MAN, THOU ART DIVINE ! ... 1
Human life is spent in superstition -- either religious superstition or superstition secular. The light shines, though, through the form, through each form, peeping out through the cavernous interior of unnumbered layers of hardened desire. The light, yet, shines as men go about their work in the thoroughfare of terrestrial life.
When men bow down to other 'holy' men, they know not that it is their own inner light which they see reflected in the exterior apparition in the garb of the sacred one. When they worship gods and goddesses in temples of high vibration, they scarce realise that it is the cumulative vibration of adoration at a place that has over the years lent the sanctity to the site. It is man ever and man alone, thus, that is the subject and the object of adoration, and this men forget.
Subservience is a cultural heritage and a colonised consequence of the mind where authority is first imposed from the outside and then becomes a habitual inheritance in the sociological context. The early Rishis (pronounced correctly in Sanskrit as 'Hrishis' and meaning 'seers of truth') rightly upheld the spiritual dignity of man by stressing on the divinity of sentience before later aberrations bypassed such sublimity of articulation to popularly impose the culture of the external deity. Thus, man fell behind in civilisation and the imaginary being called God began to dominate discourse with all its concomitant evils and a fair deal of relative good, too. With the external God came the concept of heaven and hell with their rewards and punishments for good or evil enacted on earth. In India, though, despite the dualistic aberrations creeping in, the procession of seers and sages continued and sophisticated laws evolved as to the spiritual outcome of input work. And this was called the 'Law of Karma'. Indian life got inextricably bound to it, but even here degeneracy set in due to the dualistic dispensation, now through foreign conquest, getting mixed up with Semitic superstition. But more of the Semitic superstition later. For the moment let us dwell on the internal rebellion bedecked as Buddhism.
The vast landmass of Aryavarta, once the fertile bed for the fruition of Vedic seeds of the Spirit, now with the advent of Buddhism and its proselytising admixture of races of inferior culture, became polluted with foreign polytheistic ideas of a repugnant nature. The Sanatan Dharma, its adversarial offspring in Buddhism and this alien contamination of coarse culture resolved to produce the national habit that has persisted to this day in this birthplace of spirituality. And its most significant resultant was the temple culture, though, the Sanatan Dharma had no role to play in it.
The temple culture in India was the 'gift' of Buddhism entirely. In its bid to keep its hold on the masses post the demise of the Buddha, the errant followers of the Tathagata, in their proselytising zeal, introduced this culture of mass worship at selected sites in their newly founded 'Dharma of the Greater Vehicle', the Mahayana Buddhism. The masses were held even as the masters degenerated. And up rose the Acharyas of the South of the Vindhyas to resurrect the dharma of the Rishis. And at the crest of the wave came Shankaracharya.
Written by Sugata Bose
Human life is spent in superstition -- either religious superstition or superstition secular. The light shines, though, through the form, through each form, peeping out through the cavernous interior of unnumbered layers of hardened desire. The light, yet, shines as men go about their work in the thoroughfare of terrestrial life.
When men bow down to other 'holy' men, they know not that it is their own inner light which they see reflected in the exterior apparition in the garb of the sacred one. When they worship gods and goddesses in temples of high vibration, they scarce realise that it is the cumulative vibration of adoration at a place that has over the years lent the sanctity to the site. It is man ever and man alone, thus, that is the subject and the object of adoration, and this men forget.
Subservience is a cultural heritage and a colonised consequence of the mind where authority is first imposed from the outside and then becomes a habitual inheritance in the sociological context. The early Rishis (pronounced correctly in Sanskrit as 'Hrishis' and meaning 'seers of truth') rightly upheld the spiritual dignity of man by stressing on the divinity of sentience before later aberrations bypassed such sublimity of articulation to popularly impose the culture of the external deity. Thus, man fell behind in civilisation and the imaginary being called God began to dominate discourse with all its concomitant evils and a fair deal of relative good, too. With the external God came the concept of heaven and hell with their rewards and punishments for good or evil enacted on earth. In India, though, despite the dualistic aberrations creeping in, the procession of seers and sages continued and sophisticated laws evolved as to the spiritual outcome of input work. And this was called the 'Law of Karma'. Indian life got inextricably bound to it, but even here degeneracy set in due to the dualistic dispensation, now through foreign conquest, getting mixed up with Semitic superstition. But more of the Semitic superstition later. For the moment let us dwell on the internal rebellion bedecked as Buddhism.
The vast landmass of Aryavarta, once the fertile bed for the fruition of Vedic seeds of the Spirit, now with the advent of Buddhism and its proselytising admixture of races of inferior culture, became polluted with foreign polytheistic ideas of a repugnant nature. The Sanatan Dharma, its adversarial offspring in Buddhism and this alien contamination of coarse culture resolved to produce the national habit that has persisted to this day in this birthplace of spirituality. And its most significant resultant was the temple culture, though, the Sanatan Dharma had no role to play in it.
The temple culture in India was the 'gift' of Buddhism entirely. In its bid to keep its hold on the masses post the demise of the Buddha, the errant followers of the Tathagata, in their proselytising zeal, introduced this culture of mass worship at selected sites in their newly founded 'Dharma of the Greater Vehicle', the Mahayana Buddhism. The masses were held even as the masters degenerated. And up rose the Acharyas of the South of the Vindhyas to resurrect the dharma of the Rishis. And at the crest of the wave came Shankaracharya.
Written by Sugata Bose
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