OM

Ajnanatimirintasyajnananjanasalakaya

Cakshurunmilitam yena tasmai 

srigurave namah

ADVAITA VEDANTA

D   Krishana Ayyar

PREFACE

1. This paper has been written by D. Krishna Ayyar who has had the good fortune to listen for now over two decades to his guru, Swami Paramarthananda, who has been teaching Advaita Vedanta at Chennai, India, as regular courses covering Upanishads, Bhagavatgita, Brahma Sutra and prakarana granthas. Writing started during a holiday spent with the writer’s granddaughter, Tulsi, at Denver, USA, relying on memory and the very few books on the subject available in the Denver Public Library.  The paper has been expanded, altered and refined on return to India with the guidance of his guru and has been checked  with relevant texts. For whatever is valid in the paper, the credit goes to the guru. Whatever deficiencies and errors there may be in the paper should be taken as the result of inadequate understanding on the part of the writer.

2. Sankaracarya is the first and foremost commentator of the prasthaana traya, the Upanisdhads, the Brahma Sutra and the Bhagavtgita, in the school of interpretation called Advaita Vedanta (non-dualism).The presentation in the main paper and Appendices 1 to 11 follows the methodology of teaching (prakriya) called aabhaasa vaada. Part I of the main paper is a preface. Part II is an outline of the philosophy. Part III presents Upanishadic passages in which the philosophy is available. Appendices 1 to 11 contain notes on various topics relevant for a deeper study of the philosophy presented in the main paper. Some of these are explanatory notes; some are meant for reflection of the teaching (mananam.)     Annexure I is a discussion of prakriyas bheda (variation in method of teaching), particularly, in regard to the status of jiva. The generally accepted prakriya is abhasa vaada.

3. The reader may find a lot of repetitions. The approach is to start with a simple presentation, and introduce refinements later. Repetitions are meant to see that the topic discussed in different places is self-contained.

4. Questions concerning doubts are welcome.  E mail address is ‘Katha.org’. Questions should be prefaced by ‘For D. Krishna Ayyar’s attention’. Answers will be attempted by the writer to the best of his ability.

5. Transliteration of Sanskrit words in the text is put in italics, especially when they occur for the first time. Diacritical marks have not been used, but when the Sanskrit words occur for the first time, a rough indication of the pronunciation is given. Subsequently they may appear in the form usually found in English texts.

Part I –THE HINDU SCRIPTURE

We all ask questions regarding ourselves, the world and the Lord, such as –

Who am I? Am I the body? Am I the mind?

What happens to us when we die?

What is the nature of the world that we see? How did it come into existence? Will it have an end?

Is there a creator? Is there some one like a Supreme Lord? Is there more than one God?

What is our relationship to others, the world and the Lord or the Gods?

What is the purpose of life?

Like other philosophies, Advaita Vedanta deals with such questions. It is a unique philosophy. The uniqueness consists in (a) the assertion that the sole reality is a supreme principle of existence cum consciousness cum infinity, called brahma (spelt as Brahman in this paper) which is identical with the individual consciousness of living beings, called aatma (spelt as atma in this paper) and (b) the relegation of the universe (jagat) to a lower order of reality.

2. The original Hindu scripture called Veda is divided into four compilations, called (a) Rig Veda, (b) Yajur Veda, (c) Sama Veda and (d) Atharva Veda. Respectively, the earlier portions of these Vedas consist of (a) hymns in poetic form, (b) hymns in prose form as well as the methodology of rituals, (c) hymns in musical form and (d) miscellaneous matters. Together, these portions are called Karma Kanda. The latter portions of the Vedas, called Vedanta or Upanishads or Jnana Kanda are the philosophical portions. Karma Kanda deals with (a) rituals and sacrifices (b) worship of deities and prayers (c) duties, values of life, and conduct of life in harmony with the welfare of all living beings, with the requirements of society and with the structure of the universe (called karma) and (d) meditation on aspects of the cosmos in the form of deities and on the Supreme Lord, the ruler of the universe, Iswara (called upaasana, spelt as upasana hereafter). There is a lot of interpretative and auxiliary literature, called Bhashya, Vartika, Prakarana Grantha and Smriti.  All these together are called Saastra. (Saastra is spelt as Sastra hereafter.) 

3. Pursuit of Karma Kaanda is the preparation for the pursuit of Jnaana Kanda. (Jnaana is spelt as jnana hereafter). Karma Kanda prescribes various kinds of karma and upasana and mentions the corresponding mundane benefits to be obtained, such as wealth, health, progeny, acquisition of superhuman powers (called siddhis), life in higher worlds, etc. When they are performed with the purpose of obtaining the material benefits, they are called kaamya karmas. In the initial stages one does kaamya karmas. But, in due course – it may be after many births (called janmas) – one finds out that whatever benefits kaamya karmas give are temporary. Even life in the higher world is, according to Sastra, temporary.  Not only that, no pleasure is unmixed with pain. In fact most of the time, it is pain. Struggle and strain and anxiety in acquiring things, the worry of protecting what one has acquired and the sorrow when it is lost or ceases to be – all this is nothing but pain. Happiness is only there in a fleeting moment when one has got a thing one wanted and the problem of maintaining it and protecting it has not yet started. Moreover, when desire for one thing has been fulfilled, desire for another or a higher thing of the same kind emerges; thus desire is endless. Then one begins wondering whether it is possible to have permanent peace and happiness. Sastra comes and says, “Yes; it is possible. Leave the kaamya karmas and come to Jnana kaanda.”

4. Before taking to Jnana kaanda, one has to prepare oneself for it. The subject is subtle and the study requires calmness and concentration of mind. Calmness or purity of mind and concentration are acquired, respectively, by the performance of karma and upasanas without desire for mundane benefits and solely with a view to going to Jnana kanda. This is called nishkaama karma. Sastra prescribes what is called “varnaashrama dharma” – four successive ways of life and four vocations. The four successive ways of start with brahmacarya ashrama in which boys and girls chant the veda mantras and, studying Sanskrit get a general idea of what the Veda says. They also study auxiliary subjects, called Vedangaas (siksha, kalpa, vyaakarana, nirukta, chandas,   and jyotisha –  articulation and pronunciation, rituals or ceremonies, grammar, eymologolical explanation of difficult Vedic words, the science of prosody and astronomy. The study is to be done under a preceptor, called guru,  staying with him  for a period of twelve years. (This is called gurukulavaasa). This is followed by  grahasthaasrama in which one, after marriage, functions as a priest, teacher, warrior, trader, or agriculturist (in one of the four varnaas, called respectively, Braahmana, kshatriya, vaisya ans sudra.) Women who have not chosen to puruse jnana kaanda get married and look after the household. When one has had children, to the eldest of whom one could hand over the responsibilities of the joint family one adopts vanaprastha asrama in which one retires with one’s spouse to the forest for doing upaasana. The last is   sanyaasa asrama during which one devotes time exclusively to a deep study of Vedanta (Jnana kanda). This is again done under a guru ; this time the guru has to be one who is not only well versed in Vedanta but is himself also one abiding in Brahman (srotriya brahmnanishtah). Going through grahastha asrama and vanaprastha asrama is not compulsory. Those who have obtained sufficient purity of mind (citta suddhi) and dispassion (vairaagyam) and concentration (citta aikaagryam) and have developed a keen desire for liberation (mumukshutvam) in the brahmacarya asrama itself can, be it boys or girls,  straightway take to sanyasa asrama. In today’s economic and social milieu, it not possible to adhere to the ancient system of varnaasrama dharma involving a regular succession of ways of life and a clear division of vocations. Guruulavaasa has become obsolete and there is no time for a householder to perform the elaborate rituals prescribed in Sastra. However, even in modern society, it is possible to devote some time to a limited regimen of worship, prayers and meditation, to the extent the preoccupation of earning a living will allow. One has also to perform one’s duties to others, to society and to nature. Further, one should lead a life based on values, such as truthfulness, non-violence, austerity, charity etc, In all this, the attitude should be that it is a dedication to the Lord (called Iswara arpana buddhi) and one should have a readiness to accept the result, be it favourable or unfavourable, with equanimity, in a spirit that whatever comes is the Lord’s gift (called Iswara prasada buddhi). Then this   becomes “karma yoga”. Karma yoga qualifies one for the pursuit of Janna kaanda.

5. The major part of the original Vedic literature has been lost by disuse and destruction during invasions. According to tradition, Vedanta literature originally consisted of 1180 Upanishads. What are extant are 108 or so. Of these what are considered most important are twelve Upanishads. Of these, widely taught are ten, viz., Isa, Kena, Katha, Prasna, Mundaka, Mandukya, Aitreya, Taittiriya, Chandogya and Brhadaranyaka, for which the great preceptor, Sankaracarya has written invaluable. commentaries. Two others that are popular are Kaivalya and Svetasvatara. (Some say that the extant commentary of Svesvatara is also Sankaracharya’s.) Mandukya is the shortest Upanishad and Brhadaranyaka is the biggest.  Mandukya is studied along with an explanatory treatise called “karika” written by Sankaracharya’s teacher’s teacher (paramaguru), Gaudapadacarya. Apart from the Upanishads, all students of Vedanta study the Bhagavadgita and Vyasacarya’s “Brahma Sutra”. As foundational texts, they are called, “Prasthaanatraya”.

6. According to tradition, the literature of the Vedas including Vedanta is not works of human authorship. It is revelation i.e. that which was transmitted to the Creator-God by the Supreme Lord (Iswara). (The creator-god referred to is Brahmaa – pronounced with elongated ‘a’, so as not to be confused with Brahma. That creator-God is conceived as a delegate of Iswara who is responsible for creation .)  The Vedas are a part of the created universe. They existed in a subtle form. And they have been discovered by sages ( rishis), who had acquired a special capacity for such discovery. It has been transmitted to successive generations of students in an oral tradition , called “guru sishya parampara”.

7. (1) Veda is regarded as the revelation of the Lord, vide Kaivalya Upanioshad 22 – “I (Brahman) alone am the theme taught in the different Vedas.  I am the revealer of the Vedanta and I alone am the real knower of the Vedas.”  Swetasvatara IV.9 –  “ Mayii creates Veda etc”.

(2). In its fundamental teaching, Vedanta deals with matters beyond creation. Human intellect itself is a part of creation. It cannot therefore prove or disprove what is said in Vedanta. Cf. Kathopanishad I.ii.8 and I.ii.9 – “It (Brahman) is beyond argumentation.” “ This wisdom…..is not to be attained through argumentation.” Kenopanishad I.3, I.4 and I.6 – “The eyes do not go there, nor speech nor mind. We do not know Brahman to be such and such.”  “ That  (Brahnan) is surely different from the known and again It is above the unknown.” “That which man does not comprehend with the mind”. Taittiriya Upanishad II.ix.1 – “That…Brahman, failing to reach which words turn back along with the mind”. Faith – i. e., the wholehearted belief that Upanishads teach us is true – is essential. So a student of Vedanta goes primarily by what is said in the Upanishads as interpreted by preceptors (acaryas) whom he has chosen to follow. Logic is used to analyse topics based on data gathered from Sastra  to arrive at a harmonious construction of the texts (called “samanvaya”) and to be convinced of the credibility of what is taught in the Sastra (sambhaavana yukti).