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| Alter Ego.2011 |
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Vedanta is one of the six major schools of Brahminical philosophy. It is one of the school of thought that makes me think and remains insatiable however more I read about it.Needless to mention, its concepts have certainly influenced my art(some of which I'll display later). Sharing the basic concepts of
Advaita Vedanta as I use this space to 'practice' for my upcoming exam.
This Indian school of thought presents the Advaita or non-dualist Vedantic view of consciousness. Vedanta literally means the end of
Vedas, the most ancient scriptures of Hindus. It represents the highest culmination of the philosophic thought of the Vedic sages. The
Upanishads form the basic authoritative source of Vedantic doctrines apart from the Vedas. The third important source is
Bhagvad Gita. During the early
9th century, Sankara(788-820) wrote commentaries on all these sources of Vedantic thought.
The fundamental doctrine of Vedanta is that there is a single principle which underlies the infinite variety of forms that manifest themselves in the Universe. This principle is called
Brahman which is said to be formless, without any qualities and essentially indescribable. The nature of Brahman has been described with a triology of terms
Being(sat), Consciousness(cit) and Bliss(ananda). Atman or the self is identical with the Brahman, the cosmic principle. One realizes the identity of the Self with that of the Brahman or Universal Self
(Paramatman) in a superior state of consciousness called
Nirvikalpa samadhi.Sankara suggested that all objects of the universe are but illusory transformations(
vivarta) of the formless Brahman. The world as we see it is thus considered to be a Grand Illusion or
Maya.
Sankara describes two types of knowledge-
Para vidya and apara vidya
Para vidya is obtained in the experience of the identity of the Atman with the Brahman in the state of Nirvikalpa samadhi. It is the highest form of knowledge where one transcends knower-known distinction.
Apara vidya refers to knowledge of the phenomenal world. In this domain, space and time(desa, lala) and principles of causality are operational. Rules of logic operate under apara vidya.
Further, the world of Maya is governed by the
Law of Karma and the continual changes in the world are ascribed to the interplay of three 'strands' or
gunas namely
sattva, rajas, tamas.
The Vedantic concept of
Jiva('life'. 'living being') is similar to the contemporary concept of personality. The Jiva represents everything concerning the individual and is viewed a s a multi-layered entity in which 5 layers are encased in one another as
concentric sheaths of onion covering the Atman. These 5 layers are:
1)
Annamaya kosa- The outermost shell is the body. It is called the sheath of food(
anna), since it may perish for want of nourishment.
2)
Pranamaya kosa- Prana means energy. It is the next layer inside, which literally means "breath of life" It is sustained by breathing-inhaling, exhaling etc. It is the physiological processed that organize the bodily functions.
3)
Manomaya kosa- Mana means mind. It involves the sense organs and the mind coordinates its functions. It is the level of processing thoughts and emotions. It is considered a seat of egoistic striving. (ahamkar)
4)
Vijnanamaya kosa- Vijnana means knowing. It constitutes the intellect and represents the cognitive aspects of self.
5)
Anandamaya kosa- It is the innermost core of Jiva and the seat of the experience of the bliss.
According to Sankara we have a
Gross body and a Subtle body. The Subtle body consists of 5 motor organs, 5 sense organs and then the innermost instrument consisting of:
1.
Mind(manas)- involved in analysis of ideas, synthesis of ideas and desicion making.
2.
The Intellect(Buddhi)- involved in planning and decision making.
3.
Ego(ahamkar)- seat of self awareness and arrogance
4.
Psyche(citta)- involved in remembering or storage of traces left behind by past actions and experiences.
Vedanta also describes
Four states of consciousness:
1.
Wakefulness (jagrti)- Where the gross as well as the subtle body remain active. Jiva is involved in the enjoyment of object of pleasure. Orientation is outward bound since it is directed towards external objects.
2.
Dream (svapna)- It is the intermediary state between wakefulness and deep sleep. The Gross body and the senses are at rest, the jiva is cut off from the external world but subtle body is active. The intellect(buddhi) assumes the role of experiencer and doer and 'creates' objects for its own experience of enjoyment or suffering. Sankara emphasizes the illusory nature of dreams.
3.
Deep sleep (susupti)
4.
Fourth state (turiya)- which is used to refer to the trance state of nirvikalpa samadhi. One who achives this state realizes that the world as he saw it during wakeful state is also illusory or unreal. In the fourth state one transcends intentionality(directedness to an outside object). The knower of Brahman becomes Brahman. The person stands above pride and prejudice, manifesting the ideal human condition called
sthitaprajna.
Means of attaining superior state of consciousness:
1. Discrimination between permanent and impermanent. Only Brahman is permanent, the phenomenal world is impermanent.
2. Involves maintaining an attitude of detachment.
3. Acquisition of 6 virtues:
a)
sama- controlling the mind to rest it steadily on one objective
b)
dama- withdrawing the senses from objects of pleasure
c)
uparati- preventing the mind from modifying itself as modified when controlled by external objects.
d)
titiksa- enduring hardships or pain without lamenting or becoming anxious.
e)
sraddha- adopting an attitude of conviction that the theory explained by the scriptures and the directions provided by the teacher(guru) are the correct means for the knowledge of Reality.
f)
samadhana- the firm resting of the mind of formless brahman without indulging the mind.
4. The fourth is the cultivation of the intense desire for liberation of the bonds created by egoism and ignorance.
Source: Paranjpe, A.C.
Theoretical Psychology : The Meeting of East and West. (1894).Consciousness:The Two Indian views of Yoga and Vedanta.
P.S.- More on Vedanta may be later. The Readers are requested to please suggest some books for further reading on Indian Psychology. 
