India, a land of Dharma and Shastra

TIndia is predominaantly a

he moulders of India’s history, understood that merely telling and dreaming about infinite above is of no use. Except for the few gifted giants, majority cannot jump directly to those heights. To use an expression of Swami Ranganathananda, the philosophy which can produce few spiritual giants can also produce millions of shunted personalities and any number of crooks in between. Therefore as Sri Aurobindo explained, for the detached remote passion of few exceptional spirits, Indian Culture never discouraged the springs of natural life for the majority. It knew that Value of Indian conception for life depends upon the relations and gradations with which it connects this difficult and distant perfection with our present state and normal everyday life. For the religion in India is nothing if it is not lived. If Vedanta is truth then it must be practical and it should be challenging as well as achievable for all. It knew that ‘Life is too complex to admit the arbitrary simplicity which the moralizing theorist loves, all need not be put under the same table of law, for that would mean the senseless geometric rigidity -which would destroy the plastic truth of life.' In fact what we call as Hindu dharma or Sanatana dharma, explained Sri Aurobindo was less a dogma or a creed but a continuously enlarging tradition of Godward endeavor of the human spirit, a many staged and many sided provision, a structure which was flexible even in its firmness and ever ready to admit every new light from any direction. And since intellectual truth aimed towards the Infinite must be in its very nature many sided and not narrowly one, the most varying intellectual beliefs can be equally true because they mirror different facets of the Infinite. However separated, they still form so many side entrances which admit the mind to some faint ray from the Supreme Light.' It also knew that Life is complex and nature of man is complex, and in each life he has to straighten as much complexity as it is possible. Each has to go as per his or her Swabhava Swadharma, Samskara, and Adhikara We believe in the truth, not because it is written in some book, not because some messenger of God told so, we believe in it because we can experience it ourselves. Anubhuti, Pralyakhapraman which is one of the main part of indian epistemology means experience, direct evidence. Which god you pray is not important, you are doing puja, that is more important. And therefore here goal is not so important! The fruit is not to be brooded upon, it is the path, the marga, the yoga, the Tantra, the Sadhana, the mantra, the Tao, the Sutremaniganaeva: which is all important. And that is why so many tantras, Yogas, Puranas, Sutras, Shastras were written: (even the most despised pursuits had their law, a Shastra, a fixed standard and quality) In fact 'India is predominantly a land of Dharma and Shastra.’