*Emotional Intelligence in the Vedas* What is meant by *Veda*? One meaning is *eruka *(awareness). Another is *thelivi *(intelligence).A third meaning is *viveka *discerning/discrimination). According to Indian tradition, the Vedas are *apauru seya *“not human compositions”, being supposed to have been directly revealed, and thus are called *Shruti *(“what is heard”).
The *Vedas *have been mainly concerned with the *Pravritti Marga *(the path of action). Thus different branches of knowledge—physics, chemistry, botany, economics, music, etc., are covered by the *Vedas*. These are concerned with the external world. Hence the *Vedas *have been considered dualistic. Only the *Upanishads *have taught the *Nirvritti Marga *(*the path of knowledge*) by going within oneself. This means that, of the four *Purusharthas*, the four main goals of man- *Dharma*, *Artha*, *Kama *and *Moksha*—the *Vedas *have been concerned with only the first three. The *Upanishads *declared that the nature of the Supreme can be grasped only by the *Path of Knowledge*. Knowledge is of two kinds: *Para Vidya *and *Apara Vidya *(the higher knowledge and the lower knowledge). According to this view, all that is acquired by the educational process today falls in the category of *Apara Vidya *(lower knowledge). Knowledge relating to *Dharma*, *Artha *and *Kama *also comes in this category. Only knowledge relating to *Moksha *(liberation) constitutes *Para Vidya *(the supreme knowledge) and one needs to acquire this *Para Vidya*. This knowledge is found in *Vedanta*. The *Upanishads *come at the end of the *Vedas*. The essence of all the *Vedas *is to be found in these. *Self Awareness: the universal outlook of the Vedas* *Veda *is derived from the root “*Vid*”, which means, “to know”. The *Veda *teaches how to achieve purity of heart, getting rid of impurities. The *Vedas *have been declared to be infinite and hence beyond the comprehension of common people. In the beginning there was only one *Veda*. The *Vedas *have a universal outlook, embracing all that is noble and sacred. They have taught the principle of *samatwa *(equality) in respect of everything. They have proclaimed the concept of oneness. They taught people to face joy and sorrow with equal serenity While *Veda *is Dvaita—dualistic, *Vedanta *is *Advaita *(non-dualistic). Non-dualism is the means to experience *Ananda *(bliss). The ego (‘I’) principle is predominant in the *Vedas*. *Vedanta *has declared that the elimination of the ego (“I” and “Mine”) alone can lead to *Realization*. The ‘I’ has to be rooted out, as long as one adheres to the ‘I’; one is bound to the phenomenal world. One cannot attain the Higher Knowledge and cannot rise above self. Therefore, one has to understand the distinction between the *Vedas *and the *Upanishads*. To study it, considerable time and effort were needed. Vyasa, who compiled Veda, divided it into different parts to enable people to study as well as practice the teachings of the *Veda*. Out of the countless number of hymns, Vyasa gathered some *Rigs *and compiled them in the *Rig Veda*, collected some *yajus *to form the *Yajur Veda *and some *Samans *to make up the *Sama Veda*. The *Rig Veda *is mainly devoted to hymns in praise of various deities. The *Yajur* *Veda *consists of *mantras *for worshipping the deities. The *mantras *of the *Yajur Veda *are used in the performance of *yagas *and *yajnas *(sacred ceremonies) and in doing acts of charity. Each *Veda *has three sections: *Brahmanas*, *Aranyakas *and *Upanishads*. EXCERPTS FROM ANCIENT LITERATURE ON EMOTIONAL INTELLIGENCE If emotional intelligence is viewed as a mental ability (Salovey and Mayer) that involves the ability to rationally deal with emotional information and action to improve an individual’s thinking and direct him towards success, then the Ancient Indian literature also focuses on self and in his journey towards success. As per ancient Indian literature, Individual should metamorphose himself to get positive thoughts and perform positive actions. *Relationship Management* The *Rig Veda *states, *“Aano bhadrah kritavo yantu vishwatah”, *implying, let noble thoughts come to us from everywhere. These collections of thoughts should encompass all aspects of human existence and lead to the corner stone: *Vasudhaiv Kutumbakam*, the whole world being one family. To quote Rig Veda, *“Aaiam Najaha Paroveti Laghu Chetasam Udara Charitanamtu Vasudeva Kutumbakam '' *(Sharman, Vishnu: Panchatantra –Jataka tales)*. *It means that people who do not get positive thoughts are those who differentiate and categorise people as their own or different thoughts whereas people with noble thoughts, believe that the entire creation of God is one family that is Vasudeva Kutumbakam. An individual likes to develop friendship with everyone without any differentiation; in fact one considers every individual as one’s close friend. These thoughts have been expressed in the following verses. *“MITRASYA MAA CAKSUSAA SARVAANI BHUUTAANI SAMIIKSANTAAM* *MITRASYA CAKSUUSAA SARVAANI BHUTAANI SAMIIKSE* *MITRASYA CAKSUUSAA SAMIIKSAA MAHE”* He also feels that everyone considers him as a close friend. “May all living beings look upon me as their friends and may I too treat them as my own friends. Oh God, do arrange things in such a way that all (living beings) behave with one another like true friends”. *Social Awareness: Empathy* The ancient Indian literature treats a person as a living being ‘Jeev’ who has a soul (consciousness). The soul takes different forms in the form of a body or an individual. The individual sees every soul as his soul and everyone’s suffering as his suffering and develops empathy. Every activity is treated as duty to God and these thoughts make the individual dutiful; thus he is dedicated to whatever he does. *YASMIN SARVAANI BHUTANI ATMAIVAABHUUT VIJAANATAH* *TATRA KO MOHAH KASSOKAH EKATVAMANUPASYATAH* *“*He who visualizes all beings as souls in his mind does not feel infatuation or anguish at their sight, for he experiences oneness (sameness) with them”. Rig Veda states that individuals with positive thoughts develop relationships by chanting *Om Sahanabhavathu; sahanau bhunaktu; sahaviryam karavaavahai. *This small verse (shloka or chant) signifies that “Let Let us live in harmony in communion with each other.” EVOLUTION OF THE MODERN CONCEPT OF EMOTIONAL INTELLIGENCE >From Plato to Goleman and Boyatzis several biologists, psychologists and neuroscientists have worked, and are still working, to study the concept of Emotional Intelligence and its relationship with success. Some have related the success of an individual to an individual’s ability or to his brain. It is interesting to note that curiosity and passion to know more about emotions began some 2000 years ago when Plato wrote, “All learning has an emotional base.” Since then, scientists, educators and philosophers have been working to determine the importance of emotions. The beginning was made by (Spinoza) in 1677. In the 20th century, the momentum for research on emotional intelligence accelerated. Psychologists and researchers attempted to develop a conceptual framework for emotional intelligence. In the early 1940s, psychologists began to think and write about intelligence, focusing on cognitive aspects such as memory and problem-solving. However, there were researchers who recognized non-cognitive aspects and emphasized their importance. For instance, David Wechsler defined intelligence as “*the aggregate or global capacity of the individual to act purposefully, to think rationally, and to deal effectively with his environment*.” He referred to “non-intellective” as well as “intellective” elements, by which he meant affective, personal and social factors. In 1943, he proposed that the non-intellective abilities were essential in predicting the ability to succeed in life. He tried to show that in addition to intellective factors there are also definite non-intellective factors that determine intelligent behavior. Wechsler was not the only researcher who saw non-cognitive aspects of intelligence to be important for adaptation and success. In the late 30s, Robert Thorndike wrote on “social intelligence”. Unfortunately, the work of these early pioneers was largely forgotten or overlooked until 1983 when Gardner began to write about “multiple intelligence”. Gardner proposed that “intrapersonal” and “interpersonal” intelligences are as important as the type of intelligence typically measured by IQ and related tests. Rosenthal and his colleagues at Harvard discovered over two decades ago that people who were best at identifying others’ emotions were more successful in their work as well as in their social lives. When Salovey and Mayer coined the term emotional intelligence in 1990, they were aware of the previous work on non-cognitive aspects of intelligence. They described emotional intelligence as “a form of social intelligence that involves the ability to monitor one’s own and others’ feelings and emotions, to discriminate among them, and to use this information to guide one’s thinking and action.” Perceiving emotions — the ability to detect and decipher emotions in faces, pictures, voices, and cultural artifacts- including the ability to identify one’s own emotions. Perceiving emotions represents a basic aspect of emotional intelligence, as it makes all other processing of emotional information possible. _ Using emotions — the ability to harness emotions to facilitate various cognitive activities, such as thinking and problem solving. The emotionally intelligent person can capitalize fully upon his or her changing moods in order to best fit the task at hand. _ Understanding emotions — the ability to comprehend emotion language and to appreciate complicated relationships among emotions. For example, understanding emotions encompasses the ability to be sensitive to slight variations between emotions, and the ability to recognize and describe how emotions evolve over time. _ Managing emotions — the ability to regulate emotions in both ourselves and in others. Therefore, the emotionally intelligent person can harness emotions, even negative ones, and manage them to achieve intended goals. COMPARATIVE ANALYSIS OF WESTERN AND INDIAN LITERATURE Emotional Intelligence has been widely covered by researchers across the west using a variety of approaches. However, the triggering factor for Emotional Intelligence has not been dealt with adequately. The researchers have focused on ability (Peter and Salovey), or competency (Goleman, 1995) emphasized that emotions play a major role in driving individuals towards success. However, ancient Indian literature has stressed on self, its characteristics and its relationship with the external world. Every individual has a soul which is called Atman. It is in equilibrium with the external soul—Brahman (Paramatman). Few People who devote their lives for the development of others and have stood for several causes have become historical figures because they have understood the concept that Atman and Paramatman are one and the same. Gandhi using his emotional intelligence led the country to independence. Vedas, the first ancient Indian literature which were evolved in the first epoch –Krita yugam, have described at length the concept of Atman and Paramatman. Even the sub branches of Vedas called Upanishads and Vedantas have emphasised on Atman –Paramatman concept. During the second Epoch—Tretayugam, the dialogue between Rama and sage Vasishta, before Rama was sent with sage Vishwamitra to the forest, he talked about Atman –Understanding the concept of Paramatman. Preachings of sage Vasishtam to Rama are in the book—Yoga Vasishtam. Vasishta uses a word called Jivan Muktha- a person understanding his own potential and realising that potential so that his inner soul is in equilibrium with external souls. In the next epoch Dwapara Yuga—Lord Krishna—has focused on Karma Yogi and Stitha Pragna concepts. When a person understands is responsibilities and duties and involves himself with full devotion in whatever activity he performs well and is said to be Karma Yogi. The characteristics of a karma yogi in Bhagvad Gita are: A Karma Yogi is one who is free from, greed, anger, egoism and lust. He will not expect any fruits for his actions. He will not have any desire for name and fame, approbation, thirst for applause, admiration and gratitude. He will be humble and free from hatred, jealousy, harshness. He is free from crookedness, meanness, miserliness and selfishness. He will move and mix with everybody without distinction of caste, creed or color. He will have adaptability, tolerance, sympathy, cosmic love and kindness. He will adjust with the habits and ways of others and will have an all-embracing and an all-inclusive heart. He will always have a cool and a balanced mind along with the presence of mind. He will bear insult, disrespect, dishonor, censure, infamy, disgrace, harsh words, heat, cold and the pain of diseases. He will have absolute faith in himself. (Bruce, 1990) In the Kaliyuga several scholars have contributed thoughts and ideologies but the prominent among these have been - *Viveka Choodamani *and *Atma Bodha *by Shankaracharya that dealt in detail with Atman Concept. *Atma Bodha *written by Shankaracharya has shown the path for the self to understand itself. Realising one’s potential is termed as *Jeevan Muktha.* Atman, through eight fold stages has become -Jeevan Muktha (liberation from all materialistic life) _ Viveka———discrimination _ Vairagya——dispassion _ Shama————endurance _ Dama———— suppression _ Titiksha———mercy _ Shraddha——dedication, belief _ Samadhana—discipline _ Mumukshutha——liberation A person who is able to understand himself is said to be wise man and his characteristics are: _ Contentment _ Compassion _ Forgiveness _ Straightforwardness _ Calmness _ Self Control _ Dutifulness Characteristics of A KARMA YOGI (Outcome of High Emotional Intelligence) In karma- yogic stage person becomes Stitha Pragna. *Buddhir jnanam asammohah* *ksama satyam damah samah* *sukham duhkham bhavo ‘bhavo* *bhayam cabhayam eva ca* *Ahimsa samata tustis* *tapo danam yaso ‘yasah* *bhavanti bhava bhutanam* *matta eva prthag-vidhah* Intelligence, knowledge, freedom from doubt and delusion, forgiveness, truthfulness, control of the senses, control of the mind, happiness and distress, birth, death, fear, fearlessness, nonviolence, equanimity, satisfaction, austerity, charity, fame and infamy — all these various qualities of living beings are parts of supreme self and these qualities are present in every individual. *Ihaiva tair jitah sargo* *yesham samye sthitam manah* *nirdosam hi samam brahma* *tasmad brahmani te sthitah* Those whose minds are established in sameness and equanimity have already conquered the conditions of birth and death. They are flawless like Brahman, and thus they are already situated in Brahman. Equanimity of mind, as mentioned above, is the sign of self-realization. Those who have actually attained to such a stage should be considered to have conquered material conditions, specifically birth and death. As long as one identifies with this body, he is considered a conditioned soul, but as soon as he is elevated to the stage of equanimity through realization of self, he is liberated from conditional life. In Indian concepts the knowledge of Brahman and Atman is well discussed that realising oneself makes an individual more intelligent and more successful. CONCLUSION A comparison of western and Indian model reveals that EI in the Indian context focuses on higher levels of self ‘the supreme self ‘*Atma Bodha *aligning self with external world ‘Atman and its equilibrium with the external soul- Brahman’ for social outcomes which are transcendental in nature rather than economic/materialistic. Awareness of self focuses on raising one’s level of consciousness to the extent that a person forgets about differences of self with others and treats everyone like a family *‘Vasudhaiv Kutumbakam’ *–this helps in developing tolerance and unity in diversity. India being a multi-ethnic and multi-linguistic country has survived with this intrinsic phenomenon of emotional intelligence. Concept like *karma- yogi *stresses on devotion to duty without expecting personal gains explains the hard-working nature of Indians without much caring for return. Focus on *Jeevan Muktha*- realising one’s potential is another typical characteristic of Indians who devote enormous amounts of time and effort in realising their potential even in scarce situations. Above all *equanimity of mind *is the most important aspect for Indians and people engage in a variety of spiritual activities to maintain it. Thus, emotional intelligence is deeply embedded in the psyche of Indians based on the preaching of Ancient Indian literature. KR IRS 5223 -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. To view this discussion on the web visit https://groups.google.com/d/msgid/thatha_patty/CAL5XZoq5KJ7Wp2M6JTd0P_VOR4pUsnPR-LFVvJujy2DLVSiKag%40mail.gmail.com.
