The theme of philosophy is broadly classified as (I) Meta-physics, (ii) Cosmology, (iii) Psychology and (iv) Eschatology. When we deal with the phenomenon themselves, their plurality, the order of creation and destruction of the different forms of existences that surround us, we are then in the domain of cosmology. The theory of subtle body and the gross body the sense organs as means of cognitions; the vital airs, etc. also form part of a philosophical discussion.
Eschatology mainly deals with the things after death, with heaven and hell, the course followed by the JIVA after its departure from the body. It is generally agreed that a philosophical system should reflects views on the above aspects. Examined from this point of view philosophical material embedded in the Brahmans in general and the Sambaed in particular needs an in-depth study of the source material. The ritual text books for all intent and purpose are meant to guide the priests through the complicated details of sacrificial rites. Differences of detail in interpretation led to the formation of several schools of the Brahmans. According to Radhakrishnan "The Religion of the Brahmans became loaded with symbolic subtleties and was ultimately lost in a soulless mechanism of the Idle rites and pedantries of Formalism" (Indian Philosophy, Vol. I, Page 125). We, however, humbly submit that a close study of the sacrificial rites reveals that they are not merely a 'Soulless Mechanism'.
In the Brahmanas we fail to trace any one view about the future life. The distinction between the path of the fathers (Pitryana) and that pf the devas (Devayana) is given. In the Brahman cal Theory of the metempsychosis both the sinner and the virtuous are born again to undergo the results of their action. As Weber puts it : "Whereas in the oldest times immortality in the abodes of the blessed, where milk and honey flow is regarded as the reward of virtue or wisdom, whilst the sinner or the fool is, after a short life, doomed to the annihilation of the personal existence, the doctrine of the Brahmanas is that after death all are born again, in the next world, where they are recompensed according to their deeds the good being rewarded and the wicked punished" (Weber quoted in J.R.A S., 1865).
It is encouraging to note that Dr. Roop Kishore Shastri in his doctoral work entitled "Samavediya Brahman-Darshanik Adhyayan" has given vent to the above views with corroborative evidences culled from the Brahminical literature related to the Samaveda. Dr. Shastri has analyzed the theory of creation on the basis of the material available in the hymns of the Vedas with particular stress on the Samavedic Brahamanas. In this Endeavour he has mainly banked upon the ideas put forth in Nasadiya Sukta (R.V.) and Skambha Sukta (A.V.). The author has also expounded the views pertaining to Atman, Karman, Punarjanma and Mukti. His presentation bears ample testimony to the fact that the Brahman cal literature not only contains op Kishore Shastri in Brahman-Darshanik views with corrobora-t1 literature related to the theory of creation hymns of the Vedas Eirahamanas. In this ideas put forth in z (A.V.). The author g to Atman, Karman, bears ample testimony e not only contains
.sacerdotal material but provides enough philosophical dates. I congratulate Dr. Roop Kishor Shastri for the sincere efforts he has made to bring out a book on important topics related to our heritage.
Book's Contents and Sample Pages
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