Religion as Knowledge: The Hindu Concept

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This book is a serious attempt at informing the average Indian, and particularly the Hindu, of his philosophy, culture and heritage.

Although India's is the oldest continuous civilization, for various reasons the Hindu today is largely ignorant of his heritage. While some of the reasons for this ignorance are historical, viz., the loss of freedom, etc., some of it is due to our own neglect.

India has been free for about forty years but even today the average Hindu is largely unaware of his identity and heritage a heritage that any people would be proud to possess. Surprisingly, this most important aspect of a people, their cultural identity, is not taught in our schools and colleges. We see ignorant attitudes, misconceptions and foolish denigration, which do little credit to a civilization that respected Knowledge above all else. It is this living heritage of knowledge that is preserved in Sanskrit literature and the many Prakrit languages.

Religion is not meant for the next world but this world itself. Hindu philosophy was concerned with knowledge, which meant a study of all material 'image,' to search for its relevance and meaning. On the basis of this philosophy the ancient Hindu thinkers worked out a practical and dynamic pattern of living based on a Law, Order and a Work Ethic.

The Hindu philosophy relating knowledge to action will be seen to have helped Hindus adapt to each age and place. It has given Hinduism its demonstrable staying power. It provided the essential needs of a civilization.

The silver lining in this otherwise bleak scene is that there are many Indians and Hindus eager to know. Unfortunately they do not know where to seek.

This writer was similarly placed some ten years ago when she started her study. She found that while there were many large volumes dealing with one or the other aspect of Hindu thought and culture, their size as well as their language made it impossible for those without the necessary leisure to study them. Their language quite often was both abstract as well as obtuse. Another kind of book was more keen on effect than information and served to misinform rather than inform. There are also the books written without proper understanding based on superficial reading and ill-digested study. These only serve to perpetuate misconceptions.

Hindu thought concerns the whole. Dharma, artha and kama with the final goal of moksa are the four aims of man's existence. The chapters cover the most prominent of the Dharmasastra works and the literature that influenced the Dharmasastras. Separate chapters deal with Arthasastra and Kamasastra. A chapter each on Karma, chaturvarna and Women in Hinduism was considered necessary for a more detailed treatment. Some of the better-known and commonly used symbols are also explained, as symbols have no meaning unless we understand their relevance. There is a chapter, even if very brief, on the contributions of ancient Hindus to world knowledge. It does no credit to a people to forget the great achievements of ancient times, and more so of their own ancestors, in adding to the knowledge of mankind. 'Some problems of Indology' was also considered necessary by the writer, as it helps to trace some of the many misconceptions that prevail today.

Philosophy by itself is not enough. Good intentions must be put into practice and that too, with skill. The rules and laws in pursuance of the philosophy were laid down by the Dharmasastras. M.M. Kane's monumental History of Dharmasastra is perhaps the best-known authority. The writer has relied on it as her authority and frequently quoted it as reference.

This book consists of twenty chapters apart from the Introduction. The chapters are, A Brief Historical Back-ground, Sanatana Dharma, Veda, Upanishad, Smriti, Purana, Ramayana, Mahabharata, Bhagavad Gita, Arthasastra, Kamasastra, Karma, Chaturvarna, The Six Philosophical Systems, Saints, Women in Hinduism, Meanings and Symbols in Hinduism, Hindu Contribution to World Knowledge, Some Problems of Indology and Conclusion.

The writer has deviated from the accepted method by quoting from the various works of literature so that the reader may get the 'feel' of the subject and also exercises his or her own judgements.

This book is not meant as anything more than an introduction for those who want a firm foundation to facilitate their own further study. Any shortcomings in the book the writer acknowledges as entirely hers. The writer has tried to do her best and hopes that others will do better.

If we look into the history of the world from the most ancient times, we see the urge for knowledge. Civilizations too have risen and disappeared. It is important for us to know why this happened. A civilization is built up by those with the spirit of enquiry and the fearless pursuit of knowledge. This knowledge provides them with a plan which meets the needs of civilized life and gives them the ability to exploit this knowledge to enrich the quality of life.

Very few of us would disagree with man's need for science, art and skills, because we can see before us the material good it brings. Not many, I fear, would be equally clear about the desirability of religion. This view is not to be condemned but understood when we see that the objection is to 'visible' religion consisting of rites, rituals and customs in the mistaken and self-righteous belief that it is in such performance that merit lies. But this is partly our own fault for neglecting to recognize that just as knowledge is the basis of a civilization so also philosophy is the basis of religion. Just as scientific knowledge fulfills the need of man, so religion too fulfills a deeper need which goes beyond the material values (and which science is not equipped to fulfill) to man's search for the meaning of his own life.

Religion or philosophy therefore satisfies man's need for a more permanent value on which alone he may depend. History shows that just as man has felt the urge for science he has also felt the urge to delve deeper and evolved his philosophy. Philosophy is the search for the ultimate truth of all creation, and since truth is the aim, honesty is essential for the seeker. We thus see that the understanding of truth also brings about a moral change in man.

The very fact that man feels the urge for knowledge, both scientific and philosophical, is an indication of his need for understanding not just the material world but also the moral aspect of life.

Not all feel the need for knowledge and we see man in the various stages. Those imbibed with the spirit of enquiry, are more evolved than those without activity and alertness. And those possessed of a deeper yearning to know and understand are more highly evolved than those possessed of only scientific knowledge, because ultimately the good that man does, depends not only on industry and hard work and the use of his knowledge and intelligence, but also his honest and unselfish devotion and commitment.

What we find then, is that religion is not for the next world, but this world itself. It is not a substitute for scientific thought but seeks, by asking man to understand the true value of the universe, to use his talents wisely and well for the good of all.

The really civilized society therefore is one where honesty is recognised as a moral necessity and where the right tools are used for the right purpose. It means being hard of head, which makes for clarity of thought. It means being soft of heart with the quality of compassion. And it means a hard-working body, unfailing in duty.