Practical Vedanta

Practical VedantaI shall give you a résumé of the Sânkhya philosophy, through which we have beengoing. We, in this lecture, want to find where its defects are, and where Vedantacomes in and supplements it. You must remember that according to Sankhyaphilosophy, nature is the cause of all these manifestations which we call thought,intellect, reason, love, hatred, touch, taste, and matter. Everything is from nature.This nature consists of three sorts of elements, called Sattva, Rajas, and Tamas.These are not qualities, but elements, the materials out of which the wholeuniverse is evolved. In the beginning of a cycle these remain in equilibrium; andwhen creation comes, they begin to combine and recombine and manifest as theuniverse. The first manifestation is what the Sankhya calls the Mahat orIntelligence, and out of that comes consciousness. According to Sankhya, this isan element (Tattva). And out of consciousness are evolved Manas or mind, theorgans of the senses, and the Tanmâtras (particles of sound, touch, etc.). All thefine particles are evolved from consciousness, and out of these fine particles comethe gross elements which we call matter. The Tanmatras cannot be perceived; butwhen they become gross particles, we can feel and sense them.The Chitta, in its threefold function of intelligence, consciousness, and mind,works and manufactures the forces called Prâna. You must at once get rid of theidea that Prana is breath. Breath is one effect of Prana. By Prana are meant thenervous forces governing and moving the whole body, which also manifestthemselves as thought. The foremost and most obvious manifestation of Prana isthe breathing motion. Prana acts upon air, and not air upon it. Controlling thebreathing motion is prânâyâma. Pranayama is practised to get mastery over thismotion; the end is not merely to control the breath or to make the lungs strong.That is Delsarte, not Pranayama. These Pranas are the vital forces whichmanipulate the whole body, while they in their turn are manipulated by otherorgans in the body, which are called mind or internal organs. So far so good. Thepsychology is very clear and most precise; and yet it is the oldest rational thoughtin the world! Wherever there is any philosophy or rational thought, it owessomething or other to Kapila. Pythagoras learnt it in India, and taught it in Greece.Later on Plato got an inkling of it; and still later the Gnostics carried the thought toAlexandria, and from there it came to Europe. So wherever there is any attempt atpsychology or philosophy, the great father of it is this man, Kapila. So far we seethat his psychology is wonderful; but we shall have to differ with him on somepoints, as we go on. We find that the basic principle on which Kapila works, isevolution. He makes one thing evolve out of another, because his very definitionof causation is "the cause reproduced in another form," and because the wholeuniverse, so far as we see it, is progressive and evolving. We see clay; in anotherform, we call it a pitcher. Clay was the cause and the pitcher the effect. Beyondthis we cannot have any idea of causation. Thus this whole universe is evolved outof a material, out of Prakriti or nature. Therefore, the universe cannot befile:///C|/Documents%20and%20Settings/Chitra%20Selva...oksBySwami/PracticalVedanta/PracticalVedantaPDF.html (96 of 113)2/26/2007 12:24:34 AM