The Hindu philosophy can be seen as a continually evolving system of ideas. From a western point of view, it might look like a mess of wildly differing rituals and gods, with do discernable thread of continuity throughout. Questions are raised as to the exact nature of these Hindu gods that are not necessarily born out of ignorance, but perhaps from lack of exposure to the material text that have influenced the development of the Hindu religion and it’s surrounding culture.
The Vedas were considered by most to be divinely inspired and written from
1500-600 BCE. As important as they were for the initial development of the Hindu culture, they were superceded by the Epics as playing a more important role in the lives of the Hindus, even though the Epics were known to be written by man.
Written around 500 BCE, The Ramayana (Story of Rama) is a story about a young prince who is exiled to the forest by his father. The Mahabharata (200BCE) is a tale of the battle between the Pandavas and the Kuaravas. Even though the two groups are related families, the Kuaravas are bent on fighting. Arjuna, one of the Pandavas, is prepared to fight but questions Krsna, his charioteer, on the nature of righteousness as it relates to the battle. The conversation between Arjuna and Krsna on the battlefield makes up the content of the The Bhagavad Gita . The story in the Gita is seen as an allegory for the human spirit in search for liberation.
The braided evolutions of the Hindu culture stems from these texts and their many interpretations. Rama and his wife Sita, for example, are said to represent different human relationships as told in the Ramayana. Rama is the ideal son and husband while Sita is the ideal wife, although she could also be considered a model of strength and virtue because she stood her ground to her husband. It is a change from the tradition of the Upanisads when ‘Krsna reveals himself as the ultimate deity filled with love for human beings.’
The Laws of Manu were written through the first century and are seen as the origins of Hindu law. The caste system was becoming more solidified and divided as it went from 4 castes to more then 1000. Women, who had earlier enjoyed being found in the upper castes, had now slipped into a lower position. This is reflected in the Laws of Manu as it describes the various attributes a woman could contribute to society. For the most part, women were seen as a complement to man and his spiritual endeavors. The levels of the caste system also affected the ways laws were applied to the people. Usually the higher the caste, the less the punishment. It seems as if the laws were only there as a basis from were the actual punishments developed. There was no room to sway from the written word as each case was taken in it’s own context. Western thought met frustration when the British tried to regulate and structure the fluidity of the Hindu people in the 19th century.
The Gupta Empire (320-540 BCE) saw not only religious development but gains in math and commerce. The mathematician, Aryabhatta, had calculated Pi and the solar year. The coastal towns grew because of increased trade with more international communities. The Puranas were first starting to be written during the Gupta Empire. Visnu and Siva are returning characters from the original vedic text but with more prominent roles. The evolution of ideas continues as some of the older gods and their roles are lost or forgotten. Visnu is said to come down to Earth as represented by different characters throughout the Epics. He plays a fish in the story of Manu and the flood and he is Rama in the Ramayana. There is debate as to whether, in his 9th incarnation, he is the Buddha talking about non-violence or as the infant/ teenager Krsna falling in love. Siva is represented in contradictory roles like his partner Parvati. Both are worshipped as creators and destroyers. Parvati is one of the first goddess’s top be worshipped as a goddess and not just as a consort to a male god.
Along with increase in goddess worship is an increase in the generally positive expectations people had of the gods. They were understood to be loving and working to help humans through times. Sri, for example, is regarded as the go between for humans and gods. Debate arises as to the exact nature of Sri and her ability to grant salvation.
The notion of the Trimurti comes along around the 4th century BCE. The Trimurti is the combination of Brahma the creator, Visnu the preserver and Siva the destroyer. As with the Christian Trinity, there is debate as to the nature of this multi-faceted image. Is it one god with three personalities or three equal god but one is still in charge? These are western questions. In practice, there is usually one aspect of the trimurti the worshipper focuses on. While the others are important, they are devoted to that one for a reason. Sometimes it is regional or sometimes it is personal.
Sweeping concepts of time are described in the Puranas. It lays out the years as they relate both to gods and men. One divine day equals 4,320 million earth years. It goes further to dissect the divine day into 14 manavantaras, then each into 71 great eons, then each into 4 eons. Each eon is a basic cycle (yuga) and one of those are 4,800 earth years. Right now, we are in the Kali Yuga, the most degenerate of the ages. Continuous decline in righteousness, life span and happiness mark the Kali Yuga. At the end there will be no happiness, no morality. Seven suns will evaporate the seas and the universe will reabsorb back into the body of Visnu.
Many schools of thought developed through the centuries to parallel the devolpments in thinking. The Samkhya school was one of the earliest. It was primarily dualistic and nontheistic while the second school, Yoga, agreed with the dualism but differed with its theistic perspective. The third school of thought, Nyana, concerned itself with philosophy and the nature of knowledge. Vaiseka, the fourth school, discussed the irreducible parts of the universe and the fifth, Purva Mimamsa, talked about the importance of religious ritual. The Vedantas are a school that are in the present and have been around for the last 1000 years. Vedanta philosophy studies the combination of the Upanisads, the Bhagavad Gita and the Brahma Sutras. While the Puranas gave explanation and expansion to ideas found in the Bhagavad Gita, the Sutra rely on the Upanisads and Gita to explain the meaning of it’s passages. It was meant as a summarization of the other two texts.
Sankara was a proponent of a nondualistic universe. He believes that the Brahman (God) and the Atman (human soul) are identical and without description. The only reason we do not realize our own souls divinity is because the maya, the illusion, has a grip on our perception of the world and we can’t help but see dualism. With liberation, the soul sees through the illusion and we wake from this dream called life and begin to really live. Critics like Ramanuja bring up the fact that if there is a maya and a Brahma then there must be two separate universes for the allowance for both. It brings to mind the question critics pose to Christians concerning God and his allowance of the devil if He is all-powerful. Sankara maintains that there is only one universe and that simple human disbelief are nothing in the face of soul liberation. The doors to heaven and hell are adjacent and identical.
Patanjali was the first to write down and describe practices already occurring in the third century BCE. His yoga is understood to involve moral, mental and physical discipline while learning to meditate on the ‘single point’ of focus. With correct body positions, breathing techniques and perfection of concentration one may find Samadhi, the final union with god.
The Tantras, written around the 5th century, are independent of the Vedic texts as they have to do with socially unacceptable activities like drinking liquor, eating meat and fish and having sex with people other then your spouse. The idea behind Tantra is the practicing of Kundalini Yoga. Kundalini introduces you to the divine by way of expanding and concentrating your energy up your spine and into your 7th chakra. With the growth of tantra around 500BCE, ritualized magic became more important in the world of medicine.
Hinduism can be misunderstood by a westerner because of its apparent contradictions in theologies and divine characters. The difference seems to be that in the Hindu culture, the individual is allowed to decide for himself in which manner to best communicate with the divine, the best way to exercise the instinct to question why we are here and the religion reflects that attitude. It is as diverse as its people are but still united in an almost nationalistic way. The church is the state by default. In the west we are told we have to bend our will to meet these strict standards laid out before us by the word of god, at the same time the state is forced to be uninvolved with the church for the sake of being politically correct.
In each of the five forms of a god, the god is both representing a single or object and at the same time representing the infinite. The supreme form (Para) is the infinite, intangible, and indescribable. The singular and infinite being equal. Emanations of power from a single source let you know about that source. You have knowledge of the infinite via the singularity, the emanating object. Is that theologically opposite of Para? Immanence of Supreme in heart of individual and heart of universe is cosmic homology. The Brahma and the Atman, indwelling, all of the universe in a blade of grass. Incarnations of the supreme in body form is another way of showing the relation between Brahman and Atman. Is that just going the opposite direction of immanence, divine to singular?
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