Epics (Ithihasas)

Ithihasa is a historical narrative in allegory and symbolism composed in classical literary style. Ramayana composed by Rishi Valmiki and Mahabharata composed by the Sage Veda Vyasa are two epics which have influenced literature and various art forms for centuries all over India, Indonesia. Ramayana accepts the principles of Santana Dharma and duties of ruler in particular. The aim of the epics is to teach the laws of right living according to Sruthis and Smrithis by means of exploits of the great national heroes – Rama and Krishna. Ramayana is the account of the deeds of a divinely great hero – Rama – who set example in application of Dharma, the Laws of divine Virtues, in every aspect of private and public life of kings and commoners. It portrays in the life of the hero the ideal of humaneness, brotherhood, firmness of character, honesty, sacrifice and goodness. Ramayana is depicted in 24,000 verses.

Mahabharata has a more profound theme which involves history, mythology, ethics, and metaphysics. It is the history of Bharatas, a royal family of North India which divided into two parties – Pandavas and Kauravas – and a war between them for dominion. It is an encyclopaedia of Hindu Dharma. Mahabharata consists of 200,000 verses.

Bhagavadgita is a part of Mahabharata. Mr. W.Q. Judge in his rendition of the Bhagavadgita in English wrote the following:

“The Bhagavad-Gîtâ tends to impress upon the individual two things: first, selflessness, and second, action: the studying of and living by it will arouse the belief that there is but one Spirit and not several; that we cannot live for ourselves alone, but must come to realise that there is no such thing as separateness, and no possibility of escaping from the collective Karma of the race to which one

belongs, and then, that we must think and act in accordance with such belief. The poem is held in the highest esteem by all sects in Hindustan except the Mahommedan and Christian. It has been translated into many languages, both Asiatic and European: it is being read to-day by hundreds of sincere Theosophists in every part of the world” (The Bhagavadgita, the Book of devotion, published by Theosophy Company (India) Pvt. Ltd.)

Schools of Philosophy which Reject the Authority of the Vedas

Hinduism, so called, admits all viewpoints even when they are opposed to the basic tenets of the Vedas in a spirit of tolerance. As said before the scriptures which are based on the Vedic tradition are called Astika schools and those opposed to it are called Nastika schools. The former was detailed in the foregoing. The latter is given below in brief. Details cannot be gone into but a brief description of them is given:

The school of Carvaka

It is a materialistic school which denies existence of God. It is also called Lokayata. Charvaka literally means sweet tongued or pleasing (charu) speech (Vach). It is the precursor of modern western school of empiricism. According to them the only source of valid knowledge is what is derived from senses perception. That is, nothing exists except what is perceived by the five senses. They speak of external and internal perception; the first is perception through senses and the second by operation of mind which operates on the impressions received from the senses.

Buddhism

Buddhism is a vast system of philosophical metaphysical and ethical knowledge broadly classified into Hinayana (Lesser vehicle) and Mahayana (greater vehicle) Basic teachings of Buddhism are the four Noble Truths, the eight-fold path which are taught in both the schools. Mahayana school is highly philosophical and metaphysical which are said to be the exclusive teachings of the Buddha to those students who were qualified for higher knowledge. Mahayana consists of various schools. The best discourse in beautiful verse of the Buddha can be seen in the small devotional book Light of Asia by Edwin Arnold.

Jainism

Jainism is based on the teachings of 24 Teerthankaras, of whom Rishabhadeva was the first and last was Vardhamana. They do not speak of God. The teachings of the liberated and perfected Sages constitute Jainism. The principal tenet of Jainism is Ahimsa – Non-violence. It is divided into two schools: Swetambara and Digambara. They differ only in minor details of faith and practice. The philosophical outlook of Jainism is based on a common sense type of realism. Their epistemology, logic and reasoning have a scientific spirit, and they give much importance to Ahimsa, syavada and anekantavada. It is one of the most tolerant and peaceful religion.

Jainism consists of a huge mass of literature in Sanskrit and Prakrit languages, mostly in the latter. Only some portions of it so far translated. Bulk of it is in Prakrit and remains to be translated into English and other languages.

Closing Remarks

The brief, but by no means adequate, outlining of the ancient Indian traditions, religions, and schools of philosophy give us a glimpse of the richness of Indian culture, if we also take into consideration the prolific art-forms, like, music, painting, architecture, sculpture, etc., which the spiritual tradition have given birth to over many thousands of years, though the latter aspect of Indian culture has not been touched upon in this paper. In terms of rich diversity in ethnicity, religions, philosophies, linguistics, arts, and the spirit of unity which underlies this marvellous diversity of India is unparalleled anywhere in the world. It is the sacred duty of every Indian to preserve these sacred traditions, celebrate the spirit of unity in diversity, and enrich it. Respect for religions other than the one we are born into, broadminded appreciation of universal truths and laws of virtue which underlie all religions without exception beneath the surface of varying and diverse languages and modes of expression with which they are clothed in different religions and philosophies, liberate our minds from shackles of bigotry, conceit and intolerance, and fill our hearts with love of mankind as a wonderful live, multifarious, dynamic and evolving expression of One Life. Of such a grand and noble destiny which beckons mankind, Madam Blavatsky wrote: In sociology, as in all branches of true science, the law of universal causation holds good. But this causation necessarily implies, as its natural outcome, that human solidarity on which Theosophy so strongly insists. If the action of one reacts on the lives of all, and this is the true scientific idea, then it is only by all men becoming brothers and all women sisters, and by all practicing in their daily lives true brotherhood and true sisterhood, that the real human solidarity, which lies at the root of the elevation of the race, can ever be attained. It is this action and interaction, this true brotherhood and sisterhood, in which each shall live for all and all for each, which is one of the fundamental Theosophical principles that every Theosophist should be bound not only to teach, but to carry out in his or her individual life. (The Key to Theosophy, Indian edition,p 232