Shreepal Singh, Advocate, Supreme Court
Shrutih:
Hindu religion is founded on “Shrutih”, which means “a thing that has been heard” and thereon an elagant superstrucure is erected with what is called “Smrtih”, which means “the one that has been remembered.” The “Shruti” had been heard by sages from – or revealed to them by – Divine, which was not written down but committed to their memory. That knowledge was passed on by repetition from one generation to another, till ultimately it was written down after a long time.
Vedas:
The “Shruti” consists of four Vedas – Rig, Yajur, Sam and Atharva. Veda means,”Which is known” – or knowledge. Hinduism is based on this knowledge. Each Veda is divided into three parts: 1. Mantrah or Samhitii collection; 2. Brahmanam; and 3. Upanishat.
Mantras, Brahmanas and Upanishadas:
The Mantra are sentences in Sanskrit language, which have an order of sounds and power to produces certain effects, and are hymns to Divine. The Brahmana are directions about ritual for performing ceremonies, which were sung in Mantra hymns. The Upanishat are deep philosophical teachings about the nature of “Brahman” (or the Supreme Divine), “Soul” (or Self separated from Brahman), man, universe, bondage and liberation. They are the foundation of Hindu philosophy and too difficult for an average mind to understand.
Though in all there are more than 200 Upanishats, traditionally they are numbered at 108, out of which the principle ones are: Isha, Kena, Katha, Prashan, Mundaka, Mandukya, Tattiriya, Aitareya, Chhandogya and Brihadaranyaka.
Dharma Shastras:
The Shruti is considered of supreme authority and the Smriti or Dharma Shastra stands next in authority to the Shruti. It consists of four great works, which are written by Sages and of which the contents are laws and regulations governing the life of individual, family, society, nation and humanity.
Smiriti are four in number: 1. Manu Smrtih or Manava Dharma Shastram or the Institutes of Manu; 2. Yagyavalkya Smrtih; 3. Shankha Likhita Smrtih; and 4. Parashara Smrtih. The first one of these is the chief compendium of Hindu law, Manu being the great Law-giver of the race.
Vast Litrature:
While the Shruti and the Smriti, the Puranas and the Itihasa make the edifice of Hinduism, the religion itself has given rise to a great literature of science and philosophy.
The science was divided into the Shadangani – the Six Angas, literally six limbs. These six limbs, or branches, comprised what would now be called secular knowledge. In the old days religious and secular knowledge were not divided separately.
While the Shruti and the Smriti are the bedrock of Hinduism, the religion itself has given birth to a vast mass of literature, which includes philosophy, science and history. All this literature has one object : Putting an end to eternal pains of humans by enabling the separated human “Self” of an individual to reunite with the “Supreme Self”. It is sought to be achieved by the development of “Jnanam” or Wisdom. Though the ways employed towards this end are different, but they are different only to suit the different mental aptitudes of men leading to this only one goal.
Philosophy:
The philosophy has six divisions – or “Shad-Darshan” – namely, Nyaya, Visheshika, Sankhya, Yoga, Mimansa and Vedanta. Nyaya and Vaisheshika arrange things of this world into a certain number of kinds and then point out how men know these things with the help of his senses; by inference and analogy; by testimony of other wise and experienced men; and then they explain how God has made this world out of matter and why the highest and most useful knowledge is the knowledge of God. Sankhya explains the nature of “Purushah” (or Consciousness) and “Prakritih” (or Matter), and their inter se relation. Yoga shows how five senses and corresponding five organs are used by us to know things and how there are also other “subtle” senses and organs to know things that we cannot know by our ordinary sense organs, and also how those “subtle” senses can be developed by those men who are seeking Divine. Mimansa explains what “Karma” (action or conduct) is and how this “Karma” brings forth its consequences for us and binds us to this world, subjecting us to take births again and again. Vedanta finally explains the true nature of Divine or God and of “Jiva Atma”, and shows how this “Jiva Atma” of all living beings is in essence the same and an inmost God living there. It shows how men may live a life so that their “Karma” shall not bind them, and how by the practice of “Yoga” they may understand the “Maya Shakti” of Divine, merge themselves in Divine and become one with God (gain ‘Moksha”).
Science:
Science too is divided into “Shadangani” – Six Angas – and includes Grammar, Philology, Astrology, Poetry, totalling together into sixty-four branches of science and arts. A person mastering all these branches of science was considered a man of deep learning.
History:
“Puranas” are memories down the ages or “Itihasa” (history), which were committed to writings, although much corrupted by the vested interests in substance down the ages.
Essence of all Knowledge:
All this knowledge of Hinduism concludes in brief that there is One Divine in the whole universe; this One Divine has many forms; this One Divine’s separated spark is formed into a “Jiva Atma” that dwels within every living being; in this world many beings, including human beings, are born and they do “Karma” or acts or conduct; and undergo cycle of birth, death and rebirth, and after completing an endless cycle of creations and destructions ultimately get liberated from this vicious cycle of birth and death – that is, this Jiva Tma gets “Moksha”. Let us write a few words about each one of them.
One Divine – Without and With Attributes:
The infinite eternal one is changeless in its existence and all that which ever was, is, will be and can be come only from this ONE, HIM or HER or IT and return back to this ONE, HIM or HER or IT in an endless cyclic repetition of creation and destruction. HE, SHE or IT is ONE and DIVINE, and Hindus call it “Brahman”, which is “Nirgun” or without attributes.
But men have given many different names to its many different forms, which are its manifested states or “Sagun Brahman” – or “Brahman” with attributes. It is this Divine that is spread in universe. These two are the states of “Brahman” (with and without atributes), on which Hindus bestow such great apithets as “The One; the Great Lord of Being; the root-cause of all beings; the Ultimate Truth; the Ultimate Conscious; the Ultimate Bliss – or “Sachidananda”. Sometimes HE is called “Purusottama” – or best of “Purusha”. Thus, this Divine force is without Attributes and with Attributes.
Prakriti and Purusha:
When manifested in matter HE is called “Prakriti”. The interplay of “Purusha” and “Prakriti” makes the manifest universe possible, which can be seen, touched, tasted, smelt, heard by our senses – that is, perceived by us. This is the material world. But there is much more beyond this material world, which cannot be perceived by us. Hindus call all this phenomenon a “Leela” (play) of Brahman and some other Hindus call it the “Maya” (illusion) of Brahman.
Leela:
This “Leela” or play is real from our perception but in ultimate reality, it is “Maya” or illusion created by the power of Divine, if seen from the perspective of one who has merged with that Divine. Both these statements are contradictory to each other but both of these are true – they are the relative truth – or one truth seen from two contradictory positions (states of consciousness).
He is in everything and makes it possible for them to exist. He separates His one part into a Jiva Atma and gives life to all living things. He is an Atma – the Self – and an immortal inner ruler dwelling in all objects. There is nothing that can exist apart from Him. An “amshah” – a part of Him – in a body of matter is called a Jiva, or a Jivatmsi – or a separated Self.
Divine – Eternal, Infinite and Cyclic in Motion
The infinite eternal one is changeless in its existence and all that which ever was, is, will be and can be come only from HIM or HER or IT and return back to HIM or HER or IT in an endless cyclic repetition of creation and destruction. HE, SHE or IT is ONE and DIVINE, and Hindus call it “Brahman”, which is “Nirgun” or without attributes. ….
Divine – One in Essence but Many in Forms for Humans:
But men have given many different names to its many different forms, which are its manifested states or “Sagun Brahman” – or “Brahman” with attributes. It is Divine spread in universe. These are the two states of “Brahman”, on which Brahman Hindus bestow such great apithets as “The One; the Great Lord of Being; the root-cause of all beings; the Ultimate Truth; the Ultimate Conscious; the Ultimate Bliss – or “Sachidananda”.
Sometimes HE is called “Purusottama” – or best of “Purusha”. When manifested in matter HE is called “Prakriti”. The interplay of “Purusha” and “Prakriti” makes the manifest universe possible, which can be seen, touched, tasted, smelt, heard by our senses – that is, perceived by us. This is the material world. But there is much more beyond this material world, which cannot be perceived by us. Hindus call all this the “Leela” (play) of Brahman and some other Hindus call it the “Maya” (illusion) of Brahman. This “Leela” or play is real from our perception but in ultimate reality, it is “Maya” or illusion created by the power of Divine. Both these statements are contradictory to each other but both are true – they are relative truths.
He is in everything and gives life to all things. He is an Atma – the Self – and an immortal inner ruler dwelling in all objects. There is nothing that can exist apart from Him. An “amshah” – a part of Him – in a body of matter is called a Jiva, or a Jivatmsi – or a separated Self.
Play of Absolute One in Many Forms:
When Divine wills to play His “Leela”, He first makes out of Him a part as “Prakriti” – as if His mirror image – just the opposite and converse of His absolute “Sachidananda” form. It is the dead “Prakriti” or matter. And then within a “time-frame” He shines out of that “Prakriti” and makes it fall into shapes. The aspect of Divine in which He creates the worlds is named by Hindus “Brahma”; the aspect in which He preserves and maintains these worlds is named “Vishnu” and the aspect in which He dissolves or destroys these worlds – when they are worn out and of no further use – is named “Shiva” or “Mahadeva”. These are the three “Aspects” or “Faces” of “Supreme Brahman”.
Thus Brahma completes His share of “the great task of the universe” by creating it; Vishnu does by maintaining and preserving it; and “Mahadeva” does by dissolving it – thereby liberating the Jivas, calling them to union with Divine and bliss. One may read in “Aitareyaranyaka” a facinating description of the story of evolution from dead matter to plants to animals to men, until in man “Atma” is manifest and of the desire of the mortal being to become the immortal one.
Avataras:
When things do not go in the right direction, Vishnu comes down – or incarnets in the form of “Avatar” – to put them right. Ten of Vishnu’s such Avatars are mentioned in the sacred literature of Hindus as: Matsya (fish); Kurma (tortoise); Varaha (boar); Narasimha (half lion half human); Vamana (dwarf human being); Parashu Rama (a sage with high temper); Rama (Vishnu as an ideal king); Krishna or Balarama (Vishnu as as an ideal teacher); Buddha (Vishnu as an ideal of human conduct); and Kalki (the last one at the end of Kaliyug, who is yet to come).
Our ‘Karma’ or Action:
Karma, a Sanskrit word which means action, is used to denote a definite connection of one’s conduct in the present to what will be its consequences for him in the future. In this universe things do not happen in disorderly ways by chance or accident. Universe is strictly goverened by the law of cause and effect that has no exception, and acts and their consequences follow a regular order of succession. As a seed when planted in the ground grows into a tree with its stem, branches, leaves, flowers and fruits, so does one’s Karma give birth to its good or bad consequences. As the seed of cactus produces thorny cactus and the seed of grape produces sweet grapes, so do one’s bad Karmas produce evil consequences and good Karmas produce happy results for him. Whatever we sow by our actions comes back to us. This is Karma.
Our freedom for ‘Karma’:
It is for him to chose the kind of his Karmas or conduct – good or bad – and reap their fruits. One is free in chosing one’s Karmas but not in their onsequences, as they are ordained to follow those Karmas. “As one sows, so does he reap” is the law of Karma. But chosing one’s actions, conduct or Karma is not as simple as it looks, because one is always driven in chosing his actions or conduct by his desires, thoughts and bodily demands. Every action has a thoughts or desire or body demand behind it that propels him to indulge in that action. They precede the action. This means, in order to control one’s actions he would need to tame his these triple entities: thoughts, desires and body demands.
Riddle of ‘Karma’:
Only when we understand this riddle, can we solve Karma’s problem. By acquiring knowledge and gaining experience we become able to tame these triple entities, the taming of which by various means or techniques is the sole objective of Hinduism. Though by acquiring knowledge and gaining experience one may improve one’s Karma but that doesn’t solve the whole problem – as one may resolve to bring a good change in his conduct but still the pressure of his past Karma would resist his resolution to bring that change.
There is no way but to pay the price for one’s bad Karma, and still to struggle to bring a change for the good.
Rebirth – a way out of the problem:
Mercifully for Jivas, the Divine has devised a way out of this impasse by providing an outlet in the mechanism of rebirth of the individual “Self” or soul. “Karma” is a long drawn process working over many count of life and death and again life. Buddha became a Buddha only after improving his Karma in five hundred past lives – he remembered his five hundred past lives (which all are narrated in Buddha’s “Jataka”). The same was true for Mahavira. It is so with everybody. It is the law of “Karma”, which has no exception.
Visible World and Occult Science of Invisible Worlds:
We all know the world where we live – we can see and touch it, that is, we can perceive it. We also know that there are worlds – like the worlds of electromegnatic waves or gravity waves – that we cannot see or touch but through appropriate intermediary means can find their existence. However, all these visible and non-visible worlds are material, that is, they are made of matter. Hinduism tells us that there are more worlds, which are invisible but not material and into which living beings, including humans, go when they pass away from this earth on their death.
Trilokas:
They are termed “Triloka” (three worlds) and all “Jiva” (living beings) bound by birth and death and the law of universal evolution come on their birth into this visible world and after their death here proceed into those invisible worlds to carry on that evolutionary process.
Those Lokas – like here on earth – too have their own inhabitants, some bad (Pisacha and the like) and some good (Devas and the like), who too are bound by the universal law of life and death, and evolution. These three “Triloka” are termed “Bhurloka” (material world), “Bhuvarloka” (intermediate world between Bhurloka and Swargloka) and “Swargloka” (the world of heavenly bliss). “Bhurloka” is partly visible and partly invisible, “Bhuvarloka” and “Swargloka” are invisible to ordinary humans (that is, except spiritually accomplished Yogis). There are some further subdivisions of those invisible worlds – like “Pretaloka” (world of ghosts), “Pitriloka” (world of dead relatives), “Indraloka” (world of Deva Indra), “Suryaloka” (world of luminicence) etc.
Triple Bodies in Living Beings:
All “Jiva” (living beings) have three sheaths within their constitution, each of which corresponds to these three visible and invisible “Triloka”, namely, the “Annamaya Kosha” (material body), the “Pranamaya Kosha” (energy or vital body) and the “Manomaya Kosha” (mental body). This mental body is the result of evolution and its presence is confined to human beings alone, and in some rare cases of sufficiently developed animals too.
Moksha:
The migration of “Jiva” from one Loka to another Loka is its pilgrimage – its cyclic evolutionary journey from lower form of life in microbs and plants, to higher form in animals, to humans, and their birth in the visible world, death here, life in the invisible worlds, death there, re-birth in visible world again – and this process continues till Jiva’s “Self” becomes weary of this futile journey and longs for the liberation from such futile exercise – that is, longs for the “Moksha” (liberation), or “Boddhi” (enlightenment). It is an occult subject and is not open for discussion to ordinary persons, howsoever intelligent or wise one may be. It is a subject meant only for accomplished Yogis (who have gained mastery over their thoughts, desires and body demands) and we need not state anything further in this respect.
Great Hindu Social Institutions:
There is one thing that must always be remembered in respect of the twin institutions of “Ashram” and “Varna”. While the existence of only one Divine, many of His forms and varied visible, partly visible and invisible worlds is a preordained universal scheme of Divine, in which humans have no say or power to make a change, the institutions of Ashram and Varna are man-made. They were devised to facilitate on Earth the journey of Atman (Self) geared towards its destination (Moksha) and to suit the circumstances of the time they were devised in. They are not preordained by Divine. They are emanable to a change. They can be changed and need to be changed today to suit the modern time, in which we live today. However, the change should be only to facilitate on Earth the journey of Atman (Self) geared towards its destination (Moksha) and suit the circumstances of our times.
Since ages Indian sages have made persistant efforts to gain mastery over their thoughts, desires and body needs, whereby they were enabled to observe this “Bhuvloka” (material world) in an unbiased manner and also to enter varied other “Lokas” (worlds), which remain invisible to ordinary humans. They made observation of these worlds and acquired their knowledge. In the light of that knowledge Hinduism has devised institutions of “Ashrams” and “Varnas”.
Hindu Institution of “Ashram”:
“Ashram” is an institution that regulates the life of an individual in society, while institution of “Varna” governs their collective social life. These institutions are aimed at providing a congenial environment for smooth spiritual progress of the individual and society here on earth towards the ultimate destination of life. These institutions worked for ages as an excellent lever to make humans spiritual evolution a fast-paced process. In view of our knowledge of life and its evolution, which knowledge is founded on the “Shruti” of Vedas, “Smirti” of sages and narrated in “Shad-Darshan”, it is but logical that all such institutions, whether for individuals or for society, need to be fashioned in tune with the time in question and deployed only for the good of the “Jiva-Atma” (the Self) and for nothing else.
We know there are definite stages in the life of an individual from his birth to death, and likewise there are definite stages in the life of a “Jivatma” in his long evolution through myriads of births and deaths. In both of these cases – of an individual and of a Jivatma – there are four stages. In the life of an individual between one birth and one death these four stages are called “Ashramas” (literally, resting place in between) and in the case of a Jivatma passing through countless births and deaths these four stages are called “Varnas” (literally, colours). Incidently, in modern times the meaning of “Varna” has been corrupted to mean “castes” by birth, which concept is alien to its original purpose. We are concerned here with the Ashramas.
The four stages of “Ashramas” are firstly, Brahmacharya (the stage of studentship); secondly, Garhasthya (the stage of house- holdership); thirdly, Vanaprastha (the stage of forest-dwelling, i. e. seclusion); and fourthly, Sannyasa (the stage of total renunciation of the world, i. e. asceticism). In none of these stages must the man indulge in the special duties of the other three ones. The student must not be a householder, a recluse, or an ascetic ; the householder must not be a celibate, a recluse, or an ascetic ; the recluse must not seek again the joys of the household ; nor must the ascetic long after the quiet attachments of the recluse. Each stage has its own duties and its own purpose of furthering the journey of a Jivatma in smooth manner. If discharged properly and enjoyed fully at its own stage, they all lead to the same goal, that is, an orderly unfolding of the Jivatma. When the “Ashramas” are disregarded, the pace of the evolution of Jivatma is hampered and delayed. The institution of “Ashram” merely provides one an opportunity to gain experiences of all variety and make a free choice – whether to unfold one’s energy in the lower worlds or to use them to rise towards higher realms. One has the freedom to chose one’s path and devote full attention and energy to that psth. It depends solely on one’s aptitude.
In essense, “Jivatma” is an immortal being and an inner master of one’s evolutionary journey where it knows what is best for the person, within whose heart it dwells. There is not in haste for “Jiatma” in this matter as the eternity of time is lying at its disposal. In the light of his experiance one has to move forward at his own pace and harmoniously. In human life, there are stages of infancy, childhood, youth, maturity and old age. It is a natural sequence, which no man can escape or change, and the institution of “Ashram” simply utilizes these stages of life in a wise and diligent way.
The unfolding Jivatma in man, clouded by the matter where he has not yet mastered over its gross puls, moves irregularly in his life. Sometime he is led by his “Manah” (mind) and sometime by his “Kama” (desires), which hinder his due evolution. The child would be a youth, the youth a man ; the old man grasps backward at the joys of youth ; and thus life is robbed of its serenity and its usefulness for “Atman” (Self). In order to counteract this mistaken eagerness and lack of balanced order, the great Rishis had put in place this institution of Ashram.
“JivAtman” being an imortal spark of consciousness knows everything and its endless painful journey through inumerable births and deaths of its material vehicle wherein it dwelt. It dwells deep within that body, say in its heart, but always remains imprisoned by the clamouring walls of biological needs for survival – when it lives at the stage below humans in its evolutionay journey. And, at the human stage, it remains veiled and hushed up in silence by the thundering clouds of his thoughts, desires and body demands, which call one to pay full attention to their voices. Though at the human stage Jivatma is at a highly evolved stage and it often calls one from behind these clouding veils that it be heard, but its voice is seldom heard and acted upon. This voice is generally called the voice of heart – or the voice of conscience.
As in humans there always remains a clamour of their thoughts, desires and body demands this voice of the conscience is drowned in the din of this clamour. If a human is spiritually evolved enough to be able to quiet the clamour of his thoughts, desires and body needs, then this “Atman” – or the voice of conscience – comes to the front of his personality and takes control of his personality, and its voice is heard and paid attention to. Then, this voice guides his conduct. Such persons have mystic powers. They are held by ordinary humans as “Avatars” or “Prophets” of Divine. It is the story of evolutionay journey of Atman. It is as simple as that.
Hindu Institution of “Varna”:
Jivatma through myriads of births and deaths of physical body from lowest to the highest rung of life, wherein it remains imprisoned behind the veils of vital insticts (and thoughts in man), traverses its long evolutionary journey, and arrives and sits in human body. We understand that it is the living physical body only that undergoes its evolution through natural selection and forget that Jivatma too, dwelling in that physical body, undergoes its evolution.
In biological evolution we divide the kinds of life and make a “Tree of Life” based on certain similarities how that life works in a class of that life. Ordinary people do not have any clue of Jivatma that is dwelling in that body or of its evolution or of its division into classes. Accomplished spiritual persons or Yogis know its gradation very well. This Jivatma very well remains present in microbs, plants, trees and animals – albeit in an underdeveloped form. Once biological life in man evolves further – beyond instinctive demands of physical body – and expresses its vital cravings (desires) and mental thoughts, then this “Jivatma” dwelling in humans can be classified into different orders or classes.
Hindu Sages have classified Jivatma into four classes – “Varnas” or colors – called, “Brahmin”, “Kshtriya”, “Vaishya” and “Sudra”. The basis of this classification is the stage of evolution of Jivatma, which is reflected in the conduct of the person wherein that Jivatma dwells and exercises its control from behind the clouds – or veils – of thoughts, desires and body demands to guide the conduct of that person. It is the aptitude, conduct and acts of a person that determines his “Varna” – and certainly not the “Varna” of the family wherein he is born. It is too easy to understand that a particular evolutionary stage – or “Varna” – of a Jivatma is achieved only by its experiences of life gained in inumerable number of births and deaths.
This stage or “Varna” is reflected in one’s conduct in life. This is the only meaning of Varna. When people in society are classified according to the work or actions, we find that this Varna or color system is found universally among humans – whether they name it something or not. Hindu sages – like Manu – have keenly observed this social division of work based on conduct and simply termed it Varna to orderly regulate the polity. It was a great social discovery made in India. All sections of human society – or countries – follow such division of people based on their work (and never ever based on their birth into a family) but they do not name it. We find that in every country there are those people who use their intelligence to gather knowledge (Brahmins); those who use their valor to fight (Kshtriyas); those who devote them to do business (Vaishyas); and those who make them available to to all these three to serve them (Sudras). What is so repugnant in this division of people into classes – except the Hinduism’ vice that this division is based on birth, which orginally was not so meant?
Hindu “Polity”:
Hindus had made it a framework of their polity. India is an ancient nation; it has a long history where in olden times Brahmins lived a pious life of austerity by regulations, traditions and habit, and likewise Khshtriyas lived by valour, Vaishyas lived with business honesty and Sudras lived with dedication to their work of service. Occult science tells us that Jivatma, when about to enter the foetus of a woman for its birth, is guided by a light to find an appropriate environment for its new life suited to its evolutionary requirements.
In old times, it was normal for Jivatma to be be born in appropriate Varnas. Now times have changed. Today by and large, no Varna has remained that Varna – Brahmins do not conduct as Brahmins, Khshtriyas as Khshtriyas, Vaishyas as Vaishiyas and Sudras as Sudras. It is known in Hinduism as “Varn-Shankar” state. All Varnas are defiled and lost in the mist of history. Jivatmas at each stage are being born into bodies of other stages, and there is no harmony and orderliness in this matter of the olden days. Varnas have turned into Castes by birth.
Caste-confusion in India has struck hard, as the degradation of the higher is always worse than that of the lower. The Shudra Jivatma in the Brahmana body is the greatest danger to the Hinduism or Sanatana Dharma. This institution needs today to be done away with, and if needed by the force of law.