Vedanta and the Modern World
August 1, 2011
Dr. V Nithyanantha Bhat, Hon.
Director, Sukrtindra Oriental Research Institute, Kochi.
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The message of Vedanta is for all times. And it is all the more relevant in the present age, when the world is facing grave spiritual and moral crisis. The teachings of Vedanta reflected in the Upanisads, the Gita and so on, are significant for they are based on a set of universal principles. And these principles are universal because they deal with human problems and development. Upanisads were considered as the cardinal texts for teaching the students of monastic order. They have great significance as they have deep ethical bearings on human conduct, man’s social responsibilities, and the legitimacy of his action.
Swami Ranganathananda in his work The Universal Message of the Bhagavad Gita Vol. I (Kolkata: Advaita Asrama) observes that the Upanisads or the Vedanta expounded the science of human possibilities a thousand years earlier, and the Gita expounds the practical application of that science. Hence Swami Vivekananda considered the Gita as the best book of practical Vedanta. Bhagavad Gita “gives an insight into all aspects of man’s experiences, and teaches the technique by which life can be lived at its highest and best. It breathes the spirit of tolerance and universality” (Swami Ranganathananda, The Message of the Upanisads, Mumbai: Bharatiya Vidya Bhavan, 2007, p.62). The Bhagavad Gita deals with human problems in a human way. That is why it has a tremendous appeal. It has inspired the human mind in India for centuries and centuries, and today it is inspiring millions of people in various parts of the world. Swami Ranganathananda finds it interesting that in all these countries, after reading the Gita, people find their whole outlook changed. Thinkers and writers like Emerson, Walt Whitman, and Thoreau in USA, and Carlyle in England, experienced this broadening and deepening of their outlook after studying the Gita, and their writings convey a new message. Henry David Thoreau, American transcendentalist, refers to the Gita thus:
In the morning I bathe my intellect in the stupendous and cosmogonal philosophy of the Bhagavat Geeta, since whose composition years of the gods have elapsed, and in comparison with which our modern world and its literature seem puny and trivial . . .(qtd. in Swami Tathagatananda, Journey of the Upanisads to the West, Kolkata: Advaita Asrama, 2005, p.443)
For Ralph Waldo Emerson, Vedic thought “is sublime as heat and night and a breathless ocean. It continues every religious sentiment, all the grand ethics which visit in turn each noble poetic mind . . .” (Tathagatananda, Journey of the Upanisads to the West, p.425). Schopenhauer, eminent German philosopher, remarked that in the whole world there is no study so beneficial and so elevating as that of the Upanisads. It has been the solace of my life — it will be the solace of my death. T. S Eliot, one of the greatest English poets of the 20th century, was influenced by the Upanisads. In the end of his magnum opus The Waste Land, he appeals to the thunder in the Brhadaranyakopanisad. He draws on the traditional interpretation of “what the thunder says,” from the Upanisads. According to this, the thunder “gives,” “sympathizes” and “controls” through its speech.
Vedanta’s main contribution to humanity has been its catholicity of outlook, spirit of tolerance and its quest for inner freedom that defies imposition of any limit of race, colours, creed, etc. Swami Vivekananda, a sage well – known throughout the world for his practical wisdom, envisioned Vedanta as a teaching that would save the world from imminent spiritual death. Teachings of Vedanta remind the modern man in distress that unless he accepts and realizes spirituality as the core dimension of his personality, he won’t be able to live a peaceful life in spite of his tremendous material progress. For Dharma, the moral force that can hold society together is possible only in an atmosphere of “toned down materialism” and assertion of the Spirit. It is futile to try to find peace outside if we have not found it inside. Swami Vivekananda asserts that “Spiritual knowledge is the only thing that can destroy our miseries forever; any other knowledge satisfies wants only for a time. It is only with the knowledge of the spirit that the faculty of want is annihilated. . . .” (Complete Works Vol. I, Kolkata: Advaita Asrama, 1991, p. 52).
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While speaking on the subject “The Upanisads and the modern crisis” Swami Ranganathananda explains that the modern world is experiencing a far-reaching reassessment in all aspects of human life and thought. According to him the progress of science and technology “lifted man from many fears and uncertainties of his primitive past,” but “landed him into new and more gnawing fears and uncertainties” (Message of the Upanisads, Mumbai: Bharatiya Vidya Bhavan, 2007, p. 42). It destroyed many superstitions and challenged the credentials of every one of his beliefs and practices in the moral, religious and socio-economic spheres of life. These are indeed substantial gains; but they are not enough; they have lengthened the ropes, without, however, ‘strengthening the stakes’ as the Bible puts it. According to Swami Ranganathananda “the tree of life has branched wide, without correspondingly rooting deep,” for he believes that “in the modern achievement, the sciences of nature have far outstripped the sciences of man, leaving man puny and unstable, with his centre of gravity always outside of himself. Moral and spiritual values emerge only from the sciences of man” (The Message of the Upanisads, p.42). Well-known modern thinker Bertrand Russell refers to this imbalance in his remarks in his work The Scientific Outlook, pp. 278-279) thus:
Man has been disciplined hitherto by his subjection to nature. Having emancipated himself from this subjection, he is showing something of the defects of slave-turned –master. A new moral outlook is called for, in which submission to all powers of nature is replaced by respect for what is best in man. It is where this respect is lacking that scientific technique is dangerous. So long as it is present, science, having delivered man from bondage to nature, can proceed to deliver him from bondage to the slavish part of himself (Qtd. in Swami Ranganathananda, The Message of the Upanishad, p. 42).
This respect for what is best in man, and the science which will “proceed to deliver man from bondage to the slavish part of himself” is what the Upanisads developed ages ago in India in her ‘Adhyatma Vidya’, in her ‘science of human possibilities’ in the words of Julian Huxley (The Message of the Upanisads, p. 42). The crisis in the modern world is essentially a spiritual crisis. Great thinkers of the past and the present strongly believed that the eternal soul of India has preserved, through her ups and downs of her long history, a perennial message of hope and cheer to all humanity.
According to Swami Satprakashananda, “modern man directs his attention to aspects of life other than moral and spiritual, and thereby reaps indifferent or unwanted results.” He explains that the stable basis of human life is not economic sufficiency, technical efficiency, development of arts and industries, or cultural progress. The sound basis of life is not even in political constitution, or social organization, however sound it may be, because neither political constitution nor social organization can function without the right types of human beings. The sound basis of human life is not even in philosophic knowledge, or scientific knowledge, because none of these ensures true human relationship, or ensures man’s inner composure and wisdom. True human relationships cannot exist unless there are fair dealings among men and true fellow-feeling…. No economic system, no external condition, can help a man, truly speaking, unless he is sound morally and wise spiritually (Vedanta for All, Chennai: Sri Ramakrishna Matt, 2007 pp. 23-24).
It is Interesting to note that although Vedanta has not yet become a mass movement, it has silently but unmistakably influenced the thought current of the present world. Frequent use of words such as ‘guru’, ‘mantra’, ‘karma’, ‘yoga’, etc. used by social thinkers, writers, politicians, managers, investment bankers and even television newscasters as part of their every day vocabulary, indicates the influence of Vedanta. The voice of Vedanta is heard when environmentalists gather in different parts of the world and exhort us to save the forests and protect ozone layer. When psychologists and counsellors prescribe meditation and yoga as a remedy, the wisdom of Vedanta is recognized. The call of Vedanta is heard when leaders of various religions and faiths hold Parliament of Religions in different parts of the world and appeal for the unity of all faiths.
Vedanta and Modern Science
Swami Ranganathananda observes that “all science is the search for unity. Vedanta discovered this unity in the Atman; it followed its own method relevant to this field of enquiry. But it illustrated its conclusion with whatever possible knowledge was available at the time. In recent centuries this knowledge has been advanced radically and vastly by modern science, the impact of which on Vedanta, however, has been most wholesome. In fact Vedanta hopes for and welcomes further radical advances in modern science by which its own spiritual vision of the ‘One in the many’ may be corroborated by positive scientific knowledge so that the spirituality of science and the spirituality of religion may as a united stream to fertilize all aspects of human life” (The Message of the Upanisads, p. 7).
As far as modern science is concerned, every department of science today is extending the bounds of man’s knowledge of cosmic unity. Modern science starts with the exploration of the mysteries of external nature; but at the farthest end of this exploration it finds itself face to face with the mystery of man and his mind, the deepest mystery of all. It is here, Swami Ranganathananda says, that, “we can discern the steady convergence of two of the greatest human disciplines – ancient Vedanta and modern science (The Message of the Upanisads. p. 111).
Swami Ranganathananda also explains that the need of science today is “to free its spirit from dogmas of all kinds, whether religious or scientific, political or social. In this task modern science will receive the most helpful stimulus from Vedanta. For Vedanta is not committed to any dogma, it is committed to truth only and firmly believes in the power of truth to overcome half-truths and untruths. ‘Truth alone triumphs, not untruth’ is the watch word of the Upanisads (Mundaka Upanisad. III. I.6).This was the quest pursued by the great sages of India and they have left for posterity an imperishable legacy (The Message of the Upanisads, p. 199).
Vedanta and Environmental Crisis
Some of the gravest problems that the world is facing today are the environmental problems such as ecological imbalance, climate change, global warming, pollution, etc. Two factors that contribute to environmental crisis are – one, the belief that human beings are separate from and superior to nature, and two, man’s indiscriminate exploitation of nature, unmindful of the consequences of his actions. According to Vedas, the structure of the world is Nature – oriented. The central theme of Atharva Veda is the fellowship of man and nature. Many verses of Atharva Veda reflect the earnest wish of human beings to live in harmony with nature. The following is the English translation of verses from the Atharva Veda Book XII (Bhumisukta):
Earth, upon which this moving, breathing life exists;
May she bestow on us the finest of her harvests!
Earth, the all-sustaining, treasure-bearing, resting-place;
Golden-breasted Earth, home of all life,
Who bears the sacred fire.
Pleasant be thy hills, O Earth,
Thy snow-clad mountains and thy forests.
On this Earth do I stand,
Unvanquished, unslain, unhurt.
Set me, O Earth, amidst the nourishing strength
That emanates from thy body.
The Earth is my mother, her child am I;
Infinite space is my father,
May he fill us with plenty.
Peaceful, sweet-smelling, gracious Earth.
Whatever I dig from thee, O Earth,
May that have quick growth again,
May we not injure your vitals or your heart.
Full of sweetness are the plants,
And full of sweetness these my words.
And with things that are full of sweetness,
I prosper in a thousand ways.
(www.hindu-blog.com/2008/05/atharva-veda-quotes-on-nature.html)
The existence and welfare of the human society depend upon maintaining a balance with nature.
Our ancient sages and seers emphasized the significance of ecological balance for the welfare of human beings. ‘Need, rather than greed’ was the guiding principle in the relationship of man with nature. Verse I of Isavasyopanisad says:
Isavasyamidam sarvam yatkinca jagatyam jagat |
Tena tyaktena bhunjithah ma grdhah kasyasvidhanam ||
“Everything within the universe is possessed by God. He pervades both the animate and the inanimate. Therefore, one should only take one’s share and leave the rest to the Supreme.”
Swami Ranganathananda observes that though this is a very plain statement, it involves a number of ethical and spiritual values. According to him the statement may be interpreted also as “Whatever you have gained by your honest labour, say all moral and spiritual teachers, that alone belongs to you; enjoy life with that, and do not covet what belongs to others.” Harmonious existence of all creatures of God is the main tenet of the value system reflected in Vedas. The teachings on environmental matters contained in the ancient texts have inspired ecological activists. Mahatma Gandhi’s statement is relevant here:”The earth has resources to meet everybody’s needs, but nobody’s greed.” These values pertaining to environment as reflected in Vedanta, seen in the present context of the deteriorating quality of environmental resources and increasing concern for the sustainability of development, are contemporary in their relevance.
Vedanta and Modern Education in India
India has been facing a grave crisis in the field of education for quite some time. Sri Aurobindo has observed that Indians in the modern age have confused education with mere acquisition of knowledge. According to him amount of knowledge is in itself not of first importance. He remarks that “the easy assumption of our educationalists that we have only to supply the mind with a smattering of facts in each department of knowledge and the mind can be trusted to develop itself and take its own suitable road is contrary to science, contrary to human experiences” (India’s Rebirth, Paris: The Institute for Evolutionary Research & Mysore: Mira Aditi, pp. 11-12).
Mahatma Gandhi observed that good education is that which draws out and stimulates the spiritual, intellectual and physical faculties of children. This thought is but the reflection of the Vedic thought that calls for the education of the whole human being and not just get confined to some aspects only. Hence the fullness of education consists in and must comprise all the facets of existence – physical, vital, mental, intellectual and spiritual. In other words during the Upanisadic times education system aimed to transform the potentialities of an individual to a complete man. And this was done not just through imparting precepts and theories but was also through giving examples quoting parables. Education meant imparting knowledge which will inculcate the quality such as self-discipline, charity, and compassion.
As Swami Gambhirananda rightly remarked — “Anyone who seriously ponders over what is taking place at present in the realm of education all over the country is sure to notice that a soul-killing morbidity has seized our sacred temples of learning and the disease is eating into their very vitals. And the Tonic to restore them to normal health and vigour can come only by infusing into their body the beneficent influence accruing from moral training and religious education – a revival in part atleast of the elevating, sanctifying atmosphere that prevailed in our ancient system of education, oriented according to the needs and moods of the present age” (“The Aims of Our Education,” Education: New Dimensions, Bangalore: Ramakrishna Math, 1996, p 8).
Vedanta and modern Management
According to S.K. Chakraborthy, well–known management guru,” India’s contribution to the ‘many paths’ to effective values–driven management has to spring from Vedanta” (Ethics in Management: Vedantic Perspectives, New Delhi: Oxford India Paperbacks,1997, p. viii ). It is important to note that several western thinkers on management and related matters have been publishing articles, even books, alluding to Vedantic psycho – philosophy. Chakraborthy explains that the Vedantic genius grasped long ago the truth that problems arising from secular pursuits cannot be solved by pressing forward on secular route. The solution lay in the conjunction of the sacred and the simple. This insight was formulated into a four–goals system view – caturvarga – of human existence. Dharma, Artha, Kama, Moksa – Rectitude/Righteousness, money/ wealth, needs/desires and liberation of the spiritual core. Positive and modern interpreters of this system’s view, like Swami Vivekananda, sum up the message pithily; “Every act is a spiritual prayer, every step is a pilgrimage.” “To put it in another way, Chakraborhty says, the key task of management in any secular aspect of life is to transform and elevate it into a sacred process” (S. K. Chakraborhty, Ethics in Management: Vedantic Perspective, p. 6). Vedanta offers a general theory, the central tenet of which is Nishkama Karma or Karma Yoga according to which work must be done without personal claims to egocentric results (i.e. rewards) as the primary driving force.
Chakraborthy says that the words or phrases that best reflected the top level managers’ vision about the future quality of the work-life scenario in the firm are – simplicity, efficiency, frugality, decorum, quality output, customer is God, straightforwardness, brotherhood, self-restraint, punctuality, sharing, trust, care, humility, patience, honesty, etc. He adds that when the managers were asked to name any kind of organization or institution which is or has been able to synthesize and integrate these qualities, after a brainstorming session, someone spoke of an asram as capturing best most of these features on a continuing basis. The group of managers agreed almost unanimously. They could correlate the asram metaphor with a business enterprise at the ground level. It reflects also the ingrained Indian ethos most of our managers secretly nurse. Clearly the physical features of an asram may not always be translatable in the Industrial settings, especially at the plant level. So, the emphasis has to be on the pursuit of the psychologically affective features of an asram. “. . . the uniqueness of the Indian model of civilization is ‘sacro-secular symbiosis’” (S. K. Chakraborthy, Management by Values- Towards Cultural Congruence, Delhi: Oxford University Press, 1991, ch.8). The sacred – the spiritual guiding and nurturing the secular, the material. This alone explains the enduring power of India’s civilization through six millennia of recorded history.
Conclusion
Thus Vedanta provides man in the modern world with practical wisdom in every aspect of his life. Sri Aurobindo asserts that “the recovery of the perfect truth of the Veda is therefore not merely a desideratum for our modern intellectual curiosity, but a practical necessity for the future of the human race” (Qtd. in India’s Rebirth, p. 99)
Swami Ranganathananda observes that the sixth and seventh verses of the Isavasyopanisad raise us to the highest pinnacle of human wisdom:
Yastu sarvani bhutani atmanyevanupasyati ;
Sarva bhutesu catmanam tato na vijugupsate —
“ The wise man, who realizes all beings as not distinct from his own Self, and his own Self as the Self of all beings, does not, by virtue of that perception, hate anyone.”
Yasmin sarvani bhutani atmaivabhut vijanatah;
Tatra ko mohah kah sokah ekatvam anupasyatah —
“What delusion, what sorrow can there be for that wise man who realizes the unity of all existence by perceiving all beings as his own Self?”
According to Swami Ranganathananda, “human society will get a new integration as a fruit of this vision. We in India speak of national integration today; but it is integration limited to one nation. But the Vedanta concept of integration goes beyond the merely national to embrace the whole of humanity in its sweeping vision of kinship and awareness” (The Message of the Upanisads, pp.23-124). He adds that the message of India has nothing credal, nothing dogmatic or sectarian about it, for it speaks in terms of man’s development of the highest excellence.
It is only befitting to conclude this paper by quoting eminent British historian of the 20th century, Arnold Toynbee. In his tribute to Sri Ramakrishna, he remarks:
In the present age, the world has been united on the material plane by western technology. But this western skill has not only ‘annihilated distance,’ it has armed the peoples of the world with weapons of devastating power at a time when they have been brought to point-blank range of each other without yet having learnt to know and love each other. At this supremely dangerous moment in human history, the only way of salvation for mankind is an Indian way.
(http://www.ramakrishna.org/rmk_trib.htm)
