections deal with practical aspect of religion and lay down the spiritual practices to be followed for reaching the goal in life.
Religion, therefore, is a happy and intelligent blending of philosophy and ritualism. If the two aspects are not synchronized properly, there can be no religion. Unfortunately, however, man commits the blunder of projecting only one of these two aspects and calls it religion and attributes its decadence and failure to religion as such. True religion, in fact, knows no failure. Ritualism here does not mean mere physical performance of ceremonies but also embraces all modes of practical religion, applicable to the mental and intellectual levels of our personality. It therefore, includes rites, ceremonies and duties practiced externally, devotion or bhakti cultivated by mind and subtle discrimination and meditation undertaken by the intellect. When man endeavors to translate the high philosophy, values and virtues of life to practical living, he encounters several difficulties which has caused religion to sink into oblivion. These values are opposed to and come in conflict with man’s extrovert nature. This constitutes one of the main obstacles.
An intelligent and abrupt denial of sensual pleasures and a blind following of spiritual values result in suppression in an individual and this suppression for a period of time leads to him to bitterness, frustration and cynicism in life.. If, however, one chooses, the other alternative and continues indulgence in sensual pleasures, the senses become so strong and overpowering pull him down into the abyss of carnality and animalism and any attempt, thereafter, to live a spiritual life will be next to impossible
The religious masters arrived at a solution of the problem by prescribing an intelligent formula by which man could sublimate to a higher spiritual living. They held that physical indulgence might be well regulated but not denied to the extent of causing suppression and frustration. Their needs must be a basic and initial self control based on an intelligent apprehension of the philosophy underlying it. To the extent to which an individual regulates his sense indulgence, to the extent he must acquire a proportionate intellectual education of the higher values of life and consequent understanding of the futility of such indulgence. Conversely, to the extent he apprehends and digests the higher and nobler ideas governing life, he can afford to live in self restraint. Thus, by a mutual intelligent adjustment of study and application, man can sublimate and reach the peak of perfection and bliss.
It therefore, becomes imperative for us to carefully regulate the doses of philosophical study and ritualistic practice. Mere performance of rituals without understanding their meaning and significance is superstitious living which, when prolonged, distorts our personality. On the other hand learning the entire philosophy without its patient application in our daily life is like a donkey carrying gold on its back. Hence, let us take the valuable advice of our Rishis and try to live religion in the true sense of the term
Tuesday, November 27, 2007
Vedanta as the synthesis of Science and Religion
By Swami Ranganathananda, Ramakrishna Math:
Extracts (abridged)
The spirit of enquiry finds expression in any department of scientific study in the gathering of relevant facts and their rational interpretation. The practice of religion is nothing but a ceaseless quest after the facts of the inner life. A dispassionate study of these facts constitutes the science of religion which seeks to unravel the mystery of our inner being- the lights that guide us and the laws that mould us.
If 'man, the known', constituted of his body and its environing world, is the subject of study of the natural sciences, 'man. the unknown' is the subject of study of the science of religion. The synthesis of both these sciences is the high function of philosophy as understood in India. It is this function which Vedanta has performed in this country (India), ever since the time of the Upanishads. Exercising a pervasive and effective influence on our national thought and culture, Vedanta has spared us not only the fruitless opposition of reason to faith and vice versa, but also the more dangerous manifestation of this opposition in the form of intolerance, persecution, and suppression of opinion.
The need for a Vedantic approach to science and religion is insistent today when both have shed their respective prejudices and come closer to each other, imbued with the passion to serve man and save his civilization. It is only such a synthesis of philosophy which blends in itself the flavor of the faith of religion and the reason of science that can reconstruct modern man, by restoring to him the integrity of his being and the unity
The 'Within' and the 'Without' of Nature
Explaining this Indian approach to religion and the cause of the misunderstanding between science and religion, Swami Vivekananda said:
"Religion deals with the truths of the metaphysical world, just as chemistry and the other natural sciences deal with the truth of the physical world. The book one must read to learn chemistry is the book of (external) nature. The book from which to learn religion is your own mind and heart. The sage is often ignorant of physical science, because he reads the wrong book - the book within and the scientist is too often is ignorant of religion, because he, too, reads the wrong book - the book without".
The practice of religion is a ceaseless quest after the facts of a man's inner life, at the innermost depth of which it finds the truth of God, which it defines as infinite existence, infinite knowledge, and infinite bliss, the Sat-Chit-Ananda Brahman it comes across, at the intermediate depths, and all higher values which find expression in man's ethical, moral, and aesthetic experiences. A dispassionate study of these facts constitutes the science of religion, the science of art of the spiritual life.
Upanishads grappled with these questions: What is this universe? What is man? What is his destiny? Long ago they discovered that the universe of experience consists of two broad categories, the subjective and the objective. It is important to remember that this idea is basic to an understanding of Vedanta and to an understanding of whither science is going today. Now, when we apply this classification to the whole universe, we get the corollary that modern science is the study of only one of the two categories, namely, the objective field. But modern science is also trying to understand the subjective field.
Psychology is one such science. But Western psychology has suffered from too great a dominance by psychology . By resorting to time and space methodology, we get a knowledge of the 'without' of things, but not of their 'within'. Much of psychology in the West is behaviouristic psychology: it is a study of the human mind through the study of human behaviour.
But Western psychologists have also tried to break from this kind of limitation and have developed, through psycho-analysis, the beginning of what is called depth psychology. This is just the beginning of a great movement in modern psychology which, if continued steadily and penetratingly, will bring it to the truth of the real nature of man which Vedanta reached ages ago in India - the eternal, undying Self of man, the Atman.
Vedanta and modern science are close to each other in spirit and temper. They are close to each other in their objectives and in very many of their conclusions as well. Even in the cosmology of the physical universe, we find so many points of contact. The fundamental position in the cosmology of both science and Vedanta is what Swami Vivekananda calls the postulate of a self-evolving cause. Vedanta says that there is one self-evolving cause, Brahman, behind the universe. Science says that behind this universe there is one self-evolving cause, the background material, in the words of astronomer Fred Hoyle.
Both believe in the theory of a cosmic evolution. There are a number of such similarities. The truths expounded in the Upanishads are impersonal, Apauruseya, not deriving sanction from any person. Scientific truths are similarly impersonal, objective, not deriving sanction from any person. Because they are impersonal, they are universal, and provide a clear insight into the nature of the world. That is science.
When we study the development of science during the last hundred years, we can trace the higher reaches of science slowly appearing on the horizon, and trace also the slow emergence of a non-materialistic outlook in science.
Modern Physics and Philosophical Reason
In countless ways, every department of physical science today is extending the bounds of man’s knowledge of fundamental unity behind the manifold diversities of the universe. Physical science started with the exploration of the mysteries of external nature; but at the farthest end of this search, it finds itself face to face with the mystery of man, of his mind and consciousness, the deepest mystery of all.
The philosophies of the East, particularly the Vedanta of India, including Buddhist thought, directly faced this mystery of man, more than two thousand years ago, by initiating the exploration of the internal world and carrying it through to its depths. And, today, we witness a steady convergence of these two indirect and direct approaches in the steady emergence of a common philosophy of the one behind the many.
Physicists of the first quarter of the twentieth century, faced with the challenge of the revolutionary discoveries of relativity and quantum physics, turned into bold philosophical thinkers, initiating the development of reason of physics into Buddhi or philosophical Reason, by transforming it into a critique , not only of the observed sense-data of the physical world, but also of man the observer. Starting with Eddington, Jeans, Max Planck, Einstein, Shrodinger, Niels Bohr, Heisenberg, and other great creators of twentieth-century physics, this philosophical trend has grown through the last five decades, culminating in The Tao of Physics of Berkeley University Physics Professor, Dr.Fritjof Capra.
Concluding his Space, Time and Gravitation, Eddington hinted at the emergence of the mystery of man from the study of the mystery of physical nature:
"The theory of relativity has passed in review the whole subject-matter of physics. It has unified the great laws which, by the precision of their formulation and the exactness of their application, have won the proud place in human knowledge which physical science holds today. And yet, in regard to the nature of things, this knowledge is only an empty shell- a form of symbols. It is knowledge of structural form, and not knowledge of content. All through the physical world runs that unknown content, which must surely be the stuff of our consciousness.
Here is a hint of aspects deep within the world of physics, and yet unattainable by the methods of physics. And, moreover, we have found that, where science has progressed the farthest, the mind has but regained from nature that which the mind has put into nature. We have found a strange footprint on the shores of the unknown. We have devised profound theories, one after another, to account for its origin. At last, we have succeeded in reconstructing the creature that made the footprint. And lo! It is our own."
Hints such as these, given by the earlier philosopher-scientists, have developed into positive affirmations in Dr.Capra. The very title of his book: ‘The Tao of Physics’, is significant in this connection, apart from the masterly and fascinating exposition he gives, in the course of the book, of his main thesis that:
"the basic elements of the Eastern world-view are also those of the world-view emerging from modern physics,"
and that:
"Eastern thought, and more generally, mystical thought, provide a consistent and relevant philosophical background to the theories of contemporary science."
Noting that, through the two centuries of association with the philosophy of materialism and the contemporary reaction against the ravages wrought by over-technology, the image of science in the eyes of modern man has suffered much damage, Capra seeks to restore the image of pure science as the discipline in the pursuit of truth and human excellence, not in opposition but in tune with the spiritual heritage of man, and more especially, of the spiritual heritage of the East:
Capra writes:
"This book aims at improving the image of science by showing that there is an essential harmony between the spirit of Eastern wisdom and Western science. It attempts to suggest that modern physics goes far beyond technology, that the way–or Tao-of physics can be a path with a heart, a way to spiritual knowledge and self-realisation."
Echoing the voice of Vedanta and all mystical thought that the fundamental search for reality takes man beyond the senses and the sensory world of phenomena, Capra says:
"On this journey to the world of the infinitely small, the most important step, from a philosophical point of view, was the first one: the step into the world of atoms. Probing inside the atom and investigating its structure, science transcended the limits of our sensory imagination. From this point on, it could no longer rely with absolute certainty on logic and common sense. Atomic physics provided the scientists with the first glimpses of the essential nature of things. Like the mystics, physicists were now dealing with a non-sensory experience of reality and, like the mystics, they had to face the paradoxical aspects of this experience. From then on, therefore, the models and images of modern physics became akin to those of Eastern philosophy."
Referring to the basic unity of the universe, as upheld in Eastern mysticism and modern physics, Capra says:
"The most important characteristic of the Eastern world-view- one could almost say the essence of it- is the awareness of the unity and mutual interrelation of all things and events…. The Eastern traditions constantly refer to this ultimate indivisible reality, which manifests itself in all things, and of which all things are parts. It is called Brahman in Hinduism, Dharmakaya in Buddhism, and Tao in Taoism…"
"The basic oneness of the universe is not only the central characteristic of the mystical experience, but is also one of the most important revelations of modern physics. It becomes apparent at the atomic level, and manifests itself more and more as one penetrates deeper into matter, down into the realm of sub-atomic particles. The unity of all things and events will be a recurring theme throughout our comparison of modern physics and the Eastern philosophy."
Both speak of reality as transcending space, time, and causality. Referring to this kinship, Dr.Capra says:
"The space-time of relativistic physics is a similar timeless space of a higher dimension. All events in it are interconnected, but the connections are not causal. Particle interactions can be interpreted in terms of cause and effect only when the space-time diagrams are read in a definite direction, e.g., from the bottom to the top. When they are taken as four dimensional patterns without any definite direction of time attached to them, there is no ‘before’ and no ‘after’, and thus no causation".
"Similarly, the Eastern mystics assert that, in transcending time, they also transcend the world of cause and effect. Like our ordinary notions of space and time, causation is an idea which is limited to a certain experience of the world and has to be abandoned when this experience is extended. In the words of Swami Vivekananda (Jnana Yoga):
‘Time, space, and causation are like the glass through which the Absolute is seen. … In the Absolute there is neither time, space, nor causation.’ –Swami Vivekananda
Capra continues:
"The Eastern spiritual traditions show their followers various ways of going beyond the ordinary experience of time and of freeing themselves from the chain of cause and effect- from the bondage of Karma, as the Hindus and Buddhists say. It has therefore been said that Eastern mysticism is a liberation from time. The same may be said of relativistic physics."
Again Capra says:
"Subsequent to the emergence of the field concept, physicists have attempted to unify the various fields into a single fundamental field which would incorporate all physical phenomena. Einstein, in particular, spent the last years of his life searching for such a unified field. The Brahman of the Hindus, like the Dharmakaya of the Buddhists, and the Tao of the Taoists, can be seen, perhaps, as the ultimate unified field, from which spring not only the phenomena studied in physics, but all other phenomena as well"
"In the Eastern view, the reality underlying all phenomena is beyond all forms and defies all description and specification. It is, therefore, often said to be formless, empty, or void. But this emptiness is not to be taken for mere nothingness. It is, on the contrary, the essence of all forms and the source of all life. Thus the Upanishads say (Chandogya Upanishad, 4-10-4):/p>
‘Brahman is life, Brahman is joy.
Brahman is the void. …
Joy ,verily, that is the same as the void.
The void, verily, that is the same as joy’".
Atomic physics is confronted with the problem of consciousness through the datum of the ‘observer’ or to use the new, and more meaningful term coined by physicist John Wheeler, ‘participator.’ Accordingly, Dr.Capra says:
"In modern physics, the question of consciousness has arisen in connection with the observation of atomic phenomena. Quantum theory has made it clear that these phenomena can only be understood as links in a chain of processes, the end of which lies in the consciousness of the human observer. In the words of Eugene Wigner (Symmetries and Reflections- Scientific Essays):
‘It was not possible to formulate the laws (of quantum theory) in a fully consistent way without reference to consciousness.’ – Eugene Wigner
Dr.Capra continues:
"The pragmatic formulation of quantum theory used by the scientists in their work does not refer to their consciousness explicitly. Wigner and other physicists have argued, however, that the explicit inclusion of human consciousness may be an essential aspect of future theories of matter."
"Such a development would open exciting possibilities for a direct interaction between physics and Eastern mysticism. The understanding of one’s consciousness and its relation to the rest of the universe is the starting point of all mystical experience. … If physicists really want to include the nature of human consciousness in their realm of research, a study of Eastern ideas may well provide them with stimulating new viewpoints."
Referring to spiritual kinship between modern science and ancient Vedanta, Swami Vivekananda said in his speech at the Parliament of Religions held at Chicago in 1893:
"Manifestation, and not creation, is the word of science today, and the Hindu is only glad that what he has been cherishing in his bosom for ages is going to be taught in more forcible language, and with further light, from the latest conclusions of science."
Confirming this view of Swami Vivekananda, that the physicist and the mystic reach the truth of unity, though following different approaches, Dr.Capra says:
"In contrast to the mystic, the physicist begins his inquiry into the essential nature of things by studying the material world. Penetrating into ever deeper realms of matter, he has become aware of the essential unity of all things and events. More than that, he has also learnt that he himself and his consciousness are an integral part of this unity. Thus the mystic and the physicist arrive at the same conclusion; one starting from the inner realm, the other from the outer world. The harmony between their views confirms the ancient Indian wisdom that Brahman, the ultimate reality, is identical to Atman, the reality within."
Conclusion
Understood in this light, there is no conflict between science and religion, between the physical sciences and the science of spirituality. Both have the identical aim of discovering truth and helping man to grow physically, mentally, and spiritually, and achieve fulfilment. But each by itself is insufficient and helpless. They have been tried separately with unsatisfactory results. The older civilisations took guidance mostly from religion; their achievements were partial and limited. Modern civilisation relies solely on science; its achievements also have turned out to be partial and limited.
The combination today, of the spiritual energies of these two complementary disciplines in the life of man will produce fully integrated human beings, and thus help to evolve a complete human civilisation, for which the world is ripe and waiting. This is the most outstanding contribution of Swami Vivekananda to human thought today. This synthetic vision of his finds lucid expression in a brief but comprehensive testament of his Vedantic conviction:
" Each soul is potentially divine.
The goal of life is to manifest this divinity within by controlling nature, external (through physical sciences, technology, and socio-political processes) and internal (through ethical, aesthetic, and religious processes):
Do this either by work, or worship, or psychic control, or philosophy-by one, or more, or all of these-and be free.
This is the whole of religion. Doctrines or dogmas or rituals or books or temples or forms, are but secondary details."
-Swami Vivekananda
This science and technique for realizing the true glory of man, followed with scientific thoroughness and detachment by the sages of the Upanishads, and revalidated by a succession of spiritual experimenters down the ages from Buddha to Ramakrishna, is glowingly revealed in one of the immortal verses of the Svetasvatara Upanishad:
"Hear, ye children of immortal bliss, even ye that reside in higher spheres! I have found the Ancient One, who is beyond all darkness, all delusion; knowing Him alone, you shall be saved from death over again."
By Swami Ranganathananda, Ramakrishna Math:
Extracts (abridged)
The spirit of enquiry finds expression in any department of scientific study in the gathering of relevant facts and their rational interpretation. The practice of religion is nothing but a ceaseless quest after the facts of the inner life. A dispassionate study of these facts constitutes the science of religion which seeks to unravel the mystery of our inner being- the lights that guide us and the laws that mould us.
If 'man, the known', constituted of his body and its environing world, is the subject of study of the natural sciences, 'man. the unknown' is the subject of study of the science of religion. The synthesis of both these sciences is the high function of philosophy as understood in India. It is this function which Vedanta has performed in this country (India), ever since the time of the Upanishads. Exercising a pervasive and effective influence on our national thought and culture, Vedanta has spared us not only the fruitless opposition of reason to faith and vice versa, but also the more dangerous manifestation of this opposition in the form of intolerance, persecution, and suppression of opinion.
The need for a Vedantic approach to science and religion is insistent today when both have shed their respective prejudices and come closer to each other, imbued with the passion to serve man and save his civilization. It is only such a synthesis of philosophy which blends in itself the flavor of the faith of religion and the reason of science that can reconstruct modern man, by restoring to him the integrity of his being and the unity
The 'Within' and the 'Without' of Nature
Explaining this Indian approach to religion and the cause of the misunderstanding between science and religion, Swami Vivekananda said:
"Religion deals with the truths of the metaphysical world, just as chemistry and the other natural sciences deal with the truth of the physical world. The book one must read to learn chemistry is the book of (external) nature. The book from which to learn religion is your own mind and heart. The sage is often ignorant of physical science, because he reads the wrong book - the book within and the scientist is too often is ignorant of religion, because he, too, reads the wrong book - the book without".
The practice of religion is a ceaseless quest after the facts of a man's inner life, at the innermost depth of which it finds the truth of God, which it defines as infinite existence, infinite knowledge, and infinite bliss, the Sat-Chit-Ananda Brahman it comes across, at the intermediate depths, and all higher values which find expression in man's ethical, moral, and aesthetic experiences. A dispassionate study of these facts constitutes the science of religion, the science of art of the spiritual life.
Upanishads grappled with these questions: What is this universe? What is man? What is his destiny? Long ago they discovered that the universe of experience consists of two broad categories, the subjective and the objective. It is important to remember that this idea is basic to an understanding of Vedanta and to an understanding of whither science is going today. Now, when we apply this classification to the whole universe, we get the corollary that modern science is the study of only one of the two categories, namely, the objective field. But modern science is also trying to understand the subjective field.
Psychology is one such science. But Western psychology has suffered from too great a dominance by psychology . By resorting to time and space methodology, we get a knowledge of the 'without' of things, but not of their 'within'. Much of psychology in the West is behaviouristic psychology: it is a study of the human mind through the study of human behaviour.
But Western psychologists have also tried to break from this kind of limitation and have developed, through psycho-analysis, the beginning of what is called depth psychology. This is just the beginning of a great movement in modern psychology which, if continued steadily and penetratingly, will bring it to the truth of the real nature of man which Vedanta reached ages ago in India - the eternal, undying Self of man, the Atman.
Vedanta and modern science are close to each other in spirit and temper. They are close to each other in their objectives and in very many of their conclusions as well. Even in the cosmology of the physical universe, we find so many points of contact. The fundamental position in the cosmology of both science and Vedanta is what Swami Vivekananda calls the postulate of a self-evolving cause. Vedanta says that there is one self-evolving cause, Brahman, behind the universe. Science says that behind this universe there is one self-evolving cause, the background material, in the words of astronomer Fred Hoyle.
Both believe in the theory of a cosmic evolution. There are a number of such similarities. The truths expounded in the Upanishads are impersonal, Apauruseya, not deriving sanction from any person. Scientific truths are similarly impersonal, objective, not deriving sanction from any person. Because they are impersonal, they are universal, and provide a clear insight into the nature of the world. That is science.
When we study the development of science during the last hundred years, we can trace the higher reaches of science slowly appearing on the horizon, and trace also the slow emergence of a non-materialistic outlook in science.
Modern Physics and Philosophical Reason
In countless ways, every department of physical science today is extending the bounds of man’s knowledge of fundamental unity behind the manifold diversities of the universe. Physical science started with the exploration of the mysteries of external nature; but at the farthest end of this search, it finds itself face to face with the mystery of man, of his mind and consciousness, the deepest mystery of all.
The philosophies of the East, particularly the Vedanta of India, including Buddhist thought, directly faced this mystery of man, more than two thousand years ago, by initiating the exploration of the internal world and carrying it through to its depths. And, today, we witness a steady convergence of these two indirect and direct approaches in the steady emergence of a common philosophy of the one behind the many.
Physicists of the first quarter of the twentieth century, faced with the challenge of the revolutionary discoveries of relativity and quantum physics, turned into bold philosophical thinkers, initiating the development of reason of physics into Buddhi or philosophical Reason, by transforming it into a critique , not only of the observed sense-data of the physical world, but also of man the observer. Starting with Eddington, Jeans, Max Planck, Einstein, Shrodinger, Niels Bohr, Heisenberg, and other great creators of twentieth-century physics, this philosophical trend has grown through the last five decades, culminating in The Tao of Physics of Berkeley University Physics Professor, Dr.Fritjof Capra.
Concluding his Space, Time and Gravitation, Eddington hinted at the emergence of the mystery of man from the study of the mystery of physical nature:
"The theory of relativity has passed in review the whole subject-matter of physics. It has unified the great laws which, by the precision of their formulation and the exactness of their application, have won the proud place in human knowledge which physical science holds today. And yet, in regard to the nature of things, this knowledge is only an empty shell- a form of symbols. It is knowledge of structural form, and not knowledge of content. All through the physical world runs that unknown content, which must surely be the stuff of our consciousness.
Here is a hint of aspects deep within the world of physics, and yet unattainable by the methods of physics. And, moreover, we have found that, where science has progressed the farthest, the mind has but regained from nature that which the mind has put into nature. We have found a strange footprint on the shores of the unknown. We have devised profound theories, one after another, to account for its origin. At last, we have succeeded in reconstructing the creature that made the footprint. And lo! It is our own."
Hints such as these, given by the earlier philosopher-scientists, have developed into positive affirmations in Dr.Capra. The very title of his book: ‘The Tao of Physics’, is significant in this connection, apart from the masterly and fascinating exposition he gives, in the course of the book, of his main thesis that:
"the basic elements of the Eastern world-view are also those of the world-view emerging from modern physics,"
and that:
"Eastern thought, and more generally, mystical thought, provide a consistent and relevant philosophical background to the theories of contemporary science."
Noting that, through the two centuries of association with the philosophy of materialism and the contemporary reaction against the ravages wrought by over-technology, the image of science in the eyes of modern man has suffered much damage, Capra seeks to restore the image of pure science as the discipline in the pursuit of truth and human excellence, not in opposition but in tune with the spiritual heritage of man, and more especially, of the spiritual heritage of the East:
Capra writes:
"This book aims at improving the image of science by showing that there is an essential harmony between the spirit of Eastern wisdom and Western science. It attempts to suggest that modern physics goes far beyond technology, that the way–or Tao-of physics can be a path with a heart, a way to spiritual knowledge and self-realisation."
Echoing the voice of Vedanta and all mystical thought that the fundamental search for reality takes man beyond the senses and the sensory world of phenomena, Capra says:
"On this journey to the world of the infinitely small, the most important step, from a philosophical point of view, was the first one: the step into the world of atoms. Probing inside the atom and investigating its structure, science transcended the limits of our sensory imagination. From this point on, it could no longer rely with absolute certainty on logic and common sense. Atomic physics provided the scientists with the first glimpses of the essential nature of things. Like the mystics, physicists were now dealing with a non-sensory experience of reality and, like the mystics, they had to face the paradoxical aspects of this experience. From then on, therefore, the models and images of modern physics became akin to those of Eastern philosophy."
Referring to the basic unity of the universe, as upheld in Eastern mysticism and modern physics, Capra says:
"The most important characteristic of the Eastern world-view- one could almost say the essence of it- is the awareness of the unity and mutual interrelation of all things and events…. The Eastern traditions constantly refer to this ultimate indivisible reality, which manifests itself in all things, and of which all things are parts. It is called Brahman in Hinduism, Dharmakaya in Buddhism, and Tao in Taoism…"
"The basic oneness of the universe is not only the central characteristic of the mystical experience, but is also one of the most important revelations of modern physics. It becomes apparent at the atomic level, and manifests itself more and more as one penetrates deeper into matter, down into the realm of sub-atomic particles. The unity of all things and events will be a recurring theme throughout our comparison of modern physics and the Eastern philosophy."
Both speak of reality as transcending space, time, and causality. Referring to this kinship, Dr.Capra says:
"The space-time of relativistic physics is a similar timeless space of a higher dimension. All events in it are interconnected, but the connections are not causal. Particle interactions can be interpreted in terms of cause and effect only when the space-time diagrams are read in a definite direction, e.g., from the bottom to the top. When they are taken as four dimensional patterns without any definite direction of time attached to them, there is no ‘before’ and no ‘after’, and thus no causation".
"Similarly, the Eastern mystics assert that, in transcending time, they also transcend the world of cause and effect. Like our ordinary notions of space and time, causation is an idea which is limited to a certain experience of the world and has to be abandoned when this experience is extended. In the words of Swami Vivekananda (Jnana Yoga):
‘Time, space, and causation are like the glass through which the Absolute is seen. … In the Absolute there is neither time, space, nor causation.’ –Swami Vivekananda
Capra continues:
"The Eastern spiritual traditions show their followers various ways of going beyond the ordinary experience of time and of freeing themselves from the chain of cause and effect- from the bondage of Karma, as the Hindus and Buddhists say. It has therefore been said that Eastern mysticism is a liberation from time. The same may be said of relativistic physics."
Again Capra says:
"Subsequent to the emergence of the field concept, physicists have attempted to unify the various fields into a single fundamental field which would incorporate all physical phenomena. Einstein, in particular, spent the last years of his life searching for such a unified field. The Brahman of the Hindus, like the Dharmakaya of the Buddhists, and the Tao of the Taoists, can be seen, perhaps, as the ultimate unified field, from which spring not only the phenomena studied in physics, but all other phenomena as well"
"In the Eastern view, the reality underlying all phenomena is beyond all forms and defies all description and specification. It is, therefore, often said to be formless, empty, or void. But this emptiness is not to be taken for mere nothingness. It is, on the contrary, the essence of all forms and the source of all life. Thus the Upanishads say (Chandogya Upanishad, 4-10-4):/p>
‘Brahman is life, Brahman is joy.
Brahman is the void. …
Joy ,verily, that is the same as the void.
The void, verily, that is the same as joy’".
Atomic physics is confronted with the problem of consciousness through the datum of the ‘observer’ or to use the new, and more meaningful term coined by physicist John Wheeler, ‘participator.’ Accordingly, Dr.Capra says:
"In modern physics, the question of consciousness has arisen in connection with the observation of atomic phenomena. Quantum theory has made it clear that these phenomena can only be understood as links in a chain of processes, the end of which lies in the consciousness of the human observer. In the words of Eugene Wigner (Symmetries and Reflections- Scientific Essays):
‘It was not possible to formulate the laws (of quantum theory) in a fully consistent way without reference to consciousness.’ – Eugene Wigner
Dr.Capra continues:
"The pragmatic formulation of quantum theory used by the scientists in their work does not refer to their consciousness explicitly. Wigner and other physicists have argued, however, that the explicit inclusion of human consciousness may be an essential aspect of future theories of matter."
"Such a development would open exciting possibilities for a direct interaction between physics and Eastern mysticism. The understanding of one’s consciousness and its relation to the rest of the universe is the starting point of all mystical experience. … If physicists really want to include the nature of human consciousness in their realm of research, a study of Eastern ideas may well provide them with stimulating new viewpoints."
Referring to spiritual kinship between modern science and ancient Vedanta, Swami Vivekananda said in his speech at the Parliament of Religions held at Chicago in 1893:
"Manifestation, and not creation, is the word of science today, and the Hindu is only glad that what he has been cherishing in his bosom for ages is going to be taught in more forcible language, and with further light, from the latest conclusions of science."
Confirming this view of Swami Vivekananda, that the physicist and the mystic reach the truth of unity, though following different approaches, Dr.Capra says:
"In contrast to the mystic, the physicist begins his inquiry into the essential nature of things by studying the material world. Penetrating into ever deeper realms of matter, he has become aware of the essential unity of all things and events. More than that, he has also learnt that he himself and his consciousness are an integral part of this unity. Thus the mystic and the physicist arrive at the same conclusion; one starting from the inner realm, the other from the outer world. The harmony between their views confirms the ancient Indian wisdom that Brahman, the ultimate reality, is identical to Atman, the reality within."
Conclusion
Understood in this light, there is no conflict between science and religion, between the physical sciences and the science of spirituality. Both have the identical aim of discovering truth and helping man to grow physically, mentally, and spiritually, and achieve fulfilment. But each by itself is insufficient and helpless. They have been tried separately with unsatisfactory results. The older civilisations took guidance mostly from religion; their achievements were partial and limited. Modern civilisation relies solely on science; its achievements also have turned out to be partial and limited.
The combination today, of the spiritual energies of these two complementary disciplines in the life of man will produce fully integrated human beings, and thus help to evolve a complete human civilisation, for which the world is ripe and waiting. This is the most outstanding contribution of Swami Vivekananda to human thought today. This synthetic vision of his finds lucid expression in a brief but comprehensive testament of his Vedantic conviction:
" Each soul is potentially divine.
The goal of life is to manifest this divinity within by controlling nature, external (through physical sciences, technology, and socio-political processes) and internal (through ethical, aesthetic, and religious processes):
Do this either by work, or worship, or psychic control, or philosophy-by one, or more, or all of these-and be free.
This is the whole of religion. Doctrines or dogmas or rituals or books or temples or forms, are but secondary details."
-Swami Vivekananda
This science and technique for realizing the true glory of man, followed with scientific thoroughness and detachment by the sages of the Upanishads, and revalidated by a succession of spiritual experimenters down the ages from Buddha to Ramakrishna, is glowingly revealed in one of the immortal verses of the Svetasvatara Upanishad:
"Hear, ye children of immortal bliss, even ye that reside in higher spheres! I have found the Ancient One, who is beyond all darkness, all delusion; knowing Him alone, you shall be saved from death over again."
Monday, November 26, 2007
krishnas messages
Lord Krishna’s 67 messages from Bhagavad geetha
1.Since peace and happiness are assured by performing the duty as a yajna to god/divine power/ omnipotent omnipresent power, do the duty as a dharma for attaining supreme peace-(18-62)
2. Always remember that everyone, with whom you are connected for your work, is also the embodiment of the divine power. This will not give you the feeling of animosity towards them. (18-62)
3. No duty should be there, which you feel you cannot perform. If you feel so it is due to your ignorance only. Overcome this attitude and perform your duty. (18-61)
4. Many times due to ignorance, if you are not doing your duty, you may be compelled by the circumstances/ environment to do the same duty or even a worse duty than the original one. Hence do your Dharmic duty whenever it is to be performed. (18- 48)
5. Even with minor negatives present in your dharma, do not give up your duty/dharma. Refine your dharma and perform it with full devotion.(18-48)
6. Performing the duty obtained by one’s own nature, one need not attain sin and he will not loose his name or fame. (18-47)
7. Do the duty undertaken by you with full devotion and also as worship towards the god. Doing your, let it be a pushpanjali.(18- 45)
8. Remember! Some people’s nature may provide them, valor, and fearlessness. Firmness, cleverness, and steadfastness even in a battle
This nature is due to the environment in which he was borne and brought up (18-43)
9.Some people may have a subjugation of mind and senses, enduring hardships for the discharge of one’s sacred duty, eternal internal purity, forgiving the faults of others, straightness of the mind , senses and behaviors, trust and faith, in the opinion of the scholars. This is their nature. Hence remember different people have different nature and temperament. (18-42)
10.There are three type of qualities in each individual and also each every aspect of life. These three qualities are called Sathwika, Rajasika, and Tamasika. (from various stanzas of chapter 17 & 18)
11. The nature of people , the food, the work, the result of the work, the route of the work, the aim of the work, the mentality of the persons, the happiness/or enjoyment, the decisions all can belong to any one of these three classes saathiva, rajasika or thamasika. Hence while doing your duty remember that, there can be one of the three types/ or mixed nature/ quality, can be in your pathway (various messages from chapters 17&18)
12.The saatwika qualities of different items are : Food that promote longtivity,intelligence, vigor,, health, happiness, and cheerfulness, and which are sweet, bland, substantial, and naturally agreeable are saatwik food(17-8).Doing the sacrifice expecting no return is satwika sacrifice (17-12). Worshiping the divine power, respecting elders and wise men , keeping purity, straigtforwardness, continence, and harfulness and the bodily satwika thapasya (penance) (18-15). Doing our duty as Dharma without attachment is known as satwika karma (18-9) . The action which is ordained as per the dharma which is not accompanied by the feeling of doership, and has been done without any partiality or prejudice and it is done without seeking the return or reward is the satwika action (18-23). One who does that action free from attachment, endowed with firmness and vigour, unswayed by success and failures, is the satwika doer (18-26).
The satwika intellect is the one which determines the pathof activity and renunciation, what should be done and what should not be done, what is fear and what is fearlessness, what is bondage and what is liberation (18-32) the unwavering firmness in making a decision for a positive mission is saatwika firmness (18-33) , Try to get yourselves elevated from the rasika level or thamasika level to satwika level in all the above.
13. Desire anger and greed should be reduced to the level of nil. They are called the doors to hell(16-21)
14. You are always dragged towards the senses of hearing, sight , taste, and smell as well they influence your mind. Control the desire ansd senses (15-9)
15 Both the cause and instrument are the products of the nature. Hence things are happening due to the fact that nature has decided that it should happen, Hence analyse the situation before reacting(13-20)
16 Get yourselves elevated into the these qualifications: absence of pride, freedom from hypocrisy, non-violence, forbearance, straitness of body, speech and mind, devout service of the preceptor, internal and external purity, steadfasness of the mind and control of body, mind and senses, dispassion towards the object of enjoyment of this world and the next and also absence of egotism, pondering again and again on the pain and evils inherent in birth death, old age and diseases, absence of over attachment, equipoise of mind towards both favorable and unfavorable circumstances, unflicting devotion towards the divine poer. (13/7-11)
17.He who is alike to friends and foes, as well as to honor and ignominy, who remains balanced in heat and cold, pleasure and pain , and all other contrary experiences in the life and is free from over attachment, and he who takes the praise and reproach alike and is given to contemplation and contentment with any means of subsistence whatsoever entertaining no sense of attachment in respect of what is said to be mine and full devotion in dharma, he is the ideal manager (12-19)
18. He who never rejoices or hates, nor grieves, nor desires and who renounces both good and even action and is fullof devotions on dharma is the best person considered to manage the sitation (12-17)
19.He who is malice towards other, friendly and compassionate, rid of the feeling that “I am” and ‘mine’, balanced in joy and sorrow forgiving by nature , ever contented and mentally united with the dharma, and surrendered the mind to the ultimate truth and dharma is an ideal person. (12-13&14)
20.These are divine qualities required for peace in life. Reasons for doing things, right knowledge, unclouded understanding, forbearance, fear and fearlessness, non-violence, equanimity, contentment, asterity, charity, fame, and obloquy (10-4&5)
21.The subsequent spirit is rooted in the knowledge of the self controlled man whose mind is perfectly serene in the midest of many contradictions like sorrow &joy , success and failures, heat & cold , happiness and unhappiness, etc.(6-7)
22. One’s own self is the friend and one’s own self is is his enemy also. Hence properly treat and give training your self for facing the positives and negatives in the life (6-6).
23.One should liveoneself by one’s own efforts and should not degrade oneself, for ones own self is one’s own enemy (6-5)
24.Remember that the wise look with same eye on a scholar, endowed with the learning and culture, a cow, an elephant, a dog and a priah because all are the embodiment of the divine power.(5-18)
25.The light of knowledge should kill darkness of ignorance The light of the knowledge is to be made brighter with that of supreme knowledge (5-16)
26. Once you have realized the ultimate truth of life, you can attain the level of a karma yogi who perform action only with the senses,intellect and body as well, withdrawing the feeling of mine inrespect of the action and shaking of the attachment. (5-11)
27. Doing the duty as part of the dharma, one will not incur the sin, whatever he has to do.(5-10)
28. One is a karma yogi or jnaana yogi, ultimate truth remains the same that everyone has to perform the drama as his duty.Both karma yogi and jaana yogi ultimately reach the same point (5-4)
29.Those who have doubts in everything, there is no life here or in any other world.Hence have faith in yourself, in others and also on what we are doing.(4-40)
30 he who has mastered the senses and has purified himself with the knowledge of ultimate truth, and he who performs his dharma can attain supreme peace where ever heis (4-39)
31.There is no purifier as great as knowledge, he who has attained purity of heart through a prolonged practice of karmayoga/devotion in his work, he attains the ultimate happiness through peace .(4-38)
32. Get the correct knowledge or advice from those who has/ have it. Then lead yourself through that correct pathway.(4-34)
33.Sacrifice through knowledge is superior to the sacrifice performed with material things. All actions without exception culminate in knowledge. The knowledge is the experience of that karma (4-33)
34. Self discipline/ control is the greatest sacrifice one can follow through controlling our mind and senses (4-26)
35.Get oneself, self disciplined in success and failures, joy and sorrow ,etc because they are part of life .controlling the mind to face these duals.(4-22)
36.Whatever action is required perform it, whatever inaction is required follow that. In some places you will have to perform action, some other places action is to be performed through inaction.(4-18)
37. The truth about action must be known and the truth about inaction must be known. And also the truth about inaction must be known. Rationally analyze each and every aspect and then only act (4-17)
38 It is always to be remembered that nature will follow the path of righteousness. For the protection of virtuous, for the extirpation of evil- doers, and for establishing dharma on a firm footing, the nature will follow the correct pathway whenever it is required. Nature performs its duty through noble people(4-8)
39. Your ignorance should never cover the true knowledge that you are expected to have on all issues you are facing. Know about the truth through acquired knowledge then perform your duty.(3-38)
40.One’s only duty through devoid though devoid of merits, is preferable to the duty of another well performed, even death in the performance of one’s own duty brings blessedness. As each and every one is expected to perform their duty mixing all duties can lead to collapse of the society.(3-35)
41. Attraction and repulsions, are rooted in senses, anew one should never be allowed to sway himself by the senses, because they are the enemies standing in the way of redemption (3-34)
42 .You should always remember that for whatever a great man/ leader does that very thing other men also will follow, whatever standard he sets up, the generality of men follow the same. Hence do the right thing and set the right precedence / model for others, always (3-21)
43.Do all the duty with minimum attachment so that its success and failures will not drag you to sorrow . You can keep the stability of the mind(3-19)
44. Every minute, every thing/ even the universe (whether it is an atom, the sun, the wind or cloud or tree or animal) is doing its duty.
Hence do your duty as it is expected from you. (3-8)
45.Controlling the senses should be inwardly, merely showing that you are controlling the senses outwardly is of no use and he is a hypocrite(3-6)
46.Remember that each and every living and nonliving being has to perform action/duty. None can exist without performing duty.Hence you also have to perform your duty (3-5)
47.One cannot attain freedom from action without entering into action (that is without acting- doing their duty) Nor does he reach perfection merely by ceasing to act (3-4).By becoming a sanyasi, himself is not undertaking his mission
48. there are two types of action/karma in the world. Learning and teaching and teaching which is philosophy known as sankya yoga which is the first type of action and the second type of action is doing mechanicl work which is karma yoga.The work with intelligence and work with body are the karma. (3-3)
49.With the attainment of the placidity of mind, all the sorrows come to an end and the intellect of such a person of tranquil mind soon withdrawing itself from allsides becomes firmly established on the mission and duty that is dharma.(2-65)
50.The one who is cotinously dwelling inn the sense objects develops attachment for these materials, from the desire and the desire
Of getting the material for enjoyment ensures the anger (when the fulfillment does not occur). From that anger arises infaltation from infaltation confusion of memory, from the confustion or the memory loss, the loss of rational thinking and from that arises the complete ruin of the total aim of life and loss of dharma. Hence one should reduce the attachment or over attachment towards any thing (2-62,63)
51. Whenever you are dragged towards an adharmic duty or whenever your senses are dragged towards a negative, follow the example of tortoise. The tortoise draws its lims from all direction, like that you have to withdraw the senses from the issues (2-58)
52.The one who could attain placidity remains unperturbed amid sorrows, who remains unexcited over pleasures and who keeps minimum attachnment, no anger, and no fear, he can attain everything (2-57)
53. Remember your responsibility is your doing the duty which you have undertaken by yourself, or the society has given to you.Do not worry very much whether the duty will culminate in success or failure whether the duty and result will lead to appreciation or criticism (2-47)
54.Keep the happy and unhappy experiences at a stabilized vision and mission level. Whether profit or loss, success or failure, pleasure or pain , hard or soft, happy or unhappy. Keep in memory that these pairs are part of every one’s life and go ahead in doing the dharmic duty undertaken by you (2-38)
55.While doing the duty, if you are facing failures console by thinking that you have done your duty to the best of your capacity and if it is a sccess, enjoy the fruit of success (2-37)
56.If you are not doing your duty, the society will say that you are a coward, and failing in doing the duty, others will use all the unbecoming bad words about you.For any self respecting persons, it will be a terrible experience, worse than death. (235,36)
57. infamy brought to a man enjoying popular esteem is worse than death.Hence do the dharmic duty everywhere and do not withdraw from the responsibility bestowed upon you by the society. (2-34)
58.Considering the duty as the utmost dharma for a person of your stature, do not keep away from performing that duty. A great person if keeps away from dharma, it will quote that yu have done that way. (2-31)
59.The life which is something which cannot be defined and itself is something which cannot be clearly explained also. Before the birth and after the death what is the status of the jeevatma is unknown. But the known part is during the living process/life you know you are living. Utilize it-the time energy and all whatever is available for you – to the best possible level (2-26)
60. Look deep into various aspects of life. You can experience that many people see the total life as something wonderful and some he hear the wonderful experience about the life. But none knows exactly what ultimate reality/fact in life is. But one thing is clear we have to do our duty in this life. (2-29)
61. All having born will have to die one day. Before the last day of your life comes, the duty expected from you should be performed. Death is inevitable for all living beings. Hence do not worry much about the death also (2-27)
62Human being is built with the soul in the material body. That soul is something which cannot be killed, or perished. That is one existing for ever. That is present everywhere at all times. Hence the universal energy expects you to perform your duty. (2-25)
63.do not worry much about any thing, things will come and go .think seriously and act cautiously. Great scholars will never feel sad about anything which inevitably is to be performed. (2-25)
64. wherever you are, consider, consider it is kurukhetra (means working place) .Perform your duty as though your are in dharma
Kshetra ( means the place where dharma is to be performed ) with utmost sincerity and devotion
65. Whosoever you are, know deep abut your dharma and perform your duty with utmost sincererity and devotion
66. whatsoever you are keep the rules and guidance given by the dharma while doing your duty.
67. Do not worry very much about the success and failure profit and loss, happy or unhappy, ups and owns small or big, appreciation or criticism , difficult or easy, hot or cold, every aspect of these opposites or part of life. As long as you are on the surface of the globe earth keep yourself as model for other karma yogis, to follow
1.Since peace and happiness are assured by performing the duty as a yajna to god/divine power/ omnipotent omnipresent power, do the duty as a dharma for attaining supreme peace-(18-62)
2. Always remember that everyone, with whom you are connected for your work, is also the embodiment of the divine power. This will not give you the feeling of animosity towards them. (18-62)
3. No duty should be there, which you feel you cannot perform. If you feel so it is due to your ignorance only. Overcome this attitude and perform your duty. (18-61)
4. Many times due to ignorance, if you are not doing your duty, you may be compelled by the circumstances/ environment to do the same duty or even a worse duty than the original one. Hence do your Dharmic duty whenever it is to be performed. (18- 48)
5. Even with minor negatives present in your dharma, do not give up your duty/dharma. Refine your dharma and perform it with full devotion.(18-48)
6. Performing the duty obtained by one’s own nature, one need not attain sin and he will not loose his name or fame. (18-47)
7. Do the duty undertaken by you with full devotion and also as worship towards the god. Doing your, let it be a pushpanjali.(18- 45)
8. Remember! Some people’s nature may provide them, valor, and fearlessness. Firmness, cleverness, and steadfastness even in a battle
This nature is due to the environment in which he was borne and brought up (18-43)
9.Some people may have a subjugation of mind and senses, enduring hardships for the discharge of one’s sacred duty, eternal internal purity, forgiving the faults of others, straightness of the mind , senses and behaviors, trust and faith, in the opinion of the scholars. This is their nature. Hence remember different people have different nature and temperament. (18-42)
10.There are three type of qualities in each individual and also each every aspect of life. These three qualities are called Sathwika, Rajasika, and Tamasika. (from various stanzas of chapter 17 & 18)
11. The nature of people , the food, the work, the result of the work, the route of the work, the aim of the work, the mentality of the persons, the happiness/or enjoyment, the decisions all can belong to any one of these three classes saathiva, rajasika or thamasika. Hence while doing your duty remember that, there can be one of the three types/ or mixed nature/ quality, can be in your pathway (various messages from chapters 17&18)
12.The saatwika qualities of different items are : Food that promote longtivity,intelligence, vigor,, health, happiness, and cheerfulness, and which are sweet, bland, substantial, and naturally agreeable are saatwik food(17-8).Doing the sacrifice expecting no return is satwika sacrifice (17-12). Worshiping the divine power, respecting elders and wise men , keeping purity, straigtforwardness, continence, and harfulness and the bodily satwika thapasya (penance) (18-15). Doing our duty as Dharma without attachment is known as satwika karma (18-9) . The action which is ordained as per the dharma which is not accompanied by the feeling of doership, and has been done without any partiality or prejudice and it is done without seeking the return or reward is the satwika action (18-23). One who does that action free from attachment, endowed with firmness and vigour, unswayed by success and failures, is the satwika doer (18-26).
The satwika intellect is the one which determines the pathof activity and renunciation, what should be done and what should not be done, what is fear and what is fearlessness, what is bondage and what is liberation (18-32) the unwavering firmness in making a decision for a positive mission is saatwika firmness (18-33) , Try to get yourselves elevated from the rasika level or thamasika level to satwika level in all the above.
13. Desire anger and greed should be reduced to the level of nil. They are called the doors to hell(16-21)
14. You are always dragged towards the senses of hearing, sight , taste, and smell as well they influence your mind. Control the desire ansd senses (15-9)
15 Both the cause and instrument are the products of the nature. Hence things are happening due to the fact that nature has decided that it should happen, Hence analyse the situation before reacting(13-20)
16 Get yourselves elevated into the these qualifications: absence of pride, freedom from hypocrisy, non-violence, forbearance, straitness of body, speech and mind, devout service of the preceptor, internal and external purity, steadfasness of the mind and control of body, mind and senses, dispassion towards the object of enjoyment of this world and the next and also absence of egotism, pondering again and again on the pain and evils inherent in birth death, old age and diseases, absence of over attachment, equipoise of mind towards both favorable and unfavorable circumstances, unflicting devotion towards the divine poer. (13/7-11)
17.He who is alike to friends and foes, as well as to honor and ignominy, who remains balanced in heat and cold, pleasure and pain , and all other contrary experiences in the life and is free from over attachment, and he who takes the praise and reproach alike and is given to contemplation and contentment with any means of subsistence whatsoever entertaining no sense of attachment in respect of what is said to be mine and full devotion in dharma, he is the ideal manager (12-19)
18. He who never rejoices or hates, nor grieves, nor desires and who renounces both good and even action and is fullof devotions on dharma is the best person considered to manage the sitation (12-17)
19.He who is malice towards other, friendly and compassionate, rid of the feeling that “I am” and ‘mine’, balanced in joy and sorrow forgiving by nature , ever contented and mentally united with the dharma, and surrendered the mind to the ultimate truth and dharma is an ideal person. (12-13&14)
20.These are divine qualities required for peace in life. Reasons for doing things, right knowledge, unclouded understanding, forbearance, fear and fearlessness, non-violence, equanimity, contentment, asterity, charity, fame, and obloquy (10-4&5)
21.The subsequent spirit is rooted in the knowledge of the self controlled man whose mind is perfectly serene in the midest of many contradictions like sorrow &joy , success and failures, heat & cold , happiness and unhappiness, etc.(6-7)
22. One’s own self is the friend and one’s own self is is his enemy also. Hence properly treat and give training your self for facing the positives and negatives in the life (6-6).
23.One should liveoneself by one’s own efforts and should not degrade oneself, for ones own self is one’s own enemy (6-5)
24.Remember that the wise look with same eye on a scholar, endowed with the learning and culture, a cow, an elephant, a dog and a priah because all are the embodiment of the divine power.(5-18)
25.The light of knowledge should kill darkness of ignorance The light of the knowledge is to be made brighter with that of supreme knowledge (5-16)
26. Once you have realized the ultimate truth of life, you can attain the level of a karma yogi who perform action only with the senses,intellect and body as well, withdrawing the feeling of mine inrespect of the action and shaking of the attachment. (5-11)
27. Doing the duty as part of the dharma, one will not incur the sin, whatever he has to do.(5-10)
28. One is a karma yogi or jnaana yogi, ultimate truth remains the same that everyone has to perform the drama as his duty.Both karma yogi and jaana yogi ultimately reach the same point (5-4)
29.Those who have doubts in everything, there is no life here or in any other world.Hence have faith in yourself, in others and also on what we are doing.(4-40)
30 he who has mastered the senses and has purified himself with the knowledge of ultimate truth, and he who performs his dharma can attain supreme peace where ever heis (4-39)
31.There is no purifier as great as knowledge, he who has attained purity of heart through a prolonged practice of karmayoga/devotion in his work, he attains the ultimate happiness through peace .(4-38)
32. Get the correct knowledge or advice from those who has/ have it. Then lead yourself through that correct pathway.(4-34)
33.Sacrifice through knowledge is superior to the sacrifice performed with material things. All actions without exception culminate in knowledge. The knowledge is the experience of that karma (4-33)
34. Self discipline/ control is the greatest sacrifice one can follow through controlling our mind and senses (4-26)
35.Get oneself, self disciplined in success and failures, joy and sorrow ,etc because they are part of life .controlling the mind to face these duals.(4-22)
36.Whatever action is required perform it, whatever inaction is required follow that. In some places you will have to perform action, some other places action is to be performed through inaction.(4-18)
37. The truth about action must be known and the truth about inaction must be known. And also the truth about inaction must be known. Rationally analyze each and every aspect and then only act (4-17)
38 It is always to be remembered that nature will follow the path of righteousness. For the protection of virtuous, for the extirpation of evil- doers, and for establishing dharma on a firm footing, the nature will follow the correct pathway whenever it is required. Nature performs its duty through noble people(4-8)
39. Your ignorance should never cover the true knowledge that you are expected to have on all issues you are facing. Know about the truth through acquired knowledge then perform your duty.(3-38)
40.One’s only duty through devoid though devoid of merits, is preferable to the duty of another well performed, even death in the performance of one’s own duty brings blessedness. As each and every one is expected to perform their duty mixing all duties can lead to collapse of the society.(3-35)
41. Attraction and repulsions, are rooted in senses, anew one should never be allowed to sway himself by the senses, because they are the enemies standing in the way of redemption (3-34)
42 .You should always remember that for whatever a great man/ leader does that very thing other men also will follow, whatever standard he sets up, the generality of men follow the same. Hence do the right thing and set the right precedence / model for others, always (3-21)
43.Do all the duty with minimum attachment so that its success and failures will not drag you to sorrow . You can keep the stability of the mind(3-19)
44. Every minute, every thing/ even the universe (whether it is an atom, the sun, the wind or cloud or tree or animal) is doing its duty.
Hence do your duty as it is expected from you. (3-8)
45.Controlling the senses should be inwardly, merely showing that you are controlling the senses outwardly is of no use and he is a hypocrite(3-6)
46.Remember that each and every living and nonliving being has to perform action/duty. None can exist without performing duty.Hence you also have to perform your duty (3-5)
47.One cannot attain freedom from action without entering into action (that is without acting- doing their duty) Nor does he reach perfection merely by ceasing to act (3-4).By becoming a sanyasi, himself is not undertaking his mission
48. there are two types of action/karma in the world. Learning and teaching and teaching which is philosophy known as sankya yoga which is the first type of action and the second type of action is doing mechanicl work which is karma yoga.The work with intelligence and work with body are the karma. (3-3)
49.With the attainment of the placidity of mind, all the sorrows come to an end and the intellect of such a person of tranquil mind soon withdrawing itself from allsides becomes firmly established on the mission and duty that is dharma.(2-65)
50.The one who is cotinously dwelling inn the sense objects develops attachment for these materials, from the desire and the desire
Of getting the material for enjoyment ensures the anger (when the fulfillment does not occur). From that anger arises infaltation from infaltation confusion of memory, from the confustion or the memory loss, the loss of rational thinking and from that arises the complete ruin of the total aim of life and loss of dharma. Hence one should reduce the attachment or over attachment towards any thing (2-62,63)
51. Whenever you are dragged towards an adharmic duty or whenever your senses are dragged towards a negative, follow the example of tortoise. The tortoise draws its lims from all direction, like that you have to withdraw the senses from the issues (2-58)
52.The one who could attain placidity remains unperturbed amid sorrows, who remains unexcited over pleasures and who keeps minimum attachnment, no anger, and no fear, he can attain everything (2-57)
53. Remember your responsibility is your doing the duty which you have undertaken by yourself, or the society has given to you.Do not worry very much whether the duty will culminate in success or failure whether the duty and result will lead to appreciation or criticism (2-47)
54.Keep the happy and unhappy experiences at a stabilized vision and mission level. Whether profit or loss, success or failure, pleasure or pain , hard or soft, happy or unhappy. Keep in memory that these pairs are part of every one’s life and go ahead in doing the dharmic duty undertaken by you (2-38)
55.While doing the duty, if you are facing failures console by thinking that you have done your duty to the best of your capacity and if it is a sccess, enjoy the fruit of success (2-37)
56.If you are not doing your duty, the society will say that you are a coward, and failing in doing the duty, others will use all the unbecoming bad words about you.For any self respecting persons, it will be a terrible experience, worse than death. (235,36)
57. infamy brought to a man enjoying popular esteem is worse than death.Hence do the dharmic duty everywhere and do not withdraw from the responsibility bestowed upon you by the society. (2-34)
58.Considering the duty as the utmost dharma for a person of your stature, do not keep away from performing that duty. A great person if keeps away from dharma, it will quote that yu have done that way. (2-31)
59.The life which is something which cannot be defined and itself is something which cannot be clearly explained also. Before the birth and after the death what is the status of the jeevatma is unknown. But the known part is during the living process/life you know you are living. Utilize it-the time energy and all whatever is available for you – to the best possible level (2-26)
60. Look deep into various aspects of life. You can experience that many people see the total life as something wonderful and some he hear the wonderful experience about the life. But none knows exactly what ultimate reality/fact in life is. But one thing is clear we have to do our duty in this life. (2-29)
61. All having born will have to die one day. Before the last day of your life comes, the duty expected from you should be performed. Death is inevitable for all living beings. Hence do not worry much about the death also (2-27)
62Human being is built with the soul in the material body. That soul is something which cannot be killed, or perished. That is one existing for ever. That is present everywhere at all times. Hence the universal energy expects you to perform your duty. (2-25)
63.do not worry much about any thing, things will come and go .think seriously and act cautiously. Great scholars will never feel sad about anything which inevitably is to be performed. (2-25)
64. wherever you are, consider, consider it is kurukhetra (means working place) .Perform your duty as though your are in dharma
Kshetra ( means the place where dharma is to be performed ) with utmost sincerity and devotion
65. Whosoever you are, know deep abut your dharma and perform your duty with utmost sincererity and devotion
66. whatsoever you are keep the rules and guidance given by the dharma while doing your duty.
67. Do not worry very much about the success and failure profit and loss, happy or unhappy, ups and owns small or big, appreciation or criticism , difficult or easy, hot or cold, every aspect of these opposites or part of life. As long as you are on the surface of the globe earth keep yourself as model for other karma yogis, to follow
Sunday, November 25, 2007
my style of living
Vedanta -A style of living
Vedanta is the concluding portion of the Vedas. Vedanta is the essence of the
Vedas. The Upanishads are rightly called the Vedanta. The goal of the man is the
realization of Supreme .Self realization alone can dispel ignorance and bestow
immortality, eternal bliss, and ever lasting peace. Knowledge of Supreme alone
can remove all sorrows, delusion, and pain.
Vedanta upholds the reality of the indivisible, immanent and transcendent
spirit. It does not exclude matter. It does not exclude anything .The oneness of
all existence is the message which Vedanta teaches. It has kept Indian society
alive for the last several thousand of years.
Vedanta is the only bold philosophy which dares call man god, not merely the
son of god, or his servant. It proclaims with emphasis that you are the
immortal, All pervading Atman, the universal soul, or Supreme Brahman in essence
in reality,. Boldness is the keynotes of Vedanta. The message of Vedanta is
fearlessness, Soul force and unity of consciousness.
Vedanta does not ask for converts or proselytes, but a deeper reassessment of
the divine- human equation, a return to the fundamental question of every being:
“what am I really? What is my real self?” Vedanta proclaims: “Man, in essence,
is identical with the supreme Being”.
Vedanta denotes one’s identity with the best of humanity. According to
Vedanta, there is no stranger in this world
Every one is related to one another in the kinship of the spirit. In Vedanta ,
there is no mine and for me; but ours and for us; and ultimately, His Or for Him
.If the Vedanta philosophy is rightly understood and acted up to, then it will
obliterate all evils that emanates from factional and racial prejudices.
Vedanta is no creed, no ceremony or form of worship. It is the science of right
living. It is not the sole monopoly of the Indians or the recluses. It is for
all.
Vedanta has no quarrel with any religion whatsoever. It preaches universal
principles .Vedanta encloses within its sphere all the religions of the world
and is strong enough to make them all useful and enduring. Vedanta never
interferes with forms .It concern itself solely with the life of religions. The
Christian need not renounce his Christianity, The Buddhist may stick to his
Noble eight fold path, The Mohammedan may stick to his Koran and yet all these
may follow the Vedanta and realize in practice all its high ideals and truths.
Their love to their respective prophets and Bibles will become more sober, more
enlightened, and more enduring. Religious animosity will vanish and the world
will move. Religious animosity will vanish and the world will move on to its
great end without any friction, with greater dignity and more goodwill among its
denizens.
Vedanta means no slavery. It gives freedom to all. It never condemns any man
as beyond hope, never looks upon anyone as accused, but takes all mankind its
fold. Vedanta is extremely catholic and liberal in its outlook. Vedanta can
offer to the modern society a common faith, a common body of principles, and
common moral principles. It is highly scientific in outlook and has a real
appeal to men and women today.
It is Vedanta alone that can eradicate totally human sufferings and can bring
ever lasting peace and happiness. Even a little understanding and a little
practice of Vedanta can raise a man to magnanimous heights of Brahman hood or
God- consciousness and remove all sorts of fears, worries and anxieties of this
mundane life.
What is present in smallest of the smallest (in atoms), and what is present in biggest of the biggest ,(in the universe) and the as life principle in the living things, it is from the beginning and now and for ever, apart from this nothing exists. Upanishad gives definition like this. One can see pure science in this explanation: the revolution of electrons and spinning of the nuclei in atoms, the rotation and revolution of earth, the solar system, the galaxy and so on are all guided from within the system and this force which gives energy and guidance for their movement is known as supreme(Brahman) . It is the same energy manifested as (jeevathma ) bio chemical energy in living being which controls the heart, lungs, the liver, the blood circulation, the sensory organs, the functional organs, etc. in animals.
It is said that there are two states of Supreme (Brahman)
The extreme active state in observation known as saguna and inactive state in observation as nirguna supreme the two states are complimentary and never contradictory. In an atom ,the electrons are revolving at a fantastic speed /velocity but the materials which are composed by this atoms are seen in nirguna (without rotating or spinning). The earth rotates and revolves at a high speed (saguna state) but people living in this globe earth do not feel the speed(nirguna state in observation) . Our heart/liver/ lungs/ each and every tissue functions/work for 24 hrs (in saguna state), but the body does not feel that (particularly when sleeping) such a series of biochemical processes are going on inside(nirguna state)
Worship means understanding of this ultimate so that human being can behave or follow virtues in tune with this law of the universe
But this principle to be remembered always that is called prayer.
Because the same omnipotent ,omnipresent is only exiting in nature , Aham Brahma asmi- ( I am that divine power) thath thwam asi ( You are also the same divine power). It is also as life force hence ayam athma brahma ( this life force/energy is Brahman) and it is manifested as the inherent intrinsic consciousness and awareness, hence Prajanam Brahma ( that glorious knowledge is Bhahman)
They should act what they have to do in their own position in this world without any reward or result
As we learn the laws that govern our welfare are identical with cosmic law, we rebel no longer and the chief cause our turbulence is removed.. The trained mathematician does not try to work out his problem contrary to the rules of the mathematics; a chemist in his experiments does not petulantly disobey the laws of chemistry. No true scientist puts himself in rivalry with the universe, nor does he defy it; he cooperates with it. If we will make the universe our ally and confirm to its larger law, instead of living and acting and acting in obedience to the lesser law of our individual will, the whole universe will sustain us under attack and we shall develop a habit of serenity which cannot be broken
Vedanta is the concluding portion of the Vedas. Vedanta is the essence of the
Vedas. The Upanishads are rightly called the Vedanta. The goal of the man is the
realization of Supreme .Self realization alone can dispel ignorance and bestow
immortality, eternal bliss, and ever lasting peace. Knowledge of Supreme alone
can remove all sorrows, delusion, and pain.
Vedanta upholds the reality of the indivisible, immanent and transcendent
spirit. It does not exclude matter. It does not exclude anything .The oneness of
all existence is the message which Vedanta teaches. It has kept Indian society
alive for the last several thousand of years.
Vedanta is the only bold philosophy which dares call man god, not merely the
son of god, or his servant. It proclaims with emphasis that you are the
immortal, All pervading Atman, the universal soul, or Supreme Brahman in essence
in reality,. Boldness is the keynotes of Vedanta. The message of Vedanta is
fearlessness, Soul force and unity of consciousness.
Vedanta does not ask for converts or proselytes, but a deeper reassessment of
the divine- human equation, a return to the fundamental question of every being:
“what am I really? What is my real self?” Vedanta proclaims: “Man, in essence,
is identical with the supreme Being”.
Vedanta denotes one’s identity with the best of humanity. According to
Vedanta, there is no stranger in this world
Every one is related to one another in the kinship of the spirit. In Vedanta ,
there is no mine and for me; but ours and for us; and ultimately, His Or for Him
.If the Vedanta philosophy is rightly understood and acted up to, then it will
obliterate all evils that emanates from factional and racial prejudices.
Vedanta is no creed, no ceremony or form of worship. It is the science of right
living. It is not the sole monopoly of the Indians or the recluses. It is for
all.
Vedanta has no quarrel with any religion whatsoever. It preaches universal
principles .Vedanta encloses within its sphere all the religions of the world
and is strong enough to make them all useful and enduring. Vedanta never
interferes with forms .It concern itself solely with the life of religions. The
Christian need not renounce his Christianity, The Buddhist may stick to his
Noble eight fold path, The Mohammedan may stick to his Koran and yet all these
may follow the Vedanta and realize in practice all its high ideals and truths.
Their love to their respective prophets and Bibles will become more sober, more
enlightened, and more enduring. Religious animosity will vanish and the world
will move. Religious animosity will vanish and the world will move on to its
great end without any friction, with greater dignity and more goodwill among its
denizens.
Vedanta means no slavery. It gives freedom to all. It never condemns any man
as beyond hope, never looks upon anyone as accused, but takes all mankind its
fold. Vedanta is extremely catholic and liberal in its outlook. Vedanta can
offer to the modern society a common faith, a common body of principles, and
common moral principles. It is highly scientific in outlook and has a real
appeal to men and women today.
It is Vedanta alone that can eradicate totally human sufferings and can bring
ever lasting peace and happiness. Even a little understanding and a little
practice of Vedanta can raise a man to magnanimous heights of Brahman hood or
God- consciousness and remove all sorts of fears, worries and anxieties of this
mundane life.
What is present in smallest of the smallest (in atoms), and what is present in biggest of the biggest ,(in the universe) and the as life principle in the living things, it is from the beginning and now and for ever, apart from this nothing exists. Upanishad gives definition like this. One can see pure science in this explanation: the revolution of electrons and spinning of the nuclei in atoms, the rotation and revolution of earth, the solar system, the galaxy and so on are all guided from within the system and this force which gives energy and guidance for their movement is known as supreme(Brahman) . It is the same energy manifested as (jeevathma ) bio chemical energy in living being which controls the heart, lungs, the liver, the blood circulation, the sensory organs, the functional organs, etc. in animals.
It is said that there are two states of Supreme (Brahman)
The extreme active state in observation known as saguna and inactive state in observation as nirguna supreme the two states are complimentary and never contradictory. In an atom ,the electrons are revolving at a fantastic speed /velocity but the materials which are composed by this atoms are seen in nirguna (without rotating or spinning). The earth rotates and revolves at a high speed (saguna state) but people living in this globe earth do not feel the speed(nirguna state in observation) . Our heart/liver/ lungs/ each and every tissue functions/work for 24 hrs (in saguna state), but the body does not feel that (particularly when sleeping) such a series of biochemical processes are going on inside(nirguna state)
Worship means understanding of this ultimate so that human being can behave or follow virtues in tune with this law of the universe
But this principle to be remembered always that is called prayer.
Because the same omnipotent ,omnipresent is only exiting in nature , Aham Brahma asmi- ( I am that divine power) thath thwam asi ( You are also the same divine power). It is also as life force hence ayam athma brahma ( this life force/energy is Brahman) and it is manifested as the inherent intrinsic consciousness and awareness, hence Prajanam Brahma ( that glorious knowledge is Bhahman)
They should act what they have to do in their own position in this world without any reward or result
As we learn the laws that govern our welfare are identical with cosmic law, we rebel no longer and the chief cause our turbulence is removed.. The trained mathematician does not try to work out his problem contrary to the rules of the mathematics; a chemist in his experiments does not petulantly disobey the laws of chemistry. No true scientist puts himself in rivalry with the universe, nor does he defy it; he cooperates with it. If we will make the universe our ally and confirm to its larger law, instead of living and acting and acting in obedience to the lesser law of our individual will, the whole universe will sustain us under attack and we shall develop a habit of serenity which cannot be broken
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