Soon after the propagation of Vedanta through the Upanishads
and other texts, the Rishis, steeped in tapas and the spiritual
experience they gained therefrom, composed the Smrithis,
expatiating upon the codes of conduct for the people, during the
various stages of life as well as when they occupied various
statuses in society. The Smrithis, however, did not acquire the
authority that the Vedantic texts had, for they dealt with rights
and responsibilities, duties and obligations.
Such Smrithis can be found in sacred scriptures being adored by
followers of other religions. They consider such social codes and
individual guidelines given by their Prophets and Seers as
valuable and binding. We too revere them and should continue to
revere them as regulations set up for the good of society and the
progress of man. For, we must admit that they were framed by
mahapurushas, outstanding sages and well-wishers of the people.
But, in process of time, the Smrithis suffered change, by
omissions and additions and by differences in emphasis. The sages
allotted for each era or Yuga, a particular Smrithi, as
authoritative, for, too many Smrithis with divergent counsel,
caused confusion and doubt. They said, those in the Kritha yuga
have to consider one Smrithi as specially laid down for them, that
those in the Thretha yuga have to follow the dictates of another,
that in the Dwapara yuga, people have to observe the path
prescribed in a third and that the Kali Age people have to resort
to a fourth. When centuries roll over the land one after another,
new problems arise, new situations and predicaments confront man,
and so, the laws and limits of the past have to be altered here
and there. Indeed, such adjustments are a part of the Design. The
people have to be shown the path to spiritual progress, under the
altered circumstances and so, the Smrithi that suits the new era
is declared as binding.
Nevertheless this has to be borne in mind and carefully
noted in memory by the readers. The Atma Dharma, enunciated in the
Vedanta, is eternal, unchangeable. It can never be watered down or
'adjusted to the needs of the times'. Faith in the Atma as the
Core, the Reality, the Goal is the lasting teaching; it is true
for all time. The truths of Atma Dharma are based on the eternal
foundations of the core of Purusha and Prakrithi, of Man and
Nature which is the projection of the Divine Will. So, they are
beyond the reach of change. They are as relevant and as valid
today as they were thousands of years ago. Even when a thousand
more years roll by, their relevance and validity cannot be
affected in the least. Vedanta will stand firm irrespective of the
past becoming the present and the present flowing on into the
future.
The moral codes and ideals of good conduct, the Sadhanas that
man can adopt to control his mind and senses and purify his
intelligence have, however to suit the conditions of the people,
the bonds they cultivate among themselves and other groups. With
the changing face of social conditions, they too have to undergo
adjustments and modifications. They could well be appropriate and
beneficial under certain circumstances of time and space, but
might be not so, under other circumstances. For example, the food
regulations that are prescribed during certain periods are
withdrawn and new rules laid down during certain other periods.
Climatic conditions dictate the type of food needed. Smrithis
recognise the need and allow changes in food habits, in order to
maintain health. The same attitude is seen in other matters also.
For the same reasons under modern conditions, it is desirable to
have changes in the regulations and limits that govern society. Of
course, the fundamental principles of Dharma must remain
unaffected. They can never be shaken or unloosened.
Now, about the Puranas. "Puranam pranjali kshanam". That is to
say, the Puranas deal with historical incidents, of Creation and
Evolution. The incidents are so chosen and narrated that they
provide illustrations of basic philosophic truths. The Puranas
were composed to expound the teachings of the Veda and Vedantha to
the common man through interesting mythological and legendary
tales. The language of the Vedas is very ancient and it contains
many archaic elements of grammar and vocabulary. Even great
scholars find it difficult to discover the age when the rks were
formulated. But, the Puranas were composed in the language that
was current and that was easily understood at the time. What we
now know as the Samskrit language is the language of the Puranas.
Not only scholars but even ordinary folk could easily follow that
language when the Puranas were written.
The Puranas have historical narratives of Divine Personages,
great Rulers and Dynasties; and the fortunes of kingdoms and
communities. Through them all can be seen shining examples of
Dharma and expositions of spiritual principles.
All the texts, scriptures and holy books referred to are
grouped under the one comprehensive name, "Hindu Sastras." It is
no wonder that the people who revered and composed during
thousands of years such a vast and valuable literature of religion
and philosophy were, in course of time, divided and subdivided
into sects and subsects, owing preferential loyalty to special
creeds and beliefs. Some of these had broad gaps between them. We
have no time now to elaborate on the fact that the differences
between the sects are based on attitudes born out of the freedom
of thought that was authoritatively allowed by the ancients. Nor
is it necessary. What we have to grasp are: the truth accepted by
all, and the attitudes approved by all, that is to say, the
principles which a person calling himself 'Hindu' has to believe.
What is exactly the Cause of Creation? What is the nature of
the original Substance which Creation affected and how? These are
questions important not only for Bharathiyas but for all men prone
to inquiry. There can be no effect without a cause; there can be
no structure without a base. Well. It can be asserted that all
this visible Cosmos has Brahmam as the root cause. But, what is
Brahmam? Brahmam is eternal, pure, ever-vigilant, omniscient,
indivisible, formless; Brahmam is the origin of this Cosmos or
Jagath. Brahmam is shaping, evolving and fostering this Jagath.
Now, a few doubts might arise in people's minds: How is it that
there is so much partiality evident in Creation? Some are born
healthy and some others, unhealthy. Some led prosperous care-free
lives, while others toil throughout their lives in dire poverty.
Certainly, it can be argued, there are signs enough of the
partiality that the Creation or Creator reveals.
It has to be made clear that life thrives on death. Life is
based on death. One living thing consumes another, in order that
it may live. The strong trample on the weak. This tale of terror
continues unceasingly. That is the very nature of this world.
Seeing this, people conclude that, if the world was created by God
He should be Cruelty itself. Such inference appears justified from
the ordinary man's point of view. But, the Bharathiya Paramartha
Vahini, the Pure Stream of Bharathiya Spiritual Culture declares
that this is not true at all! God is not the cause of either
misery or joy, of good fortune or bad, it announces. Then, who
brings about the evil and the good? We ourselves, is the answer.
Rain falls equally on ploughed land as well as unploughed. Only
the ploughed land derives benefit therefrom. The clouds are not to
blame. The fault lies in the ignorant idler who lets his land lie
fallow. The Grace of God is ever at hand; it has no 'more or
less', no ups or downs. We draw upon it, more or less, or let it
go by, or use it for our good.
The question might arise "For what reason are some born in
happiness and some in misery? They have done neither good nor
evil, to be treated so unequally. True, they have done nothing in
this life, they are only just born. But, they had done good or
evil, in previous lives. The consequence of what was done in the
previous life has to be experienced in this life.
Now, we can arrive at two conclusions on which all sects of
Hinduism are agreed. The Buddhists and the Jains also accept these
two. Every one of us has a firm belief, that life is eternal. It
could not have originated from nothing. That is impossible. If it
has come out of inert slime or mud, it would have been inert and
inactive. All things put together will disintegrate. All that is
bound by Time will end in time. If life started only yesterday, it
cannot last beyond tomorrow. If it has roots, the roots shall go
dry and the tree cannot survive for ever. Life must have been
existent ever since the Cosmos has been in existence. It does not
require arguments to understand this truth. Do we not see that all
modern sciences are tending to confirm more and more assuringly
and clearly the revelations made in the texts and scriptures of
Bharath? This too has to be accepted some day.
As authoritative texts of the basic beliefs of Bharthiya
Culture in the spiritual field, the Upanishads, the Brahmasutra
and the Bhagavadgita, the Prasthanathryas, or the Three Sources,
have to be reckoned. Many in India feel that the A-dwaitha Vedanta
alone is the correct one. But, this attitude is not a correct one.
The Upanishads are the very Voice of Iswara. The Brahmasutra is
the supreme embodiment of the principles and doctrine propounded
by Vyasa; it is the most important of the texts depicting
philosophic doctrines. It harmonises the entire body of
philosophic beliefs; though based on earlier texts and
dissertations, there is no conflict between the earlier and later.
In the aphorisms of the Brahmasutras, each conclusion attains
fulfilment and reconciliation. The Bhagavadgita acts like a
Commentary provided by God, for Vedantha.
All sects of Hinduism, who claim to be authentic and orthodox,
accept the Three Sources as their basic texts - whether they are
Dwaithins, Visishtadwaithins or A-dwaithins (Dualists,
Qualified-non-dualists or Non-dualists). Whoever desired to
propagate a new interpretation or a new attitude or theory -
Sankara, Ramanuja, Madhwacharya, Vallabhacharya or Chaitanya - had
to propagate it through commentaries from that standpoint on the
Three Sources, the Prasthana Thraya only. Therefore, to assert
that Vedantha can be used only with reference to the Upanishads
and the doctrines that they teach will be a great mistake.
All conclusions drawn from the Prasthana Thraya are genuine and
deserve the name Vedantha. Visishtadwaitha as well as Dwaitha have
as much claim to be known as Vedantha as Adwaitha. This Unity in
Diversity, this Harmony of difference, this is the core of the
current of Bharathiya thought.
There is milk in the body of the cow. The milk has ghee in it.
But, the cow cannot derive any strength through that ghee. The
milk has to be taken out of the animal, it has to be boiled, and a
little sour curd poured into it in order to curdle it; then, when
the milk is transformed into curds, it has to be churned and
butter separated and rolled. Afterwards, the butter has to be
melted and clarified, to get the ghee. The ghee thus prepared can
be fed to the cow and then, it would be rendered stronger. So too,
just consider - God is omnipresent. Yet, He is not amenable to
man, unless man does Sadhana.
There is oil in the sesame seed; there is butter in milk; there
is water underground; there is fire latent in wood. Similarly, the
Omnipresent God is in the human body and the human mind. When we
seek to separate Him and identify Him, one has to make efforts and
do Sadhana. Then, as a consequence of the effort and the Sadhana
one will realise that God is oneself and there is no difference
between the two. This is Liberation, Wisdom, Realisation,
according to Adwaitha. Sankara names this process the Upasana of
Adwaitha.
Now, about the Upasana in Visishtadwaitha. Is the Sadhaka to
consider the God whom he yearns to adore, as different and
separate from him or as a part of him, associated somehow with
him? This is the question Now for the answer. The Jiva is the soul
of the body; God is the soul of the Jiva. Having one's faith fixed
thus, adoring God is the means that Ramanuja has propagated. All
this Cosmos is part of Him; It is in Him. He is the inner
Motivator and He is present in all. That Supreme Person can be
owned only through unflinching devotion, Prapatthi, Saranagathi,
Total Surrender. "Thwameva sarvam mama deva deva". "You are my
all, O my God of Gods. You are my only Master", - this is the
attitude one has to develop and make one's own.
The Upasana of Dwaitha - the Jivatma and the Paramatma
relationship is as wife-husband relationship. The Full Free
Supreme Vishnu is the husband, the master, the lord, the ruler,
the provider; the individual is the ruled, the dependent, the
wife. This method of Sadhana has been taught by Madhwacharya.
Without devoted attachment to the Lotus Feet of the Lord, that is
to say, without Bhakthi, liberation from the cycle of Samsara, why
even purity of intellect and emotions, is impossible of
attainment. For those who have the spring of ecstatic devotion to
the Presence of the Lord within them, though they may not have any
texts to ponder over, the very contemplation of the Beauty, Grace
and Power of the Lord will give them bliss of superconscious
Bhakthi. One cannot discover what prompts the experience. In that
ecstatic mood, they discard all sense of shame and personality,
and yearn to become the beloved of God, in blissful Union. They
will then dance and sing aloud and be merged in genuine joy and
Ananda. Sadhana in conformity with this faith has been laid down
by Madhwacharya. The agony of the lover to attain the beloved is
the true sign of Dwaithopasana. This has been elaborated in a
thousand ways by others who came after.
The Upasana laid down in the Gita, is incorporated in the
Mahabharatha, named as the Fifth Veda. The Mahabharatha is a
veritable treasure-house of gems illumining the problems that
confront man in worldly and spiritual matters. The Mahabharatha is
a magnificent drama that was enacted by Sri Krishna on the stage
called Dharmakshetra, where He had collected together all the
items he needed for the production. Madhava, that is to say,
Krishna, was Director who collected the participants, the cast,
the songs each had to sing, the words each had to utter and
decided on the exits and the entrances. He was the actor, the
witness, the producer, all roles were He. On one side,
immeasurable worldly power, soaked in unrighteousness, on the
other side righteousness filled limited Atmic power. This is the
essential charm of the Mahabharatha. This is the Bhagavadgita. The
entire essence of the Mahabharatha is in it. "Karishye vachanam
thava" - "I shall do exactly as you order". "One can find safety
and happiness in doing one's own duties" - "Swadharme nidhanam
sreyah". These are the touchstones of worldly Dharma.
Neglecting the path of Bhakthi which can add unto you all
prosperity and progress, those who close their eyes and
contemplate on "Aham Brahmasmi", "I am Brahmam", and suffer from
the egoism it confers get only misery as their reward. If husk is
pounded, no rice can be secured? Having no faith in Krishna's
words, if one goes as his intellect dictates, it cannot be the
road that leads to ultimate Truth, the Brahmathathwa. The
Bhagavadgitha has itself taught beyond the possibility of doubt,
by means of illustrative descriptions and incidents that Krishna
is Parabrahmam itself. It is the essence of all Vedanthas. It is
the repository of the Amrith, the Nectar; churned out of the
entire collection of Sastras. It is the sacred stream of Indian
Spiritual Thought, held in one text. Is there any one who can deny
this?