LITERATURE-LIGHT AND DELIGHT. 43. INDIAN LITERATURE

LITERATURE-LIGHT AND DELIGHT

43. INDIAN LITERATURE

Literature embodies the accumulated wisdom of a people and their civilisation. It reflects their ideas, ideals, and preoccupations, their experiences and reflections. The ancient literature of all people shows a preoccupation with the non-physical and non-immediate dimensions of life. Even when they dealt with purely mundane matters, they did not forget this extra dimension. Even their entertainment was elevating- it was the enduring element. Even when they did not have a system of keeping written records, they went to great lengths to preserve the oral tradition. It was only after the invention of printing that oral traditions were lost, as we are witnessing in India today. The Veda is called "Shruti", ie to be heard and recited, but even in the orthodox Patasalas, they read printed books now. Electronic media may replace the printed book, but this will totally wipe out our control over what we learn and keep, as those who know the subject will not necessarily be the ones to control technology. 

Sociologists and anthropologists proudly announce that societies are advancing. But the evidence of our literature will show the contrary. With all the advances in so called education, research, etc, modern age has not produced another Shakespeare or Milton, Wordsworth or Shelley. Even in philosophy, the West has not advanced much over Socrates or Plato. As A.N.Whitehead remarked, the whole of Western  philosophy is but a footnote to Plato! It may come as a surprise to many that Socrates, the greatest ever philosopher of the West could not read or write! His words were recalled and recorded by his student Plato! The modern age has mistaken literacy for education, and has produced neither a Socrates nor a Plato!

Two modern trends have ill-served India. Because of the Euro centric view promoted by Western imperialism in the colonies, the true genius of India has been shadowed. And the educational system introduced by the colonial powers has completely destroyed our capacity to understand, appreciate and defend our own vast literature on our own terms. As I have stated repeatedly, our neglect of Sanskrit and our own ancient languages like Tamil has resulted in our being alienated from the roots of our own civilisation and thoughts. The situation is so pitiable that even for our scriptures, we still depend upon translations by foreign writers, though most of what they write is totally inimical to our interests. They distort things in very subtle manner. Our own academics lack direct exposure to the sources of traditional knowledge, and lack the courage to stand out. 

I will deal with just one example. We have a considerable body of so called Bhakti literature, in all Indian languages, right from the days of Alwars and Nayanmars of Tamil Nad. Western writers, even some well-meaning ones , promote the idea that the Bhakti movement  "rose to challenge the necessity of ritual". This is so outrageously silly. First, there is no inherent antagonism between Bhakti and ritual, which is called Karma marga. They are meant for people with different temperaments, and can be perfectly complementary, as the Gita has shown. Second, the so called Bhakti path is also full of its own rituals- as any actual practitioner ( apart from the arm-chair writer) knows. Third, our own scriptures lay down that  the Dharma practised differs from Yuga  to Yuga: it was Dhyana in Krita, Yajna in Treta, Archana in Dwapara; in this Kali age, rituals (Karma) cannot be performed in the prescribed manner, and that only devotion (nama Sankirtan) will be effective and sufficient. In this connection, there is the following popular verse, based on the authority of scriptures like the Bhagavatam:

Kali kalmasha chittaanaam
Paapa dravya jeevinaam
Vidi karma viheenaanaam
Gati: Govinda  keertanam.

Sri Bodhendra Saraswati, the 59th Pontiff of the Kanchi Mutt, has established this firmly on the basis of our own scriptures. It can be seen that the Smartas who are the inheritors of the original Sanatana Dharma based on the Smriti have seamlessly incorporated many Bhakti elements in their rituals. Thus, they dedicate the fruits of Sandhyavandana, the basic Vedic imperative of the Brahmins, to Keshava, the Lord of Dwaraka; and in the more solemn pitru rites, they recall Rama and Krishna  to ensure auspiciousness and cleanliness: "apavitra pavitrova sarvavastan gathobhiva, yah: smaret Pundarikaksham sabahya abhyantaras suchi:, manasam  vachikam papam karmana samuparjitam, Sri Rama smaranenaiva vyapohati na sam saya: etc.  The result is that neither the rituals have been totally shorn of the Bhakti element, nor are the Bhakti cults totally devoid of rituals! Arm chair academics will never get to understand these nuances of a living tradition.

It is also to be noted that  no human activity is totally devoid of rituals. Even in the matter of secular activities like celebrating a birthday party, or national events like the Independence Day or the Republic Day, or conducting a political  or official meeting, we follow appropriate rituals! But these people talk as if only religions impose rituals! As if rituals are all bad!

In our religious and philosophical circles,there are perennial arguments about the various systems and sects- say, as between Jnana, Bhakti, Karma or as among the various systems of Vedanta, or even within each system! (The fight between Vadakalai and Tenkalai among Iyengars as also between Veerashaivas and others is well known.) True scholars and practitioners know that these are marks of immaturity. As Sri Ramakrishna used to say, when people are gathered to take part in a feast, there is so much noisy talk; but once they start serving food the noise subsides to whispers and when they actually eat, there is no sound except that of eating! Once people experience God or Truth or Whatever, all arguments will automatically stop! Till then, let us enjoy the fun!

Another silly idea promoted by the western academic outfits is the division of knowledge into various 'subjects' and treating literature as a separate subject. It may be a convenient or even necessary arrangement to fit the academic frame, but it is not a very sensible one. Good writing in any discipline may be considered literature, even as there are many bad writers dishing out so called 'literature' today. In fact, most people cannot write poetry in the strict old form, and they go  about promoting new forms of poetry- but even today, serious readers turn to vintage poems for real pleasure. No modern poet or Nobel Laureate has been able to eclipse or exceed an old master. We value a Tagore because his poems remind us of our own ancient poems- the Gitanjali echoes, if only faintly, the Upanishads and therein lies its universal appeal. But people who  will read Gitanjali as literature will fight shy of studying Upanishads as literature: the modern mind set will consider the latter as 'philosophy' , as if philosophy cannot be couched in poetry or poetry should not express philosophy!

Any educated Indian who has a serious intent to study our literature   should begin with the Upanishads. The Upanishads do not teach us any  doctrine , dogma, or theology at all! You do not have to believe in anything except your own entity! All you have to do is find its source! The Upanishad is full of suggestions  for reflection or enquiry, not a doctrine or formula for blind belief or mindless application. We cannot master it by mugging it up; if we do mug up, we will only be like the CD! Nothing will be achieved by repeating a stunning passage like a mantra: eg. Na ayam atma balahinena labya: (This atma cannot be realised by the weak) , or : Yo vai bhuma tat sukham ( There is happiness only in the Infinite). We will have to reflect on what they mean and then try to live accordingly. Thus the Upanishad  serves as a guide to exalted living- which indeed is the real purpose of all great literature.

The Upanishad is  part of the Veda but some modern intellectual types including some monks of new orders, would see a distinction if not discontinuity and even antagonism between the Veda and the Upanishad. Unfortunately, this trend is noticed in Sankara too, who means the Upanishad when he mentions "Shruti". It was given to Sri Aurobindo to demolish such absurdities and clearly point out the integral , organic unity  between the two parts, along with their functional specialities.

The Upanishad is so totally non-sectarian, non-doctrinaire and open that whichever ripe soul has studied it has been stunned by it, moved by it, be it the German philosophers, American transcendentalists, Sufis or any other genuinely spiritual and non-fanatic seeker. Most Hindus have never studied it, and simply do not know what it contains! People wonder at the pure spirituality it contains, devoid of any theology! Our Acharyas have made strenuous efforts to read their own minds into it, and build systems of theology or philosophy out of it! But it is outstanding even as sheer poetry or prose, as literature!

I feel every Hindu must read and learn the Upanishad. The orthodoxy has its own rules in the matter. In the present times, they will ensure that no one learns it! Or those who learn it will not know the meaning. The good place for the average Hindu is to begin with a reasonable translation by a traditional source like Anna Subrahmanya Iyer or Dr.S.Radhakrishnan. There were two small compilations by D.S.Sarma  published by Bharatiya Vidya Bhavan in the 60s.Eknath Easwaran has given a simple, modern rendering.An account by Ananda Wood is also valuable. But the best  rendering is by Sri Aurobindo, which no serious student can afford to miss or neglect. But we should never stop with the translations. We should learn to recite the verses. It is best to learn from a qualified Pandit.

In studying the Upanishad, we must always remember that it is not a mere intellectual exercise, or pastime but spiritual discipline and be prepared to undergo that. The Upanishad is the supreme example of  the highest form of literature human mind is capable of. It is like traversing the entire Himalayan range, peak to peak!