MAN THE UN KNOWN :

 

EVOLUTION OF MAN : A  PERSPECTIVE

 

A biological view of evolution, often described as materialistic view, is that evolution is an accidental transformation of organisms through chance mutations and consequent production of genetic variation. On this genetic diversity natural selection operates to bring about production of superiorly adapted organisms suited to survive in an ever-changing environment. Possibly the organisms possessed only an inherent ‘desire’ to change, to explore new environments. As nature was the selector, the sole arbitrator, organisms obviously did not possess the notions of aim and direction of evolutionary change, except that it made them suitable to survive and reproduce in a given environment. In this scenario the only aim of evolution is survival and reproduction to perpetuate the changes to the next generation.

 

 Vedānta, however, differs from this view of evolution entertained by the biological scientists in that every life is a consequence of the deeds of the organism in its previous births as described through the ‘karma theory.’ As the Upanishads say, “some souls enter the womb to get embodied, others go to the plants according to (their) action and according to (their) knowledge” ( Katha Upanishad, 3.5.). According to Vedānta man is essentially pure consciousness enshrined in a physical body. The subtle body which accumulates all the consequences of the physical existence (samskāras) along with the pure consciousness (the spirit) constitutes the jīvātma or the soul which discards the gross body when it is worn out and takes another body. This process is the rebirth which is a mechanism for the redemption of all fruits of the labour of existence (karma phala) so that the spirit (ātma) will be free to join the Supreme Spirit (paramātma). This process is the liberation or moksha. As per the quality of the samskāras or karma phala to be redeemed the subtle body manufactures a suitable gross body which may be anything from plants, trees, animals and man. This fact is stated in the Bhagavad Gīta as well (Bhagavad Gīta, 2.; 14. - 5). Proper spiritual knowledge and way of life is essential ‘to work out the karma’ or nullify the effects of all worldly activities of the embodied soul. Thus according to Vedānta philosophy the aim and purpose of evolution is the exhaustion of the ‘karma’ and the liberation of the soul. Ancient Indian sages recognised this fact and accepted moksha or liberation as the supreme goal (parama purushārtha) of human life. They formulated a way of life for human beings for this purpose in the form of sanātana dharma or the eternal religion as per the tenets of Vedanta philosophy.