Self Relization Through Vedant And Yoga

Here's a comprehensive summary of the provided Jain text, "Self-Realization Through Vedanta and Yoga" by Kiyoshi Kuromiya, focusing on its core concepts:

The article "Self-Realization Through Vedanta and Yoga" by Kiyoshi Kuromiya, published in the Shri Pushkarmuni Abhinandan Granth, explores the concept of Self-realization as becoming aware of and abiding in one's true Self, which is described as the Ātman, Brahman, Ultimate Reality, and Truth. This true Self is presented as all-pervading, birthless, and deathless, distinct from the psycho-physical entity of the body, mind, intellect, and ego. The author emphasizes that theoretical understanding is insufficient; actual experience is paramount.

The text then delves into Vedanta, defining it as a systematic search for the Ultimate Reality. Vedanta posits that human nature is divine, and the aim of life is to unfold this divine nature. This core truth is presented as universal, found in all religions that have inspired humanity. Swami Vivekananda's vision of a universal religion, encompassing all faiths and beliefs without dogma, is quoted to illustrate Vedanta's expansive nature. Vedanta teaches the unity of God as Ultimate Reality and accepts all faiths as valid paths to Truth, asserting that "Truth is one, Sages call it by different names." It is described as a practical philosophy offering a foundation for a nameless, creedless, and dogmaless religion, forming the universal essence underlying all individual religions. Vedanta views the practical aspect of philosophy as religion and the theoretical aspect of religion as philosophy, asserting that religious principles must be scientific, philosophical, and appeal to reason.

The article connects Vedanta with Yoga, identifying various branches of science described in Sanskrit as different systems of Yoga. It highlights that even in ancient times, observation and experimentation were used to discover natural truths and laws, with the finer forces of nature and their laws embodied in various Yoga systems.

A key concept introduced is the five Kośas (sheaths or coverings) that envelop the Ātman. Due to ignorance, individuals mistakenly identify themselves with these sheaths rather than the true Self. These are:

1. Physical Sheath (Annamaya Kośa): The gross, physical body sustained by food, composed of skin, flesh, bones, etc. It is transient and subject to change, thus not the Ātman.
2. Vital Sheath (Prāṇamaya Kośa): Composed of vital forces (prānas) that govern bodily actions. These forces, like breathing, digestion, and circulation, are perishable and dependent on sustenance, therefore not the Ātman.
3. Mental Sheath (Manomaya Kośa): Consists of the mind, intellect, and ego. The mind is characterized by its changeable nature, fluctuating between good and bad thoughts, making it unsuitable as the true Self.
4. Intellectual Sheath (Vijñānamaya Kośa): Represents higher intelligence. Penetrating this sheath allows one to perceive the universe as a manifestation of Ultimate Reality. The text clarifies that "mind" in Eastern psychology encompasses functions like perception (manas), intellect (buddhi), and ego (ahamkāra), differentiating them from Western psychological definitions. The intellect is considered subtler, capable of venturing into the unknown, while the mind is limited to known experiences.
5. Blissful Sheath (Ānandamaya Kośa): This sheath is closest to the Ātman and experienced as peace and bliss in deep sleep. However, it is still a creation of ignorance.

Beyond these sheaths lies the Ātman, described as beyond thought, birthless, deathless, indestructible, and the essence of Pure Existence, Pure Consciousness, and Pure Bliss (Sat-Chit-Ānanda). The Ātman is non-material, unchanging, omniscient, and omnipotent, merely a witness. The ego is identified as the primary expression of the Ātman, which, through ignorance, projects the mind and the world, leading to identification with the body and a mistaken search for happiness externally. The ego derives its power from the Ātman but remains attached to the physical and mental layers. Self-realization occurs when the ego disintegrates and dissolves into Pure Consciousness.

To realize the Ātman, the mind must be stilled and transcended. The mind should be trained to withdraw from external distractions and trace its own origin, a process that requires constant contemplation and dedicated meditation. Yoga psychology aims to prepare the mind to glimpse the Ātman and eventually transform into Pure Consciousness, a concept akin to Patanjali's "Nirodha" (transformation rather than mere suppression).

The path to Self-realization through Vedanta, as outlined, consists of three stages:

1. Śravaṇa (Hearing): Listening to the Ultimate Reality from a realized soul to understand the goal and the method.
2. Manana (Cogitation): Pondering and analyzing what has been heard through reasoning to develop firm conviction in the Truth.
3. Nididhyasana (Contemplative Meditation): The most crucial stage, involving systematic and sincere meditation to consciously realize the true Self. This process involves the inner faculties like ego, subconscious, intellect, and mind.

The article concludes by expressing the hope that this discussion will encourage sincere seekers to pursue the spiritual path with understanding, dedication, devotion, and determination until they attain Samadhi (Pure Consciousness).