The ethical value system and
the Goals of the Hindu
The
Vedantic Paradigm
Brahmavidya and Yogasastra
It is the goal of every
Hindu to attain Self Realization and Salvation (Moksha).
Vedanta (literally the end of the Veda), the essence of the
Sanatana Dharma is concerned essentially with 2 aspects of
higher human knowledge
|
Metaphysics
|
Brahmavidya |
|
Ethics
|
Yoga Sastra
or the means to attain Brahmavidya |
The foundations and
origins of this Meta knowledge are lost in antiquity and are
considered eternal and do not depend on any one prophet or
Sage. A distinction is made by the Indic between Sruti; a
revelation from the Lord, the Lord is the author and
transmitted to us through the Rishis (from rsh to know) and
Smrti that which is heard (from man). Thus the Indic
tradition is not a likhita Parampara (written tradition) but
an oral one. Veda, Mantra and Sruti are thus termed
Apaurusheya Pramaanam
They are the first record
we humans have of the questions that were asked in
antiquity, questions we continue to ask today. Questions
like – Who am I, why am I here, what makes me unique as a
species and as an individual, how was the Universe created
and what my place in it is.
But as far as we are
aware it was Vyaasa (Badarayana) who expounded on this
knowledge in a tangible form to humans in the form of Brahma
Sutras. Sutras are aphorisms characterized primarily their
terseness and the depth of meaning associated with each
aphorism. Brevity was essential, as the main means of
transmittal of knowledge was oral and vast amounts of
knowledge had to be memorized and had to be recited in a
particular meter (Chandas) to assist in harmonizing the mind
while engaged in the process of learning.
Thus all Indic tradition
can be classified into the following
|
Vedas |
|
|
|
|
|
Sutra |
|
|
|
|
|
Smrti |
|
|
|
|
|
Puranas |
|
|
|
|
|
Itihasa |
|
|
|
|
|
Bhashyam |
|
Every individual exhibits
three Gunas in varying proportions. Chapter 14 of the
Bhagavad Gita deals with their function, and indicates the
means for the individual to transcend them. The path that an
individual needs to take is dependent on the relative
proportion of these Gunas that reside in him
|
Sattva |
Individuals who are
predominantly sattvik are attached to happiness and
to knowledge |
|
|
|
|
Rajas |
Raajasik
individuals are filled with a desire and passion to
undertake new projects and goad others into action.
Many leaders exhibit a Raajasik temperament |
|
|
|
|
Tamas |
Tamas is inertia
born of ignorance. It enshrouds the discrimination
of man and inclines him to indolence, sleep and
renders him inert. By nature it is destructive |
The cardinal Virtues
according to Hinduism
|
Purity
|
Sattva, Suddhi |
|
|
Self Control
|
Sama/Dama |
|
|
Detachment
|
Vairagya |
|
|
Truth
|
Satyam |
|
|
Non Violence
|
Ahimsa |
|
One of the first steps is
to master the eight characteristics or atma gunas
|
Compassion
|
daya |
|
Forgiveness or
patience |
kshanti |
|
Absence of
jealousy |
anasuya |
|
Cleanliness
|
sauchyam |
|
Not feeling mental
strain or doing work with effortless ease
|
anayasa |
|
Auspiciousness
|
mangala |
|
Non-miserliness
|
akarpanya |
|
Non-grasping or
non-desiring nature |
asprha |
There are many paths to
Self realization, but many of these paths can be categorized
into four main Yogas or means to attain the goal. They are
|
Karma Yoga |
Work and Action,
subject of Chapter 3 of the Bhagavad Gita |
|
|
|
|
Bhakti Yoga |
Yoga of Devotion,
Chapter 12 of Bhagavad Gita |
|
|
|
|
Jnana Yoga |
Yoga of Knowledge,
yoga of pure discrimination, Chapter 4 of Bhagavad
Gita, summarized in Chapter 2 |
|
|
|
|
Raja Yoga |
Yoga of meditation,
summarized in Chapter 6 of Bhagavad Gita |
For most individuals a
balanced combination of all four Yogas is most appropriate,
the proper balance depending on the individual’s vasanas or
svabhava and the stage of his journey through life. There is
no intent to convey that any particular Yoga is superior to
the other.
For an introduction to
Patanjali’s Yoga Sutras see for instance “Practical Yoga ,
ancient and modern” by Earnest E Wood or Raja Yoga by Swami
Vivekananda
Yoga is the control of
ideas in the Mind. Yoga means the establishment of perfect
harmony between the everyday self and its spiritual source.
Five Kinds of ideas or
modifications (Patanjali’s Yoga Sutras)
|
Right Knowledge |
|
Wrong Knowledge or
indiscrimination |
|
Fancy or verbal
delusion |
|
Sleep |
|
Memory |
Special qualifications
demanded of a student of Vedanta (Sadhana Chatusthaya) or
the fourfold pre-requisites of philosophical discipline (Mandukya
Upanishad). See also Viveka Chudamani by Adi Sankara
|
English |
Samskrtam |
|
|
Discrimination
(between the Real and the Unreal) |
Viveka |
|
|
Non-attachment |
Vairagya –
dispassion for all enjoyments here and in hereafter
, uncolored ness |
|
|
Self Control |
Sama(tranquility of
mind), Dama(restraint of senses),
Uparathi(renunciation of desires),
thithiksha(endurance), sraddha,(faith) samadhan
(self control) |
Uparathi –
renunciation of superstition and dependence on the
idea that his/her advance can be helped or impeded
by others (Vivekachudamani)
Thithiksha –
endurance – acceptance of the idea that he/she must
endure what comes and make the most of it without
complaining (whining in modern parlance) -
forbearance |
|
Irrepressible
hankering for the truth |
Mumukshutwa a
burning desire to realize the Self within, which is
the Self within us all |
|
Erfficacy of Chanting
Shanti 3 times – The purpose is removal of 3 possible
obstacles to the study of scriptures
|
Adhi-daivika – God
sent like lightning , thunder etc. |
|
|
|
Adhi-Bauthhika –
phenomenon such as fire, floods, landslides etc. |
|
|
|
Adhi-atmika or
Adhyatmika – purely subjective, such as inertia,
lack of faith, insincerity, and such arise from our
own negative attitudes |
The Eight Angas (limbs) of
Yoga
|
Yama |
Discipline, ahimsa
(abstinence from doing injury), Satyam
(truthfulness) ,Asteya(honesty),
Brahmacharya(celibacy during the first 25 years,
chastity), Apar Graha (non acquisitiveness,poverty) |
|
|
|
|
Niyama |
Self restraint,
shaucha (cleanliness, purity), santosh
(contentment), Tapas (ascetism), Swadhyaya (study),
ishwarpranidhana(devotion to God) |
|
|
|
|
Asanam |
Sitting in the
right place and with the correct bodily attitude |
|
|
|
|
Pranayama |
Regulation of
breath |
|
|
|
|
Pratyahara |
suppression |
|
|
|
|
Dharana |
concentration |
|
|
|
|
Dhyanam |
meditation |
|
|
|
|
Samadhi |
absorption |
Man’s karma can be divided
into 3 parts
|
Prarabda karma |
That part of a
Man’s accumulated karma which has begun to bear
fruit in the present life. It is entirely
predetermined and cannot be avoided, e,g, sex,
parentage, color of skin. Man is a creature of
circumstance |
|
|
|
|
Sanchita karma |
Accumulated karma
of previous lives of individual. As a result of past
actions he acquires a certain character and certain
tendencies. Unlike prarabda karma it can be totally
destroyed and it is possible to uproot evil habits
by persistence and plant good habits in their place
|
|
|
|
|
Agami karma |
Is the Karma which
is being created now. It’s fruits will come to us
possibly in a future life. It is entirely in our own
hands |
Discussion of Cognate Ideas
Exercise of Free Will – see
for instance the dialog between a disciple and His Holiness
Sri Chandrasekhara Bharati Swaminah, reproduced elsewhere in
this
section.
The four proximate Goals of
life or Purushartha
|
Dharma |
|
|
Artha |
|
|
|
|
|
Kama |
|
|
|
|
|
Moksha or
Purushartha |
|
Sreyas and Preyas (The path
of the good and the Path of the pleasant)
