Vedantic Ethics

Vedanta is the teachings of the Upanishads (the concluding chapters of the four Vedas), the Brahma Sutras, the Bhagavad Gita, and their commentaries by Shri Sankaracharya, the 8th century philosopher saint.Veda means "knowledge" and anta means "end". Thus Vedanta means "the end of knowledge". Vedanta is that highest spritual knowledge knowing which, there remains nothing further to be known. It is Self knowledge (Atmavidya). It is knowledge of the Absolute Truth (Brahmavidya). Vedanta teaches the real or essential nature of God, the universe, and the individual being (Self) and its oneness with God. The quintessence of the teachings of Vedanta is that Brahman (God) which is Existence, Consciousness and Bliss Absolute is the only Reality and that the universe is an illusory appearance like a mirage seen in a desert or a rope mistakenly seen as a snake, and that the individual being (self) is essentially Brahman or God Himself. This oneness of the self (jiva) with Absolute Consciousness (Brahman or God) is the goal of Vedanta. For want of the right understanding about his real nature, man remains deluded and considers himself limited, unhappy, miserable and beset with innumerable problems. Vedanta shows the way to eradicate these problems once and for all and enables man to attain the highest spiritual enlightenment, peace, happiness and freedom (moksha) from repeated births and deaths. Knowledge of the Self (Atmavidya) and knowledge of the Absolute Consciousness (Brahmavidya) is the highest knowledge to be obtained. It is the highest of all human pursuits.
History of Vedanta
In earlier writings, Sanskrit 'Vedānta' simply referred to the Upanishads, the most speculative and philosophical of the Vedic texts. However, in the medieval period of Hinduism, the word Vedānta came to mean the school of philosophy that interpreted the Upanishads. Traditional Vedānta considers scriptural evidence, or shabda pramāna, as the most authentic means of knowledge, while perception, or pratyaksa, and logical inference, or anumana, are considered to be subordinate (but valid).The systematization of Vedāntic ideas into one coherent treatise was undertaken by Badarāyana in the Vedānta Sutra which was composed around 200 BCE.[3] The Vedānta-sūtra are known by a variety of names, including (1) Brahma-sūtra, (2) Śārīraka, (3) Vyāsa-sūtra, (4) Bādarāyaṇa-sūtra, (5) Uttara-mīmāṁsā and (6) Vedānta-darśana.[4] The cryptic aphorisms of the Vedanta Sutras are open to a variety of interpretations, resulting in the formation of numerous Vedanta schools, each interpreting the texts in its own way and producing its own sub-commentaries. Consistent throughout Vedanta, however, is the exhortation that ritual be eschewed in favor of the individual's quest for truth through meditation governed by a loving morality, secure in the knowledge that infinite bliss awaits the seeker. Nearly all existing sects of Hinduism are directly or indirectly influenced by the thought systems developed by Vedantic thinkers. Hinduism to a great extent owes its survival to the formation of the coherent and logically advanced systems of Vedanta.
The six sub schools of Vedanta School of philosophy are as follows.
Advaita - The Advaita philosophy is probably the best-known of all Vedanta schools. It means "not two" referring to as a monistic or non-dualistic system, emphasizing on oneness. Sri Adi Shankaracharya preached this philosophy through exposing the relative nature of the world by analyzing the three states of experience of the waking, the dreaming and the deep sleeping. It emphasizes on the non-dual reality of Brahman in which atman or the individual soul and the brahman or the ultimate reality expressed in the Trimurti are identified to be the same.

VisishtAdvaita - The VisishtAdvaita philosophy was propounded by Ramanujacharya who was the foremost proponent of Saguna Brahman, the concept of Brahman, the ultimate power, having a definite form, name, and attributes. He saw Sriman Narayana as the supreme Brahman. According to him, the Ultimate reality had three aspects such as Ishvara (Vishnu), chit (soul), and achit (matter). He also said that Vishnu is the only independent reality, while souls and matter are dependent on God for their existence.

Dvaita - The Dvaita philosophy was founded by Sri Madhvacharya who identified God with Vishnu but his view of reality was purely pluralistic. It was supposed to be Tattvavada or pluralism instead of Dvaita or dualism. In this philosophy, there are three ultimate realities which are Ishvara (god), jiva (soul), jada (matter). Souls are not created, but are dependent on Ishavara and are supported by his will. There are five distinctions made in this philosophy. They are god is distinct from a soul, god is distinct from a matter, a soul is distinct from a matter, a soul is distinct from another soul, and a matter is distinct from another matter.

Dvaitadvaita (Bhedabheda) - The Dvaitadvaita philosophy proposed by Nimbarka who was a 13th Century Vaishnava Philosopher hailing from Andhra Region. According to this philosophy, the three important categories of existence are Chit, Achit, and Isvara. Chit and achit are different from Isvara, as they have attributes (Guna) and capacities (Swabhaava), which are different from those of Isvara. Isvara is independent, but chit and achit have existence dependent on Him, but are not different from Isvara, as they cannot exist independently of Him. Nimbarka had the highest object of worship as Krishna and his consort Radha, attended by thousands of gopis, or cowherdesses, of the celestial Vrindavana.

Suddhadvaita - The Suddhadvaita was proposed by Vallabhacharya who belonged to Andhra region but eventually settled in Gujarat.

Achintya Bheda Abheda - The Achintya Bheda Abheda was proposed by Chaitanya who was a great devotee of Krishna. He proposed a synthesis between the monist and dualist philosophies by stating that the soul is equally distinct (bheda) and non-distinct (abheda) from God. He identified Krishna as god. ISKCON which is also called as the Hare Krishna movement was started by Chaitanya.
Comparing Vedanta with mimamsa and yoga
One should make it very clear that there is a great difference between the Nityatva and Anaditva of the Vedas accepted by the Mimamsakasand the Vidantins, which becomes very clear after reading the Bhamati ofthe 3rd Sutra. There is a very sublime difference. Mimamsakas don't
believe in Srishti (creation) and Pralaya (distraction). But Vedantins dobelieve in them. So the Nityatva of the Vedas according to Vedanta ispravAha-nityatva, like that of the prakriti or the samsara. But clearlyVedanta accepts that Vedas are created every time in the beginning of the creation. Let me tell you that the creation of the Vedas is also clearlymentioned in the Purusha Sukta, which is one of the most ancient Sukta anda sukta from the Rig-veda and YajurVeda itself. But Vedanta acceptsAnaditva and Nityatva and Apaurusheyatva in the sense, that even the creator has no freedom in introducing a change into the text, but he justcreates it as it was in the previous creation. And this chain is endless,this is what is meant by Nityatva and Anaditva of the Vedas. It is verydifferent from that of the Mimamsakas. Please clearly read the Bhamati on the Sutra 1-1-3. How else would you prove shastra-yonitva of the Supreme Brahman mentioned in that Sutra? What I mean to say is that Vedas are not"aja" like the Supreme Brahman. Please don't forget that nothing else thanthe Supreme Brahman alone has got paaramaarthika sattaa (Supreme Existence). Even the Vedas have only vyaavahaarika sattaa (existence from daily dealings), like the rest of the creation. That is why the Supreme state of realization has been clearly mentioned in the Gita astranscending even the Vedas. The Brihadaranyaka also says: "where even the Vedas don't remain Veda". A possible meaning of Nirveda can also be transcending the Vedas. Doesn't Shankara clearly state that a Jivanmuktais free from the rules of the Vedas.
Even though it may sound similar to Vedanta, there are several major differences between the two.
First, unlike Yoga which claims that purusha and prakriti both enjoy same order of reality, according to Vedanta, there are no two parallel entities enjoying the same order of reality but only one non dual limitless whole. The truth of I is the absolute reality while the entire universe is mithya.

Second, according to Yoga, there are many purushas in form of pockets of consciousness that are independent of prakriti. According to Vedanta, there is only one limitless I, which is the truth of everything.

Third, the ultimate goal in Yoga is nirvikalpa samadhi, where the mind completely ceases to have any thoughts. The goal of Vedanta is not the experience of nirvikalpa samadhi since it is a peculiar state of the mind that comes and goes. For Vedanta, there is no need to remove or stop the thoughts to understand their truth. Just like you need not remove physically either wave or ocean to understand its nature as water. The absolute reality is what is invariably present among all experiences and has to be understood as it is.
Among the various sub school of Vedanta, I am dealing with Advaita Vedanta only because I have related the ethics of media with Advaita Vedanta.
Central Teaching of Advaita Vedanta:
The central teaching of Advaita may be summarised in three propositions.
Brahman is real- According to this school of Vedanta, Brahman is the only reality, and the world, as it appears, is illusory. The individuals are only modifications of Brahman. Thus advaita vedanta advocates one single reality.
The world which has only a dependent existence is mithya- An illusory power of Brahman called maya causes the world to arise. Since maya is not ultimate real, the world which is a projection of maya is also not ultimately real. (It is however real for practical purposes and so it is empiricaly real.)The jiva in its essential nature is no other than mithya- Ignorance of this (this here means maya as not ultimately real) reality is the cause of all suffering in the world and only upon true knowledge of Brahman can liberation be attained. When a person tries to know Brahman through his mind, due to the influence of Maya, Brahman appears as God (Ishvara), separate from the world and from the individual. In reality, there is no difference between the individual soul (jivatman) and Brahman. Liberation lies in knowing the reality of this non-difference (i.e. a-dvaita, "non-duality"). Thus, the path to liberation is finally only through knowledge (jnana).
Non-injury: The principle of non-injury requires that individuals honor the validity of every creature’s position in the cosmic scheme. As Swami Vivekananda says, “Never producing pain by thought, word and deed in any living being is what is called ahimsa, non-injury.”
Truthfulness: Trying to perceive and relate facts as they are, without any prejudice, is to be truthful. Any recognition or assertion of facts is strengthening, and any falsehood is weakening. Sri Ramakrishna stresses that man should make his thoughts, words and actions tally. But sticking to truth does not mean that one should hurt others by speaking unpleasant truths.
Non-stealing and non-receiving of gifts: These two disciplines are advised in order to control greed, which, according to the Bhagavad Gita, is the gateway to all ruin. Generally, acceptance of gifts—except from good people who will not try to dominate, dictate to or control the receiver— creates a feeling of obligation, which robs a person of independence.
Swami Vivekananda points out: The mind of the man who receives is acted on by the mind of the giver, so the receiver is likely to become degenerated. Receiving gifts is prone to destroy the independence of the mind and make us slavish.
Non-stealing means not taking anything that is not one’s own at any level, physically or mentally.What is ethical and unethical according to Advaita Vedanta?
Unity of theory and practice is ethical- It holds the view that philosophy is not only a view of life, but also a way of life. Sri Ramakrishna likened the people only of theory to vultures soaring high up in the sky with their eyes fixed at garbage on the ground.
Pursuit of wealth and happiness in accordance to dharma is ethical.
Posthulating the absolute oneness of all things is ethical- According to Bhagavada Gita, a source book of Vedanta there is no difference in a cow, in an elephant in a dog and a dog eater.
Accepting pluralism is ethical- At the religious level, Advaita holds the view that, though there is only one God or Isvara, there are many forms of it. According to Sri Ramakrishna, ''every religion in the world is one of the ways to reach him'.
Vedanta teaches us to love truth, respect reason and realize the purpose of life- For example the propounder of Vedanta, Samkara destroyed many an old dogma, not by violently attacking it, but by quietly suggesting something more reasonable, which was at the same time more spiritual too.
Application in Media:
Reports of Press Council have shown that Nepalese journalists are unware of constitutional porvision and code of conduct regarding press and those who are aware are not following them. This situation clearly is unethical according to Advaita Vedanta which focuses on unity of theory and practice. Thus, the porvision of unity between theory and practice will solve a lot of problem nepalese media are facing.
The provision to pursuit of wealth and happiness in accordance to dharma will sort out the unfair practice and relationship between news sorce and journalists. For example if I am journalist it is my duty to write the news related with the concern of people that is my dharma and get paid after doing my job. If i am loyal to with my profession then I will get satisfaction.
Discrimination and unequal presentation of marginalised people can be solved if a journalist follow Advaita Vedanta because according to it every thing is equal. Beeinf a media professional its an ethical to receive gift. When we receive gift we are controlled by the giver.