Shabd Pramana

Though the central vision of all the 9 schools is present in the upanishads it was intentionally overlooked by both, left - right wing. In fact, they were projected as hardcore opponents of each other involved in defaming others for one's own especially whereas they are all meant to guide us in our spiritual journey. The indifference attitude of leftists and liberals is understood but the right wing thinkers followed the same track. Since most of them were attached to this or that sampradaya or organization, analytical analysis of this school was not done. In one's own ideology searching the implied meaning and connection with the scriptures becomes important but it is totally avoided when it comes to this school which is connected with Vedic rishi. Views of this school regarding veda were analyzed earlier in short. The readers are have gone through that in the book, Charvaka Management. Here, it will be seen on the basis of the various meanings attached with the root of the word veda. 

The style of raising the queries matches with a global trend. In the current scenario, if a citizen of Tanzania, Uganda, Vietnam, China, Democratic People's Republic of Korea, questions their own government's decision / any policy /rule they fall into severe trouble. Even in the cases of democratic governments constructive or objective criticism is often taken as an offense. Questioning the government or higher authorities for clarification or understanding in a dignified way must be allowed. Unfortunately, people are harassed for both being rude and polite for asking questions. The democratic system must be broad minded to tolerate constructive and objective criticism. On the other hand, the opposition must have a balanced approach. And without this mentality the system loses its own importance. While criticizing one must place their own vision related to the topic and be prepared for counter queries raised by the ruling party or the head who was asked to give clarification. It is a two way traffic where both parties must have a healthy approach towards the functioning of the government. Globally, this trend is reversed in a horrible way where not only the opposition is losing its own credibility but legislature, judiciary and executive are moving away from the purpose for which they were formed. 

In the same way charvaka philosophy raised queries in ways. Instead of analyzing and replying, all the scholars of other 8 schools opposed, defamed for the sake of their own and sponsor's interest. The sampradayas emerging during the mediaeval era followed the trend. In short but brief this issue will be analyzed. 

As usual, the majority of the Indian monarchy also worked on controlling and brainwashing the mass. New scriptures were written and interpretations were done to suit the needs of the sponsors who were either directly rulers or supported by them. The scholars were mostly related with this or that ruler so they were more interested in keeping their respective rulers happy. On the other hand, the sampradayas received grants from the rulers so they promoted the vision of controlling the society. It became a joint venture and the veda was promoted as authoritative in nature.

The root of the word veda is 'vid' - according to the Dhatuparh the meanings and their translations are shown in the shared image. They need further clarification:-

1 to know - Information which becomes knowledge after study, reasoning and experience via various mediums. Self experimentation with every information is not essential. At least, one must have the right information and in the case of confusion, contradiction, chaos regarding any information right of analysing and asking is supported by our ancient wisdom which never compels anyone to accept, follow every conclusion and advice With closed eyes of wisdom. If anyone is unable to do so, can take the guidance of an experienced guide related with the matter of confusion. Knowing leads to understanding, helps in learning and meditating on the words (nidhidhyasan). So the first two steps are Shravan (listening) and Manan (deep thinking). Deep thinking or analysis leads to contemplation and meditation as the final step. These two combindingly is known as nididhyasana. 

 Our ancient wisdom supports the concept of knowing, cognition, bewareness, awareness, analytical experience and not simply believing, feeling in the name of faith and faulty upbringing. Even divine and spiritualistic experience are subjected for analyses because quite often they are the result of preoccupied notions. 

2 This meaning is only related to the awareness of one's own existence without attributes and superimposed identities. Normally, everyone is more familiar with them. If the meaning is taken as power, it will be a blunder and totally mislead everyone. On the other hand, the meanings must match with each other and here, existence can be known through meditation. 

3 Gain, obtain, receive. Knowing the difference between one's own true and attributed nature (identity) is the ultimate gain. It helps in maintaining a balanced approach between behaviour and spiritualism. After all, till body is there behaviour will go on with one's own body and external world. The external world stays in STM, LTM and physically in various forms. This 'gaun' is possible through knowing. 

4 in depth or analytical analysis. Here, only reasoning is not supported which can be illicit. One of the formulas given by the rishis of Vedic age is shruti(study), yukti (reasoning), anubhuti(experience) via various mediums. Accepting one or two must be avoided and the word 'shruti' must not be limited to any scripture and hymns. Here, it denotes studying the available literature of a particular stream (topic) and beware of the latest research done on that. With this the required sadhana is essential to know and reach the conclusion. 

5 to look after the body which is the residence of pure consciousness. It is all prevailing but easily felt via forms. In the case of rocks, walls, furniture etc there is no antahkaran (अंतःकरण) conscience that is why they do not act - react. 

There are two views regarding the human body - temple and a bag of filthy things. All depend on the person. In yoga vasistha it is taken as a temple (deho-devalaya), 1 Corinthians 6:19- 20 (New Testament). Through this the message of looking after one's own body in a disciplined way, following morality and respecting others' bodies is given. Now, looking after one's own body must be followed properly. Disciplined lifestyle is supported by this meaning. 

    After going through all the five meanings of the root 'vid' it is clear that veda is not a book and authoritative in nature. None of the meanings take veda as a book whose support or opposition will prove anyone as astika - nastika. Just by publishing in the form of a book without even adding the authentic upanishads one is insulting veda. On the one hand the supporters take veda as God, shruti as the divine mother but will not give them freedom to make decisions on the style of preaching. In other words they have to dress according to the desire of their children. 

   The above-mentioned meanings are also linked with each other and give their full support to charvaka, Jain and Bauddha darshanas. Now, the charvaka school will be analyzed in the light of these five meanings. 

   Our basic or natural nature is to remain happy. Every human being loves happiness and works to achieve that. The forms and ways of obtaining happiness / pleasure differ from person to person and even change for the same person according to the circumstances. The concept of happiness remains as it is. The school in discussion talks about a happy span of life. There can not be one parameter / scale of calculating and defining happiness for any individual. So from the behavoral angle one must have every possible information about the subject (happy) concerned. Even in the path of spiritual journey the level and grasping capacity differs from person to person. On the other hand there are numerous misleading paths in both behaviour and spiritualism. So, a seeker must have the knowledge of path as needed in the field of transactional reality / behaviour. 

The second meaning talks about the identity of an individual. Most people forget about themselves by being immersed in behavior. Inability to analyze their own true nature and that also without attributes can be checked when one gets the information about that. This school have added the concept of death with the happy span of life. It compels us to think about the time which we have only for ourselves and use to become introverts. It leads to contented lifestyle which is the requited gain mentioned in the third meaning. After all, worldly affairs and rat race must not be our goal. That is why, this school favours the vision of a balanced approach between behavior and spiritualism. 

    The factor of gain as the third meaning resembles the removal of ignorance, misunderstanding, disinformation coming in daily life in ways. Technically, the word 'avidya' is also used for the seekers. 

This school talks about self control for the total span of life. Controlled consumption of goods and services is the foundation. The concept of control comes with knowing the true nature of the self and the world. And this level is achieved by fasting, contemplation and meditation. The person not only believes but knows. As we all know that the vision of fasting is established in Jain darshan and meditation in Bauddha darshan. This school asks people to get and apply the vision helpful for the happy span of life and receiving that vision is the gain. 

        The fourth meaning shows the importance of our scriptures by asking everyone to use the vivek (discretion, judgment, virtue, discrimination or differentiation, wisdom) while accepting their teachings. None of them forces them to believe and indirectly opens the path of knowing / being aware. This school keeps the doors open to analyze one's own lifestyle. 

    The fifth meaning openly talks about the body level. When a body is looked after or cared as one looks after a place of worship it stays mentally - intellectually healthy and happy if not physically everytime. When any particular human body is not treated as a temple it becomes a burden and nuisance. Charvaka school opposes this because it will never result in the happy span of life nor give lasting happiness /pleasure. Uncontrolled pleasure is not the aim of this school. 

     Therefore, all the five meanings are tuned with this school and there is no doubt in declaring that charvaka darshana is totally vedic. What about Jain and Bauddha? They are also totally vaidic. We have the concept of Asti and not nasti. The book is here and the book is not here. In both the cases the knower is present. This is the first meaning followed by others in full support. 

Well crafted plot of defamers took the help of the verse 11 of Manusmriti, chapter 2 - 

योऽवमन्येत ते मूले हेतुशास्त्राश्रयाद् द्विजः ।

स साधुभिर्बहिष्कार्यो नास्तिको वेदनिन्दकः॥ ११ ॥

yo̕vamanyet te mule hetushastrashrayad dvijah .

sa sadhubhirbahishkaryo nastiko vedanindakah ।।11।।

    Good people (sadhus) should shun that person who criticizes the religion propounded / predicated by the scriptures (veda) because that person is an atheist. 

Both cultured and uncultured people were included among the detractors, that is, the cultured people will believe everything out of fear. There was no hesitation in calling the veda critic an atheist and considering it (veda) as just a book. Even the followers of Sanskrit grammar never analyzed the meaning of the word veda. All of us talk about shabd pramana and not book pramana. The rishis of Vedic age gave the formulas to judge the authenticity of any scripture or commentary or any other form of presentation. When the vedic literature gives the right to judge the contents there is nothing to fear. This right has been supported by Acharya Madhusūdana Saraswati in his commentary on srimad bhagavadgita (Gūḍhārtha-Dīpikā - see the older edition in case a reader does not find in the new one). He has openly said that if any vedic statement fails to stand in front of the parameters /formulas /analysis, it can be rejected and no need to treat it as a proof (pramana vakya). 

     This and the other verses related with the topic are not at all analyzed properly. It was done to stop the tradition of questioning and believe everything said by the scriptures. This rule goes more with foreign faiths and not with sanatan dharma /vaidic dharma / hinduism. 

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Reference -

Ashtadhyayi.com  (first two images) 

https://ashtadhyayi.com/dhatu/10.0232?tab=krut&scroll=dhatuform-1100232-%E0%A4%A3%E0%A5%8D%E0%A4%B5%E0%A5%81%E0%A4%B2%E0%A5%8D&scrollcolor=cyan&scrolloffset=400

Significance of the days attached with Diwali festival.

May the festival of lights throw light on the mind and intellect which will lead to proper understanding of one's own swadharma or right - duties at a given time. 

Feel free to see the poem related with the inauguration of Ram temple in Ayodhya. It is in the community head of my channel. As you all know they cannot be shared like videos. 

https://youtu.be/HmW-nqFxzNc?si=L6RfwP5HjUOVw7uK

Diwali, deepawali, deepmaalika, deepotsav is a combination of history, nature, psychology, sociology, economics. The mythological angle pints towards the implied meaning. The number of days depends from region to region. In eastern India it is the Kali Puja (deity of strength - a female form of almighty) is performed for one hight. In some parts, it is celebrated for one day by worshipping deity of wealth, Lakshmi with Ganesh. This post will focus on five days. 

Historically, Ram returned Ayodhya after 14 years of exile and that also he stayed in the forest. A youth who was about to become a ruler went happily. Reasons and implications includes one angle less discussed - a ruler must be familiar with the roots and the lifestyle of those living far away from the capital, especially in the forest. The lesson of the closeness with nature and the importance of natural resources for the existence of creatures is of paramount importance. Normally, a ruler does not have direct contact with the rural and forest areas and depends on the staff. This dimension is discussed in yaksha prashna and yaksha yudhisthira samvad. When he returned, whole city celebrated and coronation ceremony took place in the late evening of anavasya, Krishna pakchh of Kartik month. 

A normal query - why five days were added / connected with this and each day is given a separate name? 

 On the other says, people stay busy with their livelihood and quite often there is no time for other things. The festivals brings the society more closer. The psyche developed due to hectic schedule gets the needed break. 

As already mentioned directly - indirectly in my books, festival helps the economical growth of the society by generating employment, teaching craftsmanship, develop creativity, maks a bridge between rural and urban sector, growth of cities around big temples, development of infrastructure and so on. 

Now, come to the five days of diwali.

First day - Dhanvantari Jayanti and dhanteras. According to the mythology it is the birth of the founder of Ayurveda (Indian system of medicine), Dhanvantari. 

Dhanteras word talks about dhan (wealth) and teras (the thirteenth day of Kartik, Krishna pakchh). Here, wealth is healthy body (gross, subtle and causal) and antahkarana ( inner functuonal status consisting of four divisions based on functions. They are mind/ mun / यन - thinking level, buddhi - decision making, chitt - after taking the decision due to any sudden thought or input coming from sense organs or combination of both or with / without the help of STM, LTM a picture is cteated - in other words planning and the blue print, ego / ahankar - impure consciousness influenced by doer enjoyer/ कर्ता भोक्ता / karta bhokta). The word 'teras' also means yours which asks a person to look after the wealth obtained to meet cosmic requirements. They are not mine (impure consciousness - flowing with body level) but yours (name - form are all illustrationary. There is no real and permanent ownership of any entity. Symbolically it means the cconsciousness which is beyond name - form). 

Second day - Narak chaturdashi / roop chaturdashi / Roop Chaudas. A story talks about Krishna killing the demon Narakasura on this day. Addition of this event with diwali is more spiritualistic and philosophical in nature than historical. It signifies the removing of inner impurities or at least trying seriously, continuously to remove them. After all, the essence of the first day helps in doing this. It is not limited to physical decoration. 

 Third day - Fifteenth day is the amavasya /new moon. It signifies inner cleansing and renewal required to maintain a balance between behavior and spiritualism. Slowly-slowly a person becomes a seeker and starts the spiritual journey. After all, it is the inner preparation based self - discipline and self - control. Though new moon is not the accurate translation, taken as a phase of the moon but it signifies the path of spiritual journey influenced by ups and downs. Wheteever one night celebration in the form of Ksli pujs is done, the implied meaning teaches us to remove inner impurities with full strength. The power can not differentiate between good and evil and is present in both. It is the form (manifestation) which helps in removing so in short but brief, strong will power is needed to stand before the storms of circumstances, symbolized by that form. The small diyas glowing during amavasya denotes the struggle for existence. 

Fourth day - The fourth day of Diwali is known as Balipratipada / Bali-Padyami / Padva / Virapratipada / Dyutapratipada / Govardhan Puja. 

 Mytholiogically, Balipratipada is celebrated to honor the return of the Bali to earth and the day marks the victory of Vaman incarnation of Vishnu. Concept of Govardhan Puja came from paranic literature, Shreemadbhagvat Mahapurana. Few other stories and their versions are popular but instead of searching the historical background let us try to grasp the essence. 

Trinity of Hinduism, Brahma (creator), Vishnu (maintainnence) and Mahesh / Shiv (destroyer) denotes three types of cosmic energy / waves related with three functions. Due to them, the nature stays balanced. The sequence of the days asks to respect the nature and natural things. Uncontrolled or over development destroys the natural resources. Action - reaction depending on the concept of flowing with situation and misuse of power. In cosmic administration, authorities are asked to perform the assigned duties. Even deities and incarnations in Hinduism are not shown as possessor of absolute power. The amount of power differs from case to case but they work within that. The story of Bali (in Balipratipada) and Indra (in govardhan puja) are only meant to show that every one follows cosmic laws. Even in the case of incarnations, Ram, Krishna, could not change the mind of Ravan and kans, respectively. Therefore, fourth day teaches to stay away from diluted ego (Satvik rajsi, tamasi). Do not take it as pure ego which needed for existence. 

Fifth day - Bhai dooj /Bhau beej / Bhav bij / Bhai phota / Bhatru dwitiya / Yama dwitiya. 

The chronological order of the events points towards the social bond and the inner power of the sisters in standing before the divine hurdle of their brothers. To develop that inner power, preparation starts from the first day. It also shows the weightage given to the females in Hinduism.