Introduction to Vedanta PDF
Preview Introduction to Vedanta
Introduction to Vedanta Dr. K. Sadananda Edited by Dennis Waite Introduction to Vedanta Copyright © 2017 by Dr. K. Sadananda All rights reserved. This book or any portion thereof may not be reproduced or used in any manner whatsoever without the express written permission of the publisher or the author, except for the use of brief quotations in a book review. First Edition, 2017 ISBN-13: 978-0-9991704-0-3 Paperback ISBN-13: 978-0-9991704-2-7 Hardcover Library of Congress Control Number: 2017947891 Publisher: SRATH-VISUAL PRESS Cedar Rapids, Iowa, 52402 United States [email protected] Note: Editing for publication has Americanized the original English version. If any errors crept in, it is to be attributed to the publisher and not to the Editor of the original material. Foreword I first encountered Dr. Sadananda back around 1994. At that time, I was actively researching Advaita via the Internet (the only source I had at the time) and I found his article ‘Who is the Deep Sleeper I?’ on the Chinmayananda website. It was so clear and helpful that, eventually, I had to write to him to ask him several questions prompted by the article. Thus began a long association via Internet discussion groups and emails, though we did also meet when he came over to England for a conference. He is a prolific writer, producing many series of articles and talks on specific topics or scriptures as well as always being available to answer questions posed by seekers. The only problem is that his typing cannot always keep up with his bountiful flow of ideas so that, when I eventually asked if I could publish some of his material on my website (www.advaita.org.uk), to which of course he agreed immediately, I was also obliged to spend significant time editing! But this was to my advantage! The editing process naturally necessitated careful analysis of what had been written, so that it proved an invaluable learning process also! This was especially the case with the series on ‘Knowledge.’ This is a commentary/elucidation of ‘Vedanta Paribhasa of Dharmaraja Adhvarindra’ and, quite frankly, the original text is virtually unreadable and extremely difficult to follow. There was simply no way I would ever have followed the original, so Dr. Sadananda having done the principal work already was extremely helpful! The present series ‘An Introduction to Vedanta’ was originally serialized on the Advaitin discussion group where it was justifiably well-received. As they say in the advertising media: ‘it does what it says on the box.’ It covers all of the material needed to introduce the subject to a new seeker, clarifying aspects that could otherwise prove difficult or even dampen enthusiasm. He never talks down to his listeners but speaks directly to them using everyday examples that resonate immediately. No doubt he benefits from having been taught directly by Swami Chinmayananda and more recently by many other teachers including Swami Tejomayananda and Swami Paramarthananda, but his scientific background also brings naturally clear reasoning ability to his analysis of the subject with the result that he seems able to explain the most difficult topics. Anyone looking for an overview of the essential teaching of Advaita could not do better than to read this Introduction. Dennis Waite June 2017 Bournemouth , UK Preface This text “Introduction to Vedanta” took a form when my friend Dennis Waite became a Chief-Moderator of the Advaitin list that started many years ago. It is an open on-line forum for discussions on Advaita Vedanta. Many questions were raised by those who wanted to know, and many people came forward to answer these questions. When Dennis became the chief moderator, he observed that questions from novices on Advaita Vedanta were somewhat similar. He felt the need for introductory articles that clarify many concepts of Advaita Vedanta and to help those who joined the list at a later time to look up the article archives and get their answers. The series of essays compiled in this book were written to fulfill that need. Dennis volunteered to edit them and also post them on his website. Hence in a way, Dennis Waite is responsible for these series of articles. I thank Shree Sethu Rathinam for coming forward to publish these series in book form making it available for generations to come. I want to take this opportunity to thank Dennis for his painstaking efforts to edit the series, and Shree V. Ram Chandran, Prof. V. Krishnamurthy, Shree Sunder Hattangadi, and all the Advaitin list moderators who were instrumental in the formation and maintenance of the Advaitin list. They all provided continuous interactions when these series of essays were being posted. Coming from a science background, I had to examine the issues or topics discussed from the rationalistic point of view. The series reflects that approach, which I follow in all my writings. My interest in Vedanta has been inculcated and encouraged first by my mother, then by my father who was a staunch follower of Vishishtaadvaita philosophy, and later by many of my Vedantic teachers starting from my Guru, Swami Chinmayananda. I bow down with reverential gratitude to all my teachers who shaped my thinking. Finally, I have to thank my life partner, my wife, Mrinalini, who is the embodiment of compassion and love, and who taught me that love and compassion come first before logic. I take this opportunity to offer these series of essays with reverential attitude to all my teachers. Hari Om! Sadananda June 2017 Washington D.C., USA Contents Foreword Preface Part 1 – The Fundamental Questions Part 2 – Search for Happiness Part 3 – Questions about Religions and God Part 4 – Belief that we are Mortal, Unhappy and Ignorant Part 5 – You are Not what you take Yourself to be Part 6 – Problem Definition Part 7 – Vedanta as pramANa Part 8 – shravaNa, manana and nididhyAsana Part 9 – Experience versus Knowledge (How do I know I exist?) Part 10 – Who am I or what am I not Part 11 – Ego or ahaMkAra Part 12 – All about the Universe Part 13 – Creation according to Vedanta Part 14 – Description of Brahman Part 15 – Progressive Teaching Method: svarUpa lakShaNa Part 16 – Carpets and Schrödinger's Cat Part 17 – Attribute and Substantive Part 18 – Does the World exist Independent of an Observer? Part 19 – Brahman and the World Part 20 – The Cognitive Process Part 21 – Perception of the World Part 22 – What does Negation involve? Part 23 – Errors in Perception Part 24 – adhyAsa or Error Superimposition Part 25 – What is Real? Part 26 – Transformation-less Transformation Part 27 – The Mind of God Part 28 – The Paradox of Space and Time Part 29 – Living in the Present Part 30 – Relationless Relation Part 31 – Concept of Ishvara or God-Hood Part 32 – Self realization or God realization Part 33 – Self-Realization and the Attitude of the Mind Part 34 – Consciousness and Reflected Consciousness Part 35 – Conscious and Unconscious entities Part 36 – Real Self and False Self Part 37 – Transmigration of Soul Part 38 - Witnessing consciousness and Reflected Consciousness Part 39 - Analysis of Mind: Introduction Part I Part 40 - Analysis of Mind: Introduction Part II Part 41 - Mind and Matter Part I Part 42 - Mind and Matter Part II Part 43 - Classification of the Mind Part I Part 44 - Classification of the Mind Part II Part 45 - Classification of the Mind Part III Part 46 - Classification of the Mind Part IV Part 47 - Fundamental Human Problem Part I Part 48 - Fundamental Human Problem Part II Part 49 - Fundamental Human Problem Part III Part 50 - vAsanA-s Part I Part 51 - vAsanA-s Part II Part 52 - Viewpoints of Reality Suggestions for Further Exploration Part 1 – The Fundamental Questions In these essays, I will be presenting an understanding of what Vedanta is and why it is important to know Vedanta. This presentation is aimed at the freshman in Vedantic study who has little understanding of Sanskrit. It must be recognized, however, that we have to use some Sanskrit words to bring out the full impact of the terms that are defined. A typical example is the word ‘vAsanA’[1]which is a technical word with no appropriate equivalent word in English. One can say vAsanA-s manifest as ‘likes and dislikes’ both at individual level and at collective level. Thus we have individual vAsanA-s as well as collective vAsanA-s that propel us to act the way we act, individually or collectively. Another Sanskrit word is ‘mAyA,’ which is poorly translated as ‘illusion.’ It can be considered as that ‘power’ because of which one appears to become many. While more of these terms will be introduced as we proceed further, the point I would like to make is that there are many technical words in Vedanta with which one should familiarize oneself early in the game, if one wants to understand and participate in Vedantic discussions. Like many of these things, it is not essential that one should understand all these terms to know Vedanta, but it will be helpful. It is not really a big deal, since we do use many technical or mathematical terms without fully appreciating their significance. For example, we learn the symbolic language of mathematics in early schooling without questioning their meaning or validity. We use two parallel lines to signify an equals sign, symbolizing an equality of what is on the left hand side with that on the right hand side of the equation. Symbolically the equals sign establishes a relation between the two sides of the equation. Later we learn in mathematics that a symbol of three parallel lines is used to establish an identity equation, that is, to declare that what is on left side of the equation is identically equal to what is on the right side of the equation. No, I am not writing on mathematics, but I want to lead you to simple but profound statements of Vedanta that establish some relations; not relations establishing equality, but statements confirming identity-relationships. The first one (equal sign) provides a relation of two entities that appear to be different. The second one (identity equation) provides a relation (in fact, a relationless relation) of two entities that appear to be different, but, in truth, are one and the same. Vedanta zeros in on the second aspect. Before I discuss about the above aspects, I want to identity those who are the beginners to Vedantic study, since this writing is intended for them. A serious study of any subject would require a student to have met some prerequisites. Vedantic study is no exception. Shankara defines these requirements as ‘The four-fold qualifications’ – collectively called the ‘4-Ds.’ These are: 1. Discrimination between what is eternal and what is ephemeral 2. Dispassion to reject that which is ephemeral in order to gain that which is eternal 3. Discipline of the mind to divert it from trivial or ephemeral pursuits in life in order to conserve the energy to pursue that which is eternal, and finally 4. Desire strong enough to motivate one in that pursuit without getting discouraged by any type of obstacles that arise. They are somewhat interrelated, with each one reinforcing the other. Hence, from Shankara’s point of view, if one does not have these four-fold qualifications, he[2] has not prepared his mind for the knowledge of Vedanta. The mind that has acquired these four-fold qualifications is a ‘pure’ mind that is ready to ‘take off’ when the Vedantic teaching is imparted by a competent teacher. The discipline of the mind (the third ‘D’ above) involves six subsidiary disciplines for uncompromising commitment to the study. The most important among these is complete faith in the import of Vedanta, as explained by the teacher. Each word and idea in this paragraph is important and elaborate discussion of these is available in texts such as the vivekachUDAmaNi – they will be discussed as needed, later. Hence, a beginner in Vedantic study is one who has acquired the four-fold qualifications for the study. If one has the prerequisites, then the study will be fruitful. I will address some of the misconceptions of Vedantic study later, but suffice to say here that, if one experiences that the study has not been fruitful, it is not the fault of Vedanta but only signifies that the prerequisites have not been met adequately. The next question that arises then is: should one study Vedanta without these prerequisites? Vedanta itself address that issue, saying that one has to listen to Vedanta from a competent teacher (shravaNam) and reflect on it until all doubts are fully resolved (mananam) and finally contemplate on this until the teaching has been fully assimilated (nidhidhyAsanam). Listening to the teacher is sufficient if one has all the prerequisites. For those who do not have the prerequisites, the other two are required until conviction takes place in the mind - a conviction that what Vedanta says is indeed true to the letter.
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