Shankara taught Vedanta, also known as the concluding chapter of
the Vedas. The Vedas include the Upanishads, the Brahma Sutras and the Bhagavad
Gita.
Our main focus is on the Non Dualism as taught by Shankara.
Shankar’s view on action and performing of duty:
The nature of the Atman or Soul is Existence-Knowledge-Bliss
Absolute. It is the very embodiment of Peace, Desirelessness, Perfection,
Truth, Beauty, Infinity and Eternity.
On account of maya, or ignorance, man has forgotten his true
nature and finds himself entangled in the relative world of good and evil, pain
and pleasure, life and death and the other pairs of opposites.
From the cradle to the grave, the un-illumined soul engages in
ceaseless action, striving to shun evil and realize the good.
But his activities are influenced by love and hate, attachment and
aversion, and he hopes to experience, through action, infinite and external
happiness in the outside world. He roams aimlessly in samsara, the world of
change and becoming, rising or falling according to the result of his action.
Only gradually does he discover the impossibility of attaining
happiness through works associated with I-consciousness and the desire for
results.
Infinite blessedness is not attainable through any finite action
governed by the law of cause and effect.
Man must learn that for work to have a spiritual effect he must
perform work as yoga that is to say, the doer must regard himself as an
instrument of God, and surrender the results of his action to God and remain
unruffled by love or hate.
Work performed in this spirit purifies the heart and prepares it
for meditation and Self Knowledge.
The doer of the works must remains satisfied with what comes of
its own accord, without feeling of attachment to the results of his action,
devoting himself with heart and soul to the contemplation of his Soul, his true
reality.
By the means of knowledge, or Jnana, man can realize the true
nature of the soul, attain peace, and becomes liberated from the endless
suffering of the world.
Then the liberated man engages in service to humanity, but his
activities are quite different from those of an un-illumined person.
He is free from I consciousness and the longing for results. He
never loses the knowledge of the soul.
Gunas: In
his actions he recognizes the influence of the gunas, which constitute man’s
physical nature; but the soul is always at peace.
Thus, though appearing to be active, he is really action-less.
He sees non action in action.
If the soul is identified with action even to the slightest
degree, it has not realized its true nature.
Non
Dualistic Concept of God:
Shankara held Ultimate Reality to be beyond name and form and of
the nature of pure consciousness.
He also taught that the direct realization of God or Brahman is
not by worship, but through the path of knowledge, which consists in the
hearing of instructions, reflecting on its meaning and meditating on Truth with
single minded devotion.
Philosophical
discrimination (viveka) and renunciation of the unreal constitute for Shankara the basic discipline for the
realization of the Absolute.
Shankara was aware, that few aspirants are strong enough for the
steep path of jnana yoga. The majority require tangible symbols of Truth,
anthropomorphic or otherwise and also a human relationship with a personal God.
For them prayer and supplication form an indispensable part of
worship.
Out of compassion for those, Shankara composed many hymns in
praise of Shiva, Vishnu and Divine Mother.
(Vishnu and Shiva work together in the Trimurti or the
Trinity of Hinduism, Brahma. Vishnu and Shiva are the natural
functioning of the universe.
On ethics: Right & Wrong.
Christianity can
be rationally understood and appreciated only, when it is realized, that by
hurting others one really hurts oneself; conversely, that by making others
happy one brings happiness to oneself.
On
ethics he states:
Without the consciousness of unity of existence, ethics becomes a
mere device for makeshift adjustments among conflicting interests; and when
these interests are threatened, the ethical codes break down.
Without a spiritual sanction, justice is in the interest of the
strong.
The
Oneness of all:
The Oneness of the Godhead is well emphasized in the statement of
the Vedas:” Truth is One, but the sages call it by various names.”
We must be clear, that religion is not the goal, but only a path
by which the aspirant obtains ultimate perfection.
Different religions are necessary the suit different minds at
various levels of spiritual evolution. Therefore religion should emphasize harmony,
unity, friendship and love.
Its aim should be the
realization of ones own divinity.
“Know ye not that ye are gods, children of the most high.”
1
Corinthian 3:16
Self
knowledge is vital. All other forms of knowledge are of secondary importance; for a
man’s action, feeling, reasoning and thinking are dependent on his ideas of the
Self.
His view of life will be either materialistic or spiritual
according to his self image.
If he regards himself as a physical being with a mind, subservient
to material ends, then he is a materialist; he follows the idea of material
happiness, devoting himself to the attainment of power and the enjoyment of
material pleasures.
Whenever a large number of people follow such an ideal, society
becomes materialistic which often leads to bloodshed, war, and destruction.
If on the other hand a man regards himself as a spiritual being
and believes that his material body should be utilized to serve a spiritual
end, then he is spiritual.
He then follows a path of unselfishness, love and promotes peace
and happiness for all.
Self knowledge serves the practical purpose of destroying pain and
suffering which are always caused by ignorance of the Self and also the
positive end of helping everyone enjoy peace and blessedness here and now.
Religion
and Philosophy
The purpose of philosophy is to enable the student to see the
truth directly. It should not be a mere intellectual pursuit of an abstract
idea.
The goal then of philosophy is truth and the goal of religion
should be God. But, in the final experience, God and Truth are one and the same
Reality.
Religion insists on faith, philosophy emphasizes reason.
Truth may transcend reason, but it is never illogical.
Religion without philosophy tends to become dogmatic.
Philosophy without religion degenerates into insane and dry
intellectualism.
The
Power of Truth
Ultimate reality is transcendental. It is not perceived by the
senses or comprehended by the mind. It is however experienced. This experience
is direct and immediate, and becomes possible only when the senses and the mind
have been made absolutely calm.
It is the consciousness in man that experience the Universal
Consciousness, the two being in reality identical.
But there are infinite possibilities of self deception. To prevent
this deception, there are three criteria of truth.
These are:
A) Scriptural
Authority,
B) Reasoning
and
C) Personal
experience.
Any one of them, singly, may enable a man to realize partial
truth, but when all three point to the same conclusion, he may be assured that
he has realized the whole of Truth.
The
proof that Truth is known when one is free from fear, sorrow and expectations
which characterize the life of falsehood in the relative world.
The seers insist that the aspirant after knowledge should first,
through self control and meditation, realize Ultimate Reality; only then can he
know the nature of the world.
Ramakrishna said, “To know the many, without knowledge of the One,
is ignorance, whereas to know the One is knowledge.”
Matthew 6:33: “Seek ye first the kingdom of God and its
righteousness and all things will be given unto you.”
Vedanta, its
Theory and Practice
When we observe nature one of the things that we are always aware
of is that everything changes. All animate and inanimate objects are subject to
the law of change.
This is equally true of the state of mind. Happiness is followed by
suffering, joy by sorrow, serenity by restlessness, courage by fear, exaltation
by depression.
Of every experience subjective or objective, it may be said: ”Even
this shall pass away”.
So
the question becomes: is change itself the ultimate reality, or is there an unchanging
essence.
Suffering too, is observed to be a universal phenomenon. No one
seems to escapes it.
Buddha the Enlightened One declared, if all the tears that had
flowed from human eyes from the beginning of creation were gathered together,
they would exceed the waters of the ocean.
It is said, that this world is illusory, what then is this basis
of illusion?
Can there be illusion without a background or substratum?
And how may one put an end to the suffering and attain peace?
What is it by knowing of which everything in the universe is
known? Ponder this!
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