LIFE IS A BUNDLE OF SORROW!

We live today a hopelessly meaningless life of negativity, and that is why we have sorrow. The whole of our life is one of sorrow, grief. Why? Because there is nothing positive in us – no substantiality in us. We are empty of content because the only content which is meaningful is God. So in all spiritual sadhana, particularly in this context of self-control, we should remember that great verse of the Bhagavadgita towards the end of the third chapter where we are admonished to take the help of the most positive of meanings, the higher Self in us, which is God, and subdue the lower self in such a way that it gets transmuted completely; then raga or kama, desire for external things, gets converted into aspiration for the Universal, and the pleasures of the world vanish into the bliss of God realisation.

Man The Unknown: The Role Of Science and Self Realisation :

The sciences of inert matter have made immense progress, while those of living beings remain in a rudimentary state. The slow advance of biology is due to the conditions of human existence, to the intricacy of the phenomena of life, and to the form of our intelligence, which delights in mechanical constructions and mathematical abstractions. The applications of scientific discoveries have transformed the material and mental worlds. These transformations exert on us a profound influence. Their unfortunate effect comes from the fact that they have been made without consideration for our nature.Our  ignorance of ourselves has given to mechanics, physics, and chemistry the power to modify at random the ancestral forms of life.

Man should be the measure of all. On the contrary, he is a stranger in the world that he has created. He has been incapable of organizing this world for himself, because he did not possess a practical knowledge of his own nature. Thus, the enormous advance gained by the sciences of inanimate matter over those of living things is one of the greatest catastrophes ever suffered by humanity. The environment born of our intelligence and our inventions is adjusted neither to our stature nor to our shape. We are unhappy. We degenerate morally and mentally. The groups and the nations in which industrial civilization has attained its highest development are precisely those which are becoming weaker. And whose return to barbarism is the most rapid. But they do not realize it. They are without protection against the hostile surroundings that science has built about them. In truth, our civilization, like those preceding it, has created certain conditions of existence which, for reasons still obscure, render life itself impossible. The anxiety and the woes of the inhabitants of the modern city arise from their political, economic, and social institutions, but, above all, from their own weakness. We are the victims of the backwardness of the sciences of life over those of matter.

The only possible remedy for this evil is a much more profound knowledge of ourselves. Such a knowledge will enable us to understand by what mechanisms modem existence affects our consciousness and our body. We shall thus learn how to adapt ourselves to our surroundings, and how to change them, should a revolution become indispensable. In bringing to light our true nature, our potentialities, and the way to actualize them, this science will give us the explanation of our physiological weakening, and of our moral and intellectual diseases. We have no other means of learning the inexorable rules of our organic and spiritual activities, of distinguishing the prohibited from the lawful, of realizing that we are not free to modify, according to our fancy, our environment, and ourselves. Since the natural conditions of existence have been destroyed by modern civilization, the science of man has become the most necessary of all sciences.

 MAN THE UNKNOWN:

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TWO PATHS OF HUMAN LIFE AND WELFARE :

 

Ancient Indian sages discovered the cardinal truth that the overall development and welfare of humanity is possible through hard work and learning, but also through an intense practice of spirituality. Hence they envisaged a two-pronged endeavour for human socio economic and political progress as well as his moral and spiritual emancipation. All efforts towards the socio- economic- political development of the society they called pravṛti mārga or the method of action, and all endeavours towards cultural, moral and ethical progress they called nivṛti mārga or the method of intense inward contemplation, characterised by spiritual knowledge and renunciation. The first two mantras of the Īṡāvāsya Upanishad highlight these two methods of activity that lead mankind towards a prosperous, enlightened, moral and ethical life for all humanity.

 

The socio-economic welfare envisaged by the outward action (pravṛti) is called abhyudaya and the spiritual, moral and ethical emancipation of humanity achieved by inward contemplation as nihsreyasa. This twofold methodology was meant for the practice of Vedic dharma or the philosophy of the eternal religion (sanātana dharma) necessary for the even stability of the world.

 

Perils of pravṛti marga: The history of mankind and centuries of human experience through many cultures and civilizations of the world remind us the necessity of both action and contemplation for overall well being and stability of the world. If only one of these is emphasized, the society suffers from ill health both at the individual and social contexts. Through outward action a welfare society is established by way of economic progress and a well organised political system. However, such a society may be bereft of moral and ethical values. A value-oriented life emerges from humanities’ spiritual dimension, through inner contemplation. Through pravṛti or outward action asociety can develop science and technology, create plenty of wealth and a comfortable life for its citizens as is the case in any materialistic society. Slowly humanity succumbs to the comforts and pleasures of life disregarding all moral and ethical values. That is the sign of degeneration and decay, and if this is not rectified with appropriate spiritual orientation through religion, the society is doomed to perish. There are several examples of such self-destruction of great civilizations in the past history of mankind. The best example, possibly, is the story of the “Decline and fall of the Roman Empire,” as described by Edward Gibbon. The once powerful Roman civilization underwent a steady decay of moral and humanistic values century after century, and had a final fall from a barbarian invasion. The emphasis on socio-economic progress alone ultimately corrupts the whole society. The increase in immoral and unethical practices to accumulate wealth for the indulgence of comforts and pleasures leads humanity towards degeneration, decay and ultimate death. Many materialistic societies, of late, recognised this fact and have started initiating remedial measures. A balanced growth of human being is possible only through outward action coupled with inward contemplation, along with a moral and ethical lifestyle.

Perils of nivṛti marga: Ancient India emphasized more on the moral, ethical, and spiritual life of man. The Vedāntic concepts enunciated in the Upanishads stressed more on the spiritual life and self-realization, as these were the final destination of human life according to sanātana dharma or the eternal religion of the Vedas. This philosophy, the over-emphasis on it, led to a general inertia towards material life and achievement and a gradual withdrawal from the world of action. The result was a gradual deterioration of secular life. The development of science and technology was relegated to the back burner, resulting in the Indian society becoming poor and backward in terms of wealth and material progress. Economic disparity in the society grew and evils of caste system, subjugation and exploitation of the weaker sections resulted in a degenerating scenario very much akin to the situation existed in the overly materialized societies. Thus India also experienced decay and that was the result of over-indulgence in ways of contemplation and meditation, in other words indulging in nivṛti marga alone.

However, Indian civilization based on sanātana dharma although underwent occasional decay, never succumbed to death thanks to the brilliant efforts of Sri Krishna, Gautama Buddha, Sri Ṡankarāchārya, Sri Ramakrishna Paramahamsa, Swami Vivekānanda and a host of luminous personalities. These divine souls enforced timely corrections to the maladies and guided the society to revive and flourish once again. This process has continued for the past 5000 years and will be continued hereafter.

Realizing that the ultimate human progress is possible only through a psycho-social evolutionary process emphasizing on moral and ethical principles, Sir Julian Huxley commented, “Once greater fulfilment is recognised as man’s ultimate or dominant aim, we shall need a science of human possibilities to help guide the long course of psycho-social evolution that lies ahead” (Evolution after Darwin) India has had developed such a science of human possibilities in the form of Vedānta ages ago.

MAN THE UNKNOWN: HUMN EVOLUTION : FULFILMENT

 

The realization of the inner divinity, the infinite dimension within, the Ātman, is the only way to life- fulfilment. The sages of the Upanishads discovered this truth many thousands of years ago. The Ṡvetāṡvatara Upanishad reveals this fact in no uncertain terms when it says, “Even as a mirror stained by dust shines brightly when it has been cleaned, so the embodied one when he has seen the (real) nature of the Self becomes integrated, of fulfilled purpose and freed from sorrow” (2.). There are several such passages in various other Upanishads extolling the virtue of Self-realization. The sages also realized that in reaching the ultimate truth in the Ātman they had also reached the ultimate of knowledge, peace and joy. They communicated their discovery as satyam, truth, jñānam, knowledge, and ānanda, bliss. They also discovered the fact that the true meaning of the entire course of cosmic and organic evolution, especially of human evolution, lies in this final fulfilment.

 

The fulfilment, as sought by all organisms is the end and aim of all activities recognised by modern biology. Upanishads proclaim this by the concepts of freedom and fullness, freedom from all bondage and fullness in terms of existence absolute (sat), knowledge absolute (chit), and bliss absolute (ānanda). Every human being, knowingly or unknowingly, wants to enjoy this freedom and enlighten himself to the status of Buddha. Human activities like education, science, culture, socio political processes, all are directed to enlarge the bounds of human experience and awareness which aid in the process of final achievement of fulfilment. The highest level of freedom is the perfect freedom of the human spirit. This can only be achieved through the liberation of the spirit from all organic limitations enforced by the physical nature of man and thereby realizing the true nature of the human being as immense repository of love, tolerance, compassion and bliss. 

 

The realisation of the true nature of humanity will provide an opportunity for man to overcome all evil tendencies and utilize his intellectual power for human progress and welfare. However, the realization of the Self is possible only when supported by a stable and sustained moral life. Indian sages envisaged a system of practical course of action, eons ago, to achieve this kind of spiritual emancipation of man in the form of Vedānta or spiritual science or Ātmavidyā.

 MAN THE UNKNOWN:A UNIQUE SPECIES

 

Most placental mammals evolved from shrew-like, insect-eating, ancestors, and primates, the Order to which human species belongs, was no exception. However, primates (monkeys, apes and man) diverged from the insectivores by becoming adapted to a different mode of life that of omnivorous tree dwellers. This new habit led to fundamental changes in the skeletal pattern that were to be of great importance in the later evolution of the primates.

 

The Grasping Hand: 

 

The most significant of these changes was the development of the grasping hand with its opposable thumb, an almost primate characteristic that originated as a means of grasping limbs and branches of trees for smooth movement. Because of their grasping hand, primates became the most successful and efficient tree dwellingmammals. Other tree dwelling mammals like squirrels depend on claws and less efficient means of holding on to branches of trees.

 

Stereoscopic Vision:

 

Along with the development of the primate hand, yet another epoch making specialization of far reaching importance was the stereoscopic vision which was necessary for confident movement high in the tops of trees where a slight misjudgement in depth perception could lead to a fatal fall. Correlated with the grasping hand and the tree dwelling habit, there was a forward migration of the eyes and a relative flattening of the face, which helped the eyes stereoscopically view the area in front. Although the grasping hand and the stereoscopic vision arose in primates as adaptation for life in trees, they were to become the foundation of man’s later evolutionary success on the ground. These specializations permitted him to grasp tools and weapons and to coordinate hand and vision precisely in such activities as hunting and tool making.

 

Jñāna Mudra:

 

 Although the adaptation of grasping hand is a common primate feature as both monkeys and apes possess this quality, man is unique in the possession of the ability to oppose the thumb to the forefinger with all the other three fingers stretched out. In Indian Vedāntic and spiritual circles this gesture is of deep significance. The thumb when opposed to the index finger with other fingers outstretched is a representation of yogic ‘knowledge pose’ (jñāna mudra) which is a remarkable sign of some profound psychic expression. As the mind is so is the body, hence our body postures have psychological counter parts. This one ability of human being is indicative of the uniqueness of human species as it expresses the level of development of the human brain as a rational thinking instrument, capable of acquiring a plethora of knowledge and skills. This human ‘knowledge pose’ represents the ability to search for immense, insatiable, knowledge. Scientifically, it has been discovered that the number of brain cells needed to manipulate these two fingers involved in ‘knowledge pose’ is the largest compared to those involved in manipulating all other fingers. “This ability to oppose the thumb to the forefinger is highly symbolic of human search for knowledge from the most ordinary to the most extraordinary levels.” (Swami Ranganāthānanda, The Charm and Power of the Gita). At the level of human evolution this adaptation was the beginning of humanity’s technological progress, cultural evolution and spiritual emancipation. It is interesting to note that in all the iconography ofIndia, of great saints, sages and incarnations and of the Divine Mother, this particular pose of jñāna mudra is depicted.

 

Awareness: 

 

The emergence of man on the evolutionary firmament heralded a new and significant change in terms of awareness. As Sir Julian Huxley says, ‘man is unique in more ways than one.’ For all other organisms the awareness is largely confined to the external environment and their ability to react to the environment is also based on their instinctive behaviour. In the human species the awareness is expanded not only to the external environment but also to ‘the world within.’ Human species alone has the awareness of the ‘perceiver,’ the Self, as the subject of experience along with the awareness of the environment around him. Both modern biology and ancient Vedānta recognize this uniqueness of man. Neurological scientists consider this Self-awareness as the source of human dominance over all nature.

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.

MAN THE UNKNOWN: HUMN CONSCIOUSNESS 

 

A dictionary definition of ‘consciousness’ is, “the state of understanding and realising something” or “the state of being awake, thinking and knowing what is happening around you” (Cambridge dictionary). In other words ‘consciousness’ is equated to ‘awareness,’ as a function of the conscious mind.

Sophisticated techniques of modern science such as refined brain scans and the measurement of patterns of activity in the brain neurons (EEG) do not provide an understanding of how a mind generates the sense of ‘self’ that is the hallmark of the functioning of the conscious mind. The objective analyses that the scientist undertakes to unravel this mystery do not identify an ‘observer’ with any role in the whole process of perception. Although the concept of such an entity was considered quite unscientific earlier, some of the neuroscientists and neurologists recently have started recognising the possibility of the existence of an ‘experiencer’ who is behind all universal phenomena. In his book The Intelligent Universe Fred Hoyle comments about “the strange aspect of science that, until now, it has kept consciousness firmly out of any discussions of the material world.” It is a welcome sign that scientists have slowly started recognising the spiritual dimension of human experience.

 

Sanskrit language has several words that are equivalent to the English word ‘consciousness:’ chit, prajña, jñapti, jñāna, bodha, samvit are a few of them which are to be used as per the context. They all mean infinite Pure Consciousness, knowledge, wisdom and so forth. Vidyāranya, the celebrated author of Panchadaṡi, gives a clear description of samvit as the eternal and non-dual Pure Consciousness, Brahman (1.7).

 

The Ātman/Brahman is the unity of all human experiences. The entire universe being Ātman is of the nature of chit or pure Consciousness. It is the self of all and is chit-svarupam. Modern scientists recognise the inseparable, inter-penetrating inter relationship between the observer and his observation. The knower behind the mind is the consciousness. Although consciousness is limitless and eternal and is the Supreme Truth, it appears limited when perceived through the narrow viewpoint of senses, mind and intellect.

 

Many modern scientists believe in the inter relationship between the subjective mind and the objective matter. Sir Arthur Eddington, Sir James Jeans, Max Plank, Albert Einstein, Erwin Schrödinger, Neil Bohr and Werner Heisenberg are a few brilliant minds who included the observer in the observable and they considered such concepts necessary for the  advancement in their methods of scientific reasoning. In 1981, Nobel laureate and father of physics Max Plank said, “Consciousness I regard as fundamental. I regard matter as derivative from consciousness. We cannot get behind consciousness. Everything that we talk about, everything that we regard as existing postulates consciousness.” Since then many eminent physicists echoed the sentiments of Max Plank and emphasized the importance of the observer in the observed phenomena.

In his Mandukyopanishad Kārika Gaudapāda Āchārya refers to Brahman as pure Consciousness: “The knowledge (jñānam) which is unborn and free from all imagination is ever inseparable from the knowable” (3.33).

 

This is the Vedāntic view of consciousness and its role in perception or cognition. Modern science systems especially atomic physics and neurology are also approaching the same viewpoint. Professor Capra writes, “In modern physics, the question of consciousness has arisen in connection with the observation of atomic phenomena. Quantum theory has made it clear that these phenomena can only be understood as links in a chain of process, the end of which lies in the consciousness of the human observer” ( The Tao of Physics, p.300). The physicist John Wheeler calls such an ‘observer’ the ‘participator.’ 

 MAN THE UNKNOWN:WORKING OF THE MIND: VEDANTIC VIEW 

 

Thousands of years ago Indian sages conducted elaborate in-depth explorations of the human mind, its function and relation to the gross body. The oldest accounts of these psychological studies have been detailed in the Sānkhya System of philosophy of Sage Kapila and the Upanishads which are the essence of Vedic wisdom. As per ancient Indian wisdom mind belongs to the subtle body which is formed out of the fundamental particles (tanmātras) of the five essential elements called panchabhūtas. The grossification (panchikaranam) of the tanmātras gives rise to the panchabhūtas or five elements namely space (ākāṡa), air (vāyu), fire or energy (Tejas or Agni), water (apas) and earth (pṛthvi). Materials of all living and nonliving entities in the universe are made of these five elements. Thus the physical basis of the mind is the subtle aspect of the body and the difference between brain and mind is  only in terms of a measure of subtlety. Subtle matter is more pervasive and that explains the presence of a conscious mind in each and every cell of the body complex in a multicellular body and in the subtle realms of the body of a unicellular organism. According to Vedānta thoughts are vibrations (energy?) as a reaction to the impact of sensory stimuli brought to the mind by the sensory system more or less like the impact of stone creating waves of water in a lake. These thoughts are analysed in deeper realms of the mind called intellect (buddhi) and the discriminated thoughts are recognised by the soul which is but the reaction of the light of the Spirit or Ātman, the Supreme Consciousness. This concept of awareness of the conscious mind is first enunciated by the Sānkhya system and adopted by the Vedāntic system.

 

. Vedānta subscribes to the same philosophy and psychology when it says, “It (the Ātman) is the ear of the ear, the mind of the mind, the speech of the speech, the prāṇa of the prāṇa, and the eye of the eye. Wise men separating the Ātman from these (sensory system) rise out of sense-life and attain immortality” (Kenopanishad, ).

 

Modern physiology also would vouch for the fact that external sense organs are not the real organs of sense, but that they are in the various nerve centres of the brain. Modern science also agrees on the fact that subtle centres which constitute the mental apparatus are also formed of the same material (the embryonic ectoderm) as the brain itself. The Sānkhyas arrived at this truth centuries before modern science had any

 MAN THE UNKNOWN:

MIND IN DEATH, REBIRTH AND LIBERATION 

 What happens to the mind at the time of the death of the individual? Does it survive or perish along with the body as such? Indian sages have discovered that it is only the gross body composed of the seven ingredients namely marrow, bones, fat, nerves, flesh, blood, skin and consisting of parts such as legs, arms, head, chest and back which are the products of the five fundamental elements namely space (ākāṡa), air (vāyu), energy (Tejas), water (Apah) and earth (pṛthvi) that perishes at the time of death. The subtle body composed of the five great elements which have not undergone grossification, and consisting of the five sense organs, the five organs of action, the five prāṇas, the mind and the intellect, survives death and destruction to be carried to the next life.

Incessant cogitation of the mind regarding the objects of desire prompts generation of intense desire for them and results in the execution of various activities to fulfil such desires. These actions, reactions and impressions of the unfulfilled desires create impressions (vāsanas) in the subtlest recesses of the body called causal body and this is the cause of transmigration of the soul to other bodies, in other words the cause of rebirth.

 

The Bṛhadāranyaka Upanishad vividly describes the process of detachment of the subtle body from the gross body at the time of death (4..5-6). The Upanishad brings out the essential difference between death and deep sleep very clearly. In deep sleep although the mind and senses are withdrawn from the gross body to the subtler realms, the prāṇas remain in the gross body so that it is kept alive whereas in death, along with the mind and senses, the prāṇas are also withdrawn from the gross body. The gross body is completely separated from the subtler body and there is no connection whatsoever between the subtle and the physical bodies at the time of death. In sleep this connection is maintained and the individual returns to the waking life once again through this body. The sensation one feels in the body is the sensation conveyed through the agency of the physical body to the subtle body whose ‘presiding deity’ is the mind. In death the mind is withdrawn along with the prāṇas from the gross body.

 MAN THE UNKNOWN: 

 

PSYCHOLOGY OF DEEP SLEEP:

 

 

The complete cessation of the activity of the mind, due to exhaustion, is deep sleep known as sushupti. Āchārya Ṡankara defines this state thus: “The state about which one says that ‘I did not know anything, I enjoyed good sleep’ is the deep sleep state” (Tattvabodha). In both the waking and dream states the ‘ego’ interacts with objects either of the waking world or the objects conjured up in the dream world. In the deep sleep state the human personality does not experience the feeling of egoism and is not aware of the objects. Actually the sense of “I” gets temporarily suspended. That is why a person in deep sleep is completely oblivious of his surroundings and even his own body. However, when he wakes up his report about his sleep is “I slept soundly and I knew nothing.” In this state which is normally described as unconscious state from the reports of the deep sleep later, it is obvious that the person was conscious of a blissful experience deep within the recess of his mind. As Ṡankarāchārya says in Vivekachūdāmani (0), “In profound sleep we experience the bliss of the Ātman independent of sense objects. This fact is clearly attested by ṡruti, direct perception, tradition and inferenc

1. The mind, which appears to be a little conscious in dream, and more conscious in waking, is not conscious at all in deep sleep. The erroneous conclusion of the Nyāya and Vaiṡeshika schools of philosophy, that consciousness is possible only when there is contact of the mind with objects, is an offshoot of this observation. In deep sleep all perceptions and cognitions converge into a single mode of the mind. It becomes a mass of consciousness, which is not projected outside. Mind in deep sleep is without any modifications so that there is no external consciousness. Man is not aware of the world outside in the state of deep sleep, because of the absence of agitations, psychoses (vṛttis) of the mind. When mind becomes extrovert it regains consciousness of thexternal world. The happiness one experiences in deep sleep is greater than all other forms of happiness or pleasure generated by the contact of the mind with sense objects, and this bliss is the same experienced by a king or a beggar. This bliss or ānanda one experiences is the reason for the feeling of refreshment and renewal that one feels when one gets up from such a sleep. “Consciousness of sleep is equal to Samādhi. If sleep is to be coupled with consciousness, it becomes ātma- sakshātkāra, the realization of Ātman. This is what they call super-consciousness. This is nirvāṇa, moksha, kevalata - liberation” (Swami Krishnānanda, Mandukya Upanishad, p.0).
2. In deep sleep one does not know whether one is a man or woman, tall or short, black or white, learned or otherwise. All miseries of the waking or dream state are forgotten along with the worldly joys. There is only a uniform state of unconscious bliss. It is said that during deep sleep the personality is withdrawn and it merges in the Absolute Bliss, as rivers go into the ocean, a mental state akin to the state of samādhi attained by spiritual seekers at the end of their spiritual endeavour, where the individual spirit merges into the Absolute Spirit.

 

 MAN THE UNKNOWN

 

DREAMS’ PSYCHOLOGY:

 

 Psychologists and psychoanalysts have made deep strides into the dream world and unravelled the nature and causes of dreams to a gre extent. Such analyses of dreams have made Freud, Adler and Jung in the West to conclude that dreams are due to certain complexes in the human personality. Freud attributed these complexes to sex, Adler to inferiority feelings and Jung to a general urge for growth and harmony between the extrovert and introvert nature of human personality (Swami Krishnānanda, Mandukya Upanishad, The Divine Life Society, p.80). These opinions however provide a partial picture only, although the information revealed by them is very valuable and worth learning. These studies do not expose the spiritual foundation of dreams. Human beings are bundles of complexes caused by the unfulfilled desires during their waking world of existence. The reasons for the unfulfilment of desires are probably what the psychoanalysts call the ‘the reality principle:’ the reality of the society, the reality of the world outside, which operate as opposing forces against the successful fulfilment of desires. These opposing forces compel individuals to repress and suppress their many genuine desires in order to be in harmony with the social, political, ethical and moral fabric of the society. (The psychological complexes thus developed may often result in the manifestation of physical and psychological illnesses). However, the subtle desires repressed within the mental apparatus are manifested in dreams. In the dream world as there is no ‘reality principle’ operative to oppose the desires they find full expression. Hence the manifestation of the desires is quite instinctive and not under the “will” of the human personality.

  UPANISHADS:THE SCIENCE OF HUMN POSSIBILITIES 

  An in-depth perusal of the contents of all Upanishads reveals the homogeneity of the principal theme underlying an apparent diversity of presentation. It is true that these philosophical treatises often extol many apparently differing conceptions; one Upanishad may emphasize certain ideas or certain views more than the rest; some of them seem to specialise in a particular topic. Such differences in perceptions are unavoidable as these are revelations that occurred to different sages over a period of time, each of them trying to express what he realized in his inimitable style. However the central theme of all Upanishads is Brahma Vidyā and the ways and means of achieving it. An important feature of Upanishads is that these are reports of the insights that occurred to ancient Indian sages and saints who were ‘not builders of systems but recorders of experience’.

     Brahma Vidyā or Atma Vidyā: The science that is elaborated in Upanishads deals with God, world and man, the eternal curiosities of human mind. Upanishads (Vedānta) presented God as Sat-chit-Ᾱnanda, pure existence or Truth, pure Consciousness and pure Bliss. That is, in other words, the infinite Brahman. All Upanishads emphasize only one aspect and they are all engaged in only one task: to prove that “Just as by the knowledge of one lump of clay we have the knowledge of all the clay (and its modifications) in the universe, so what is that knowledge knowing which we know everything in the universe?” The central theme of all Upanishads is the ‘spiritual unity and solidarity’ of all existence.

    Although the fundamental theme of Upanishad doctrine is god-realization and thereby attaining the ultimate, everlasting liberation from all human miseries, certain ideas emerge as central to the teaching of almost all Upanishads. The most important of them are the value of knowledge (jñāna) and the need for complete detachment (vairāgya).  To the great Ṡankara Bhagavatpada these two aspects represent ‘the two wings that are indispensable for the spirit to sour to the heights of spiritual  splendour .

 THE TWO FACES OF SCIENCE : THE CREATOR AND DESTROYER

Science has played a pivotal role in the progress of human life. All our comforts and conveniences are due to the progress we have made in  science and technology. However, science is a double edged  sword which can cut on both sides; in other words the influence of science is both positive and negative in our life. It can create, at the same time it can be a destroyer as well.

THE CREATOR

    The advent of science revolutionized human life in all its varied facets. Science has contributed to human values such as Truth, Beauty, and Goodness, and has become such a useful instrument in the hands of man that he has not only produced innumerable items to live in comfort and luxury, but is now thinking in terms of extending his life span and youth. The spectacular advancement of science and technology has generated a faith in the omnipotence of science. As Russel says, ‘one hundred and fifty years of science have proved more explosive than five thousand years of pre - scientific culture’. At present science has infiltrated into every aspect of human life, even though many are unaware of its presence. Thanks to scientific progress people can speak across continents and oceans, see events occurring thousands of miles away, photographs speak and sing, and rapid advancement in communication and mode of transport has reduced distances between nations and the world as such has become a global village! New drugs and drug delivery systems, spectacular advancement in surgical procedures, and rapid methods of diagnosis, all have alleviated human suffering to a large extent and progress in medical sciences has reflected in the advancement of human life span all over the world.  Psychical anomalies are cured through proper counselling, methods of hypnosis, dream analysis, electric shock treatment and mental hygiene. No longer do people believe that demons cause diseases and priests cure them.

     Food production, food processing, catering are areas where science has played a stellar role and the contribution of science in agricultural production and farm output has definitely helped in the fight against poverty and hunger. So also the new scientific disciplines developed in the latter half of the 20^th century, such as genetic engineering, biotechnology, and nuclear medicine have immensely contributed towards alleviation of human suffering and enhancement of human welfare. The electronic and technological inventions have revolutionized human activities in every sphere of life. Machines are programmed as per requirement and robots replace human labor and scientists are thinking of creating artificial intelligence. Revolution in communication systems has made continents nearer, countries smaller and human beings closer.

    Scientists have been making new discoveries, formulating new theories, and inventing new machines, at a growing pace for the past four hundred years, although this period represents only a minuscule of the recorded history of mankind. In such a short time man has achieved a remarkable insight into the mysterious working of nature and used such information to make his life more comfortable. Man has achieved this feat by making himself more flexible in his adaptation to the outside world.  No other animal has achieved so much. Today man has the technological skill to survive in extreme climates, to travel over land, to tunnel or to swim, or to fly as he wishes. Electronic revolution that we have witnessed in the 20^th century has enabled man to do his banking, shopping and an array of jobs he wants, by sitting in his bedroom and simply using a phone or computer. He has invented language, communication skills and innumerable mechanisms of information storage so that knowledge accumulated in one generation can easily be transmitted to the next generation or generations to come, a feat which comes very near to the Lamarckian dream of progenics acquiring the skills developed by their parents in their lifetime. By developing technologies such as genetic engineering and cloning, man today can even produce made-to-order progeny, almost like playing God!

 THE DESTROYER

     Spectacular achievements in science and the marvels of technology have provided man with immense power to mould nature for his own selfish interests. Man used the power of science and technology to enhance his comforts and conveniences without the necessary social wisdom and enlightened consciousness to use them well. The result is innumerable instances of the dark side of the scientific knowledge and its application. The achievements in science and technology and the resultant comfort and convenience have whetted human greed to acquire more and more, beyond what he really needs. He has become so selfish about his own needs that he is not often bothered about other species of animals in the biosphere. Environmental degradation, pollution, habitat destruction, over-utilization of natural resources etc. are but a few examples of the consequences of human greed and selfishness aided by science and technology. The total degradation of the value based living is a result of the materialistic outlook, which in turn  is the by-product of enormous power and wealth generated by human beings with support from science and technology. At present the technological marvels such as internet, computers and cell phones, which make human life on this planet very comfortable and easy, are also toys in the hands of a few men to create violence, discord and endless miseries to fellow human beings. Science has definitely helped nations to accumulate weapons of mass destruction, and the threat of a nuclear war appears very much real. Unfortunately, a situation has emerged in which man is afraid of his own shadow. It is certain that the gifts of science and technology are wrapped up with so many undesirable elements which pose a threat to the very survival of human species.

VEDᾹNTA AND HUMAN NATURE

     Science provides information which man can use or misuse. Man is unique among organisms in this world in that he has the discretionary power of choosing the right or wrong path of action. Science and technology are mere tools which man chooses for whatever end he likes to achieve. However, to arrive at a conscientious decision, human nature has to get civilized and man must know himself thoroughly. The wrong steps man takes are due only to the aberrations in human behaviour, owing to a breakdown in the moral value system. Human nature and values are all out of step. Science is not responsible for such a state of affairs in society, but man himself is to be blamed. As Einstein stated, ‘science can denature plutonium, but it cannot denature evil in the heart of man’.

    Ancient sages of India embarked on a mission to understand human nature, and the science they developed for the emancipation of human mind is Vedānta, the science of human possibilities. Vedānta is a system of philosophy, a religion and a science all three combined. As a philosophy it reveals the inner core of man as Ᾱtman, and paves the way for the realization or experience of the absolute Reality, Brahman. It gives a unified vision of the universe, at the same time revealing the relationship between individual beings and the absolute Reality. As a religion it provides the personal aspect of God as Ῑṡvara, for the ordinary mortal to love and worship. However, religion, according to Vedānta, is the super sensual, transcendental, knowledge of the Absolute. It has to be emphasized, at the same time, that this knowledge is not a supernatural revelation. As a science Vedānta gives valuable insights into the phenomena of cosmology, creation, evolution and the facts of human nature and practical ways of further evolution of human species by the development of the positives and the degeneration of the negatives of human mind. Vedānta gives a practical methodology for the ethical and moral emancipation of Homo sapiens.

 

 ANALYSIS OF THE MIND : VEDANTIC VIEW

     Psychology, in simple terms, can be defined as the study of the mind and its operation. According to Vedānta (Upanishads) the mind, the sensory system and the vital force (manas, indriyas and prāņa) constitute what is called the subtle body of man (sukshma ṡariram). This comprises our psycho-physical system which is the source of all our experiences, emotions and awareness of the phenomenal world. Of these the mind is the principal organ responsible for our existence, awareness and the total experience that constitutes life itself. Ᾱchārya Ṡankara makes this amply clear, “When it (mind) is destroyed, everything else is destroyed, and when it is manifested, everything else is manifested” (Vivekachudāmani, 169). All human experiences are rooted in the mind and our world of experiences is woven out of the mental sheath. Once this source is destroyed, the universe ceases to exist for man. However, yogis through rigorous practices arrive at this no-mind state and at this state they transcend the phenomenal world to reach Samādhi, the spiritual unity with the Absolute. The Zen philosophy also speaks of such transcendental state.

    “The universe is moved to and fro by the mind in the manner of clouds moved by the wind” (Yenaiva bhrāhmyate viṡvam vayuneva abhra mandalam); that is how Ᾱchārya Ṡankara describes the operation of the mind (Vivekachudāmani, 180). At the operational level mind has many layers each pertaining to a particular aspect of experience. All sense objects, gross or fine, without exception are products of the mind. The differentiation of objects in terms of body, name, caste, order of life, and tribe (ṡarira varnāṡrama jatibhedān) are all products of the mind. The differences in. The sense of likes, dislikes, pleasure and pain etc are all mental creations. Even the sense of communal and social identities of human beings originates at the level of the mental faculty.

                                                                                                                                                                                                                                                                                                                                                                              SPIRITUAL REALIZATION

Upanishads talk about the ultimate reality as unknowable giving an impression that the teaching is agnostic. however, when they speak of the unknowable nature of the ultimate Truth, they mean only that the ultimate reality cannot be made an object of any ordinary mode of contemplation. By hypothesis, as the ultimate Reality is all comprehensive , It cannot be understood in any familiar way of intellectual pursuits. However, Upanishads vehemently declare that although It cannot be understood intellectually, can be realized or experienced. in other words, although Brahman cannot be known, one can become Brahman and come to the realization that "I am Brahman" (Aham Brahmasmi). However, as Upanishads declare, the path towards the spiritual realization is so difficult to tread as like walking on the sharp edges of a razor. But with consistent control of the mind and the mental faculty, following a life of austerity and penance,and concentrating on the final destination, one can achieve God-realization as many of the ancient sages and several modern saints have shown by their own examples.

 

BRAHMA VIDYA OR ATMA VIDYA : THE SCIENCE OF INDIAN SPIRITUALITY

The science that is elaborated in Upanishads deals with God, world and man, the eternal curiosities of human mind. Upanishads (Vedānta) presented God as Sat-chit-Ānanda, pure existence or Truth, pure Consciousness and pure Bliss. That is, in other words, the infinite Brahman. All Upanishads emphasize only one aspect and they are all engaged in only one task: to prove that “Just as by the knowledge of one lump of clay we have the knowledge of all the clay (and its modifications) in the universe, so what is that knowledge knowing which we know everything in the universe?” The central theme of all Upanishads is the ‘spiritual unity and solidarity’ of all existence.

Although the fundamental theme of Upanishad doctrine is god-realization and thereby attaining the ultimate, everlasting liberation from all human miseries, certain ideas emerge as central to the teaching of almost all Upanishads. The most important of them are the value of knowledge (jñāna) and the need for complete detachment (vairāgya). To the great Ṡankara Bhagavatpada these two aspects represent ‘the two wings that are indispensable for the soul, if it should soar unrestricted to its eternal home of freedom and peace’ (Viveka chudāmani). Only when the significance and relevance of these two conceptions is explained in terms of spiritual aspirations of the seeker, one can really get to know the central teaching of the Upanishads.

 

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.

                                                                                                                                                                                                                                                                                                                                                             VEDANTA  AND HUMAN NATURE

Science provides information which man can use or misuse. Man is unique among organisms in this world in that he has the discretionary power of choosing the right or wrong path of action. Science and technology are mere tools which man chooses for whatever end he likes to achieve. However to arrive at a conscientious  decision, human nature has to get civilized and man must know himself thoroughly.The wrong steps man takes are due only to the aberrations in human behavior , owing to a breakdown in the moral value system. Human nature and values are all out of step. Science is not responsible for such a state of affairs in society, but man himself is to be blamed. As Einstein stated "science can denature plutonium, but it cannot denature evil in the heart of man".

Ancient sages of India embarked on a mission to understand human nature, and the science they developed for the emancipation of human mind is Vedanta, the science of human possibilities. Vedanta is a system of philosophy, a religion and a science all three combined . As a philosophy it reveals the inner core of man as Atman, and paves the way for the realization or the experience of absolute Reality, Brahman. It gives a unified vision of the universe, at the same time revealing the relationship between individual beings and the absolute Reality. As a religion it provides the personal aspect of God or Iswara, for the ordinary mortal to love and worship. However, religion according to Vedanta, is the super sensual, transcendental knowledge of the Absolute. It is to be emphasized, at the same time, that this knowledge is not a supernatural revelation. As a science, Vedanta gives valuable insights into the phenomena of cosmology, creation, evolution and the facts of human nature and practical ways of further evolution of human species by the development of the positives and the degeneration of the negatives of human mind. Vedanta gives a practical methodology for the ethical and moral emancipation of the human species, Homo sapiens.

                                                                                                                                                                      

                                                                                               

THE SCIENCE OF SPIRITUALITY

Brahma Vidyā or Ātma Vidyā: The science that is elaborated in Upanishads deals with God, world and man, the eternal curiosities of human mind. Upanishads (Vedānta) presented God as Sat-chit-Ānanda, pure existence or Truth, pure Consciousness and pure Bliss. That is, in other words, the infinite Brahman. All Upanishads emphasize only one aspect and they are all engaged in only one task: to prove that “Just as by the knowledge of one lump of clay we have the knowledge of all the clay (and its modifications) in the universe, so what is that knowledge knowing which we know everything in the universe?” The central theme of all Upanishads is the ‘spiritual unity and solidarity’ of all existence.Although the fundamental theme of Upanishad doctrine is god-realization and thereby attaining the ultimate, everlasting liberation from all human miseries, certain ideas emerge as central to the teaching of almost all Upanishads. The most important of them are the value of knowledge (jñāna) and the need for complete detachment (vairāgya). To the great Ṡankara Bhagavatpada these two aspects represent ‘the two wings that are indispensable for the soul, if it should soar unrestricted to its eternal home of freedom and peace’ (Viveka chudāmani). Only when the significance and relevance of these two conceptions is explained in terms of spiritual aspirations of the seeker, one can really get to know the central teaching of the Upanishads.