Antahkarana (the inner instrument), reason and intuition
Reason is the faculty of
reasoning. Reason is also the process of reasoning of Kant. Reason
(Buddhi) represents the intellect of Vedantins. Buddhi or intellect
comes under the fourfold Antahkarana (inner instrument): Manas (mind), Buddhi (intellect),
Chitta (subconscious) and Ahamkara (ego). Mind (Manas) is one. It assumes the form of
Buddhi, Chitta and Ahamkara according to the function it performs viz.,
Sankalpa, Vikalpa, determination, memory and self-arrogation. Intuition
is a spiritual faculty. It is the eye of wisdom. Super-intuition is
knowledge itself or Brahman.
Reason
is a help and a hindrance
It is a help if it serves you in any way to
attain the goal of life.
It is a hindrance if it stands in your way of
realising the Self.
It is a help if it can make you understand the
doctrine of Sankara that Brahman or Self alone is real, this world is unreal. Jiva
or individual soul is identical with Brahman or the Supreme Soul.(Brahma satyam jagat mithya Jivo Brahmaiva
naparah i.e.)
It is
hindrance if it makes you a worldly-minded, passionate and ignorant man.
It is a help if it can make you constantly remember the Atman, if it
can serve you to fix your mind on the imperishable soul, if it can help
you to rise above the body-consciousness.
It is a hindrance if it makes
you forget your ideal and goal, if it makes you identify with the impure
body and if it forces you to indulge in sensual pleasure.
It is a help
if it can goad you to do rigorous Tapas, vigorous meditation, practice
of self-restraint and develop the sublime divine virtues that are
enumerated in the 13th and 16th chapters of the Gita, Amanitvam
(humility), Adambhitvam (unpretentiousness), etc., and Abhayam
(fearlessness), Sattva Samshuddhi (cleanliness of life) and to reach the
goal eventually by developing intuition or the eye of wisdom.
Intuition
does not contradict reason but transcends reason
Intuition is the way
to Brahma Jnana (knowledge of the Self) attained through purity of
heart and Nirvikalpa Samadhi brought about by constant, protracted and
intense meditation on the attributeless, timeless, spaceless, brithless
and deathless Self.
Reason helps you to march to the door of intuition.
Reason takes you to the threshold of intuition. Reason gives you the
information that the experiences of this phenomenal world are unreal
when compared with the true, everlasting experiences of Self-realisation
(Atma Sakshatkara or Brahma Anubhuti). Reason tells you that there is a
fourth state or Turiya which transcends the waking, dreaming and
deep-sleep states, that one can attain immortality and eternal peace by
attaining this state through meditation.
You can clearly understand now
that reason has its own definite utility. You should not ignore it
altogether. You are in need of the help of reason in the beginning when
you start the quest of Truth. You will have to discipline it properly
and make it fit instrument for achieving your end. Then it will be your
obedient and willing servant to carry out your behests.
Manas
(mind) is said to be of two kinds, the pure and the impure. That which
is associated with the thought of desire is the impure, while that which
is without desire is the pure.
To men, their mind alone is the cause of bondage or emancipation. That mind which is attracted by objects of senses tends to bondage while that which is not so attracted tends to emancipation.
Now in as much as to a mind without a desire for sensual objects there is stated to be salvation, therefore an aspirant after emancipation should render his mind ever free from all longing after material objects. When a mind freed from the desires for objects and controlled in the heart attains the reality of Atman, then it is in the Supreme Seat. The mind should be controlled till that which arises in the heart perishes. This only is true wisdom.
To men, their mind alone is the cause of bondage or emancipation. That mind which is attracted by objects of senses tends to bondage while that which is not so attracted tends to emancipation.
Now in as much as to a mind without a desire for sensual objects there is stated to be salvation, therefore an aspirant after emancipation should render his mind ever free from all longing after material objects. When a mind freed from the desires for objects and controlled in the heart attains the reality of Atman, then it is in the Supreme Seat. The mind should be controlled till that which arises in the heart perishes. This only is true wisdom.
According
to the Upanishads, reason is of two kinds viz., pure reason and impure reason
Impure reason is perverted intellect. It is a strong weapon of
Maya or Avidya. It is surcharged with egoism, lust, delusion and other
impurities. It forces you to mistake the impermanent, impure,
pain-giving insentient body for the permanent, pure, all-blissful
sentient Atman. Impure reason is turbid. It is under intoxication. The
function of the impure reason is to make you worldly-minded.
The function of the pure reason is to take you to the goal. Vichara (enquiry of the Self) 'Who am I?' will arise in a man who is endowed with pure reason. The tendency of pure reason is to move towards the Atman. It has an upward pull. Impure reason has a downward pull. It hurls the man into the dark abyss of ignorance. Pure reason is a divine wealth ( Daivi Sampath). Impure reason is satanic wealth (Asuri Sampath). Pure reason is filled with Sattva or purity. Impure reason is filled with Rajas and Tamas (passion and inertia or darkness). Pure reason is filled with pure tendencies or desires (Subha Vasanas); impure reason is filled with impure tendencies or desires (Asubha Vasanas.)
The function of the pure reason is to take you to the goal. Vichara (enquiry of the Self) 'Who am I?' will arise in a man who is endowed with pure reason. The tendency of pure reason is to move towards the Atman. It has an upward pull. Impure reason has a downward pull. It hurls the man into the dark abyss of ignorance. Pure reason is a divine wealth ( Daivi Sampath). Impure reason is satanic wealth (Asuri Sampath). Pure reason is filled with Sattva or purity. Impure reason is filled with Rajas and Tamas (passion and inertia or darkness). Pure reason is filled with pure tendencies or desires (Subha Vasanas); impure reason is filled with impure tendencies or desires (Asubha Vasanas.)
Theosophists
also have classified 'reason' under two headings, viz., pure reason (the higher mind or intellect) and instinctive mind (the lower mind or intellect). Kant also has made the
same classification, pure reason and practical reason. He has given the
name practical reason for the impure reason. Practical reason can help
you to earn your bread and attain secular knowledge. Pure reason can
help you to attain the inexhaustible spiritual wealth of Atman which no
dacoits can rob and to drink the nectar of immortality, the ambrosia of
the sages.
Vedanta
is the highest philosophy
Vedanta is the most sublime philosophy.
Vedanta is the Philosophy of philosophies. It throws scepticism,
nihilism, agnosticism, pragmatism, realism, idealism, dynamism,
positivism and all sorts of 'isms' to the back-ground. Vedanta is like
the sun. The sum total of all these philosophies is like the light of a
glow-worm. All these philosophies dwindle into an airy nothing before
the magnificent Vedanta philosophy. All these 'isms' play with words and
phrases. There is no essence. You will get the essence from Vedanta
philosophy only. Vedanta philosophy only can give you entire
satisfaction. Glory to Vedanta! Glory to the seers of the Upanishads!
Glory to Vyasa and Sankara!
Vedanta is a bold
philosophy indeed
One should possess a sharp, pure and subtle intellect
to understand it and put it into practice.
One should be equipped with
the four means of salvation before he begins his study. He should sit
under the feet of a realised sage, Brahma Srotri, Brahmanishtha. Then
alone he can understand the depths of Vedanta.
How
does Vedanta begin?
It starts with the sublime enquiry of 'Who am I'?
It rejects all these worthless empirical experiences ruthlessly, just as
you reject the skin, seeds and fibres of fruits. It negates the five sheaths, three bodies and the three states and helps you to take the
essence of Atman, to churn out the butter of Atman, just as you take the
essence from the fruits or the pulp from the Munja grass.
Mark how
Vyasa begins his aphorisms or Sutras 'Athato Brahmajijnasa' Now, then,
an enquiry into Brahman. 'Janmadyasya Yataha' Brahman is that from which
this world has come out, in which it lives and into which it is
involved during Pralaya. What a bold starting!
This is the result of his
infinite spiritual experience and Self-realisation. The whole knowledge
is in the palm of his hand like an Amalaka fruit. There is no groping
in the dark for him. There are no hypotheses, presuppositions, doubts,
major and minor frenzies, unnecessary arguments, cavilling and wrangling
for him.
May you all realise the import of
Vedanta, the identity of the individual soul (Atman) with the Supreme Soul (Brahman)! May
you all realise the goal of Vedanta, the summum bonum of existence, the
Self-realisation or attainment of knowledge of the Self and thus cross
this terrible ocean of Samsara! May you all live in the Atman for ever!
Om Tat Sat
Om Tat Sat