On Hinduism (3)

-05 June, 2020


The Mystical Core of Hindu Dharma

The Veda Secret in the Heart

There is a practice of Hinduism, similar to most other religions, that leads the mind outward, towards an external God, through external forms of worship, sacrifice and offerings. Sri Aurobindo once referred to this as the Hinduism that takes its stand on the kitchen[1]. This is the outer shell of mystical Hinduism and needed for a certain class of followers who still live largely in a material and externalized consciousness. Mystical Hinduism, the Hinduism that seeks God in the soul, turns the mind inward and through layers of ever-deepening introspection and reflection leads to meditativeness, dhyana, and spiritual realization and knowledge, jnana.

There are two distinctive steps through which mystical Hinduism leads the follower to dhyana and jnana:

  1. Study and contemplation of Shastra
  2. Practice of Yoga

The study of the shastras is not merely an intellectual or academic pursuit but a thorough and systematic intellectual and psychological training of the mind of the seeker to receive and assimilate the higher knowledge of darshan and Dharma. This training proceeds from listening and reading, through discussion and debate, to rigorous contemplation and self-reflection. The training culminates in deep concentration and identification with the subject or object of study. 

This extensive training of the mind through the study and assimilation of the shastras opens the seeker’s mind to the depths and heights of Hindu darshan (closest English word, philosophy) and prepares her for living the Dharma. Note that the seeker is not brought to the Dharma without a thorough preparation in darshan. Darshan paves the way for the true flowering of Dharma. 

Darshan, though translated as philosophy, is not to be understood only as a pursuit of intellectual knowledge or abstract reasoning but intellectual formulations of spiritual experiences and realizations. The word darshan itself means seeing (from the root dṛś, to see), and is therefore concerned with what one can directly experience, realize, see and know. The most learned and wisest of Hindu sages are regarded as seers, drashtas (from the same root dṛś), and not thinkers. In spite of a plethora of metaphysical interpretations and commentaries that exist in Hindu darshan, the unremitting focus remains on what can be known and realized in direct experience, anubhava. The theoretician and the scholar bows to the one with anubhava; this is the inviolable protocol. That which cannot be experienced and realized is not worth knowing.

The overarching purpose of darshan and shastra in Hindu Dharma is to bring the seeker to the realization of the highest Truth knowing which all else in known. This is the ultimate knowing, the param Satyam (param, from para, means supreme or transcendental; Satyam is Truth) or the Supreme Truth. This knowledge of the Supreme Truth is known as paramarthika jnana in Hinduism. The closest English translation of paramarthika jnana would be knowledge of absolute Truth. 

Though paramarthika jnana or the knowledge of absolute Truth is the ultimate concern of the shastras, it is not the only one. The shastras lead the seeker through the lower strata of knowledge to the higher — through the knowledge of the world and the universe (vyavharika jnana) and the knowledge of one’s own mind and its workings (pratibhasik jnana) to the absolute. Thus, the shastras provide an integral knowledge because Truth is integral in Hindu Dharma — the absolute Truth does not exclude the truths of world and self. 

The source of the integral knowledge of the shastras were the numberless sages and seers of Hindu Dharma, each of whom had scaled the heights of spiritual realization and had identified themselves with the highest Truth. None of them claimed to “know” the truths or the Truth through reading or hearsay: each of them stood on the solid ground of personal experience and realization; their knowledge was not derived but directly apprehended and lived. 

Because the shastras were given or revealed directly by those mighty sages of old, the Hindu Dharma and darshan are nurtured still by their timeless spirit and life force; the prana that runs through the shastras and the darshan can still awaken and transform any mind or soul that may approach the Dharma with faith, humility and surrender.

Shastra to Darshan

Shastra is the first line of transmission from the Seer or the Rishi to the aspirant, and is relevant only insofar as it can carry the living truth of the Seer’s realization to the seeker’s mind and soul; for shastra to reach darshan, it must be able to connect to the seeker’s inmost being and awaken there a soul resonance, as of a living guide. No written scripture, obviously, can do this. The written scripture, the external shastra, must open the seeker to another and deeper level of itself, a revealed or inner shastra, the Veda secret in the heart.

The outer shastra can only lead effectively to a point, beyond which it necessarily becomes intellectual. This is the point where the seeker exhausts the need for scriptural guidance and is ripe in spirit for a living intervention of a Guru. It is at this point, by the touch of the Guru, or by the increasing pressure and intensity of the aspiration, the inner shastra begins to unfold, reveal itself through gradual or rapid movements.

The outer shastra, then, ploughs the mental terrain, as it were, sowing the seeds of insight, intuition and realization.

The Vedas and the Upanishads are perhaps the finest examples of the outer shastra ploughing and preparing the mind to receive the higher illumination. The Vedas are the oldest extant scriptures of the Hindu Dharma while the Upanishads, only some of which survive, are generally regarded as the Vedanta, culmination and fruition of the Vedas (anta meaning end or culmination). Both, the Vedas and the Upanishads, are mantric in quality — their intent is not to inform but to invoke and evoke. The Truth cannot be taught or learnt since it is inherent in the human consciousness, seeded in its depths, waiting to be called out to surface. This calling out — evoking and invoking — are the essential functions of the Shastra. All the philosophical explanations and debates are secondary, and meant mainly to reinforce the evocation and the invocation.

Mantra is that which evokes and invokes. The word is a sound expressive of the idea. In the supra-physical plane when an idea has to be realised, one can by repeating the word-expression of it, produce vibrations which prepare the mind for the realisation of the idea. That is the principle of the Mantra, says Sri Aurobindo[2].

The key to reading the shastra is therefore in grasping the mantric nature of the shastra — not to read it as mere scripture for intellectual or moral edification but to approach it as a dynamic meditation for invoking the Spirit or the Truth within oneself, as if actually reading the words seated in the proximity of the Master, imbibing from the Master not only the import of the word but the living vibrations of the spirit. It is only then that the shastra transforms from written or spoken word, Vak or Logos, to revelation, shruti or apokalupsis.

Once the seeker begins to resonate with the shruti (that which is heard and revealed to the inner ear) concealed in the shastra, she is ready for transition from darshan to Yoga, from seeing to becoming, identifying.

Darshan to Yoga

Yoga is union and identification with the object of one’s seeking. The culmination of all Truth-seeking is in union and identification with Truth, becoming of Truth-consciousness, no longer subject to falsehood or ignorance.

The shastra to be true to its spirit and intent must bring the seeker to Yoga through anubhava (direct perception and experience). The first step towards this is the invocation and evocation of the spirit of the shastra in the seeker; then, as the spirit of the shastra comes alive in the seeker, the progressive awakening of the shastra within, the Truth seeded in the depths of the consciousness, what Sri Aurobindo calls the Veda secret in the heart.

Sri Aurobindo, describing the shastra of the Integral Yoga writes — the supreme Shastra of the integral Yoga is the eternal Veda secret in the heart of every thinking and living being. The lotus of the eternal knowledge and the eternal perfection is a bud closed and folded up within us. It opens swiftly or gradually, petal by petal, through successive realizations, once the mind of man begins to turn towards the Eternal.

The eternal Veda secret in the heart of every thinking and living being is the culmination of all shastras: the rising from deep within of the eternal Truth in the wordless silence of intuition and inner revelation, transcending word and awaking through the vibrations of pure mantra the soul or psychic in the seeker. Thus the seeker comes through the written word of the shastra to the eternal Truth of his or her being. This is the Vedanta.

Only when the seeker has thus come to her truth of being, has become a faithful disciple of the self-revealing Veda in her heart, and when all other external supports of religion have dropped off, that she realizes the Dharma within and truly becomes an embodiment of Dharma, sakshat dharma. One no longer needs to ‘practice’ dharma, then: one is dharma and one is the shastra.

These are not metaphors — when I say one becomes the Dharma or the shastra, that is precisely what it means: one has become identified in consciousness with the Truth of the Dharma and the shastra, one has become a living and conscious instrument, nimitta, of the Dharma. As nimitta (nimittamātra,  the mere agent or instrument), it is the wisdom and will of the Dharma that manifests through the consciousness of the instrument and the personal will is either eliminated or made entirely subservient to the higher will and wisdom. Do bear in mind that Dharma is synonymous with Ishvara, the Divine and realizing Dharma within oneself is the same as realizing Ishvara, the indwelling Divine, within oneself: there is no duality between the two. One realizes the essence of Dharma and Shastra within oneself and becomes one with them. This is indeed a siddhi (fulfillment) for the disciple of the Dharma, an attainment of his Yoga.

In the mystical and yogic sense, Dharma then is the manifestation of Ishvara in life and action, and Shastra is the knowledge body of Ishvara. Ishvara can manifest only through a fruition of the two in the disciple’s consciousness and not through the worship of external form and sacrifice to external authority.

It is because of these deeper spiritual truths that it can be said of Hindu shastras that no shastra is fixed or final, and of its preceptors and prophets that no human preceptor or prophet can be infallible or final. Truth, Dharma or Shastra must finally grow and manifest in the awakened human consciousness, and as consciousness is timeless, its manifestation must be timeless too. Because the Dharma cannot be limited to time, place or person, because its fruition happens in timeless consciousness, the ancients referred to the dharma as eternal — sanatan dharma.

The whole purpose of Dharma is to prepare human consciousness to receive and manifest the Supreme Truth; to become, over time, Truth-consciousness itself. Only when human consciousness becomes Truth consciousness will the work of Dharma be done and human beings will surpass Dharma and ascend into a purer and wider supramental being where Dharma will become natural and spontaneous, like breathing.

But that is still a distant and high peak hidden in the mist and clouds of time.

1There are two Hinduisms; one which takes its stand on the kitchen and seeks its Paradise by cleaning the body; another which seeks God, not through the cooking pot and the social convention, but in the soul. (Sri Aurobindo: The Harmony of Virtue)

2Read More: Sri Aurobindo and the Mother on Mantra

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