Puppets of Faith: Theory of Communal Strife (Part 5, page 1 of 8)

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Part 5

It would be interesting to speculate what would have been the religious tenor of the Hinduism and its early derivatives, the Jainism and the Buddhism, if only the tribes of India were equal to the task of thwarting the Aryan domination in their individual domains. Would it not have brought about a confrontation between the Aryan gods and the deities of the others? Wouldn’t have Indra, the Aryan spearhead of a god, forced them into a covenant with Him to destroy the alien gods of the rest of the Indian tribes? Fortunately for the Hindu spirituality and the Indian philosophy, that was not the case. Though Indra spared the local deities of his wrath, his wards were less considerate to the souls of the very land they coveted.

As the brawn of the newbies should’ve successfully relegated all other tribes, save those from the hilly habitats - they were out of reach, and, besides, would have been beyond their interest - into subordinate castes, their Brahman brain got into the act of drafting the dharma in the Rig Vedic mould. However, it was only time before the Aryan’s political conquest of the Bharata Khanda was conceptualized through aswamedha yāga of Yajur Veda. At length, when the kshatriyas were on the conquering course, the Brahmans went about composing two more Vedas - sāma and adharva - to define the spiritual tone of sanãtana dharma, which in latter-days evolved into Hinduism.

In due course, the breadth and depth of the Brahman intellect, nourished in the comfort of the Indian climes, came to shape, first the Brahmasutras, and then the Upanishads, as adjuncts to the four Vedas. And that fashioned the Hindu Vedanta of yore; but, the culmination of the Brahman thought process and the crowning glory of the Hindu philosophy is the Bhagvad-Gita, aka Gita. The intellectual achievements of the Brahmans have so fascinated the modern philosophers and scholars of the West that they went eloquent about them.

Jawaharlal Nehru thus compiled the eulogies of Western scholars about the Hindu intellectual achievements, symbolized by the Upanishads and the Bhagvad-Gita in ‘The Discovery of India’, published by Oxford University Press.

“Schopenhauer felt that “from every sentence deep, original and sublime thoughts arise, and the whole is pervaded by a high and holy and earnest spirit…. In the whole world there is no study…. So beneficial and so elevating as that of the Upanishads…. (They) are products of the highest wisdom… It is destined sooner or later to become the faith of the people.” And again: “the study of the Upanishads has been the solace of my life, it will be the solace of my death.”

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