The 4 Vedic Areas of Social Life

[Guest guest]

Vedic thought in social context

Dr Satya Pal Duggal

All paths leading to faith in God are valuable and venerable.

 

Vedic seers identified four areas of social activities and

relationships: service, commerce, administration and culture.

 

Parent-child, teacher-pupil, husband-wife, employer-employee have a

relationship of mutual service. These universal relations have a

variety of modifications having roots in traditions and social

conditions. Societies which value personal comfort and pleasure can

learn a good deal from societies which cherish humane values of

affection , security, cultivation of healthy habits and attitudes.

 

Production and distribution of material resources. A number of

models are being tried within the extremes of universal good and

exploitation of men and materials for mundane comforts and

pleasures. Social groups that value austerity and sharing have

better chances of survival in the struggle for existence. The core

group of selfless social workers is the guarantee for the survival

of Hindus in the current struggle.

 

Administration ( governance) :

 

The model evolved by the Hindus in this area at least 2500 years ago

is gaining almost universal acceptance. There were gana rajyas—

republics at the time of Lord Buddha and Mahavira. The rulers were

elected by the ruled, thus laying the foundation of democracy. In

the recent past Voltaire gave the essence of democratic approach in

these words, " I may not agree with what you say, but I shall fight

till death for your right to say it."

 

On a critical review of evolution of human thought in the context of

religious interactions one finds that it is a continuum from

religious exclusiveness, fundamentalism to democratic approach in

religion and worship-openness and catholicity.

 

On a critical review of evolution of human thought in the context of

religious interactions one finds that it is a continuum from

religious exclusiveness, to democratic approach in religion.

 

Democratic approach in Religion

 

Transfer of democratic approach from political arena to religion and

worship is a long drawn out process. Societies may be identified at

different levels on the exclusiveness-openness scale. Each phase

signifies quantum jump in the approach of society towards person or

society having a different set of values.

 

History is familiar with intolerant, aggressive fanatics. Their

approach is comparable to authoritarian, monarchical political set

up. Human society is viewed as split up into two groups of believers

and non-believers. Believers assume the role of agents of God and

acquire the divine right to convert non-believers or finish them.

The same treatment was meted out to the non-scriptures in the

libraries at Alexandria, Nalanda and many more unknown seats of

learning and what a loss to human pool of knowledge. Pockets of

training camps of barbarism, terrorism are scattered all over the

globe. And the so called developed countries, the self proclaimed

protectors of democracy have due share of such training centres. The

trained hordes are ready to pounce on any weak target and on any

petty excuse.

 

Middle East countries have restricted tolerance—restricted,

superficial interaction between social groups. Islam is the state

religion and mosque is the only place of public worship. No other

religious group can buy or build or hire a place of worship.

 

Most of the democracies in the west and southern hemisphere have a

deeper impact of democratic approach on religion-spiritual thought.

There is no restriction on building places of worship. The non-

believers are not only tolerated but there are also attempts to

understand the other religions. All sorts of religious scriptures

are published. In USA conscientious objectors like Jehovah's

witnesses do not even participate in oath of allegiance to the

national flag and the country. Government funds are not spent on

promoting any faith. So far so good. But does this imply shift in

religious thought? The answer is no. Two episodes may be narrated in

support of this answer.

 

As a Fulbright exchange teacher in USA this writer was requested to

discuss the situation in South Asia with the seniors in a Minnesota

High School. I asked them, "During the past two years I have lived

as per the moral code of this place. I accept Jesus as a great saint

but I do not recognize him as the only saviour. Do I deserve heaven

or hell?" Prompt came the reply, that according to their faith the

first moral principle is to accept Jesus as the only saviour. So

obviously I deserved hell.

 

A teacher's response to the above poser was that the first moral

principle is that one shall not believe in other gods.

 

This writer explained through the local newsherald that Hindus

believe that the entire creation is a universe not a multiverse. It

is regulated by One. All names signify that One. Therefore how can

one believe in other gods.

 

It seems that the apparent tolerance is tactical to serve

enlightened self-interest. There is no attempt to propagate the

gospel among the visitors to democracies. One wonders at the

motivation and enthusiasm of the missionaries to promote conversions

among the underprivileged in remote corners. The tolerant democrats

support missionaries through charities to serve their narrow

national enlightened self interest—to have forward posts in far away

lands. The underprivileged at home are ignored , of course.

 

Along with Buddhists and Sikhs Hindu leaders succeeded in proposing

a review of the Universal Declaration of Human Rights adopted by the

General Assembly in 1948 to make it clear that proselytisation is

not sanctioned by the declaration. Ted Turner of CNN conveyed at the

summit that no sect should think and behave that they are the only

ones going to heaven. Ashok Singhal rightly emphasized at the

Millenium Peace Summit (MPS), "Just as the United Nations had sought

to uphold the territorial integrity of nations, religious leaders

should promote protection of all religions and faiths in the world."

 

The democratic approach shall obviate the possibility of believing

in other gods. All gods shall be accepted as different names of the

One and the only One. Morality shall depend upon conduct rather than

belief.

 

Hindus have been holding this belief for the last many millennia and

are there to welcome humanity to this Catholic approach. In the

present tension-ridden human society cultural reclamation is

probably the only ray of hope.

 

Human society has waited for over a century for a liberated saintly

follower of any prophet to reciprocate the lofty ideals of

Vivekanand, " Jesus Christ was a soul, nothing but a soul, just

working a body for the good of humanity. And this was all his

relation to the body. If I, as an oriental, am to worship Jesus of

Nazareth there is only one way left to me. That is to worship him as

God and nothing else." Some brave souls in the semitic faiths may

respect Shri Rama, Shri Krishna, Lord Mahavira, Lord Buddha, Guru

Nanak Dev as souls that worked a body for the good of humanity.

 

Implications

 

The concept of democracy and freedom in the sphere of faith and

religion imply that :

 

A God worth the name is impartial. He looks to the welfare of all.

His message is there for all people and at all times.

 

Periodically saints not only restate the spiritual values in the

language that the people understand but they also show by their own

example that these values are practicable.

 

Values are the highest common factor, the perennial philosophy. The

only one message of all religions is to be merciful, to be tolerant,

to love thy neighbour. Mr Kofi Annan summed up at the MPS that no

religion could claim monopoly on such teachings.

 

MPS adopted a Earth Charter that articulates a set of basic ethical

and moral principles to guide the behaviour of people and nations

towards earth and each other.

 

All spiritual leaders have emphasized that an ounce of practice is

far more important than a ton of theory.

 

All paths leading to faith in God are valuable and venerable.

 

Rituals i.e. symbols and practices divide men not the underlying

spiritual values.