The Rationale of the Upanishads
This Step in Manana
advises the Vedantic student to stick to Vedic logic. It is not that the
student is forbidden from using his intellect. On the contrary, he is
encouraged to establish firm ground for Vedantic principles. For that reason
alone is enquiry given so much importance. However, the student is advised to
do so using the rationale approved by the Srutis,
which is not prone to perversion.
Vedic rationale discriminates between the Real and the unreal.
That is its special feature. There are uses of logic where this fact is totally
ignored, as in the academic fields.
The seeker of Truth is solely concerned with discriminating Truth
from Falsity.
An Example of Vedic Rationale
To establish a relationship between any two things, the common principle
between them is sought. To relate two ornaments, the common material is gold. A
steel bowl and a glass plate may be related by their common function in the
kitchen.
If there is nothing in common, one may go to the atomic level and
see them both as atoms. The atheistic schools go further. They ask What about a
vacuum having no atoms? Thus Space or emptiness is taken as the common factor.
Space is God for these philosophers.
In this way, the limited vision of the Truth determines the
relationship. The Vedantin takes the
enquiry to the Absolute level. The Vedantin
goes to the highest and deepest level of enquiry.
He finds that even Space is part of creation and rests upon the
substratum of Sat or Existence. Thus
he takes the Absolute or Sat, to be
the common factor for all things in the universe. Brahman, the Absolute, is defined as Existence Absolute in Vedanta.
The above rationale adopted by Vedanta gives rise to some novel
definitions to these two important spiritual principles:
1. Defining Loyalty: Vedanta see Loyalty as that quality by which
one is not deflected from one’s enquiry by limited standpoints. This does not
mean narrow mindedness.
We simply stick to the Upanishads firmly, and practice what they
ask of us. Vedantins remain loyal to
the highest viewpoint possible.
2. Defining Faith: In the light of this approach, Faith is firm
adherence to the Upanishads, knowing that they will always lead us to the
ultimate Truth consistently.
Sankara says that scriptures furnish knowledge of the spheres
which are beyond one's sensory perception, only directing attention and
revealing which are the things desirable and which are not, thereby establishing
a relationship between goals and means to attain them.
Swami writes in Upanishadvahini,
“Liberation from the consequences of ignorance can be secured only
by spiritual knowledge (jnana). The Upanishads themselves declare,
By knowledge alone can freedom be won (Jnaanaath eva thu
kaivalyam).
The Vedas are reputed to be “three-sectioned”, the three sections
being spiritual wisdom (jnana), contemplation or worship (upasana), and
dedicated activity (karma). These three are also found in the Upanishads; they
provide the basis for the non-dualist (a-dwaitha), qualified non-dualist
(visishta-adwaitha), and dualist (dwaitha) systems of philosophy.
The word Upanishad denotes the study and practice of the innate
truth, Brahma-vidya denotes the supremacy of spiritual contemplation, and
Yoga-sastra denotes the mental churning that brings success.
What is the fundamental activity that is required? What is the
basic thing to be known? It is just one’s real reality. The Upanishads describe
the various stages and modes of this search.
The name Upanishad is full of significance. Upa-ni means the
process of studying with steadfastness (nish- ta); shath means the attainment
of the Ultimate Reality. The name Upa-ni-shath arose for these reasons.
The Upanishads do not only teach the principles of knowledge of
the supreme Reality (Atma-vidya), they also instruct the practical means
of realization. They point out not only the duties and obligations one has to
bear but also tell us the acts to be done and those to be avoided.”
Seer is the one who has experienced Wisdom of Supreme divinity
without the assistance of the sensory organs.
Guru is one who having perfect receptivity, reflection and
meditation, is enlightened to the mystery concealed in the vedic hymns, teaches
clarifying the doubts and removing their ignorance.
Clarification of doubts, sharing the warmth and illumination of
their Wisdom rather than assertion of their own perceptions, has been the sign
of the upanishadic intellectuals or later day commentators.
Krishna too advises Arjuna to seek through humility, inquiry and
service the Wisdom of That One from the men of Wisdom.
Mundaka Upanishad recommends the aspirant to approach Guru in due
form, with tranquil mind so that the Guru may instruct him the Wisdom of
Brahman, by which one would be aware of the Immutable Purusha.
Guru is one who offers wisdom to everyone who approached him and
not the one who gathers followers to accept his interpretation of the Wisdom,
who, even while expressing his personal and individual perception, encourages
others to have their own personal and individual experiences.
He removes the impediments on their Path as a guide, as a sign
post or stirs his indwelling energy becoming the stick which prods, stirs and
stirs like a stick, used to kindle the fire. While the Path is pointed out, the
Path has to be traversed by the sadhaka.
Love.
