Sadhana Panchakam - Post 6

Sankara cautions that awareness of Brahman referred as para vidya, supreme Wisdom of the imperishable Brahman is not possible without communication from an enlightened Teacher, even if one has the Knowledge of the words contained in the vedic scriptures.

Since Knowledge is enveloped by ignorance, upasana should be like uninterrupted flow of oil through continuous and constant receptivity, reflection and meditation and not spasmodic, sporadic or intermittent. 

One should ensure that one's every action becomes 

Tapas - energized austerity of external body and internal consciousness 

and 

Yagna - performance of actions to keep in motion the wheel set by the Lord. 

Vignyan, on the other hand is extra-ordinary wisdom sourced through supra-sensory medium. like a sudden flash of lightening, as Brihadaranyaka Upanishad says. This vignyan can be known as Vedanta.

 Swami Sivananda says

“Vedanta literally means ‘the end of the Vedas’. The Vedas are mankind’s oldest scripture, containing the wisdom of all ages. The last part of the Vedas is made up of the Upanishads, whose sublime philosophy is called Vedanta and which have strongly influenced even great Western philosophers such as Arthur Schopenhauer. 

Vedanta is one of the six main systems of Indian philosophy. Its beliefs are non-dualistic. It declares that liberation cannot be reached by means of rituals, actions or charity. The goal of Vedanta is knowledge of Brahman (Absolute Existence) which is beyond the illusion (Maya) of the world and of one’s own mind. This ultimate reality lies beyond the realms of the limited intellect and the manifest world.

The philosophy of Vedanta represents an ideal which can be achieved through the practical methods of yoga. Vedanta says that, in essence, we and the Supreme Self are one. It reminds us of our true nature. A common Self or Consciousness dwells in each one of us. Thus Vedanta tells us to overcome the feeling of individuality, the belief in ‘me’ and ‘mine’. Instead, we should identify with the eternal, effulgent essence – to see the Self within us and in all beings. Vedanta teaches the unity of life and the unity of consciousness.”

Sankara assures that temporal activities and rites rituals prescribed by vedic and other scriptures cease when Wisdom dawns. Then the energized mind, drives out all obscurity from the mind commends not the Knowledge of the vedic scriptures but the comprehensive and all-inclusive Wisdom, not memorizing the words but being consciously receptive, reflective and meditative. If the purpose is well established in mind, the fulfillment becomes purposefully fulfilled. 

The mind having access to every noble thought coming from all quarters, one becomes comprehensively enlightened ‘as it were like lightening which flashes forth or the winking of the eye’.

 

Love.

 

Sadhana Panchakam - Post 5

Dear All,

We are continuing on the first instruction 

Veda is comprehensive Wisdom and not aggregate of words, therefore, one will not be enlightened by acquiring Knowledge about Brahman unless one is wise in Wisdom of Brahman. 

Vedas are distributed in the following three sequences

Karma Kanda

Upasana Kanda and

Jnana Kanda

 

Swami says,

“Just as the body is subject to ills arising from vaatha, pitta and sleshma, the mind also is liable to ailments from three sources: mala, vikshepa and aavarana.

It is because of these ailments that man is unable to develop his spiritual nature and acquire knowledge of the Atma. On account of ignorance of his spiritual nature, he regards his mundane existence as the only reality. 

Mala is known by the term Avidya, meaning ignorance. Ignorance can be removed by karmas (prescribed actions). 

Aavarana can be removed by Upasana (worship).

Vikshepa (delusion) is removed by developing the power of discrimination. 

Hence, to deal with the maladies of mala, aavarana and vikshepa, you need karma, upasana and jnana. 

These three paths have been laid down by the Vedas.

Through Karma (prescribed duties) purity of mind is achieved. 

Through Upasana (devotional worship) one-pointed concentration of mind is promoted. 

And through Jnana, moksha (liberation) is attained.”

(Divine discourse, 4/10/1989) 

Let us try to understand how Vedas are distributed or sequenced, in the light of above revelation by Swami.

The contents of the Vedas are in the form of a collection of mantras. The word Mantra means ‘that which protects when repeated and reflected upon’. The Rig Veda mantras are called ‘Rik’ meaning hymns or stanzas of verses metrically set to convey definite meaning. The Sama Veda mantras are called ‘Saman’ meaning chants while Yajur Veda mantras are called ‘Yajus’ meaning sacrificial sentences.

These collections are called Samhitas. They bring out the purport of a Veda in the shape of mantras, methodically arranged. Samhita means that which is collected and arranged.

Each Veda is also divided into Samhita and Brahmana. The Brahmana includes within itself Aranyaka and Upanishad. Thus the division of the Vedas into these four categories suitable to the four stages of human life is as under:

DIVISIONS OF THE VEDAS
Samhita	Brahmana	Aranyaka	Upanishad

Samhita

It is the name given to the collection of mantras or hymns and prayers in praise of Deities for attaining prosperity here and happiness hereafter. Samhita portion is considered as the principal text of a Veda. This portion is mainly meant for Brahmacharis, those who are in the first stage of their lives.

Brahmana

This portion of a Veda guides people in the performance of Vedic Karmas or sacrificial rituals; they are the prose explanations of the method of using the mantras in the Yajnas and other rituals. Brahmana is suitable for the householders, those belonging to the second stage in life.

Aranyaka

When one seeks the solitude of the forests (Aranya) for further concentration, the physical performance of Yajnas will be impracticable for various reasons more so due to old age. 

The Aranyaka portion is addressed to the people of that category offering a substitute for rituals. They teach methods of meditation based upon symbolical interpretations of sacrificial rites. It is a process of performing Yajnas and sacrifices at the mental level. 

For example Brihadaranyaka Upanishad starts with such analytical mental performance of Aswamedha Yajna. The Aranyakas are intended for the Vanaprasthas or people who prepare themselves for the last stage in life i.e. Sanyasa. Aranyakas form the transition link between the ritual of the Brahmanas and the philosophy of the Upanishads.

Upanishads

The Upanishads are the concluding portions of the Vedas which discuss philosophical issues. They speak about the identity of the Supreme Eternal Soul, the Brahman, the individual soul, the Atman, their mutual relationship, the Universe (Jagat) and man’s place in it. In short they deal with Jiva, Jagat and Easwara.

 

Dr. Radhakrishnan said,  

“While the hymns or Samhitas are the creation of the poets, the Brahmanas are the work of the priests; the Upanishads are the meditations of the philosophers. The flow of thought from the Samhitas to Brahmanas to Aranyakas to Upanishads is the indication of the process of evolution of Hindu religion over the centuries.”

Thus we have in the Vedas portions dealing with the action or performance of rituals - Karma Kanda, portions dealing with the method of worship and meditation - Upasana Kanda and lastly the portion dealing with the Highest knowledge, the knowledge of Brahman - Jnana Kanda. 

Roughly speaking, the Samhitas and Brahmanas constitute Karma Kanda, the Aranyakas the Upasana Kanda and the Upanishads the Jnana Kanda.

 

Continued…..

Love.

 

Sadhana Panchakam - Post 4

BRAHMACHARYA ASHRAMA

 

The arena for the whole education process in ancient times was the Gurukulam, a school system created by the sages of the Vedic period. 

 

The Hindu child used to be (is sent even now, though  the number have become very less)  sent to a Gurukula at a very early age, and remains there roughly between the ages of 5 and 20.

 

There he lives with his teacher for at least twelve years, visiting his home only occasionally.

 

The advantages of such a system are many:

 

i) Intense Concentration: The prolonged period of study and the absence of the distractions of home life intensify one’s concentration level.

 

ii) Relationship with Teacher: The children develop a very close relationship with their Acharya. There is a parent-child relationship between them. It’s another ideal condition for study.

 

iii) Personal Supervision: The sacred scriptures are learnt directly under the supervision of the Acharya.  Being under the eye of the Acharya helps the children to be corrected and molded as they grow.

 

Because of the terseness and compactness of the Vedas, they should always be learnt under a qualified Acharya in the field concerned. At a higher level one seeks a spiritually competent person – a Brahma-Nishtha Guru for gaining deeper knowledge.

 

iv) Skills Training: The homestead of the Acharya forms the field for the children to perform their duties and develop skills. 

v) Religious Lifestyle: There is prayer at the Gurukula every morning and evening. Sandhya Vandana is a daily ritual. Religious life goes hand in hand with study, and happens naturally without one being aware of it. Worship of God is an integral part of Gurukula life;

vi) Simple Lifestyle: The life of simplicity that is fostered at the Gurukula provides the perfect training to curtail one’s desires.

  

The entire Vedic literature may be classified into 14 categories:

i) The 4 Vedas: Rig, Yajur, Sama and Atharva. Some texts use the triple classification with reference to the Padas making up the verses. The Rig Veda comprises Niyata Padas or specific poetry verses. The Yajur Veda comprises Aniyata Padas or non-specific, prose verses. The Sama Veda comprises Niyata Padas which can be sung. Atharva Veda classifies into any of these three.

ii) The 6 Vedangas: Siksha (Vedic phonetics), Kalpa (rules pertaining to rites), Chandas (metrics), Nirukta (etymological formation of words), Vyakarana (rules of grammar) and Jyotisha (influence of bodies on each other, planetary influences or the science of astrology). 

iii) The 4 Upaangas: Puranas, Nyaya, Meemamsa and Dharma Shastras or Smritis. 

These add up to 14 sources.

More on vedas and on classification of Hindu philosophy is covered in detail in post 1 to post 7 under the theme         “Introduction to Veda and Vedanta”.

Extract from Leela Kaivalya Vahini:

  

“Spiritual aspirant: All those who are loyal to Bharathiya (Indian) culture accept the Vedas as authoritative sources for every aspect of life. They assert that the Vedas are the roots of their faith. What exactly does Veda mean?

Why has the Veda acquired such importance?

Sai: My dear fellow! You were born in India, that is, Bharath, and you parade yourself as a Bharathiya, but you aren’t aware of what Veda means! 

Veda is the name for a mass of divine knowledge. Veda teaches the truth that cannot be revised or reversed by the passage of time through the three stages — past, present, and future. The Veda ensures welfare and happiness for the three worlds. It confers peace and security on human society.

The Veda is the collation of words that are truth, that were visualized by sages who had attained the capacity to receive them into their enlightened awareness. In reality, the Word is the very breath of God, the Supreme Person. The unique importance of the Veda rests on this fact.

 

Spiritual aspirant: But in the field of worldly life, on the daily, material stage, what light can one expect from the Vedas?

Sai: Every being that lives in the world strives to possess what it desires and avoid what it dislikes. Know that the Veda instructs how to succeed in both these endeavors. 

That is to say, it lays down what has to be done and what should not be done. When these prescriptions and prohibitions are followed, one can earn the good and avoid the evil. 

Veda is concerned with both the material and the spiritual, both this world and the beyond. If the truth must be told, all life is Veda-filled. One cannot but observe its injunctions. Veda is derived from vid, which means “to know”. So Veda means and includes all spiritual knowledge (jnana). People are distinguished from other animals by the spiritual wisdom (jnana) with which they are endowed. Devoid of spiritual wisdom, they are only beasts.

 

Spiritual aspirant: And, Swami, what are Upanishads?

Sai: They can be mastered only by intelligent discrimination (viveka). They deserve to be so mastered. Four goals are laid down for humans in the scriptures: righteousness (dharma), prosperity (artha), moral desire (kama), and liberation (moksha). Learning (vidya) can be classified under two heads: The lower and the higher. 

While the four Vedas, the earlier portion of ancient scriptures, deal with the first three lower goals, the later portion of the ancient scriptures, the Upanishads, deal with the last, the higher goal.

 

Spiritual aspirant: But how did the word Vedanta (meaning the doctrine of the identity of Brahman and the Atma) arise?

Sai: These Upanishads themselves form the Vedanta. Memorizing the Vedas is of no avail; Vedanta has to be understood and assimilated. Knowledge can never reach consummation until Vedanta is mastered.”

 

Continued……

 

Love.