Reference: Previous Post: Why should we teach our kids Ramayana and Mahabharata
The Vision of the Purusharthas and their inter-relationships (discussed in the above post) is a unique contribution from India to the world in many ways. Importantly, it is not arising out of an ideological approach towards life, neither is it merely an intellectual vision. Further, the vision of the Universe is the result of a deep contemplation which we term as tapas. This tapas can be performed only when the senses are under control. This vision of the Universe though can be validated through experience in the mortal material world as well. In this way, both the vision and collective set of methods that gave us this vision are very unique. This article is about the Vision of the Universe behind the principles of Purushartha and their universal relevance.
This Vision can be explained as a set of fundamental realities that can be validated through experience.
1. The Universe is Constantly in Motion undergoing Change
The traditional Indian world is often accused of being allergic to change. This is an incorrect understanding. Indian traditions are designed for change.
In the modern world, there is a saying that nothing is constant except the change itself. The Indian Philosophy recognizes this fundamentally. That the Universe is in constant motion continuously undergoing change is a fundamental reality acknowledged by Indian Philosophy and is at its core. However, it views the nature of change and how we must negotiate this change in ways that are entirely different from the modern ways. The fact that Kama (Fascination and Desire) and Artha (Money, Wealth, Security) have the same status as Dharma and Moksha are a recognition of Change being fundamental.
In the modern world, there is a saying that nothing is constant except the change itself. The Indian Philosophy recognizes this fundamentally. That the Universe is in constant motion continuously undergoing change is a fundamental reality acknowledged by Indian Philosophy and is at its core. However, it views the nature of change and how we must negotiate this change in ways that are entirely different from the modern ways. The fact that Kama (Fascination and Desire) and Artha (Money, Wealth, Security) have the same status as Dharma and Moksha are a recognition of Change being fundamental.
2. An invisible set of Fundamental Principles determine the Natural Flow of the Universe
Change in the Universe, though, is shaped by certain Fundamental Principles of Natural Flow. These principles are referred to as 'Ruta'. This also recognizes a critical importance of the root-word (dhAtu) Ruta ie., Ru. Ruta is explained as "That tatva that determines the flow of the Universe - hence change". They determine how the Universe changes continuously. They are not easy to comprehend, it requires Tapas to perceive them in their fullest.
It is important to note that Ruta is not the Flow itself ie., the Flow itself is not predetermined completely. It is the set of Fundamental Principles that determines the Flow. At each stage in the Universe, there are many possibilities for this Flow. The collective of Time, Space and Human Actions then determine the actual Flow in accordance to these Principles. As a result, The Flow is imagined as a Directed Graph - from each node many different paths emerge all of which are according to Ruta.
Now for the critical element. This Vision accords a power to human actions usually not found in philosophies. Human Beings are accorded the freedom to positively or negatively impact Ruta. The Right Actions result in life following one of those Natural Flow Paths. The Wrong Actions result in straying away from the paths of Ruta - large scale straying away leads to Large destructions that could be termed as Pralaya. Thus, acting in accordance to Ruta results in the beholding of the Universe and straying away from Ruta results in things falling apart. Our actions result in the implications they deserve.
Now for the critical element. This Vision accords a power to human actions usually not found in philosophies. Human Beings are accorded the freedom to positively or negatively impact Ruta. The Right Actions result in life following one of those Natural Flow Paths. The Wrong Actions result in straying away from the paths of Ruta - large scale straying away leads to Large destructions that could be termed as Pralaya. Thus, acting in accordance to Ruta results in the beholding of the Universe and straying away from Ruta results in things falling apart. Our actions result in the implications they deserve.
This also is a key principle behind the traditions of India. They have evolved gradually in accordance to this principle - bit by bit rather than a top-down design (until the British came and uprooted the fine balance). This also brings us to recognize another oft-ignored aspect of our tradition. Human beings have enormous freedom and with freedom comes responsibility. Tradition does not seek to take this freedom away. But it certainly intends to guide and channelize it in the direction of Ruta.
3. The Role of a Rishi
Given the importance of Ruta it is only natural that the tradition values those who can see and perceive Ruta. If a society is organized on a principle, then one needs a critical set of people which can perceive, protect and negotiate this principle and enable the larger society to live in accordance and appreciate the principle. Rishi is that enlightened person who can perceive the difficult-to-comprehend-Ruta in entirety. He is knowledgable in past, present and the future. He is able to see the paths and Natural Flows of Ruta. He can determine the result of various actions and evaluate if those are accordance to Ruta.
However, this insightful power can only be achieved through penance, austerity and absolute control of the senses - as these are not writable laws that can be merely comprehended by the intellect. Hence, India has from time immemorial valued and endeavoured to nurture, protect people who have a vision far beyond, who are selfless and who have given up the path of the senses so that they can achieve the psychic powers of a Rishi.
However, this insightful power can only be achieved through penance, austerity and absolute control of the senses - as these are not writable laws that can be merely comprehended by the intellect. Hence, India has from time immemorial valued and endeavoured to nurture, protect people who have a vision far beyond, who are selfless and who have given up the path of the senses so that they can achieve the psychic powers of a Rishi.
4. The Notion of Srishti, Sthiti and Laya
This kind of change - where the Universe is in constant motion changing itself according to a set of principles - is naturally characterized by the creation of the new and destruction of the past in terms of the material and the mind. Mankind's primary concern then has to be to negotiate this change in accordance to Ruta and not otherwise - for human actions are capable of the latter.
While the Principles governing the Flow are collectively referred to as Ruta, the Flow itself is referred to in our philosophy as 'Sthiti'. Sthiti is normally translated as the 'State' and the State is characterized as being dynamic yet it a path of stable equilibrium. Let us call it "Dynamic Stable equilibrium" ie., in a state of Dynamic Balance.
What about the creation then? Creation ie., Sristhi is natural and necessary without which there is no dynamism that defines Sthiti. However, it cannot disturb the dynamic equilibrium in this sthiti governed by Ruta. That then is the boundary for Creation - Srishti. It cannot be mindless, cannot go awry. Every bit of creation is not celebrated what moves it forward in one of the Paths of Ruta is celebrated. This conceptualization of the world has critical implication. Srishti - the creation - is not independently venerated. It is valued in its boundary of ensuring that the world continues to be dynamic but in a stable equilibrium. It is essentially subordinated to Sthiti in such a way that it has unbridled freedom within but undesirable to step outside the boundary.
What about the creation then? Creation ie., Sristhi is natural and necessary without which there is no dynamism that defines Sthiti. However, it cannot disturb the dynamic equilibrium in this sthiti governed by Ruta. That then is the boundary for Creation - Srishti. It cannot be mindless, cannot go awry. Every bit of creation is not celebrated what moves it forward in one of the Paths of Ruta is celebrated. This conceptualization of the world has critical implication. Srishti - the creation - is not independently venerated. It is valued in its boundary of ensuring that the world continues to be dynamic but in a stable equilibrium. It is essentially subordinated to Sthiti in such a way that it has unbridled freedom within but undesirable to step outside the boundary.
What ensures that the Sristi does not hurt the stable equilibrium through its dynamism? It is the Laya ie., destruction. It ensures that Sthiti does not overdo its role. It ends that which obstructs the creation of the new (because sthiti is dynamic). It also creates large scale destruction when sthiti goes awry and ends up creating something that obstructs the Natural Flow ie., Ruta - like the Nature's Fury for our environmental misadventures.
Hence the primacy for Sthiti. Srishti and Laya are encompassed within this Sthiti. There are serious implications of this philosophy in the world views of our people and how the civilization has evolved. India has never viewed the definition of Progress in an independent way - material progress in particular. Progress is necessary not as an independent value but essential to ensure that we are in a dynamic state of equilibrium. The Material World is not Progress but a mere Change but towards being in the dynamic stable equilibrium. Change is valued but it is not necessarily Progress and Progress is not an independently valued - it is its ability to be in balance with Ruta that is celebrated. Gross Domestic Product will never attain the kind of primacy in this world view - I shall elaborate this in a subsequent blog post.
Hence the primacy for Sthiti. Srishti and Laya are encompassed within this Sthiti. There are serious implications of this philosophy in the world views of our people and how the civilization has evolved. India has never viewed the definition of Progress in an independent way - material progress in particular. Progress is necessary not as an independent value but essential to ensure that we are in a dynamic state of equilibrium. The Material World is not Progress but a mere Change but towards being in the dynamic stable equilibrium. Change is valued but it is not necessarily Progress and Progress is not an independently valued - it is its ability to be in balance with Ruta that is celebrated. Gross Domestic Product will never attain the kind of primacy in this world view - I shall elaborate this in a subsequent blog post.
5. What then is Dharma
Dharma then becomes the collection of all those acts that are in accordance to Ruta and maintain sthiti. Obviously, all the good human deeds then become dharma naturally but by definition it goes beyond. Hard tough actions of Laya that then protects sthiti are dharma as well. Kurukshetra battle was one such example.
This definition of Dharma makes it an Exploration rather than a Law. An Act of Dharma is always valued for it impact on Sthiti of the day. Hence, it naturally becomes a function of "Today" and "the set of paths of Natural Flow available in front of us that day". Hence, Dharma cannot be reduced to a set of dogmatic laws that are eternally true. Dharma is based on a set of universal principles without doubts. But it is always guided by what is the outcome or the possible outcomes. Hence, it is a function of time, space and universal principles. This explains the reality that India has never had a single law book for all times. Further, it has never depended on a single Law book in any time in history. India has always relied on an ever evolving set of customs and traditions - different one for each community. It has looked upto the Epics forever. It has indeed written Lawbooks but has constantly changed it overtime - we now have atleast 40 lawbooks of the past available to us with no guarantee that any of that was in full vogue in any region of the country. This also explains why the Constitution of India in 1947 was accepted without much ado. Universal Laws were abhorred by Indians but Universal Principles have always been explored.
6. What are the Implications and what is the Conflict of the Day
The net result of all this is that India never viewed the Universe as in a motion in a single dimension. The Universe never needed to be bettered. This Universe that was already in constant motion was already in the Sthiti - represented by Lord Vishnu. Since it never needed to be bettered, there was no sense of Universal Progress for the World.
However, the Universe was constantly changing and it was the responsibility of human beings to ensure that they respect creation, indulge in creation but ensure that they were not in conflict with Ruta.
This was possible only when every human being aspired to attain the state of Sthiti. Hence progress was not defined for the Universe but for the individual. The Individual has to aspire to attain the state of sthiti and act according to dharma so that the Natural Flow of Universe (Ruta) is never disturbed and the Universe is in Sthiti.
Not recognizing a universal notion of progress does not mean that the philosophy looked down upon the material world. The Purusharthas contain Kama and Artha valued at the same level of Dharma and Moksha. This means we view the Material World as Fascination, Desire, Meaning and Security - we are entitled to that and we must pursue. However, we have to ensure that our Fascinations dont drive the worlds and the universes we live in out of the Natural Flow of Sthiti. Once again - we see where the modern notion of sustainability is a natural outome in our world view. And we can sustain such a balanced exploration of life without the ambition of attaining Moksha. Mere chasing material goals - even within the Dharma - will someday throw us out of the path of Dharma.
Not recognizing a universal notion of progress does not mean that the philosophy looked down upon the material world. The Purusharthas contain Kama and Artha valued at the same level of Dharma and Moksha. This means we view the Material World as Fascination, Desire, Meaning and Security - we are entitled to that and we must pursue. However, we have to ensure that our Fascinations dont drive the worlds and the universes we live in out of the Natural Flow of Sthiti. Once again - we see where the modern notion of sustainability is a natural outome in our world view. And we can sustain such a balanced exploration of life without the ambition of attaining Moksha. Mere chasing material goals - even within the Dharma - will someday throw us out of the path of Dharma.
This is the essential difference in the world views of the West and that of India.
Diversity as Dharma - an outcome of sthiti and Ruta
Diversity as Dharma - an outcome of sthiti and Ruta
Ruta is the natural flow in the path of dynamic stable equilibrium. Natural Flow inherently means transition from one state to another which means a change. No two states being physically the same but principally conforming to sthiti. This change is represented by the destruction of something existing as well as creation of something new. Every creation moves the universe from one state of sthiti to different state of sthiti. By definition this requires diversity in creation.
Hence, Diversity is fundamentally essential to serve the cause of keeping the Universe in the path of Ruta and be in the bliss of sthiti. Hence, it is a Dhaarmic act. It is neither in the realm of fascination nor is it merely security. It is recognized as part of the natural flow of life and hence man made social organization needs to respect this natural and not come in the way. In other words, man's indulgences of fascination or security should not destroy Diversity as it is a Dhaarmic act.
No comments:
Post a Comment