Puranas, or lore of mythology
Now, about the Puranas. “The Puranas
deal with historical incidents, of creation and evolution (Puranam pranjali kshanam).” The incidents are chosen and narrated
to provide illustrations of basic philosophic truths.
The Puranas
were composed to expound the teachings of the Vedas and Vedanta to the common
person through interesting mythological and legendary tales. The language of
the Vedas is very ancient and contains many archaic elements of grammar and
vocabulary. Even great scholars find it difficult to discover the age when the
verses (riks) were formulated.
All the texts, scriptures, and holy
books referred to are grouped under the one comprehensive name “Hindu
Scriptures (sastras).” It is no
wonder that the people who revered and composed such a vast and valuable
literature of religion and philosophy over thousands of years were, in the
course of time, divided and subdivided into sects and subsets, which owed
preferential loyalty to special creeds and beliefs. Some of these had broad
gaps between them.
We have no time now to elaborate on the
fact that the differences between the sects are based on attitudes born out of
the freedom of thought that was authoritatively allowed by the ancients. Nor is
it necessary. What we have to grasp are: the truth accepted by all and the
attitudes approved by all, that is to say, the principles that a person calling
himself “Hindu” has to believe.
People are responsible for their fate
What exactly is the cause of creation?
What is the nature of the original substance that creation effected, and how
was it effected? These questions are important not only for Indians (Bharathiyas) but for all people prone to
inquiry. There can be no effect without a cause; there can be no structure
without a base.
Well. It can be asserted that all this
visible cosmos has Brahman as the
root cause, but what is Brahman? Brahman is eternal, pure, ever vigilant,
omniscient, indivisible, formless; Brahman
is the origin of this cosmos (jagath).
Brahman is shaping, evolving, and
fostering this cosmos.
Now, a few doubts might arise in
people’s minds: Why is so much partiality evident in creation? Some are born
healthy; others, unhealthy. Some lead prosperous carefree lives; others toil
throughout their lives in dire poverty. Certainly, it can be argued, there are
signs enough of the partiality that creation or the Creator reveals.
It must be made clear that life thrives
on death. Life is based on death: One living thing consumes another, to live.
The strong trample the weak. This tale of terror continues unceasingly. It is
the very nature of this world. Seeing this, people conclude that, if the world
was created by God, He should be cruelty itself. Such inference appears
justified from the ordinary person’s point of view.
But the pure stream of Indian spiritual
culture (Bharathiya Paramartha Vahini)
declares that this is not true at all! God is not the cause of either misery or
joy, of good fortune or bad, it announces.
Then who brings about evil and good? We
ourselves, is the answer. Rain falls equally on ploughed and unploughed land.
Only the ploughed land derives benefit from it. The clouds are not to blame.
The fault lies in the ignorant idler who lets the land lie fallow. The grace of
God is ever at hand, it has no “more or less”, no ups or downs. We draw upon
it, more or less, and use it for our good.
The question might arise: Why are some
born in happiness and some in misery? They have done neither good nor evil, to
be treated so unequally. True, they have done nothing in this life; they are
only just born. But they had done good or evil in previous lives. The
consequence of what was done in the previous life has to be experienced in this
life.
Essence
After describing about Puranas, Swami comes to the core essence which everyone must understand very well.
1)
Swami starts with the question, "What is thew cause of creation". In
many Upanishads, Vedantic treatise, Kapila's Sankhya yoga etc, this question
has been taken up and explained and there are too many contradictions or
differences in the theory of creation propounded by all of these.
2)
Swami answers and says, "There can be no effect without a cause; there can
be no structure without a base.
Well. It can be asserted that all this
visible cosmos has Brahman as the
root cause, but what is Brahman?
Brahman is eternal, pure,
ever vigilant, omniscient, indivisible, formless; Brahman is the origin of this cosmos (jagath). Brahman is
shaping, evolving, and fostering this cosmos."
3) Lord being leeladhari, He himself poses a question on behalf of human beings
and places so many facts which are quote ironical and they defame Brahman and gives an image of God/Brahman as non-compassionate, rather
cruel. What are all the points Swami, being Brahman
Himself, poses before us??
-Why is so much partiality evident in
creation?
-Some are born healthy; others,
unhealthy.
-Some lead prosperous carefree lives;
others toil throughout their lives in dire poverty.
-Life is based on death: One living
thing consumes another, to live.
-The strong trample the week. This tale
of terror continues unceasingly.
Seeing this, people conclude that, if
the world was created by God, He should be cruelty itself. "
Is it so??
Can the Lord, whom we adore and worship
as "Karuna Samudra, Prema Swarupa,
Prem Easwar Hai" etc. be cruel and create a world where there is so
much cruelty, so much imbalance between the Haves and the Have nots???.
Swami clarifies all the above doubts
from His (God's perspective and perspective of human beings).
From God's perspective
"Rain falls equally on ploughed
and unploughed land. Only the ploughed land derives benefit from it. The clouds
are not to blame. The fault lies in the ignorant idler who lets the land lie
fallow. The grace of God is ever at hand, it has no “more or less”, no ups or
downs. We draw upon it, more or less, and use it for our good."
Here, Swami clearly explains that God
can never be partial / cruel and His grace and Love is available to one and all,
without any Judging of their merits and demerits.
From Human perspective
"The question might arise: Why are
some born in happiness and some in misery? They have done neither good nor
evil, to be treated so unequally. True, they have done nothing in this life;
they are only just born. But they had done good or evil in previous
lives. The consequence of what was done in the previous life has to be
experienced in this life."
Here, Swami brings in the
Infallible theory of Karma and says, " AS YOU SOW, SO YOU REAP".
All our miseries or pleasure, all good
and bad experienced by us, are all the results of our past karma!!
Love.
