Latin “Quovadis” (Corruption
of Sanskrit “kva va gachhasi”)? Is like a catch word (Mantra) for the
Westerners it has its roots in the above referred Sanskrit verse. Whither are
you going? –whither
means to what place; to what situation, position, degree or
end… to whatever destination; it is necessary to always fix the aim well in
advance.
Ancient sages must have been struck by the close connection between
knowledge and the sense of “I” which underline every cognition. Without this
constant referral point, all cognition will be disjoined moments of
knowledge-experience with out any sense of direction. It was then easy to make
the connection that the self whose nature is of the essence of consciousness,
must be the enduring self, the ultimate truth this points in the direction
“through what O Maitreyi, should on know the knower”? What about the nature of liberation which
comes in the wake of self realization? In this scheme of things liberation can
only be a relative
concept, for, from the point of view of the ultimate, both
bondage and freedom are false. Salvation is not something to be achieved but is
an established state. “The example of Karna, who was born as Kaunteya, or the
son of Kunti, but who thought that he was Radheya, is often quoted to
illustrate this point. When Karna was told he was really Kaunkeya, he did not
become Kaunteya which he always was, but of which he was unfortunately
ignorant. It was a revelation to him. Similar is the cause with life and the
position of self. Thus the “Atmapanchakam” state; “I’m unborn hence whence my birth
and death; I’m not Prana hence whence my hunger and thirst? I’m not essence of
mind hence whence my “Shoka” and “moha”? I’m not a doer hence whence my salvation
and limits.” I must be that Atma.
Musings of western philosophers: They all secretly pay
homage to ancient sages:
Will Durant wrote, “
Philosophy itself, which had once
summoned all sciences to its aid in making a coherent image of the world and an
alluring picture of the good, found its task of co-ordination too stupendous
for its courage, ran away from al these battle fronts of truth, and hid itself
in recondite and narrow lanes, timidly secured from the issues and
responsibilities of life.” The gap between life and knowledge is growing wider
and wider. The history perhaps is repeating-Casting back the suspicious eye of
knowledge into those ancient times when great sages when lived; we regret to
realize that in the midst of unprecedented learning, popular ignorance
flourished. The situation in the advanced world is exactly the same!
Frank Thilly writes that the interplay between Greek
religion and philosophy is complicated by the fact that Greek religion has two
major aspects: its first aspect, it is the anthropomorphic religion (thought of
as having a human form or human attributes; they too had anthropomorphic
deities) of the gods of Olympus, made familiar by the Homeric epics in which
the gods exhibit human passions and a concern for the affairs links in Greek
religion. “Olympus” suggests that ancestors of Greeks of 9th
century BC had vague idea of “AUM”, and long forgotten history of early Aryans
through Ramayana and Mahabharata. (Sanskrit “AUM limpati” means AUM is all
pervading), Greeks carried the sign of AUM on their psyche, but did not know
what it was. Even the second aspect of Greek religion was
associated with the
mystery cults; obviously this was though the influence of “Yoga Sadhana”’. All
that refining developments were possible because Greek culture and philosophy
was growing under the invisible shadow of Hindu Ancient sages. To the
philosopher Thilly, the development of the concept of Zeus, who is supreme
among the gods, illustrates the interpenetration of philosophic and religious
ideas.
This was not merely interpenetration but interplay and
reflection of Hinduism’s ancient times where philosophy and religion was
walking hand-in-hand. “Zeus” is Sanskrit, in the correct form the word is
“Zuli; this means looking at sky for inspiration. The thinking process through
meditation had made mind penetrative and philosophy was oozing out; religiosity
was part and parcel of the thinking man in different form. As the righteousness
was considered right for prosperity, as well as, spirituality, certain tricks
and deceptive practices were considered appropriate under extreme situations.
It was necessary to punish the wicked. Krushna used these tricks under extreme
situations, to set examples for the philosophy of “the ends justify the means”;
which under normal circumstances would be considered unlawful, unjust or
unrighteous. Along with the philosophy sciences were developed to improve the
standard of life, and also to generate means to punish the wicked. These were
self-supporting systems for the sound health of the society. A religion or
philosophy is a myth if it cannot face the scrutiny of science. Religious,
philosophical, and scientific concepts should be in reasonable agreement if
such concepts are to shape the minds of young generation.
Albert Einstein had said: “Religion without science is
blind, science without religion is lame.” In this context the theory of
creation taught by Christianity (when interpreted literally) is not compatible
with the concept of evolution proposed by science. Hindu concept of “Panchamahabhootas”
was clear indication of all observable matter in the universe, including our
own physical bodies. Akasha-Ether-Gravitational energy; Vayu-Air-Kinetic
energy; Teja-fire- Radiation or light; Apa-water-Electricity; Pruthvee-Earth-Magnetism. This terminology
was cited in the nineteenth century, when the classical physics of that time
could not correctly explain the creation of the universe. With the advent of
Einstein’s Relativity Theory, a better understanding of the universe emerged
and scholars have suggested that the Paµchamah¡bh£atas be translated as the
five energies listed above.
For Hindu sages the association of the Panchamahabhootas
was with five sense organs of human perception. Akasha is associated with the
ear since the same is sensitive to our orientation in a gravitational field. Vayu
is associated with the skin, because temperature, a measure of kinetic energy,
is sensed by the skin. Teja is associated with the eyes because light is
visible to the eyes. Ëpa is associated with the tongue because an electric
shock leaves a sour taste (protons taste sour). Pruthvee is associated with the
nose since the molecular configurations that produce smell are the result of
the magnetic pairing of molecules.
“Human mind” as seen by Westerners by 1960’s: Thomas
Reid wrote essays on “Active Powers of the Human Mind” in 1969; wherein he says
“It is of the highest importance to us, as moral and accountable creatures, to
know what actions are in our own power, because it is for these only that we
can be accountable to our Maker, or to our fellow men in society; by these only
we can merit praise or blame; in these only all our prudence, wisdom, and
virtue most be employed; and, therefore, with regard to them, the wise author
(perhaps, meaning God) of nature has not left us in the dark. This started many
millennia back to our ancient sages. The concept has many more possible shades.
Force, power, potency, efficiency, equity, lawfulness, science of duty,
sentiment of flexible ethics, system of worship, practical piety, and moral
philosophy; as we move away from Vedic times to the modern world. Dharma encompassed
and displayed all these meanings. PV Kane writes in his “History of the Dharmashastra”:
“Dharma is one of those Sanskrit words that defy all attempts at an exact
rendering in English language or any other tongue.
Anatomists inform us, that every voluntary motion of
the
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