Essentials of Vedic Wisdom for Blissful Living

by Mahesh Prabhu

  Management is understood in the modern context as the “process of dealing with or controlling things or people.” In the Vedic perspective, management is first about understands oneself, then bettering oneself before endeavouring to create a better world. As the Vedic saying goes “By understanding the gold we can make many things of it; like chain, ring and bracelet. Similarly, by understanding the Atman, you can understand and help everyone.” This is because the Atman is the universal consciousness that finds expression in different forms such as different people, when one understands the Atman, he can understand all living beings, as it is the same consciousness in all.

  There are three important declarations in Vedic wisdom, namely: Pragyanam Brahma (Knowledge is Brahma), Tat Tvam Asi (You are that) and Aham Bhrahmasmi (I am Brahman). The entire wisdom of the Vedic scriptures can be comprehended through these three declarations. Brahma here refers to the supreme reality behind and beyond the entire universe and all individual creatures within it

  Pragyanam Brahma (Knowledge is Brahman): Gyana Yoga (Path of Knowledge) is one of the most significant paths prescribed to achieve liberation in Vedic teachings. Without this higher knowledge, there can be no liberation from pains and problems; there’s only suffering. Only through understanding ourselves can we understand the world; knowledge, therefore, is the key.

  Tat Tvam Asi (You are that): One of the most common occurrences in various conflicts around the world today is the blame game. Nobody wants to accept their own faults and, on the contrary, they put the blame on their opponents. When the blame is elsewhere we accept ourselves as the oppressed rather than the culprits. We detach ourselves from utilizing any opportunities we may have to set things right; because we assume that there’s nothing to be fixed from our end. Given this, the situation worsens and liberation from our pains seldom happens.

  Therefore, only by accepting the responsibility for our own situation can we ever stand a chance to fundamentally change it. This acceptance comes through wisdom. Once this wisdom is achieved, we can realize our innate and full potential. We realise that we are that universal consciousness that guides all reality.

  Aham Brahmasmi (I am the Brahma): Brahma is depicted in Hindu mythology as a four faced, white bearded old man who sits on a lotus emanating from the navel of Vishnu. However, Brahma, has multifaceted meaning in Sanskrit language. Brahma also means the Supreme Consciousness out of which everything arises, the very source of creation. On realizing our full potential through Pragyanam Brahma and accepting our role as a bringer of change – Tat Tvam Asi – we soon realize that for all the creation or destruction around us we ourselves are responsible. We realize that it’s not elsewhere where we need to look for enlightenment; it is the light within us that can enlighten our world as well as the world around us.

  Atman has both individual and universal aspects. JivaAtman (individual consciousness) is a part of Paramatman (universal consciousness) and, therefore, Atman is also called as Kshetrajna (Universal consciousness situated in an individual body).

  Atman can also be understood as Energy – that which is neither created nor destroyed. It can only be converted (in case of Atman, reincarnate into another form) from one form to another. This implies that Atman resides in the body; but is not the body. Pain, pleasure, desire, greed, anger, lust and aspirations are limited to the body – these are born in the bodies and thereby die with it. But Atman is clearly beyond the body.

  A great many life-style diseases that are affecting humanity, including Hypertension, Diabetes and Debility are essentially due to stress. When the mind is stressed, the body is stressed and eventually such diseases occur. However, stress exists only with a false sense of attachment to the body. This sense of attachment comes from the assumption that we are the body. But are we?

  Just for a second try to remember yourself when you were ten years younger. Look at your own older photograph. How did you look? Compare that photo with yourself in the mirror. Do you look the same? I bet not. Science tells us that the body we had when we were a child, teenager, middle aged, or old aged are different. You are not the same body. Yet, you relate to it. You think this is how I looked when I was of that age; but then most of the cells that were in your body have changed and what you have now is a body that is very different. So, what’s the consciousness in you which enables you to connect with these two set of bodies and feel that you are the same person? In Vedic scripture that is Atman.

  Once you realize that you are Atman or pure consciousness you understand that you do not just outlive the various cells in your body but also this entire bodily existence. It’s a common wisdom that all that is born must die; but Vedic wisdom introduces to the greater aspect – all that dies must be born again. The entire universe is a process of creation as well as destruction. From creation emanates destruction and from destruction comes new creation.

  When you realize this eternal truth – you are no more afraid of negative experiences, loss or even catastrophe. You are more prepared for the challenges of life. Difficult events seldom bother you and you are happy within, without any trace of stress, strain or pain. With this happiness, you embark on a path that instils not just prosperity but also perpetual bliss. You create a better world, first for yourself and then for everyone around you. You find your inner consciousness within all people and in the entire universe.

  Wisdom of Atman (Atma Bodha) teaches us that every individual is potentially divine. And every Atman has within it the power to influence the world in its own way. The consequences are positive when the wisdom of Atman is known; negative when ignorance prevails. This is the reason why Vidya (knowledge) is also understood as the realization of the Atman in the Vedas.

  All the greatest contribution of Vedic wisdom, including Ayurveda and Yoga, are built on the foundation of Atma Gyaan (knowledge of the self). A person who has known his own self will know the world and make it a better place for everyone. Therefore, the Vedic seers proclaim, “Know yourself to know the world; Change yourself and realize your true nature – before you embark on a grand conquest to change the world.” Because that what which ails us invariably ails the world.

  Once we have understood our true nature, how do we then live in this world? Is there a method by which both we and the world at large can be benefited?

  4

  DHARMA

  Not religion, but that which sustains and yields peace and prosperity.

  *

  Dharma is often mistranslated as religion. Why? Because, when the western scholars and theologians tried understanding the Vedas they approached it from their own Semitic point of view, i.e. in sync with Semitic holy books, namely: Koran, Bible and Torah.

  To understand the concept of Dharma, one needs to know certain concepts. These are

  Meaning of Dharma as per the different rishis (Vedic sages)

  The 4 ashrams (stages) of life vis-a-vis the division of society against which Dharma can be done

  As per the Mahabharata says:

  It is most difficult to define Dharma. Dharma is explained to be that which helps in the upliftment of [all living beings]. Therefore, that which ensures the welfare of all living beings is surely Dharma. The learned rishis (sages) have said that that which sustains is Dharma.

  Dharma sustains the society, it maintains the social order, ensures well-being and progress of humanity; Dharma is surely that which offers ways to fulfil these objectives.

  Jaimini, the author of Purvamimansa and Uttaramimamsa, explains:

  Dharma is that which is indicated by the Vedas as conducive to the greater good.

  Madhvacharya in Parashara Smriti:

  Dharma is that which sustains and ensures progress and welfare of all in this world… Dharma is promulgated in the form of advice – positive and negative – Vidhi and Nishedha.

  Vidhi is the advice given to suggest positive actions, and can simple acts such as rising early in the morning. Nishedha is advice given in negation form, one must not steal. Both these are
again the starting points from which one develops greater consciousness, so as to lead a Dharmic life. Eventually, the goal is that one moves beyond advice and develops enough insight to decide on action as per the situation.

  Dharma, therefore, can also be understood as an individual’s moral duty, acts of kindness to the worthy, rightful punishment to the deserving and serving organizations and institutions that is committed to the eternal welfare of all beings without any divide. Dharma is also universal compassion. Therefore, Dharma is verily the root of sustainable peace and prosperity. Dharma is then a noun, from which an action follows. As an adjective, leading a Dharmic life, sustains both the person and society.

  Having understood Dharma the following questions arise, what is one’s Dharma? How can one best sustain himself and society?

  As per the Vedas, life was divided into 4 ashrams or stages. An ashram is place of refuge; similarly the various stages of life offered an individual refuge and shelter.

  As per Vedic sages every person went through following states of life, namely: Baalya (Childhood), Brahmacharya (Student) and Grihastha (Householder), Vanasprastha (Renunciation) which lead into Sanyaas.

  During Baalya (Childhood) an individual went about playing and trying to understanding things in its own way. They are attached to their mother, father and siblings. Brahmacharya (Student) is a phase where a person left the comforts of one’s home to attain education and productive skills. After learning he then found avenues for employment to earn his living before getting into Grihastha (Householder, marriage). After marriage, as it is even today, most people are busy with the nitty-gritties of life. First their spouse, then kids, followed by grandkids – the emotional bonding goes on and on. It was also a phase of making efforts, gaining prosperity and fulfilling desires for the self as well as the dependants.

  Following Grihastha, was the period of Vanasprastha, or period of retirement. It was a period of reflection, introspection, company of sages and books was sought, all with the goal of developing Vairaagya (detachment/ non attachment). This in turn lead to Sanyaas (living like a hermit).

  Vairaagya here implies developing the understanding one is on earth for a certain time to carry out certain duties, Atman is constant while the body is temporary. It does not imply life is meaningless or that one is without compassion, instead it implores an unconditional acceptance of circumstances and people.

  Each ashram carried in it, certain duties or responsibilities that one was to carry out. During Brahmacharya, one engaged in learning and the system supported all forms of learning. The student and teachers were both taken care. During Grihastha, one carried out the responsibilities towards home, kin, employee (or as employer), society and country justly and wisely. While in Vanasprastha, advice was given when sought.

  The ashrams besides teaching Dharma were also a means of enlarging consciousness. The Vedas understood that all human beings want to enlarge themselves metaphorically speaking; this is done through being a part of a group or through acquisition of material items or both. As a student one’s identity expanded to include skill sets, by the time one was a householder his identity expanded to include family and society. At the Vanasprastha stage, one had experienced the joys of acquisition and family, and is then in a position to reflect on the larger consciousness and become part of the greater fabric of the universe. Love and concern that was first felt for self, family and society can be extended to the entire universe.

  These ashrams in essence sustained a person, since no man is an island, and requires different inputs from society at different points in time. The person by carrying out his Dharma, in turn sustained society.

  Society was also divided along the lines of occupation. While Hinduism today suffers because of caste, the original idea of caste was based on occupation that one engaged in. This engagement in occupation became hereditary, society unfortunately suffered on account of this. Yet, the division on the basis of occupation is found in every society even today. The sections were the Brahmins (gurus, intellectuals, advisers, judges, counsellors to kings), Kshatriyas (warriors, soldiers, ruling class), Vaishyas (merchants, traders, businessmen) and the Shudras (salaried, labour class). Each section sustained society, and a member of each of these had his obligations towards his profession.

  The discussion of Dharma requires this understanding of society, since a person normally plays multiple roles in society. Especially during the Grihastha phase, a person is employed in a profession and has obligations towards self, family and kin. There can be a conflict of interest, what do the Vedic teachings have to offer in this regard. The corrupt businessman can argue that money is needed for sustaining the family, especially when talent and hard work is not aptly rewarded. Another issue that can arise is the rigidity of the system, must a person continue to stay in relationship that is demeaning, just because vows have been taken.

  To both of these issues, there are answers. The corrupt businessman while justifying his argument forgets that he too is part of the system, when the systems fail, they fails for all. While he may place self interest ahead today, the society will be at stake tomorrow; the children for whom he does his actions might be in jeopardy in the future.

  But does that imply one takes no action, is Dharma a self negating concept, built only upon responsibility towards others. No

  Dharma implores responsibility but not as a duty that destroys the conscience of the person, anything that places an individual’s self respect (not ego) at risk is against Dharma. What is against Dharma is to be questioned and fought against. There is above all, one’s Dharma towards his own self; the body and mind are to be protected. The body and mind form the basis for all action and prosperity; hence they should be taken care of. Dharma in its most pure sense is to do all actions from love and consciousness. Leading a Dharmic life is then not a reflex action, but a question of consideration and thought. From this consideration, action is then taken. Action here refers to Karma.

  Karma is then a means by which a conscious being acts out its Dharma.

  5

  KARMA

  What’s Karma? How is it responsible for our pains and gains? How to overcome it?

  *

  Misunderstood as destiny, Karma is much more than that. For every negative incident in life, we often try to place the blame on someone or something else. We try to wash our hands by blaming our opponents, destiny, stars and even gods, and deities. So, what is (or who is) responsible for all that is happening in our life? This is an important question that gets a complex answer. Here’s a Vedic perspective.

  There once was a wise lady named Gautami, blessed with peace and tranquillity of mind. One fateful day she found her son dead in consequence of having been bitten by a serpent. An angry fowler, by name Arjunaka, found the serpent and bound it with a string and brought it before Gautami and asked “This infamous destroyer of a child does not deserve to live longer. Shall I throw it into the fire or shall I hack it into pieces?”

  To this Gautami replied “Arjunaka, release this serpent as it does not deserve death at your hands. By killing this serpent, my boy will not be restored to life, and by letting it live, no harm will be caused to you.”

  But the fowler, unconvinced, retorted “These words which you have spoken don’t behove a person who is plunged in sorrow. Those who value peace of mind assign everything to the course of Time as the cause, but practical men take to revenge. Therefore, relieve your grief and order me to kill this serpent.”

  Gautami replied “People like us are never afflicted by fear. Good men have their conscience always intent on virtue. The death of my son was predestined: therefore, I don’t approve killing this serpent. The wise do not harbour resentment because resentment leads to all kinds of pain. I earnestly request that you forgive and release this serpent on grounds of compassion.”

  Arjunaka, still unconvinced, said “Why do you say so? Let us earn great and inexhaustible merit hereafter by killing this evil creature. Merit is acquired by
killing an enemy: by killing this despicable creature, you shall acquire great and true merit hereafter.”

  Gautami disagreed “What good is there in tormenting and killing this serpent and what good is won by not releasing this serpent – it is his tendency to keep biting everyone? Therefore, Arjunaka, why should we not forgive this serpent and try to earn merit by releasing it?”

  The wise Gautami, although repeatedly persuaded by the fowler to let him kill the serpent did not change her mind. The serpent, in severe pain, then uttered spoke in a human voice. “O Arjunaka, what fault is there of mine? I have no will of my own, and am not independent. Mrityu (Death) sent me on this errand. By his direction, I have bitten this child, and not out of any anger or choice on my part. Therefore, if there be any sin in this, O fowler, then it is of Mrityu.”

  The fowler, untouched by the serpent’s argument, replied “If you have done this evil, led thereto another, the sin is yours also as you are an instrument in this act. As in the making of an earthen vessel the potter’s wheel and rod and other things are all regarded as causes, so are you. He who is guilty deserves death at my hands. You are guilty. Indeed, you confessed yourself this in this matter!”

  Even after presenting several arguments serpent failed to impress the fowler. Fowler could seldom accept that Mrityu was the cause of death and not the serpent.

  Eventually, the Mrityu (Death) himself appeared on the scene and said “Guided by Kaala (Time), I, O serpent, sent you on this errand, and neither you nor I is the reason for this child’s death. All creatures, mobile and immobile, in heaven, or earth, are influenced by Kaala. The whole universe, O serpent, is imbued with this same influence of Kaala. Knowing this O serpent, do you still consider me to be guilty? If any fault attaches to me in this, you also would be to blame.”