Hinduism (Contd….)


It blossomed in a settled society which had security and leisure, as no culture can flourish in a community of nomads who struggle for food and die early of privation. In northern India bound by the high Himalayas on one side and deep seas on the others, there was no danger of outside invasions for a long time and this region washed by the great Ganga and other six or seven rivers had great gifts of nature and bounteous food, forests and cattle wealth and people were not to struggle hard for good living or for power, riches and domination. When people were not to waste their energy in finding out a comfortable and secure living, their attention naturally goes to creation of art, developing sciences and for the higher life to live more perfectly in the spirit. The huge forests and open natural expanse provided the devote souls many avenues to wander through and being at peace with themselves they burst forth in song and joyous utterances in praise of the natural forces. Many, thinking men set up ashrams or hermitages for medication on deeper problems of existence. They had an impatience of spiritual love for wisdom and a passion for the saner pursuits of the mind and with this spiritual consciousness they found religious truths.

The account of the origin of Hindu religion began with the Vedic hymns which embody the character and function of the various gods and these hymns passed on from generation to generation orally as in those ancient days, people were ignorant of the art of writing and early inscriptions were at the time of Ashoka in the middle of 3rd BC or the numismatic evidence of writing came in during the invasion of Alexander. The records of sacred literature of the non-Aryan races of south India also were known after they came in contact with the Hindus of north India in the 100 BC, according to some authorities.

The Vedic gods mentioned in the Vedic hymns, were said to control the chief energies of nature. The ancient Rishis or religious personalities having been impressed by the natural forces and facts had a sense of awe, admiration, helplessness and wonder towards them and burst forth in songs or utterances called as hymns in praise of these forces. They were wonder struck by thunder, lightening, rains, wind, earth sun & moon, Akash or sky, Agni or fire, rivers, mountains etc. and considering them as divine powers, they sang their praises and themselves feeling small and helpless sought their blessings and protection.

There was some sort of animism and anthropomorphism in earlier days that these natural forces and even man made objects like implements, weapons etc. were living gods or as mighty human like beings and were given names as for idols to be worshipped and prayed to get prosperity and health and for protection against diseases, pestilences, draught, famines, floods and for all earthly comforts and even for good living in the next life after death. The gods of the elements were such as Indra animating Akasha or Agni animating fire and warmth Pavan residing in Vayu or air, Varuna residing in or controlling Apa or waters in the seas and rivers, Kubra or Krshiti ruling the earth or Prithvi etc. They were considered real entities or spiritual intelligences, each having its region as ruler or lord of the region. Below these principal sovereign rulers were said to be countless Devas and Devatas in descending order, all said to be 333 in number with their spouses. There was a sort of polytheism and the religious instinct was revealed in this polytheism and this was the first stage of the Vedic religion. With more enlightenment, rationalism & religious fervor then the need was felt for a higher spirit to appeal to when the gods were all in one concept of a Vishva Deva fo”o or pantheism.

This was monotheism. This was based on the feeling for the infinite which penetrated the boundless and brilliant firmament of heaven, the sun, moon & the stars and so also the storms clouds, winds, the rivers the seas and the earth and in fact everything experienced. The moral qualities of beneficence omniscience, omnipotent and righteousness were attributed to them. There was a steady advance from the physical to the personal and-from the personal to divine as manifestation of the same one divine spirit in habiting them all. The crowd of gods and goddesses sometimes thwarting each other, was thus replaced by monotheism and the highest position, as in the later part of the Rig Veda was granted to Brahaspati, Prajapati the lord of all creatures or to Hiraynagarbha as the supreme being which was formless, impersonal, pure and passionless being addressed as He or It was the Absolute, as is thought of in the Upanishads. In fact, each Veda is composed of the three parts.

The first is the Samhita or the collection of Hymns or mantras in praises of the various gods, secondly the Brahmans, discussing rituals to be observed by the householders including the percepts and of religious duties. While the hymns were the creation of the poets and seers, the Brahmans were the work of the priest. In the third place were the Upanishads like Aitareya, Kena, Chandogya, Ise Taittiriya Braha-daranyka Mandukya etc. discussing philosophical thoughts and were the result of the meditations of philosophers and great religious personalities. These were the philosophical part of each Veda where the unconscious groping for unity led to the Absolute the ultimate as alluded to above as the universal spirit embodying all the gods or all that exists.

The longing of the human heart could not be satisfied with a pluralistic pantheon as men asked to which god they shall pray. (Kasmi Devaya havisha Vidhema). Even monotheism was criticised, as one great god under whom the others lived does not satisfy human mind with regard to the essence of the universe. We must feel or experience the one spiritual reality and not the anthropomorphic deity or monotheism. "The spiritual reality must be one uniform, eternal, necessary, fluttering about and gaily chirping is happy and enjoying himself when the first bird is amused over his childish pranks and sweetly smiles on his foolishness. In all of us is the second bird, the little self, ego or individual self or soul which is struggling in life, enjoying and suffering and which is the doer, the achiever and the player in the drama of life.

There is the first bird also in us which is the true Atma which watches the doings of the little self like the 2nd bird which sometimes chides and warns and like a benevolent mother or the inner monitor checks and rebukes but being itself aloof or not concerned does not suffer and is not affected the doing of the little self or ego. This little light within is the voice of God or God in us as the true Atma, a part of the cosmic soul, like a drop in the ocean or rivers has the urge to merge in the fathomless ocean so each individual soul wishes to merge in the cosmic soul or Braham or identify with it. Such is essentially the teaching of the Upanishads about which Schopenhauer said "Upanishad had been the solace of my life and would be the solace of my death".

There is no scope for pessimism in Upanishads. The whole nature exists for man. This life is a stage and opportunity for spiritual development and perfection. Life is no empty dream and the world is no delirium of spirit. Upanishads do not favor sacrifice, praise of God or prayer to the personal God. The true sacrifice is that the man himself is effacing the self or ego by renunciation or by subduing his desires and keeping in check his creatures. Comforts and worldly pursuits and pleasures. One's whole life is to be one sacrament or Yajna when all the actions, feelings and thoughts are an offering to the supreme.

No rigid rituals are necessary. The Brahamans or priests are described as procession of dogs, each holding, the tail of the other and chanting "om" ¬ let us eat, Om' ¬ let us drink 'Om' ¬ let us enjoy ourselves. The higher knowledge is by which the indestructible Braham is known and the vedantic doctrine of Shankra, Yoga of Patanjali and Sankhya Sashtra of Kapila can all be traced to the Upnishads. In the Taittiriya Upnishad when the son asks his father where from these beings are born, that in which they live and that in which they enter after death is Braham. The son is made to believe that the body and the smaller prana (life) manas mental processes or psyche and consciousness) vijana (knowledge and intelligence) and bliss (Anand) Blissful state of self forgetfulness and obliteration of the self are all ultimately Braham or Nirguna Braham.

The life of man is the time for preparing the soul for eternity or to join the world spirit or Braham. Man is said to be like an onion with sheaths one over the other. He is to penetrate and reach the real self. The outer vegetating body is the Unnmay Kosh, underneath is the Pranmay Kosh or the active being full of life and zest of living, further down is the manmay Kosh or the mental processes and activities like learning, memorizing, imagination, paying attention etc. Then is the Gyan Kosh or body of knowledge acquired by thinking and reflection leading to understanding and insight into the nature of things and the reality behind all existences.

The fifth stage is the Anandmay Kosh when one rising above self and breaking all the bonds & shackles of worldly desires reaches a state of mind when renunciation, self-abnegation, self forgetfulness and self-obliteration lead to blissful existence and one is merged in the cosmic spirit or Braham and become one with it or is identified with it. This state of Anandmakosh is fullness of other tendencies or states and in this state the individual soul merges with the cosmic soul for which experience each individual is to seriously apply himself as this is the ultimate goal of life and there is nothing else to achieve. This is called Moksha or self-realization or Nirvana. This is called Yoga or joining the ultimate like a drop joining the ocean & becoming one with it. Man in his life is to struggle and tries to reach the last stage of his existence by his own efforts and Sadhana, as nobody outside him can fight his battle for him. One may suggest and show the path as a Guru does, but the disciple has to make all efforts himself, as guardianship of mind is not possible.

In the Upanishads we also find the division of the life of man or his living time or states in which he lives. The waking state, sleeping state and dreaming state are quite obvious and understandable. But there is said to be the 4th state of sound and dreamless sleep which is not unreal or non existent as one after getting up says that he had a dreamless and sound sleep such a state of mind of complete self-forgetfulness and self-destruction is called Turiya state. This transcends them all. This is not blank or nothingness or a negative calm.



Every individual had duties to perform which was his Dharma and by living according to his Dharma could the individual reach liberation or moksha as dharma was the means and liberation the end or goal of life. The Pandit or Brahman had duties for learning, the warrior or Kashtriya the duty of fighting for his just cause and to save others from fear and calamities. The worker or cultivator or one doing business had the duty to earn wealth for the sustenance of himself and all others. The labourer or servant had the duty to acquire knowledge and physical health. The householder had the duty to bring up healthy children and to give alms or charity freely to the mendicants and other needy persons. He was to treat the guests like gods and entertain them with courtesy and respect. In the family life the wife had equal rites with her own duty to serve her husband and to stand by him through thick and thin. The Younger had to give due respects and regard to the elders and obey them.

All had to practice non-violence, true speaking, self control, honesty, trustworthiness, greedless ness, generosity, perseverance in work, faithfulness and such moral qualities and one maxim which every body must remember was "Thou shall not do to others what is disagreeable to thyself." In the event of clash in duties the example of the great has to be followed and the truly great are Atmajani or those who possess spiritual knowledge. The extremes are to be avoided and a middle course is the best. In the case of transgression of the law or rule of good conduct, confession and repentance are enjoined upon to the offender. Faith in Karma or fruits of action in this life was prominent in Mahabharata as success was dependent on one's own efforts and not merely on what was done in previous life as the man had freedom of action and could modify the effects of past Karma which were like fire which could be fanned into a flame or extinguished by our own efforts.

The Mahabharata was fought, between the Kaurvas and Pandavas on the just cause to assert ones' right leniency, good sense and tolerance. To suffer from injustice was as bad as to be unjust. No Body should be allowed to ride roughshod and to trample over you but each individual has a right to live with honour and dignity and anybody denying this right should be fought till the end. Dharma is to save himself even by killing others who want to destroy him as life is continuous and one is born again after death when one only changes his, clothes, name and station. There is no sin in fighting even ones' own Kith and kin, if they don't allow you to live in peace with honour as all relations are relative and not absolute. People come and go and there is no remores in elimination of the oppressor whosoever he may be.

The Ramayana is essentially the story of the Wars of the Aryans with the then natives of India who were adopting the Aryan civilization. More specifically it is concentrated on Rama, the hero, the model of Virtue and perfection and as said to be the incarnation of Vishnu (according to some authorities), He was born to suppress the wrong doers and to inculcate virtues in the heart of man by his own example. To a more rational being Rama was only a good man, an embodiment of all human excellence an ideal son, an ideal brother, ideal husband, ideal king and an ideal warrior so high souled and high minded as to be emulated. He was worthy of worship and was actually worshipped in so many temples throughout the country with his consort Sita. Some may critise him for forsaking his wife who suffered so much hardship but for an ideal king who was so devoted to his subjects forsaking his wife was no great sacrifice in order to serve the masses whose welfare and good life he was duty bound to ensure.

Every year since time immorial Rama's conquest over Ravana the lusty demon who lifted away Sita by deception, is celebrated in the entire country as the Dussehra festival when the effigies of Ravan along with that of his brother, Kumbhkaran and son Megnad are burnt. This is the victory of good over evil. Similarly Deepawali is celebrated as the festival of light to commemorate the triumphant, return home of Rama with his brother Lakshmana and wife Sita from his 14 years exile after killing Ravan & his supporters. His life is a saga of suffering as an obedient and dutiful son, a dear brother and a loyal husband who searched for his beloved with tears, never forgetting her never faltering in his duty to save and serve his better half. Ordinary man will not undergo so much suffering for a woman but not Rama. For these qualities as a perfect man, Rama is deified and people take a lesson from his life and worship him to inculcate his qualities in themselves. The value of Ramayana lies in presenting to us mortals, the example of one ideal human being to be copied to make our life sublimes here and hereafter.

A word may be said about Manu and his Dharamsutras the Manu Smriti which had a great bearing on the consolidation of Hinduism as an organised religion for social guidance, if not for knowing the philosophy and the higher reality. The name of Manu even occurs in the Vedas as father Manu and he was known to exist in 1250 BC and is known to be familiar with the Vedas and refers to previous legislators and traditions.

The code of Manu belongs to the epic period. Manu accepts the ultimate reality as Braham or Hirangarbha out of which the world is said to evolve and the Brahmans were said to come out of its head Kashtriya out of its arms, Vaish or traders and cultivators out of the thighs and the Sudra out of the eliminatory region to explain metaphorically the caste distinctions which to Manu were ordained by God. Manu sanctified the family as the unit of society and in India the stable family is given by Manu as he thought of the husband to be one complete with his wife and offspring and without this the life of man in society was not possible. He maintained that women were created to be mothers and men to be fathers and thus the foundations of a stable and unbroken family as a social unit were laid and divorce was not known. Social duties were to be fulfilled first and foremost and the desires which were against one's dharma had to be curbed.

The Ashram Dharama of the individual in his 4 stages of life was enunciated. The Brahmachary was for learning and educating himself, the householder or Grahasti was to perform all duties as a citizen towards all concerned the Vanprasthi was to retire from home life to do social service and Sanyasi was to renounce the world and devote himself to raise the moral and cultural standard of the people by his discourses and teaching as a free lancer, or Privarajak.

This Varan Ashram Dharama as indicated above was the strong foundation on which Hindu q society was built up, though one could say that each individual was all the 4 castes rolled into one as one, is to be able to earn money for his upkeep & for social needs and to be able to serve by doing even menial jobs. It was a mistake of Manu to divide society in 4 castes which later became hereditary and hampered social growth in making Indian society progressive, outgoing and adventurous, though the caste system may have served some purpose to preserve the culture of each group and to meet the onslaughts of raiders, intruders, marauders and the outside invaders. But it stood in the way of creating a truly democratic polity.

The other great work which formed the strong pillar of the edifice of Hinduism was the Gita - which infect formed a part of Mahabharata, as it was in essence created on the battle field when Krishna instructed the faltering and wavering Arjuna about his duty as an insulted and wronged Warrior. Later formed a beautiful book on philosophy, ethics and religion but it essentially teaches everyone the way of liberation through Bhakti or devotion to God and here to lord Krishna himself in his universal spirit and form which he revealed to Arjuna who was overcome by anguish with the thought of Killing his own loved ones, Arjuna was full of false compassion and he was assailed by the doubt about the reality of things and the Maya of transitory attachment to his own desires and passion and love even for those opposing and tormenting him.

Lord Krishna told Arjuna that as a Kashtrya it was his duty or Dharma to fight the wrong doers and not to be dismayed by thought of destroying them as life is not destroyed and men come and go and when reborn they assume different forms, appearance and position in new places of residence as one changes his clothes and name. Each as a part of Braham which is behind the objects of the world. Individual Atma and the universal self, Paramatma or Braham are one, both being of identical nature and the individual Atma is to realise its true position as a part of Braham and to merge in it or to identify with it as is the goal of life and the end of all human endeavors. This realization is by love, faith, prayer and devotion or Bhakti of the personal God in the body of Krishna, though ultimately he is the Absolute, sat, chit and Anand or reality, goodness and bliss. Devotion to God requires Un-attachment to desires for sense objects and in Bhakti with prayer there is bliss and rapture due to oneness with God.

Though giving predominant position to Upasana or Bhakti, Gita also advocates the path of gyana or wisdom and of selfless action or Karma for reaching the goal of liberation or self-realization which mean identification of the Atma with Braham. Gita recogonizes acquiring knowledge of external things through intellect and also grasping the ultimate principal behind the apparent, through intuition. With intuition one can see God in every thing and with concentration and meditation the real can be realized. Gita asks everybody to do Nishkam Karma or action without attachment or being bound by one's duty is to work and not to be idle and not to expect the desired results. Honest trial is success as what else can one do except trying as the results are not in our hands or under our control. In doing selfless acts, egoism is eliminated and a sense of divine is kindled. Karma marga of doing work for the sake of doing and not for results or fruits of action leads us to a condition of heartfelt devotion to the divine.