Let Us All Work For the Greatness Of India

The Greatness of India and Its Culture (13)

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2. Indian Civilisation and Culture

IV. The Greatest Accomplishment of Indian Culture – the Web of the Sanatana Dharma

 G. The Spirit and Forms of Indian Religion and Spiritual Culture
(i) The Vedic and Vedantic Form

“Now the spirit of Indian religion and spiritual culture has been persistently and immovably the same throughout the long time of its vigour, but its form has undergone remarkable changes. Yet if we look into them from the right centre it will be apparent that these changes are the results of a logical and inevitable evolution inherent in the very process of man’s growth towards the heights. In its earliest form, its first Vedic system, it took its outward foundation on the mind of the physical man whose natural faith is in things physical, in the sensible and visible objects, presences, representations and the external pursuits and aims of this material world. The means, symbols, rites, figures, by which it sought to mediate between the spirit and the normal human mentality were drawn from these most external physical things. Man’s first and primitive idea of the Divine can only come through his vision of external Nature and the sense of a superior Power or Powers concealed behind her phenomena, veiled in the heaven and earth, father and mother of our being, in the sun and moon and stars, its lights and regulators, in dawn and day and night and rain and wind and storm, the oceans and the rivers and the forests, all the circumstances and forces of her scene of action, all that vast and mysterious surrounding life of which we are a part and in which the natural heart and mind of the human creature feel instinctively through whatever bright or dark or confused figures that there is here some divine Multitude or else mighty Infinite, one, manifold and mysterious, which takes these forms and manifests itself in these motions. The Vedic religion took this natural sense and feeling of the physical man; it used the conceptions to which they gave birth, and it sought to lead him through them to the psychic and spiritual truths of his own being and the being of the cosmos. It recognised that he was right when he saw behind the manifestations of Nature great living powers and godheads, even though he knew not their inner truth, and right too in offering to them worship and propitiation and atonement. For that inevitably must be the initial way in which his active physical, vital and mental nature is allowed to approach the Godhead. He approaches it through its visible outward manifestations as something greater than his own natural self, something single or multiple that guides, sustains and directs his life, and he calls to it for help and support in the desires and difficulties and distresses and struggles of his human existence.¹ The Vedic religion accepted also the form in which early man everywhere expressed his sense of the relation between himself and the godheads of Nature; it adopted as its central symbol the act and ritual of a physical sacrifice. However crude the notions attached to it, this idea of the necessity of sacrifice did express obscurely a first law of being. For it was founded on that secret of constant interchange between the individual and the universal powers of the cosmos which covertly supports all the process of life and develops the action of Nature.

¹ The Gita recognises four kinds or degrees of worshippers and God-seekers. There are first the artharthi and arta, those who seek him for the fulfilment of desire and those who turn for divine help in the sorrow and suffering of existence; there is next the jijnasu, the seeker of knowledge, the questioner who is moved to seek the Divine in his truth and in that to meet him; last and highest, there is the jnani who has already contact with the truth and is able to live in unity with the Spirit.

But even in its external or exoteric side the Vedic religion did not limit itself to this acceptance and regulation of the first religious notions of the natural physical mind of man. The Vedic Rishis gave a psychic function to the godheads worshipped by the people; they spoke to them of a higher Truth, Right, Law of which the gods were the guardians, of the necessity of a truer knowledge and a larger inner living according to this Truth and Right and of a home of Immortality to which the soul of man could ascend by the power of Truth and of right doing. The people no doubt took these ideas in their most external sense; but they were trained by them to develop their ethical nature, to turn towards some initial development of their psychic being, to conceive the idea of a knowledge and truth other than that of the physical life and to admit even a first conception of some greater spiritual Reality which was the ultimate object of human worship or aspiration. This religious and moral force was the highest reach of the external cult and the most that could be understood or followed by the mass of the people.

The deeper truth of these things was reserved for the initiates, for those who were ready to understand and practise the inner sense, the esoteric meaning hidden in the Vedic scripture. For the Veda is full of words which, as the Rishis themselves express it, are secret words that give their inner meaning only to the seer, kavaye nivacanÀ niÍyÀ vacÀÌsi. This is a feature of the ancient sacred hymns which grew obscure to later ages; it became a dead tradition and has been entirely ignored by modern scholarship in its laborious attempt to read the hieroglyph of the Vedic symbols. Yet its recognition is essential to a right understanding of almost all the ancient religions; for mostly they started on their upward curve through an esoteric element of which the key was not given to all. In all or most there was a surface cult for the common physical man who was held yet unfit for the psychic and spiritual life and an inner secret of the Mysteries carefully disguised by symbols whose sense was opened only to the initiates. This was the origin of the later distinction between the Shudra, the undeveloped physical-minded man, and the twice-born, those who were capable of entering into the second birth by initiation and to whom alone the Vedic education could be given without danger. This too actuated the later prohibition of any reading or teaching of the Veda by the Shudra.² It was this inner meaning, it was the higher psychic and spiritual truths concealed by the outer sense, that gave to these hymns the name by which they are still known, the Veda, the Book of Knowledge. Only by penetrating into the esoteric sense of this worship can we understand the full flowering of the Vedic religion in the Upanishads and in the long later evolution of Indian spiritual seeking and experience. For it is all there in its luminous seed, preshadowed or even prefigured in the verses of the early seers. The persistent notion which through every change ascribed the foundation of all our culture to the Rishis, whatever its fabulous forms and mythical ascriptions, contains a real truth and veils a sound historic tradition. It reflects the fact of a true initiation and an unbroken continuity between this great primitive past and the riper but hardly greater spiritual development of our historic culture.

²“The ancients held that all men are born in their lower nature as Shudras and only regenerated by ethical and spiritual culture, but in their highest inner self are Brahmanas capable of the full spirit and godhead, a theory which is not far perhaps from the psychological truth of our nature.”1

The above psychological truth of our nature must have been at the root of this prohibition because, otherwise, if based on a system of distinguishing between persons merely on the basis of a system of Caste or Varna based on birth, it is an entire absurdity to which no right minded person can acquiesce to. It is however, correct to say that no person who lives predominantly in his surface physical nature (as most do) and is, therefore, a being of very small (sudra) consciousness, can profitably study the veda.

This inner Vedic religion started with an extension of the psychic significance of the godheads in the Cosmos. Its primary notion was that of a hierarchy of worlds, an ascending stair of planes of being in the universe. It saw a mounting scale of the worlds corresponding to a similar mounting scale of planes or degrees or levels of consciousness in the nature of man. A Truth, Right and Law sustains and governs all these levels of Nature; one in essence, it takes in them different but cognate forms. There is for instance the series of the outer physical light, another higher and inner light which is the vehicle of the mental, vital and psychic consciousness and a highest inmost light of spiritual illumination. Surya, the Sun- God, was the lord of the physical Sun; but he is at the same time to the Vedic seer-poet the giver of the rays of knowledge which illumine the mind and he is too the soul and energy and body of the spiritual illumination. And in all these powers he is a luminous form of the one and infinite Godhead. All the Vedic godheads have this outer and this inner and inmost function, their known and their secret Names. All are in their external character powers of physical Nature; all have in their inner meaning a psychic function and psychological ascriptions; all too are various powers of some one highest Reality, ekam sat, the one infinite Existence. This hardly knowable Supreme is called often in the Veda ‘That Truth’ or ‘That One’, tat satyam, tad ekam. This complex character of the Vedic godheads assumes forms which have been wholly misunderstood by those who ascribe to them only their outward physical significance. Each of these gods is in himself a complete and separate cosmic personality of the one Existence and in their combination of powers they form the complete universal power, the cosmic whole, vaiÙvadevyam. Each again, apart from his special function, is one godhead with the others; each holds in himself the universal divinity, each god is all the other gods. This is the aspect of the Vedic teaching and worship to which a European scholar, mistaking entirely its significance because he read it in the dim and poor light of European religious experience, has given the sounding misnomer, henotheism. Beyond, in the triple Infinite, these godheads put on their highest nature and are names of the one nameless Ineffable.

But the greatest power of the Vedic teaching, that which made it the source of all later Indian philosophies, religions, systems of Yoga, lay in its application to the inner life of man. Man lives in the physical cosmos subject to death and the “much falsehood” of the mortal existence. To rise beyond this death, to become one of the immortals, he has to turn from the falsehood to the Truth; he has to turn to the Light and to battle with and to conquer the powers of the Darkness. This he does by communion with the divine Powers and their aid; the way to call down this aid was the secret of the Vedic mystics. The symbols of the outer sacrifice are given for this purpose in the manner of the Mysteries all over the world an inner meaning; they represent a calling of the gods into the human being, a connecting sacrifice, an intimate interchange, a mutual aid, a communion. There is a building of the powers of the godheads within man and a formation in him of the universality of the divine nature. For the gods are the guardians and increasers of the Truth, the powers of the Immortal, the sons of the infinite Mother; the way to immortality is the upward way of the gods, the way of the Truth, a journey, an ascent by which there is a growth into the law of the Truth, Ðtasya panthÀÕ. Man arrives at immortality by breaking beyond the limitations not only of his physical self, but of his mental and his ordinary psychic nature into the highest plane and supreme ether of the Truth: for there is the foundation of immortality and the native seat of the triple Infinite. On these ideas the Vedic sages built up a profound psychological and psychic discipline which led beyond itself to a highest spirituality and contained the nucleus of later Indian Yoga. Already we find in their seed, though not in their full expansion, the most characteristic ideas of Indian spirituality. There is the one Existence, ekam sat, supracosmic beyond the individual and the universe. There is the one God who presents to us the many forms, names, powers, personalities of his Godhead. There is the distinction between the Knowledge and the Ignorance,³ the greater truth of an immortal life opposed to the much falsehood or mixed truth and falsehood of mortal existence. There is the discipline of an inward growth of man from the physical through the psychic to the spiritual existence. There is the conquest of death, the secret of immortality, the perception of a realisable divinity of the human spirit. In an age to which in the insolence of our external knowledge we are accustomed to look back as the childhood of humanity or at best a period of vigorous barbarism, this was the inspired and intuitive psychic and spiritual teaching by which the ancient human fathers, purve pitarah manusyah founded a great and profound civilisation in India.

³Cittim acittim cinavad vi vidvan. “Let the knower distinguish the Knowledge and the Ignorance.”

This high beginning was secured in its results by a larger sublime efflorescence. The Upanishads have always been recognised in India as the crown and end of Veda; that is indicated in their general name, Vedanta. And they are in fact a large crowning outcome of the Vedic discipline and experience. The time in which the Vedantic truth was wholly seen and the Upanishads took shape, was, as we can discern from such records as the Chhandogya and Brihadaranyaka, an epoch of immense and strenuous seeking, an intense and ardent seed-time of the Spirit. In the stress of that seeking the truths held by the initiates but kept back from ordinary men broke their barriers, swept through the higher mind of the nation and fertilised the soil of Indian culture for a constant and ever increasing growth of spiritual consciousness and spiritual experience. This turn was not as yet universal; it was chiefly men of the higher classes, Kshatriyas and Brahmins trained in the Vedic system of education, no longer content with an external truth and the works of the outer sacrifice, who began everywhere to seek for the highest word of revealing experience from the sages who possessed the knowledge of the One. But we find too among those who attained to the knowledge and became great teachers men of inferior or doubtful birth like Janashruti, the wealthy Shudra, or Satyakama Jabali, son of a servant-girl who knew not who was his father. The work that was done in this period became the firm bedrock of Indian spirituality in later ages and from it gush still the life-giving waters of a perennial and never failing inspiration. This period, this activity, this grand achievement created the whole difference between the evolution of Indian civilisation and the quite different curve of other cultures.

For a time had come when the original Vedic symbols must lose their significance and pass into an obscurity that became impenetrable, as did the inner teaching of the Mysteries in other countries. The old poise of culture between two extremes with a bridge of religious cult and symbolism to unite them, the crude or half-trained naturalness of the outer physical man on one side of the line, and on the other an inner and secret psychic and spiritual life for the initiates could no longer suffice as the basis of our spiritual progress. The human race in its cycle of civilisation needed a large-lined advance; it called for a more and more generalised intellectual, ethical and aesthetic evolution to help it to grow into the light. This turn had to come in India as in other lands. But the danger was that the greater spiritual truth already gained might be lost in the lesser confident half-light of the acute but unillumined intellect or stifled within the narrow limits of the self-sufficient logical reason. That was what actually happened in the West, Greece leading the way. The old knowledge was prolonged in a less inspired, less dynamic and more intellectual form by the Pythagoreans, by the Stoics, by Plato and the Neo-Platonists; but still in spite of them and in spite of the only half-illumined spiritual wave which swept over Europe from Asia in an ill-understood Christianity, the whole real trend of Western civilisation has been intellectual, rational, secular and even materialistic, and it keeps this character to the present day. Its general aim has been a strong or a fine culture of the vital and physical man by the power of an intellectualised ethics, aesthesis and reason, not the leading up of our lower members into the supreme light and power of the spirit. The ancient spiritual knowledge and the spiritual tendency it had created were saved in India from this collapse by the immense effort of the age of the Upanishads. The Vedantic seers renewed the Vedic truth by extricating it from its cryptic symbols and casting it into a highest and most direct and powerful language of intuition and inner experience. It was not the language of the intellect, but still it wore a form which the intellect could take hold of, translate into its own more abstract terms and convert into a starting-point for an ever widening and deepening philosophic speculation and the reason’s long search after a Truth original, supreme and ultimate. There was in India as in the West a great upbuilding of a high, wide and complex intellectual, aesthetic, ethical and social culture. But left in Europe to its own resources, combated rather than helped by obscure religious emotion and dogma, here it was guided, uplifted and more and more penetrated and suffused by a great saving power of spirituality and a vast stimulating and tolerant light of wisdom from a highest ether of knowledge.”2

References:

  1. Complete Works of Sri Aurobindo, Vol.24, p.747, Sri Aurobindo Ashram, Pondicherry
  2. Complete Works of Sri Aurobindo, Vol.20, pp.198-205, Sri Aurobindo Ashram, Pondicherry
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