I have chosen peace as the first concept to discuss. Let us first define the word shanti as it is used in the vedic philosophical system.
Most commonly, shanti expresses the presence of positive desired qualities such as peace, tranquility, or calm. Connected with it is the opposite view portraying shanti as an absence of negative, shanti disturbing factors. The texts offer cessation of hostility, settlement of differences, exculpation or absolution from blame, a satisfaction of hunger or even destruction, and death as shanti.
Our contemporary position combines both views in the brilliant but deeply disturbing “Let us fight for peace” motto. Innumerous wars and fights are carried out in the name of peace, manifesting the idea that peace is something to be achieved all too palpable.
In other words, shanti is an object, something to reach through our efforts. As we understand it, these efforts are filled either with peace-promoting energy or, when and if necessary, potentially violent actions aimed at destroying that which disturbs the peace.
If you think about it, you must feel that something is amiss here. And modern commentators say so, too. Dr. Pataskar in the foreword to the book The concept of shanti relates peace to the natural order inherent in all creation. The universe is governed by intangible laws, she says, that function in harmony with each of its infinite parts. These parts collaborate in total harmony result of which is shanti.
Dr. Pataskar extrapolates this universal order to the level of human beings while citing the oldest text Rgveda. There is a description of a person, who follows these natural laws, who “allows oneself to be governed by them and does not go against them”, which is yet another level. This way of living and existence brings shanti feeling to a person as there is nothing to go against.
This brings us to yet another concept of shanti and that is one of the subtle rhythms in all-natural objects. One person may experience the natural order as a rhythm, another as delight derived from the rhythm, yet another as the feeling of his inner being in synchrony with the outer. All of these convey similar ideas perceived in a slightly different way.
This shows us that shanti is not single but a complex of integrated ideas. They all point towards the natural order, one which we need to learn to perceive if we want to experience shanti.
Understanding how natural order works on various levels sounds like a clear task, but another challenge comes into play. That challenge is nothing more or less than our minds. Chitta or our mind is the instrument through which we perceive all there is and register our experiences. When the mind is disturbed, our perceptions are unstable, keeping a feeling of shanti out of reach.
So one of the more practical concepts of shanti is cittasya upashamasya or control of senses and pacification of mind. This is possible only when all desires are reconciled. Bhagavadgita, another important text explains to us in the second chapter that such a person does not stop participating in the practical world as is a common notion, but lives in it without being influenced by the events of the world. This is possible only when such person dwells in the Self, in its own nature recognizing nothing but cosmic order. This state is described as a total surrender to the creator which is another description of a total alignment with the natural order of creation.
Only a total stable and pure mind may perceive this, a mind that dwells on nothing but divine. This brings automatically peace, fulfillment, and total contentment, all describing state of shanti.
If this road seems too impossible to travel, there are other ways how to achieve the same. Bhagavatapurana offers an amazing concept in the story format as is common for these types of texts. Here, Dharma represents man and the husband, who marries Prasuti. Together they have thirteen daughters. One of them is Sukham meaning happy. She carries in herself dharma and shanti qualities. This confirms the view presented by already mentioned dr. Pataskar. When we live dharmically – in accordance with natural laws, shanti is produced. Shanti and dharma birth together sukham — a happy space.
Ayurveda subscribes to the same concept in its own way. One of the definitions of health talks about the harmony of doshas, dhatus, agni, and malas as well as peaceful senses, mind, and soul. Yoga takes this one step further with Patanjali defining yoga as the mind´s ability to direct its attention exclusively towards the desired object and keeping it there with no distractions.
Here the object of attention is Self. Self is an extension of the source, leading one to automatically perceive the nature of all creation and therefore Creator itself. Yoga, being a practical science gives a clear instruction here on how to achieve shanti: calm the disturbed mind, settle in the inner Self. Then you experience silence and go beyond the world of duality. Here you experience shanti.
That state is natural. It contains everything. There is no need to desire anything, to do anything. Even peace is not something to be achieved. It already exists in all natural creation. All we need to do is to realize it. It is not an object, something to be achieved, it is a natural state that we are to experience. This experience brings a realization that shanti is always present. It is us who perceive it or not depending on our state of mind. When we are settled in the Self with our mind perceiving with no distractions, then we experience shanti in everything. When our mind is disturbed, we look for shanti and try to manufacture it.
True shanti is not something to be achieved, accomplished, a true shanti is to be realized through direct experience. So instead “let there be peace” we might rephrase “let us recognize that peace is already there”.
I write these words with only one intention: bringing us closer to peace that is always there. It is us who are sometimes tuned into it and at other times out of tune. Let us use the wisdom of vedic philosophy to learn how to tune ourselves into natural laws. Only then we may experience what we all desire: a long-lasting always present feeling of peace.
It is our right to be in that state – let´s move closer to it.
Wishing peaceful times to all of us, seekers of truth.
Yours humbly Martina Ziska
Acknowledgment: This essay is inspired by the Eka Shabda series as offered by Krishnamacharya Yoga Mandir in Chennai, India. I am indebted to Ms. Nrithya for all her textual references and extensive research on the topic.
