bothered the human mind about this universe and the Nature. Is the world only an appearance or a true reality?" If it is a reality, is it an outcome of collation of gross atoms or both gross and subtle atoms? Why did I come to this world and did I have a choice to refuse? Has the law of Karma relating to good and bad actions, thoughts and desires of the earlier births in the past made us to come or some cosmic power lured me to come and then left me alone to face the turbulent waves of the vast ocean of materialism? What made Shakespeare through one of his main characters Hamlet to say ," To be or not be, that is the question?" Shakespeare again repeated in his "The Tempest that the world is a dream. Why did Buddha find this world as full of miseries and sufferings? What made guru Nanak- the founder of Sikh religion largely based on Vedic Dharma to say, " Nanak dukhiya sab sansar" (In this world every one is suffering owing to wide spread miseries, unhappiness and destitution.) Why did Schopenheaur talk in whispers to plants, flowers and shrubs and then bent his ears to get reply to his metaphysical question from these plants? His questions to plants related to who he was? and other similar inquiries. After all why this search to know "thy self", not only by Schopenheaur but also earlier by Socrates and still earlier by the ancient Vedic seers, sages and metaphysicists? For Sankracharya the ineffable and formless God is the only and absolute Reality Kapila Rsi of the Sankhya darshn: both God and Nature are real. Buddha found only Nature is real. saints of ancient India the divine Nature is the adequate and efficient cause of the creation of this world along with its animate and inanimate life. Bhagavad Gita: it is only the Supreme Lord who has assigned the task of creation of the Universe to Prakrti (the Nature) and She performs this divine role under His supervision In the field of physical sciences the matter of Newton, Tyndall and other scientists of classical mechanics was inert and indestructible with atom as the smallest unit. Now the scientists of particle physics have found some unsuspected vitality in the matter and its millions of atoms. Jagdish Chander Bose : Matter is no longer inert and experiences some kind of "fatigue" normally faced by human beings and animals. There is no proof that he was influenced by Vedic metaphysics which says that the spirit of God pervades in all animate and inanimate life/things. Abdus Salam found symmetry between an event and its mirror image and unification of basic two forces of Nature and called these mystical ideas of beauty and harmony based on the laws of nature. Newtons indestructible smallest atom has now been split into more than one hundred sub atomic particles and each such particle is having unsuspected vitality and some of these have been found moving with tremendous speed continuously. Does it mean that the physical sciences particularly particle physics are moving towards the Vedic truth that the phenomenal world is an Illusion -Maya ? Shuniya Vadins of ancient India: the entire universe is built on Shuniya- vacuum or void as the innermost part of a gross atom is Shuniya and only the spirit of God dwells there. Some of the modern scientists tell us that an atom contains sub-atomic particles as well as waves, wavicles, clouds and events reaching a subtle stage in the innermost part However, a confirmation of the illusory nature of the world is yet to come from the scientists in spite of the fact that ether the finest gross main element (maha bhuta) still remains a mystical ghost to them The innermost part of atom is still finer than ethers invisible particles If Einstein found that energy can be converted into mass and vice versa does it mean that the ancient Shuniya Vadins were right that the entire universe was created out of void or vacuum, where the spirit of God dwells along with its tremendous cosmic energy? Doesnt the metaphysical part of the particle physics give us a feeling that matter does not exist except as an illusion? Theory of relativity tells us that in a shadow one dimension always disappears, particularly the 4 th dimensional space Time Continuum. Since our senses cannot visualise this fourth dimension, we accept the three-dimensional shadow of the universe as real. The thick straight line with two dimensions gives a shadow of only one line without thickness. Similarly, a ball with three dimensions gives a shadow of only two dimensions. In human beings, we see only three dimensions, as his/her eternal and immortal soul real self- the fourth dimension of time continuum, is not visible to human eyes. Thus, we see everywhere only shadows and our senses accept them as real. Baruch Spinoza confirmed it much earlier when he found through his philosophical and intuitional research that matter does not exist. It is at best a shadow of some higher reality. Besides Vedas, many other scriptures of major religions of the world and some metaphysicists as well as philosophers have found the world as phenomenon, Maya, Mithya or illusion. My in Advaita Vedanta There are two aspects of My Avarana (negative aspect of concealment) Viksepa (positive aspect of projection) Characteristics of My It is something material and unconscious as opposed to Brahman It is inherent power of Brahman. It is absolutely dependent on and inseparable from Brahman It is beginningless It is something positive, thought not real. It has two aspects (Avarana & Viksepa) My in Advaita Vedanta It is indescribable and indefinable for it is neither real nor unreal nor both It has a phenomenal and relative character. It is an appearance only It is of the nature of superimposition. It is an error like that of a rope-snake It is removable by Right Knowledge Its locus as well as object is Brahman and yet Brahman is really untouched by it Vivekanandas Doctrine of My My is a power of the creator My is the principle of change A sakti that makes creation possible Advaita Vedanta My is the power that creates illusion According to Vivekananda My does not necessarily mean being illusory My is conceived just a a fact about the nature of the world It seeks to express the essential characters of the world as it exists Vivekanandas Doctrine of My Doctrine of creation has to refer to the doctrine of My His conception of My is not exactly similar to Sankara Like Sankara he believes My is a power of the Creator, My is the principle of change which makes creation possible Advaita Vedanta: My is the power that creates illusion It is Divine sakti which has the capacity of deluding man into believing that the world is real Vivekananda does not accept this position
My does not necessarily mean being illusory
My is not a theory for the explanation of the world My is a statement of facts as they exist My is a convenient name for the fact of contradiction
Our whole life is contradiction
A mixture of being and non-being Vedanta says that My is the power of God through which the world - illusion is created Vivekanandas Doctrine of My For Vivekananda that Power in itself is neither good nor bad It is natural My must have natural character Waves, even as weaves are nothing but water Yet they have a name and form If the waves subsides nothing remains but the ocean so long as the waves are rising and falling they have a reality of their own when the waves subsides, it is not the waves that have become ocean the ocean is never separate from the waves The Concept of Man Greek philosophers considered man a rational animal. Aristotle: man as a political animal, American philosopher Benjamin Franklin calls him homo- faber, or tool-making animal. Freud has reduced man into a sexual animal, with far reaching psycho-social consequences which are too evident in the contemporary society. Marx believes that man is driven primarily by a desire for economic gains: he is a homo- economics. The Hindu Concept of Man 'Eating, sleeping, fear and sex are common to man as well as animals. In human beings dharma is extra and special. Without dharma men are no better than beasts.' Shankaracharya: pravritti-lakshana and nivritti- lakshana. When one, observing the moral codes of conduct applicable to one's station in life and society performs actions for enjoyment (kama) and acquisition of wealth (artha), one is said to be following pravritti dharma. A time comes, when one gets disgusted with sense-enjoyments and acquisition of wealth and aspires for final emancipation (moksha). The one embraces what is called nivritti dharma, characterized by renunciation of all worldly desires and selfish actions, and resorting to spiritual practice to attain liberation. This Hindu concept of liberation, is based upon: another concept of an ever pure, ever free, ever perfect, ever conscious spiritual entity in man called Atman (soul). Swami Vivekananda: this Atman is the Real Man as against the body-mind complex which is only the apparent man. Katha Upanishad: Know the soul to be the master of the chariot and the body the chariot. Consider the intellect the charioteer, and the mind the reins. The senses, they say, are the horses, and their roads are the sense objects. The wise call Him the enjoyer when He is united with the body, senses and mind. Swami Vivekanandas View on Nature of Man
Katha Upanishad begins:
When a man dies there is dispute One party declares that he has gone for ever The other insists that he is still living, which is true? Vivekananda answers this One is to believe that nihilists That all is nothing, that we know nothing, that we can never know anything either about the future , that past or even the present. The other seek for an explanation , to seek for real In this body which is an aggregate of molecules of matter, is there anything which is real According to him the real in man is a sort of a concentration of spiritual energy Man is spiritual The Nature of Man Man has both: Physical nature & Spiritual nature Man is always asked to awaken his spirituality The physical nature of man includes The bodily, the biological and psychological aspects of mans nature In physical capacities man is superior to other beings His physical nature is better organized His response to environmental factors are not just instinctive or mechanical He is not merely a body of reactions Even his physical behivour generally follows a plan and pattern His responses even to physical stimuli exhibit a sense of purpose and choice The Nature of Man The present of brain system in the body distinguishes man from every other species The Spiritual nature of Man Uniqueness of physical nature is due to the presence of spirituality in him. His real nature consists in his capacity of going beyond his physical nature He describes the true nature of man as Soul Force or tman Following Git he describes tman as: It is the self, beyond all thought, one without birth and death, The Nature of Man Whom the sword cannot pierce or fire burn, whom air cannot dry or water melt The beginningless and endless, the unmovable, The omniscient, the omnipresent Being That it is neither the body nor the mind but beyond them all This aspect of man is similar to Divine Nature He identifies the true nature of Atman with Brahman Soul cannot be said to be an aspect or a part of One, because in that case the One will become composite having parts or aspects within itself Soul cannot be conceived as an expression or manifestations of the Absolute, because even in that case they would become separate realities over and above Brahman. Therefore, their relation is identical and their difference is only apparent The soul is one all-comprehending existence, and it only appears as manifold For example different waves appear to be different but in reality they are one, they are not different from Ocean The sun may shine in its reflections on water kept in different pots, but the different reflections are only apparent reflections of the sun Therefore there is one Atman, one self, eternally pure, eternally perfect unchangeable, unchanged All the various changes in the universe are but appearance If soul is identical with Brahman, why do we have the experience of the plurality of the soul? Vivekananda answers: That the apparent plurality of the selves and the apparent experiences of birth and deaths are only apparent In reality this question is a misleading question The one Atman neither comes nor goes, it is neither born, nor does it die, the question of its re-incarnation does not arise In the state of realization the Atman clearly becomes aware of that the plurality of selves is an illusion The finite aspects of man should not be treated as completely false So long as man ignorantly believes in the reality of the plurality of the embodied state and in the plurality of selves, this aspect has a reality for him Therefore his upliftment would consist not in a complete annihilation of this aspect, but in its being raised and perfected. Thus the real nature of man is freedom. Freedom is not conceived as a character or a quality belonging to the soul It constitute the very essence of the soul Our actions produce karma in accordance with which our future lives are determined Man performs his action out of ignorance Forgets his own true nature, fails to discriminate between the real and unreal and performs his actions in the light of his wrong and false notion Such action creates samskaras or tendencies which determines his future nature How can he maintain at the same time the determining character of a karma and Mans freedom? If mans entire personality and actions are determined by his karma, then man is determined How can freedom constitute his real nature? He says freedom does not mean absence of all kinds of determining factors, in that case freedom would be a state of chaos Freedom does not mean no-determination It means self-determination which suggest that the free agent is determined not by anything else but by himself If this is understood, freedom and karma no longer remain incompatible with each other Mans karma determines his nature his own action creates tendencies that bear fruits for the future Karma does not contradicts mans freedom because final escape rests ultimately again mans own actions By his own good deeds man can win over his ignorance and suffering That also shows that man is basically free Apparent incapability of karma and freedom is only apparent The soul always remains free is never in bondage This apparent state of Karma bondage is really a delusion created by ignorance It is merely a Lila in which soul has become involved When he would finally win over this delusion he would be amused to find that he was never in bondage Freedom represents the essence of the soul, and as such, Soul is not really in bondage The impression that it is in bondage is only apparent This presents a difficulty because our usual awareness is that soul is suffering individual, limited his capacity and action But he is convinced that there is no contradiction between these two impressions: Between our impression of the souls limited capacities and conviction that the soul is, in reality is never bondage By calling soul is immortal, literally we mean that death is not the end of the soul that the souls is survives after death. Like ancient Indian thinkers he believes that the soul survives death And this survival assumes the form of Rebirth and finally the realization of the immortality Thus he thought rebirth is an aspect of immorality And the ultimate realization of immorality would mea getting out of this world and cycle of birth and death There are two aspects of immorality, survival and Immorality as such Survival means merely that death is not the end of life The soul performs actions in ignorance, certain tendencies and which creates samskaras are created in accordance with which the next birth is determined What would be the ultimate nature of immorality? The ultimate destiny must consist in freedom from birth and death True immortality can be attained only when the cycle is finally stopped. For him soul is immortal That immorality represents his essence and constitute his nature If soul is immortal then what is the sense in saying that immortality is a prize to be won? The soul is able to realize immorality because the soul is immortal Immorality is latent in him Soul in ignorance is not aware of it The latent element of Immorality has to be fully manifested That would be realization of immortality its like finding the lost necklace on ones neck Evidences Soul is immortal because it is simple what is liable to destruction is something composite Because destruction means breaking the whole into parts Soul being simple is partless Power and capacities latent in man Mans potentialities appear to be infinite The desire to win over death Our desire for immorality itself is an evidence of immortality Evidences We always have a yearning to win over death We always long for more life there is an actual object of this desire for immortality It involves a contradiction to think of the souls mortality Soul is the embodiment of forceful life It actually leading a powerful life Vivekananda says: even to imagine my own annihilation I shall have to stand by and look on as a witness
(Bloomsbury Critical Introductions To Contemporary Metaphysics) Andrea Borghini - A Critical Introduction To The Metaphysics of Modality (2016, Bloomsbury Academic)