Vedanta in daily life

 

Quote from the true charm and power of Vedanta

Vedanta in daily life

Ideal of Vedanta is to let us know what powers we possess already and how great and majestic the real nature of man is. Its aim is to establish true universal brotherhood. I do not mean that kind of universal brotherhood which we often hear about and which when properly examined appears to be like an outward garb under which is hidden hatred, jealousy, quarrel, ambition for petty worldly property and so forth. But I mean something more than the so-called universal brotherhood. Which is real love for all without seeking anything in return? I mean that kind of brotherly feeling which proceeds from pure and disinterested love. Love means the expressing of oneness, or we may says the feeling which proceeds from the realization of oneness of the Spirit. The mission of Vedanta is to establish that oneness and to bring harmony , peace , toleration amongst different religions, sects, creeds and denomination s that exist in the world its object is to teach us how we can recognize the rights of all men and women alike from that standpoint  of spiritual  oneness, and thus to give a strong foundation to all kinds of social political and religious movements of all countries and amongst all nations of the world. You will notice that each of these ideals of Vedanta is not confined to any particular place, time or class of people, but is universal in its aspect as wide as the heaven over our head. And such is the grand many sided and all embracing ideal of Vedanta

 

Truth is what the voice within tells you

By Satish K Kapoor

 

Religious traditions all over the globe regard truth based on revelation as absolute, imperishable and beyond definition. The truth of instinct is said to be higher than the truth of thought, of reason higher than that of sensory experiences, of discriminative mind higher than that of calculative mind, and of the soul, highest of them all. ‘Ekam sad vipra bahudha vadanti’ – Truth is one, but wise men speak of it differently, says the Rig Ved.

 

Truth is the law of Being. It is one of the three attributes of God, others being chit, consciousness, and ananda, bliss. Dharma, in its highest aspect, is synonymous with the truth that unfolds itself through the cosmic order. Empirical truth may change, but absolute truth equated with Brahmn, the Supreme Being, never changes.

 

Truth is self-evident. It cannot be suppressed by the state or religious authority. Mundaka Upanishad says: ‘Satyam eva jayate nanritam, satyena pantha vitato devayanah’ – Truth alone conquers, not falsehood. By truth is laid out the path of gods.

 

As a metaphysical concept, truth may appear to be nebulous. But as a social value, truth is applicable to human life. To know the truth is a basic human urge. Truthful living is an ideal for householders. Mandala Brahmana Upanishad includes satya in the category of practices for self-restraint. Narad Smriti considers the application of truth, equal to a thousand sacrifices. The Buddha spoke of Four Noble Truths as a means of attaining nirvana. Mahavir made truth an essential part of the pancha mahavrata, five great vows of monks. Guru Nanak Dev says: ‘Sachahu orai sabh ko upar sach aachar’ – All else falls short of truth. Yet higher still is truthful living.

 

Gandhiji worshipped god as truth only. He regarded his ‘experiments with truth’ as the most sublime of all pursuits. Initially, he thought, god is truth; but revised his opinion to say, truth is god. To him, truth is what the voice within tells you. He advised that if one cannot realise absolute truth, one should adhere to relative truth. Experiencing truth meant realisation of the oneness of everything.

 

Truth and non-violence formed the praxis of his concept of swaraj, self-rule. Swaraj was not to be viewed merely as a political goal to be achieved, but as ‘rule over the self’. He regarded attachment to truth as complete freedom which implied assertion of the power of conscience. His doctrine of satyagrah, call to truth, was aimed as much at changing the minds of the British as those of the Indians. A satyagrahi, votary of truth, was to kindle his soul by self-purification and self-control. He was to hate sin, not the sinner, and wish that better sense prevailed on his adversary. ‘The seeker after truth should be humbler than the dust,’ he wrote.

 

Gandhi stood by truth and wanted everyone to realise truth for himself, and not depend on second-hand versions of it. He believed that the path of truth is strenuous and slippery, but it must be trodden for spiritual growth. As he wrote in his autobiography: ‘Truth is like a vast tree, which yields more and more fruit the more you nurture it.’

 

 

IF HE EXIST

 I drive joy There was a doctor in Benaras who spent 7 minutes in the morning and evening for mediation on God. Knowing this, his colleagues and friends laughed at him. One day they argued that he was wasting ten precious minutes on something, which he had been misled into believing. The doctor replied, “Well, if God does not exist, I agree that I am wasting ten minutes a day. But, if He exists? I am afraid you are wasting your entire lifetime. I prefer to waste ten minutes rather than a lifetime. Why should you grudge me the 10 minutes joy that I derive 4m.-

 

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