How is social evolution explained in the purusha sukta of the Rig veda?

Vedic Suktas are the inspirations of the Vedic Seers. Whatever they had experienced in their meditation has been imparted to the later generations. The purusha sukta is one of the most important hymns of creation in the Rig Veda. According to great philosophers the purusha sukta has an important part in Indian philosophy because it has explained creation not according to a scientific response but through a spiritual insight of the vedic seers. Science has not been able to reveal the mystery of creation because it has only given us an information about creation. For e.g. the Big Bang theory has stated that creation has come from an explosion of atoms which took place billions of years ago.

While describing creation, the purusha sukta has also laid emphasis upon social evolution. It has been a marvel to see how God not only created a world but also a society in which people could live according to norms, values and ethical codes. The social evolution in the purusha sukta has been depicted in the sociological aspect of creation. In fact, this has also consolidated the spiritual relationship between man and God. As a result, every human being has been created by God in order to serve God's creation. Without creating a society the race of humanity would not have existed.

The social evolution in the purusha sukta has been explained by a macro cosmic sacrifice which the devas performed with the evolved purusha. There were different seasons which were used as the oblations and out of that sacrifice, the different limbs were sacrificed in order to create a society to be inhabited by four classes of people. This has been explained in the text as follows:
     "from His mouth were born the Brahmanas,
      from His arms came the Kshatriyas,
      the Vaishyas were born from His thighs
      and finally the Shudras were born from His feet."

Creation in the purusha sukta is not limited to the world or the whole planetary system. In fact, creation in the purusha sukta has dealt with the social stratification. Hence, purusha or the creator did not create living creatures just to live without any reason in this world. By creating a society, every human being knows about his cognate duties and responsibilities towards the society. Thus, by creating the four classes of people, there was a mutual understanding and corporation between them as a result, each one cooperated for the progress and welfare of the society. Thus, this leads towards social evolution.

Moreover, each human being had the opportunity to become a specialist in his profession. E.g., the Brahmanas were people of an intellectual disposition and they served society by means of their knowledge. The Kshatriyas protetced peace and democracy by means of their bravery. The Vaishyas served the society by means of their expertise in trade and commerce whereas the Shudras served society by means of their manual labour. However, there was no distinction or inferiority and superiority among these four classes of people. Each one was responsible to serve God's creation for the welfare of humanity. So, this obviously leads towards social evolution.

The purusha sukta has explained the concept of social evolution in a worldwide manner. Consequently, the Hindu society was able to experience several advantages by means of this idea of social evolution. There was peace, democracy, equality, economic stability, division of labour and specialisation everywhere in the society. This ideal of the purusha sukta has later developed into the Varnaa dharma. Is also spread in western countries. For e.g. the Greek philosopher Plato stated that society is divided into four classes of people namely philosophers, warriors, traders and peasants. Moreover, the French society also divided into four classes of people namely bourgeoisie, nobles, aristocrates and tiers-etat. This means that social evolution was not limited only to the Hindu society but to the whole world.

The social evolution in the purusha sukta has also explained the colossal progress achieved bu mankind. Due to the spirit of corporation, each human being was performing the task in which he had the most dexterity. As a result, the human civilisation was able to experience great progress. Even today, this concept of specialisation and division of labour is enabling man to account for different types of technological innovations where people are becoming specialist in different heads. So, the purusha sukta has been able to give mankind the divine inspiration to perform tasks in which he is better suited.

Therefore, social evolution in the purusha sukta has been explained as an ideal to raise the status of every human being in this world. While speaking of a society today everyone is proud to belong to it. Without a society, man would have been living in tribes just like in the pre-historic age.

[Continue reading...]

Satyarth Prakasha (Light of Truth)

The Satyarth Prakasha is the masterpiece of Swami Dayananda Sarasvati. Some call it as Magnum Opus. No doubt, it is a great literacy undertaking, as the lexicographic contents denote. Swami dayananda was a symbol of ultimate morality and spiritualism and was a sage of standing, he never touched a drop of wine and so nor his work contains any such impact. His book is indeed an encyclopedia of the various contemporary currents, cross-currents and movements going on at the time of the writer's life. To do it further, the writer  has not spared the past events and guiding philosophies, which had polluted the human mind and deteriorated the man's quest for true knowledge and right way of life.

Satyarth Prakash is in fact the beacon light leading people from darkness to light, irrationality to rationality, irreligion to religion, and nescience to science. It embodies the teachings of Swami Dayananda Saraswati on all matters- religion, social, education, political and moral, and also his beliefs and disbelief and the way of life as envisaged by the Vedas and the Vedic culture, which prevailed throughout the whole World about 5000 years back, when enlightenment, peace and prosperity was the order of the day and Aryavarta (India) was at the Zenith of its glory.

[Continue reading...]

Buddhism

The 6th century BC was an era of religious revolt and social degeneration in India. Both the Hindu religion and society were sapped by different superstitions and malpractices. Caste system, animal sacrifices, complicated rituals and domination of priestly classes were among the evils by which the masses were victimised. Thus, 2 great teachers emerged with the aim of protesting against the atrocities and injustices of Hinduism. They were about to found a new religion in which the masses could have more faith. Unfortunately they separated and Gautama Buddha founded Buddhism whereas Vardhamana Mahavira founded Jainism. These 2 religions came to be known as anti-vedic system or the main protestants of Hinduism.

Life and status of Buddha

Buddha was born in the 6th century BC as the light of Asia. His birth place was Lumbini and his early name was Siddhartha (wish accomplished). His father, Kind Sudhodana and mother Queen Mahamaya, were the rulers of the kingdom of Kapila Vastu. Several astrologers and sages had already predicted that Siddhartha would be either a great saint or teacher. Due to this reason, his father deprived him from the outside world because he did not want Siddhartha to be exposed to this world of misery and suffering.

When Siddhartha attained his youth, he was married and shortly afterwards fathered a son called Rahul. However, there was always an urge in Siddhartha to visit the villages in order to see how life was outside the palace. In fact, his life inside the palace was just like a bed of roses. Thus, his visit in the villages had a great impact upon his life specially after witnessing the 3 sights namely old age, disease and death.

The 4 Noble Truths

The 4 Noble Truths are considered as the main ethical teachings of Buddha. These 4 truths were based upon his experience of life. As a result, these are:

1.Life is full of suffering
2.There is a cause for suffering
3.Suffering can be stopped
4.There is a way leading to the cessation of suffering

The Noble 8 fold path (Eightfold)

The philosophy of Buddha is more ethical than metaphysical. As a result, Buddha has provided 8 steps of ethics known as Astangika Marga for the attainment of Nirvana. These 8 steps are also known as the Noble Eightfold path which are:

1.Right views
2.Right speech
3.Right understanding
4.Right effort
5.Right determination
6.Right mindedness
7.Right means of livelihood
8.Right concentration

[Continue reading...]

Jainism

Jainism which has been derived from the root Jina means to conquer the flesh of passions, desires, anger, e.t.c.. Hence, Jainism was founded by the 24 Holy teachers also known as Tirthankas. The first one was Rshabdeva and the last Vardhama Mahavira. Jainism, being a non-vedic school has not accepted God but has given great importance to the soul which is omniscient. In fact, all the teachings of Janism are based on the authority of the Holy Tirthankas.

The soul in Jainism is always omniscient because it is endowed with pure consciousness. Jainism has accepted 3 types of souls namely bonded souls, partly liberated souls and liberated souls. Just like in Hinduism, the soul is often bound by karmas. Hence, bounded souls are those which cannot reveal their omniscience. Such type of souls have been completely covered by the karmas accumulated by the individual. Partly liberated souls are those which are partially liberated because only part of karmas have been removed from them. These partly liberated souls are not fully enlightened because they are still under the influence of karmas. Finally, liberated souls are those which are completely free from karmas. As a result, the liberated souls are also called enlightened souls because they have reached the state of Siddha Parmesthi.

Karmas as interpreted in Jainism are completely different from the other schools of Indian philosophy. Thus, karmas in Jainism are in the form of tiny matter particles which often conceal the omniscience of the soul just like brilliance of the sun is concealed by clouds. Those tiny particles of karmas are also known as karmic molecules. Consequently, they are produced by the various karmas that the individual accumulates. Hence, Jainism has accepted 6 major types of karmas namely:

1.Ayus karma (determining life span)
2.Gotra karma (determining family)
3.Jnana varaniya (obstructing knowledge)
4.Mohaniya (causing delusion)
5.Vedaniya (causing fear)
6.Darshan varaniya (obstructing pure vision)

However, these karmas are usually in the form of karmic shacles which always flow in towards the sould in order to conceal its omniscience. The inflow or influx of karmas towards the soul is also called Asrava in Jainism. Hence, when these karmic shachles flow in towards the soul. they are accumulated until they completely conceal the omniscience of the soul. The accumulated karmas around the soul become just like the karman sarina or subtle body as taught in Hinduism. Therefore, the aim of Jainism is to destroy the karman sarina or accumulated karmas so that the soul can reveal its omniscience. Jainism has accepted 2 ways by which these karmic molecules can vanish.

The 2 ways for the elimination of karmas are:

1.Samvara
2.Nirjana

Samvara means stopping the influx of karmas so that no more karmic molecules can flow in towards the soul. As a result, the soul is not yet purified until the accumulated karmas are destroyed.

Nirjana is the second way by which all accumulated karmas around the soul are destroyed. It is only then that the soul becomes illumined and can thereby reveal its omniscience.

[Continue reading...]

Why samkhya is an incomplete system?

Samkhya is an incomplete sustem because it has not provided a place to God in its metaphysics. Thus, several philosophers have referred to Samkhya as a philosophy without God. It is due to this reason that Samkhya has remained an incomplete philosophical system.

Another reason why Samkhya is an incomplete philosophy is because it has not provided man a practical means for the attainment of liberation though it has discussed liberation only in theories. These 2 shortcomings are enough to prove that Samkhya is not a complete philosophy.

Fortunately Samkhya has been allied to Yoga which seems to be its complementary. It is the Yoga philosophy of Sage Patanjali which has completed that of Samkhya by giving a place to God and providing 8 ethical steps for the attainment of liberation.

[Continue reading...]

Concept of Liberation in Samkhya

Liberation or Kaivalya is one of the most valued objectives of sage Kapila. Hence, the liberation of all sentient beings is the aim of sage Kapila. He has also taught the means how to destroy and eliminate the 3 types of sufferings namely Adhyatmika, Adhibautika and Adhidaivika.

Liberation in Samkhya is different when compared to other schools of thoughts. In fact, Samkhya does not hold God responsible for the attainment of liberation. Being an atheistic realism, Samkhya has not given a place to God in its philosophy. Thus, sage Kapika does not maintain that the grace of God can lead the devotees towards liberation. On the contrary sage Kapila has been more inclined towards the Upanishadic philosophy because it maintains that liberation can be attained only through discriminate knowledge.

In fact, it is only with the knowledge of discrimination that matter can be extricated from the spirit. Thus, sage Kapila explains that liberation is attained when matter is dissociated from the spirit. As long as the individual associates the body with the soul, he will always stay in bondage. As a result, liberation in Samkhya makes the end of bondage and can be attained only with the knowledge of discrimination.

Sage Kapila has accepted 2 types of liberation namely Jivan Mukti and Videha Mukti.
Jivan Mukti is a state of liberation which is attained while the individual is still living in this world. This is possible only when the right knowledge of discrimination is attained.
On the other hand, Videha Mukti is attained after the death of the individual. In both types of liberation, Samkhya has not explained anythig about the grace of God nor about the merging og the self in God. This is why Samkhya has not found it important to give a place to God in its philosophy.

[Continue reading...]

Yoga Philosophy

The Yoga Darshana is an orthodox system accepting the authority of the Vedas. The aim of its founder, sage Patanjali, was to complete Samkhya system. This is why Yoga has been allied with Samkhya because both of them are considered as complementary schools of Indian philosophy.

The word Yoga in Patanjali's interpretation is seperation instead of union. In fact, seperating the mind from the objects of matter has been the prime concern of sage Patanjali. Thus, he has not rejected the metaphysics of Samkhya but he has included in his philosophy a place for God. Thus, when Samkhya is allied with yoga, it becomes a complete philosophy.

While founding the Yoga Darshana, sage Patanjali has accepted the Purusha and Prakriti of Samkhya. But, Yoga has been more inclined towards control of the mind for the attainment of Kevalya. Thus, Yoga accepts the mind as the medium for the attainment of liberation. The mind in Yoga has been known by "Citta".

According to Yoga Darshana, the "citta" is always pure when it is not disturbed by mental modification. It is as calm as an ocean without waves. As a result sage Patanjali has developed the yoga philosophy with the aim of keeping the "citta" in its original state of purity and stability.

Yoga phiosophy has also explained how the citta is distubed by mental modification also known as "Vritis". According to yoga philosophy, 5 types of mental modifications have been explained as follows:

1.Pramanas
2.Vikalpa
3.Viparyaya
4.Nidra
5.Smriti

These 5 Vritis always disturb the citta that it becomes impossible for the indivdual to concentrate upon the state of Kevalya.  

Pramanas means true cognition. Thus, whenever truth and knowledge is attained, the citta is transformed from a state of ignorance to that of knowledge. Thus, this creates attachment in the citta towards worldliness.

Vikalpa means verbal knowledge which is often based upon doubts. Therefore, such a knowledge will lead to the citta towards uncertainties whereby the individual would not be able to control it.

Viparyaya is false cognition which often leads the citta in a state of darkness.

Nidra refers to sleep. Thus, Yoga holds that even during the state of sleep, the mind is still under modifications because it is affected by dreams and nightmares.

Smriti means memory and it often causes modifications to the citta. When events of the past are recalled, there are several types of modifications that lead the citta to be attached to these past memories.

However, Sage Patanjali has spoken of Citta-vriti-Nirodha or cessation of mental modification. It is only when these vitris are removed that the individual can attain mental purity. Consequently, with his pure mind, he realises God and easily attains the blissful state. In order to free the citta from Vritis, the individual has to follow the practical and ethical means. This is called Astang Yoga or the 8 limbs of Yoga.

Sage Patanjali has described the astama Yoga in the form of 8 steps of discipline by following ehich, the individual can reach the highest state of consciousness and thereby attain Kevalya or liberation. The 8 limbs of yoga are considered to be both a means and an end. Consequently, the yoga philosophy mentions that it is in the 8 limbs that the individual can be free from all worldly miseries. These 8 limbs of Yoga are:

1.Yama
2.Niyama
3.Asana
4.Pranayama
5.Pratyahara
6.Dharana
7.Dhyana
8.Samadhi

The 8 limbs of yoga help the individual to attain salvation by means of his own effort by controlling his mind and senses. Consequently, these 8 steps are also a preparation for the individual to lead a life free from attachment and attain eternal bliss. Each limb of the Astana Yoga is related to the other.

Yama is a stage of discipline and control. It is impossible for the individual to meditate if he has not controlled his mind and senses. Thus, Yama comprises of the 5 cordinal virtues namely: truth, non-injury, non-stealing, non-attachment and celibacy.

After observing these 5 virtues, the individual can follow the step of Niyama, whereby he should be a cultured individual. He should observe the 5 cultural values such as contentment, purity, austerity, regular study of the scriptures and devotion to God. Thus, by following these values, the individual is able to follow the remaining limbs of Asana Yoga.

Asana is another important limb of Asatanga Yoga. Asana means physical postures which are very important in putting Yoga into practice. There are several types of Asana which people perform in order to be saved from diseases and mental stress. The performance of Asana is also to strengthen the physical limbs. As a result, Yoga is very important in the form of Asana because so long the physical limbs are not in a good state of health, the individual will never be able to perform meditation.

Pranayama and Pratyahara are interlinked because both of them have spoken about control of the mind and the breathing system. Pranayama means to control the breathing system by the appropriate way of inhaling, exhaling and retaining the breath inside the body. Pranayama has evolved to such an extent today that it has been considered as a medical treatment for the individual. As far as Pratyahara is concerned, it means that the mind must be completely controlled and withdrawn from the different objects of worldliness. Just like a tortoise withdraws its limbs into its shell at the time of a danger, in the same way, man also should not let his mind and senses travel towards their different object of attraction.

Dharana, Dhyana and Samadhi are interlinked with each other. All these 3 stages are the 3 types of meditation at different stages. To begin with, Dharana means fixing the mind upon the object without any break. Dhyana means fixing the mind upon the object of contemplation with any break. So, when these 2 levels of meditation has been accomplished, the individual has within himself all the prerequisites to go into the stage of Samadhi.

[Continue reading...]