India, big enough to be called subcontinent has a known
history of over seven thousand years. It consists of the population of heterogeneous
character created by the intermixture of many races of local as well as foreign origin.
Its name Bharat Varsha is derived from the ancient rulers of the Bharat
clan. The world Varsha means the region that comes under the same rainfall
zone. Originally this country had several small but independent republics which in course
of time formed one big nation having the same cultural heritage which astonishingly
combines their initial diversities. First the north India, from the Himalayas to the
Vindhya mountains was unified and then through the great efforts of the sage Agastya and
Parshurăm, its contact with south India was established. Finally the great Indian
subcontinent from Himalayas to Kanyakumari culturally became one country. People of
divergent races, lifestyles and languages have lived their life on this ancient land
considering it as the holiest place on earth. Thousands of casts and communities, most of
them tribals, with their colours, manners and cultures, harmoniously led their lives under
one roof. With their own dialects, sects, deities, beliefs, customs and occupations they
enjoyed their community - life freely. The Aryans of the North and the Dravids of the
south mainly Telang, Kannada, Tamil etc. were the major two subcultures that have
contributed to the cultural growth of this country.
For many centuries Sanskrit remained the
main language of the religion and literature which gradually paved way to the regional
languages that flourished in full bloom in the medieval period. The oldest literature in
the world known as Vedas is in Sanskrit language. Oral
tradition, steadfastly observed and traditionally followed without break retained the Vedic
literature in its original form, the only literature and the method of its kind in the
world. The way the Vedic hymns were recited thousand years back are still
recited in the same way even today.
Any centralized political power never
existed in India. Bharatas, Pandavas, Mauryas, Guptas and many others dynasties had their
empires but they never ruled India as a whole. Even the regions where they ruled for years
retained their distinct characters undisturbed. At times many kingdoms simultaneously
survived with peaceful coexistence.
There never was established any centralized
religious order, authority or system in India. Neither was there any prophet to establish
any particular religion nor was any organization to force the spread of any particular
cult. Religion remained a free expression for every individual. Many schools of religious
thoughts freely flourished in India and the people silently followed the cults of their
own choice. Though there exists one and the same God it was generously accepted that the
same God can be approached through His various forms and names and by different paths.
There was full freedom to all to accept and worship any God of his belief. There existed
various God and Goddesses simultaneously but no God or Goddess was underestimated or
insulted. Universal acceptance by tolerance was considered to be the great virtue of
religion.
Many outside groups belonging to different
races came to India but all were assimilated by absorbing their cultural contributions
without any struggle. The mutual existence of various forms of worship, and religious
sects remained the main characteristic of Indians religious system.
Wherever there exists the divine glory or
the divine strength that is considered as a diety by the Indian mind. Imaginary and
invisible world of deities of various kinds is a unique feature of Indian religion. These
deities, it is believed fulfil the desires of their devotees if they are worshipped with
intense love and devotion. Indra, Agni, Varuna etc. of Vedic times and
Shiva, Vishnu, Kali, Durga, Ganapati and others of the later period are the deities of
this category.
The man in his uncivilized stage conceived
the idea of God out of fear and worshipped any stone, tree or mountain as God. The Vedic
sages in India were highly civilized and rational minded. Their idea of God was developed
by thought process. First time in Rigveda they talk of deities that represent various
natural as well as human powers experienced by them in day to day life. The wind God
Maruta, Agni, the Fire, Sőma, the intoxicating herb, the Earth the supporter, the Sun the
light giver, Prajapati and Shiva, the creators, the Brahmanaspati, the knowledge giver,
Indra, the valorous were some of the deities worshipped by the Vedic sages.
The stormy winds, the torrential rains, the floods, the earthquakes, the thundering, the
lightening and many other natural phenomena were seen as divine powers. It was a mixed
experience of fear, awe and usefulness. The Vedic sages bowed down to these
powers and sang beautiful prayers. Magnificent, beautiful and sacred manifestations of the
nature in different forms inspired the Vedic sages to sing and the
orderliness, regularity and lawfulness observed in the natural activities motivated them
to philosophise with remarkable rationality.
In the next stage they conceived the
independent deities that control the natural phenomena by their powers. Varuna,
Brihaspati, Prajapati, Aditi, Usha and others fall in this category. Still these deities
were formless. But gradually the deities started getting human forms and there appeared
four-armed Vishnu, eight-armed goddess Durga, three-eyed Shiva, four-faced Brahma. Their
superhuman divine powers were symbolized through their multiple hands, faces etc. Unlike
earlier deities these deities were not harmful but full of compassion. The relation
between the God and the man changed from fear to devotion and love. It became the
inspiring force for the Indian people that established the grand tradition of devotional
worship.
In the later stage these deities
represented morality, truth, honesty and other virtues and were considered as the
manifestations of one God alone. From this attitude evolved the great principle of
Ekam sat - one Reality behind everything. The idea of one supreme God was
established in the later part of the Vedas. In the Upanishadic periods the
idea got further developed into Ishvara, Supreme Lord who illumines the whole universe
along with the lower deities of supernatural powers. Upanishadic search of one Absolute
Brahman provided perennial inspiration to all the future philosophical works including the
Bhagvadgita.
The total humanization of the other deities
was predominant during the period of Brahman literature. The deities like human beings,
had their families with relations of father, mother, son, daughter, brother, sister etc.
They had likes, dislikes, they lost, they quarrelled, they erred, they failed. They were
also shown as selfish, envious, jealous, proud etc. Men were advised to worship them but
warned not to follow them.
The Upanishads, were the philosophical
letterings of spontaneous revelations of the great sages. They spoke of the one Absolute
Brahman and the centers of Its glory existing in the universe and the man. Bhagvadgită in
its 10th Adhyaya enumerated some selected centers of glory of the Lord. They
include some deities mentioned in the Rigveda by their ancient names which are in fact the
powerful natural phenomena. Gita tried to integrate the old concepts into new logical
forms.
Organizing, illuminating and activating of
the universe was controlled by different powers of the one Absolute Brahman who has
created this universe and remained emanent in it. Everything in the universe is a divine
manifestation of the Absolute Brahman. This was the culminating point of the concept of
God in the Indian philosophical system. Here the sages freely talked about the process of
cosmic creation. With the strong motivation to search for the superior God amongst all the
Gods conceived earlier Upanishads arrived at the concept of one supreme Absolute Brahman
for the first time in human history. The great sages realized the lofty truth of oneness
through their mystic experience and gave spontaneous expressions to their revelations in
fearless mood but in powerful words.
Soon the great mythological era of the
Indian history began and the world of Indian deities which had already set the trend of
humanization underwent a drastic change. That change influenced the Indian masses in such
a way that the lofty and profound spiritual principles established by the Upanishads were
pushed back to learned few and the supernatural and imaginary ideas of gods and goddesses
took the hold of the common people. Upanishadic approach to God was intellectually
rational and mystical at the same time. But this intellectual and spiritual approach was
beyond the grasp of the common man. Whereas the use of the supernatural element, world of
wonders, and miracles, the exaggeration and the flights of imagination helped the
mythological works called Puranas to spread their sway like a wild fire. Almost all the Vedic
deities lost their importance and were pushed to the lower position as mere protectors of
the space. The Puranas changed the characters of some deities from good to bad and some
from bad to good. The deity of death, Yama became the lord of the hell and divided the
fate of the dead according to his merits or sins acquired during lifetime. The Ganesh who
initially was the god of the obstacles became the remover of obstacles. The Puranas
efforts were to harmonise the different schools of thoughts, deities, forms of worship and
divergent ideas into one larger unity. Their emphasis was on strengthening the religious
faiths rather than recording the history. They achieved this goal by hundreds of
mythological stories they created through their vast imagination and untiring zeal. The
idea of incarnations was further developed and strengthened by expanding and restricting
the number to ten important incarnations as Matsya-the fish, Kurma,-the tortoise,
Varăha-the boar, Narsimha-the lion-man combination, Vămana-the dwarf, Parashurăma,
Răma, Krishna, Buddha and Kalki. Interestingly some researchers have tried to interprete
these incarnations as the theory of evolution of man.
Bhagavadgită has rationalized this concept
of incarnation by expanding it to as many births of the Godhead as necessary to establish
virtue by destroying evil whenever virtue subsides and wickedness prevails. The worship
through devotion remained the pivotal point of all the Puranas and that resulted in
replacing the ritualistic as well as intellectual approaches in the realm of God-worship.
The struggles between gods and demons,
immensely used in these mythological stories had its origin in the Rig-Vedas
as the symbolic and imaginary fights between light and darkness or good and bad mentioned
as deva and asura. But the Puranas presented these struggles as true historical facts. The
demons who overpowered heavenly gods like Indra and troubled human beings t by power
aquired from Lord Shivas worship and hard penances. The demons were killed by Vishnu
and other gods when intensely prayed for protection. The Puranas are full of such stories
wherein Indra killed Vritra and Andhaka; the goddess Durgă killed Mahisha,
Kumbha-Nikumbh; Rudra killed Tripura; Ganapati killed Sindhura and Vighna, Vishnu killed
Madhu and Kaitabha, Răma killed Răvana, Krishna killed Dhenuka, Naraka, Agha etc
..
so on and so forth. The symbolism and imagination were totally converted into realism.
In due course, the trinity gods Brahma,
Vishnu and Mahesha, representing respectively creation, preservation and dissolution of
the universe received extraordinary importance and barring Brahma, became the prominent
Gods to be worshipped for personal favours. This led to the formation of two popular cult
of worship known as Vaishnava and Shaiva which in history, at times, created serious
quarrels over the superiority issue. The Puranas usually propăgated unity among all the
three gods.
Bhagavadgită accepted the trinity
principle as symbolic representation and discarding the personalized forms elevated the
idea to three functions of the Absolute Brahman-they are the three major stages through
which all sentient and non sentient beings pass through. Even the universe has to pass
through these stages. The eleventh Adhyaya of the Gita wherein the Lord
Krishna revealed his cosmic form to Arjuna covers these three aspects in visual form by
integrating them in the body of the supreme God , Ishvara.
As in mythology the Indian philosophy too,
accepts the principle of Gods appearance in human form, but not in super natural
way. The fourth Adhyaya of Gita speaks of the Lord Krishna appearing in
human forms as Incarnations at an appointed time to help the distressed and to kill the
wicked. Strictly observing of human laws and not by miracles these incarnations fulfil the
divine purpose of their descent on this earth. The Puranas did not follow this approach.
In addition to Vishnu and Shiva, Puranas
included three more deities for worship, making the group of five popularly known as
Panchayatan. These three are goddess Shakti, Ganapati and Surya, the Sun. Shiva and Vishnu
retained their mythological importance by alternately enjoying the supreme position. Devi
or shakti or Jagadamba or Durga or Kali are but the names of the same goddess with the
feirceful form that destroyed the demoniac powers. Ganapati, the god with elephant head is
the god of learning and also the remover of obstacles. Surya , the sun was already in
worship in Vedic age but by the influence of Shaka Kushana races who came as
invaders, the occult practice was added to sun-worship.
In the humanization process the Puranas had
also thought of the gods with their wives in company. Mainly Saraswati, Laxmi and
Părvati, the wives of Brahma, Vishnu and Mahesha respectively were given their distinct
roles as the presiding deities of learning and art, divine strength, and the wealth and
prosperity. They are independently worshipped; individually or collectively; daily or
occasionally.
The imaginary world of Indian deities was
created and enriched by the mythological stories of the Puranas to unify the divergent
streams of thoughts and modes of worship existing in different regions and communities of
India. The temples and temple arts; fairs and festivals flourished in India in such
magnificent form that it has become the most colourful and joyful treasure of Indian
culture. The role of super natural power in assisting human efforts is so deeply rooted in
Indian soil that it has resulted into thousands of village gods, family gods, ancestral
gods etc. flourishing in every nook and corner of the country. The faith that they are the
protectors and the wish-fulfillers provide divine cover to human strength and efforts.
However this has also led to lot of superstitious ideas overpowering the minds of the
weak.
Behind all these formulations of gods,
goddesses and deities in various forms stands one eternally accepted truth that no man can
really see God except through these human manifestations. Intellectually this may appear
to be absurd. But without transcending human nature, it is very difficult to know God in
his true nature. Till then man has to see Him in man as man. The Puranas contributed by
creating humanized versions of God prepare the man to go higher and higher in his pursuit
of Absolute Truth. The devotional worship in various forms that exist in India for
centuries together has kept this big nation united and peaceful. The mythology and
symbolism have become the integral part of all religions all over the world as a necessity
to help the aspirant soul in his Godward march. India is exceptionally rich in producing
the spiritual siants because of the exuberant growth of devotional cults that sprung up
every where due to its mythology and ritualism.
Lord Krishnas declaration in
Bhagvadgită about his incarnations in human forms is a matter of solace to humanity since
all the major religions of the world have experienced this truth in one form or the other.
The soul of Indian philosophy lies in its acceptance of all religions as equally true and
their thoughts and paths are equally capable of reaching the final Truth. Bhagvadgită
asserts this principle repeatedly.
The Puranas were also responsible for
turning the religion from its ritualistic grandeur to simplified modes of worship.
Emotional nobility of the mind and the physical involvement attained the key position in
worship. To achieve this they converted the Yadnya institution into temple
institution that revolutionized the whole socio-cultural life of India. It was the
compulsion that they devised certain rituals and worship-systems because the ordinary
people were not capable to understand the higher ideals of supreme devotion. At the
preparatory stage of worship the inclusion of priest services, festivals, pilgrimages,
fairs, story telling, singing, dancing etc. were included in the temple activities to
popularize the worship of the divine.
Since antiquity Indian people loved and
enjoyed the surrounding nature where they saw beauty and divinity combined. - Indian
nature is very rich in all respects. The flora and fauna of India were never treated as
the material wealth for human consumption. The people saw in them the wonders and powers
of divinity. Their love for nature was converted into worship of of divinity. Their love
for nature was converted in to worship of nature. Fish, turtle, crocodile, bore, cow,
bullock, snake, eagle, peacock, elephant, lion, tiger, swan and many such creatures either
became gods or the vehicles of their gods. Fish, tortoise and bore had the distinction of
manifesting as incarnations. In the same way holy waters of rivers like Gangă, Yamună,
Saraswati, Krishnă, Godăvari, Narmadă, Kăveri etc. were given forms of goddesses. Seas
and lakes too were not excluded. The heavenly bodies like earth, sun, moon, stars, planets
etc. were offered the status of deities. Even in the world of vegetation certain plants
and trees like baniyan tree, fig tree, tulasi etc became sacred beings for worship.
Animal-form- gods like Hanuman, the divine monkey, Ganapati, the elephant headed and
Narsimha, the man-lion combined incarnation received the highest veneration. Hanumăn and
Ganapati are the most popular deities of Hindus that protect them from all evils. In tenth
Adhyaya of Bhagvadgită Lord Krishna, while describing his divine glory has
cited many of such examples as his manifestations.
The Image-worship is very popular in India
and almost all deities and gods in innumerable number, appear in one form or the other not
necessarily in human forms though human forms are very popular in majority. These idols
are inseparably associated with the particular aspect of God. Most of them are the
revealed forms experienced by the great sages in their deepest spiritual perception. They
symbolise and express as nearly as possible, the particular view of God. In India
different gods and goddesses representing different divine aspects are worshipped in
hundreds of temples and festivals throughout the year.
All these gods and goddesses are worshipped
as independent powers or the manifestations of the one and the same supreme Brahman,
appearing in its Allmighty, All knowing and All merciful form of Ishvara. Bhagvadgită has
categorically stated that any gods or other beings when worshipped for themselves and for
worldly gains, such worship is only a ritualistic Karma and it gives the
worshipper that particular fruit which he desires from it. But when the same god or
goddess or beings are looked upon as Brahman and worshipped, the result obtained is the
same as by worshipping the supreme God. Bhagvadgită prefers the second approach as a
preparatory instrument for a beginer until he goes beyond and sees the Absolute as
Absolute. Narrow-minded and selfish worshippers according to Gita are of inferior nature.
Whatever outwardly appears to be contradictory or
superstitious or fallacious in Indian religion has a deep philosophical foundation which
if not understood in proper sense creates lot of misunderstanding. The truth lies hidden
some where else and the myths are carried forward.
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