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"
Vana prastha," or the stage of public service, and
Sanyasa," or the stage of renunciation or taking to
purely to spiritual life.
THE
THIRD is called "
JATI/Kula Dharma"- commonly described as 'Caste
system.' Its origins were purely based on individual vocations
at pooling and drawing optimum of energy/services on a
co-operative basis eliminating competition and rivalries. The
Rig Vedic references are clear, throwing light on the fact
that all professions were found in each family and there were
no restrictions on inter marriages and inter dining.
Corruptions took place by the time we come to the period of
Ramayana and Mahabharatha when foreign invaders and local
tribes began to mix freely.
DHARMA
ASPECT
This
has been explained above. Thus Dharma is some thing more than
righteous living, and more than virtuous life. It was more
than even the concept of the rule of law.
ARDHA
ASPECT
Ardha
implies a legitimate interest of man in the world, in all the
walks of life. Only this Ardha has to be sought in the light
of Dharma, in the background of Dharma, consistent with
Dharma. Thus equal importance was given to material aspects of
life
as
well.
KAMA
ASPECT:
Kama
or aspects of wordily pleasures was not neglected. Ancient
Indians were not hypocrites. They did not turn their backs on
the facts of life. They never condemned desires and never
described them as sinful. To them every desire had a
legitimate role to play in its right place at its right hour.
Thus
equal recognition to Kama meant accepting normal tendencies
such as the desire to acquire things, to explore things, to
give full weight to one's potentialities, one's needs,
sensational, emotional, intellectual and physical. They were
all given their due importance
MOKSHA
ASPECT:
Moksha
was aimed at the liberation from NATURE, liberation from
FALSEHOOD, IGNORANCE and INCAPACITY. Moksha does not mean
giving up the world, running away or fleeing from the world.
The ancients and many even now believe that real liberation
can be experienced in this very life through the help of GURU,
and by the GRACE OF GOD. Thus many in recent times
demonstrated this through their personal examples. These
includes Rama Krishna Paramahansa, Ramana, Aurobindo and many
include Mahatma Gandhi in this category. Dozens of Jeevan
Mukthas live almost unpublicised and without revealing their
identity. Many of them are simply known as Sadhus and some as
Yogis.
Those
who were prepared to go through rigours of spiritual and moral
life also aimed at MOKSHA or Salvation, even in this life.
They were the Mahathmas, or Paramahansas (Noble Swan capable
of discriminations,) or Jeevanmukthas, or Purana Purushas,
simply known in English as Saints or Sages.
BRAHMACHARYA:
The
students (Boys and girls) were trained till the age of 20 to
21, normally under Gurus, in their institutions known as
Ashramas. It is one of celibate period, one of equipping with
knowledge under the guidance of a renown teacher. The student
stayed with him, worked for him and ate with him as a member
of his household. Absolute equality of all, dignity of the
labour, love of the nature, self help, absolute chastity in
thought word and actions characterise he lives of the
students. Courses of studies and duration of studies as well
as instructions and learning processes were varied from one
student to another.
NOTE: Brahma
charya lays stress on the SEXUAL PURITY in all its aspects of
physical, mental or psychological, and behavioural sides of
the life of the youth. Care of the sex-fluid or energy, was
regarded as a sacred duty in life. This energy called OJHAS is
gradually transformed into TEJAS, or the spiritual energy. Its
immediate effects are found on Brain and its powers. Brain
cells get illumined and brightened.
Greater memory power ensues. Intellectual grasp/ capacity
increases. Those who preserve it further will acquire internal
VIDYUT, or inner electricity. Such people are capable of
functioning both at the level of their INTELLECT as well as at
the level of their WILL (POWER.) Any further attempt of
preservation of sex-energy leads to increase spiritual powers,
towards Atma Sakshatkara, or Self-realisation. This is the
rationale of Brahmacharya.
GRIHASTA:
Grihasta
is the stage of the HouseHolder. The householder is expected
to have a fulfilment, the fulfilment of his desires, his
responsibility to the family, to the Gods, to the society, and
to the world.
When
he reaches the age of 40 to 50, he retires not from his
responsibilities but from involvement in society. He holds
himself in readiness to serve, to and to advice. He launches
upon serious study, serious self-reflection and serious
contemplation. He pores over the problems of man and the
world. He becomes an elder of the society who does not
participate in active social life but is always ready to
guide.
VANAPRASTHA:
Vanaprastha
stage is not a preliminary stage to Sanyasa. It is a period
for developing spiritual maturity. Only when the maturity is
complete he is given the right to being an itinerant, a
parivrajaka, and a super social man.
SANYASA:
In
ancient India the Sanyasa ashram was prescribed to all the
males. During this period of total renunciation, the Sanyasin
almost disappears from his native place. In general Sanyasins
settle down at Holy places, Pilgrimage centres, and well
establishes Gurukula ashrams. Their maintenance and welfare
becomes the responsibility of the society as a whole. The
endowment boards look them after or Trustees nominated to the
upkeep of the Temples and public properties.
The
sanyasins spend most of their time in Meditation, doing Japa
or penance and giving religious discourses to the public and
functioning as the spiritual guides. Normally their bodies (on
death) are cremated without even notifying to their families.
In the case of women, as a rule they spend their last days
under the care of their children and grand children. In rare
cases they are given the option to spend at religious MUTTS,
or establishments exclusively meant for them.
NOTE: The
institution of MONASTERIES, MONKS and NUNS originated with the
rise of Buddhism and Janism. In fact Christianity borrowed
these aspects along with other practices such as delivering
Sermons, Congregational prayers, use of rosary, worship of
Sacred Relics, building monuments for the saints etc from
BUDHISM. Traces of its routes of travel through the middle
east are well established by the scholars inclusive of those
from the west.
CASTE,
ITS BEGININGS AND EVOLUTION:
Caste
had its origins in the individual aptitudes, inclinations and
in the economic advantages of specialisation at a time when
money-economy was unknown and wants were limited to the
requirements of daily survival. Thus its origins are traced to
psychology than to ethnology. Its religious interpretation is
nothing but part of the creation myth, which can be found
among all primitives and the surviving aboriginal tribes,
found in South America and African interiors.
Thus
temperament of the soul determined the 'Svadharma." It
was only later, as things decayed, as TRUTH receded from the
surface, conventions and habits came to the fore and society
simply decided the vocations of a man by his birth. The much
abused caste system with its rigid rules regarding marriage,
and inter dining is a product of the later curve of the
decline of the Indian society.
NOTE:
According
to Prof. Maxmuler, the Purusha sukta theory, which refers to
the origin of the caste in RIG-VEDA, is a later interpolation.
To prove his conclusion he gave convincing internal evidence
relating to the language difference, grammar usage etc. Most
important is the reference is to the different professions
followed by different members of the same family living as oneunit.
Thus
a woman author referred that her vocation was teaching
children and supervising religious ceremonies while her mother
was a casual labourer functioning as a maid servant, thus
earning extra to meet family expenses. Her father was a seller
of goods, and brother employed by the state as an
administrator in peace times and as a warrior in war times.
Thus all the four occupations, ( Herself as a Brahmin, Mother
as a Sudra, Father as a Vaisya and Brother as a Kshatriya,)
practised according to the aptitudes and convenience of
members within the same family without going through any
disabilities.
RELIGION
AND PHILOSOPHY:
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In
India Religion and Philosophy flow together. Philosophy
and spirituality constitute two parallel founts.
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In
the Indian conception there is only KNOWLEDGE( Jnana,) and
IGNORANCE.(Avidya.)
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GOD:
God is immanent, (Sarvantharyami,) He has no particular
form, thus He is found in all forms including in the
formless void/ emptiness. (SUNYA.) Hence he is described
as NIRAKARA. He is above all LIKES and DISLIKES ( Raga
Dveshas.)
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There
is no ORIGINAL SIN in the Indian Mind (Till the advent of
other religions from abroad.) God does not punish. Man
punishes by his acts.
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GRACE
OF GOD:
The
Grace (Anugraha,) of God is endless. The derivation of the
word "Anugraha," is from the root Anusritya. In
Sanskrit it is explained thus, "Anusritya grihnati
iti anugraha." Meaning " God's compassion
follows where ever you go and holds you.
Thus Grace does not depend on deserts. The Grace of
God is there to help him to endure what man brings upon
himself.
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Indians
believe that there is continuity of life. Thus the oneness
of life every where have been always recognised. Division
is regarded as a product of Ignorance or Avidya.
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It
is axiomatic in the Indian tradition that all forms and
objects have INSTINCTS in them, a spark of DIVINITY, a
consciousness concentrated as the SOUL-ENTITY.
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