One must be very clear as to what he/she is trying to understand. Ultimately all that is 'to be known'(jnyeya) is 'Knowledge' ('vid' / vidya) only. Moreover, what is 'to be known' is the 'Knower' (jnyata) and the Knower is the Self, the Atman. The knowledge of the Self, 'Atmajnyan' is what all one has to obtain having born as a human being who is endowed with the gift of 'buddhi', faculty. In this sense of the term all that we know is knowledge that may be classified as science(vijnyan), philosophy (tattva-jnyan), religion and spirituality depending on one's own faith. Thus, we all dwell in one or the other faculty and, that way, all knowledge obtained here is incomplete.
But, then what is total knowledge? Totality is pure consciousness. Totality is 'wholeness', 'purnam' as enunciated in the doctrine of 'purnam'. Everything that is found here (idam-ta) is complete, pure, and it has manifest from 'That' ('tat') which is 'purnam'. 'Tattva' is generally known as the principle; but, it is the 'one's self' (tat tvam). This has to be realized. This realization willnot come as long as we dabble in the worldly pursuits (loukika vyavahara). All that is worldly come under the 'bhur-bhuvah-svar'. One has to take to yoga (dhyana, dharana and savikalpa and nirvikalpa samadhi states), and transcend the three realms- jagrata, svapna, sushupti and reach turiya (the fourth state) as well as, rise up from the basal plexus (muladhara), svadhishthana, and the manipura plexus of consciousness in order to reach this mahat level where equanimity or non-duality state is attained. This is the first step in spiritual practice, adhyatma sadhana.
Thus, all worldly knowledge may be useful to live a successful worldly life; but, no real happiness, joy, or true happiness and mukti /moksha or 'emancipation of the embodied soul' is possible engaged with this worldly life. One is 'here' or 'there', that's all!
Now, as regards science, it deals with matter and the study goes to the sub-atomic particles and the core of the substance including the jiva (life).But it has got its limitations.It deals with matter under the constraints of time, space, and causality. The scientist or the object of his study will never transcend the material basis of all that exists- moving or non-moving (charaachara). Hence it is stayput; nothing further is possible and truth remains a secret. No scientific analysis will ever take us to the 'truth', the 'sat'- the Reality of Existence'.
As regards, philosophy, the same that is said about the science and scientific investigation also holds good here. Philosophy cannot reveal the 'self', the Atman, the core of the substance. Nothing is certain in philosophy since it goes on and on with expositions,dialogues, views, and opinions. Thus it remains a mere love of words, philo sophia. Many universities have already discontinued philosophy from their curriculum.
Philosophy should not be confused with 'tattva darshan' (Bharatiya darshana shastra) that tries to take us to thedoorofbrahman, the Reality. This includes sankhya, yoga, nyaya and vaisheshika and purva and utaara mimamsa (Vedanta). This is a complete vidya by itself. It culminates in the visioning or 'darshan'.
Rituals and Spiritual practices (sadhana) are both contradictory and complimentary. As a complimentary factor, religious practices gradually leads jiva to the culmination of moksha, step by step. Here, jnyana, bhakti, vairagya and yoga sadhana are advocated. If the person holds on toblind ritualistic practices without ever understanding the main purpose, moksha, it will be a waste of life. It will not lead to moksha, emancipation, or release of the jiva from repeated births and deaths. The whole purpose of all knowledge is to get rid of this earthly existence where old age, sickness and death are certain!
In away, all knowledge should terminate in the 'unity consciousness', samyak-prajnya. Nothing will take us to this level of consciousness!One has to overcome duality. Both the bhakta and Bhagavanta must be welded by the heat of bhakti. This merger, oneness, 'unity' is called for in all our endeavors. This oneness comes from contemplation (dhyan/chitta ekagrata), also known as 'meditation'.
Now, as regards science, it deals with matter and the study goes to the sub-atomic particles and the core of the substance including the jiva (life).But it has got its limitations.It deals with matter under the constraints of time, space, and causality. The scientist or the object of his study will never transcend the material basis of all that exists- moving or non-moving (charaachara). Hence it is stayput; nothing further is possible and truth remains a secret. No scientific analysis will ever take us to the 'truth', the 'sat'- the Reality of Existence'.
As regards, philosophy, the same that is said about the science and scientific investigation also holds good here. Philosophy cannot reveal the 'self', the Atman, the core of the substance. Nothing is certain in philosophy since it goes on and on with expositions,dialogues, views, and opinions. Thus it remains a mere love of words, philo sophia. Many universities have already discontinued philosophy from their curriculum.
Philosophy should not be confused with 'tattva darshan' (Bharatiya darshana shastra) that tries to take us to thedoorofbrahman, the Reality. This includes sankhya, yoga, nyaya and vaisheshika and purva and utaara mimamsa (Vedanta). This is a complete vidya by itself. It culminates in the visioning or 'darshan'.
Rituals and Spiritual practices (sadhana) are both contradictory and complimentary. As a complimentary factor, religious practices gradually leads jiva to the culmination of moksha, step by step. Here, jnyana, bhakti, vairagya and yoga sadhana are advocated. If the person holds on toblind ritualistic practices without ever understanding the main purpose, moksha, it will be a waste of life. It will not lead to moksha, emancipation, or release of the jiva from repeated births and deaths. The whole purpose of all knowledge is to get rid of this earthly existence where old age, sickness and death are certain!
In away, all knowledge should terminate in the 'unity consciousness', samyak-prajnya. Nothing will take us to this level of consciousness!One has to overcome duality. Both the bhakta and Bhagavanta must be welded by the heat of bhakti. This merger, oneness, 'unity' is called for in all our endeavors. This oneness comes from contemplation (dhyan/chitta ekagrata), also known as 'meditation'.
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