VEDANTA AND HUMAN EVOLUTION

On a review of the evolutionary process, it is evident that with the emergence of the human species on the evolutionary firmament, the organic evolution in the strict biological sense lost its significance and relevance as to the direction of further progress in the evolutionary ladder for the human race. Structurally and functionally a superior human can conjure up wonders as demonstrated in his ability to think, discriminate, discover and create a knowledge bank in his memory. His achievements in science and technology, literature, philosophy and communication are mind-boggling. However, further evolution of human species should be in the psycho-social realms that too based on moral and ethical principles. The gist of the opinions of many right thinking personnel such as Sir Julian Huxley is that the world today is in need of a science that provides a methodology of human progress based on higher human values of love, compassion, tolerance and cooperation. In other words, such an evolutionary process should involve a change in the moral and ethical outlook of human beings leading to a total spiritual emancipation of the human soul: a methodology of progress that results in the release of human beings from the legacy of his animal ancestry, a release from the slavery of negative prospects and perceptions about life. Sir Julian Huxley termed such a program of the evolution of man as the ‘Science of Human Possibilities.’

In this regard it is worthwhile to recall what Bertrand Russel said, “Man has been disciplined hitherto by his subjection to nature. Having emancipated himself from this subjection, he is showing something of the defects of slave-turned-master. A new moral outlook is called for in which submission to the powers of nature is replaced by respect for what is best in man. It is where this respect is lacking that scientific technique is dangerous. So long as it is present, science, having delivered man from bondage to nature, can proceed to deliver him from bondage to the slavish part of himself” (The Scientific Outlook, pp.29 8-99 ). It is clear that without a moral and ethical emancipation of human mind, all scientific and technological progress may herald the death knell of human species.

Ancient sages of India, thousands of years ago, understood the potentialities of human beings to overcome negativities such as selfishness, hatred and enmity in order to evolve into morally, ethically and spiritually emancipated saints. Gautama Buddha, Sri Ṡankara, Ramakrishna Paramahamsa and Vivekānanda are but a few of such souls who realized the full potential of human life in their own lifetime. The science that the ancient sages realized through metaphysical intuition in super sensory perception is Vedānta, the science of human possibilities.

 REALITY

Philosophically the Real is the self which is identical with the Brahman revealing itself in all, becoming the permanent background of the world-process. Religiously it is envisaged as the Divine Self-consciousness, pregnant with the whole course of the world, with its evolution and involution. Throughout its long career the oneness of the ultimate Spirit has been the governing ideal of the Hindu religion. The Rig Veda tells us of One Supreme Reality of which the learned speak variously. The Upanishads make out that the one Brahman is called by many names, according to the spheres of reality in which it is seen to function. The conception of Trimurti arises in the epic period, and is well established by the age of the Puranas. The analogy of human consciousness, with its three fold activity of cognition, emotion, and will suggests the view of the Supreme as Sat, Chit, Ananda - reality, wisdom and joy. The three gunas Satva or equanimity , born of wisdom, Rajas or energy, which is the outcome of spirited feelings and Tamas or heaviness, due to lack of enlightenment and control, are aspects of all existence and even God is not considered  to be an exception to this law of the multiplicity of all being. The three functions of Srishti or creation, Sthiti or maintenance, and Laya or destruction are traced to the three gunas of Satva, Rajas and Tamas. Vishnu the preserver, of the universe is the Supreme Spirit dominated by the quality of Satva ; Brahma, the creator, of the universe is the Supreme dominated by the quality of Rajas; and Siva , the destroyer , of the universe is the Supreme dominated by the quality of Tamas. The three qualities of the Supreme are developed into three distinct personalities and each of these representations of the Supreme is said to function through its own respective Sakti or energy. Brahma, Vishnu and Siva have Saraswati, Lakshmi and Uma as their respective Saktis. Strictly speaking all three qualities and functions are so well balanced in one Supreme that it cannot be said to possess any quality at all. The one incomprehensible God who is Omniscient, Omnipotent and Omnipresent appears to different minds in different ways.