Cogito Ergo Sum

Yesterday I attended a talk by Shathaavadhani R Ganesh at Chokshi hall of IISc. It is definitely worth being documented in the form of blog. I had missed the first 3 talks in the series, this one was the fourth one, organized by Samskrta Sangha of IISc. I don't know what the series is named exactly, it is about Indian Philosophy - the "Vedaantha". Here are a few salient points for people who are interested. Please note that I am no authority to comment on anything or answer any doubts. I hope to be accurate in putting his points here, as I've taken some notes. For every point the talker has quoted the corresponding Manthras from Vedaas. However, I couldn't make notes of longer ones. These are all simple points which are debated time and again and most of the times misinterpreted either intentionally un-intentionally.


1.The talk commenced with Varnas description, about that which is commonly mistaken to be caste system. In the older versions of Vedaas, there are only 3 Varnas and no mention of "Shudras". Society was functioning well with these 3, there was no discrimination/disparity based on these. People were free to choose their profession and based on the profession they used to be classified. For example, a Brahmin's son is not forced to be a Brahmin, he could join any of the three. Later, there was a need for supporting system and hence Shudras were created in each Varna. It was not a separate Varna, but there were Shudra Brahmins, Shudra Kshathriyas and Shudra Vaishyas. Meaning of Shudra: "Shuchath Dravathithi Shudraha": The one who takes care of cleaning, households work etc. In old times Shudras were not looked down upon. Brahmins were considered to be teachers because "Brahma Jaanaathithi Braahmanaha". If a brahmin was not educated or he does not follow some codes of conduct, he was not considered to be a Brahmin by the rest of the society. Similarly for the people of other Varnas. In Geetha Sri Krishna says, "Chaaturvarnam Mayaa Srishtam Guna karma Vibhaagashaha". It was literally followed in very old days.


2.Woman was revered by everyone. She was considered to be the one who enlightens, enthralls and embellishes the city. The house wife was treated as queen of the house and not like house-maid/source of money(through dowry).


3.Definition of Sabhya(Gentleman): "Bha ya sahitha ithi sabhyaha" Bha means wisdom. The one who has wisdom. Sabha is the place where important matters are discussed, and Sabhya is the one who is worthy to be enrolled into the Sabha. Vedaas say that youth should participate more and more in Sabhas, because youth is very important to the country.


4.Our Vedaanthas never support non-violence where violence is much needed. Yeah, it is true we've heard, "Ahimsaa Paramo dharmaha". But it is only half true. The latter part of the line is hidden from us and hence unknown commonly. The entire line runs thus: "Ahimsaa Paramo Dharmaha, Dharma himsaa thathaiva cha". Non - violence as well as violence for protecting one's Dharma (Here please don't equate Dharma to the religion) or as per the rules of one's Dharma is supreme. For example, it is the Dharma of soldiers(Kshathriyas) to protect their motherland. It was the Dharma of Arjuna to destroy evil powers and hence Krishna preaches him to fight in the war. Our Vedaanthas never approved endangering one's own lives for the welfare of others. Vedic spirit is, "If peace can be achieved through violence, why not violence?"


5.In Vedaas, none is superior to the rest. It had identified multiple cultures and languages and wanted people to live in Harmony. The Dharma is defined as "Dhaarayathithi Dharmaha". Dharma is a way of life. If people are in harmony, wealth will be showered is what Vedaas say. It describes the significance of every professional, the farmer, the goldsmith, the cobbler, the priest, the king etc and says all are equally important to the society, none is better than the others. Our Dharma is about tolerance, reverence etc and not about dogmatism or fanatism. But, Vedaas don't approve blind generosity. It is all about "Give and Take". "If you give me something, I'll try to give back no less".


6.Everything and everyone is to be respected. Agni, the fire is a symbol of energy. Even the crawling of frog in rainy season is appreciated for its vigor. One of the Vedic sloka says, "Brahmins chant Manthra like frogs crawl". Though this is being laughed at and misinterpreted these days, the original intention behind the comparison was not to degrade anyone, but to appreciate everything, like how a child does.


7.Vedaas describe the significance of Pooja and Yajna. They stress the importance of sharing food. Not sharing food is a grave sin. Veda gives the descriptions of "Samith" - the sticks used to prepare fire in Yajnas and flowers used in Poojas.
- The samith has to be thinner than the thumb and thicker than the last finger, and the length should not be less than the last finger. It has to be corrosion-less, dry, leaf-less and naturally fallen out of the trees. Note that cutting trees for Yajnas is nowhere approved.
- The flowers should be fresh and complete.
They are
Utthama (of the excellent class) if they are grown by the self,
Madhyama (of the middle class) if they are picked from a public property,
Adhama (of the bad class) if they are purchased, and
Adhamadhama (of the worst class) if they are stolen.


8.The concept of "No Sath and No Asath" is briefly touched upon. Firstly, it should not be confused with "Shunyavada" or "Nihilism". It doesn't mean nothingness, but it means completeness or perfection - "Poornavada"*. No Sath and No Asath means there is no space and time reference. It can't be created and destroyed. It can't be described, for it is beyond words, it can only be experienced or felt. Vedaas believe in immortality - not immortality of the body, but that of the soul, the spirit.


Finally Sri Ganesh says that we will find lot of repititions in Vedaas and Upanishads which might become boring to someone who reads it to get information, because the repitions seem to convey nothing new. But to the mind who wants to enjoy the reading these repitions provide joy. A musician sings the same 7 notes (or even the Sadja - the basic note, alone) time and again without ever getting bored, because he becomes one with it, he enjoys the process. He is in the state of absolute bliss and never focused on the end result, but on the process; he becomes one with the process. Many a times an information seeking mind looks at the end result (the facts and thoughts it would accumulate) and not at the process. Enjoyment means total absence of thought and just relishing the moment.


Everyone has the right to read these and enjoy, no one is actually banned from reading Vedaantha, such things are all created by perverted or ignorant people. The talker urges people to read them, enjoy and get enlightened. He also makes one important point at the end, that knowing Vedaas by-heart and having Vedic spirit are entirely different, one should be more focussed on the latter.

*Here I was reminded of an Upanishad Shanthi Paatha,
Poornamadaha Poornamidam
Poornaath Poornamudachyathe
Poornasya Poornamaadaaya
Poornamevaavshishyathe
One meaning (given in the books) is that (Parabrahma) is complete, this (this world) is complete. This (world) is from that (Parabrahma). If completeness(of the world) is removed from completeness (Parabrahma), completeness (Parabrahma) remains.

I understand the sloka in this way. Knowledge is complete in itself and it can't be created or destroyed. If the knowledge is imparted to others (from the one who has it), it still remains (with the one who has had it originally). This sloka is used by even mathematicians to describe the property of zero. That's why it is very easy to confuse the perfection with nothingness probably!!!