Bharatheeyam : ( 08/11/2012. )

This, a very old non-Vedik religion, arose in the later Vedic period and was revitalised by Vardhamana Mahavira in the 6th century B.C. On the practical side Jainism up held asceticism and non-violence. According to it the goal of life is to attain Omniscience. The Jain--way to Nirvana is:- 1.Right faith; 2.Right knowledge; and 3.Right conduct. These are called the ratnatraya or tri-ratna (three jewels).  For a house-holder the right conduct consists of: 1.Ahimsa; 2.Satya; 3.Asteya; 4.Brahmacharya; 5.Aparigraha. These are the anuvratas. But for a monk the right conduct consists of five mahavratas. Brahmacharya and aparigraha for a house-holder mean only chastity and non-attachment, but for a sanyasi, they mean absolute celibacy and complete renunciation.[to be cont---d] by swami chinmayananda.

 Some historian hold that the Brahmi script of forty six letters, arranged scientifically, was developed in this period. The popular religion of this time is pictured in the kalpa, srauta, Grhya  and Dharma sutras. The insistence on sacrifices and rituals continued and was further developed ; conducting of rituals became a profession. The vedik sacrifices became elaborate and complicated. As a consequence, sprang up, more emphasis was placed on varnas and asrams. A number of theories on metaphysics were put forth. It was then Jiainism and Buddhism came up as reforming sects. [to be cot-------d]   

The time separating the vedik period from the period of emergence of the system of Indian thought may be called the period of transition. In this period, the different currents of vedik thought flourished, and new schools of religion and philosophy emerged. It was also a period of literary importance. The end of the Upanisaadik age--i.e.,about 6th century B.C., saw the nucleus of the great epics, the Ramayana and the Mahabharatha.  The grammars of  Yaksa and Panini  were written. [to be cont-----d] BY SWAMI CHINMAYANANDA.

Philosophy:- The eternal impersonal  absolute is the ultimate reality; this the Upanishads call Brahman. Of this we have no conceptual knowledge. MAYA is the power by which that Reality  appears to us as the changing Universe under conditions of time and space without actually undergoing any changes in itself. The cause and effect  relationship cannot be applied to the Absolute and the created universe. The Spirit in man is identical with this absolute Supreme Spirit. Our suffering is due to our  not realising this identity. Moksha [ Moha  kshayam/ reduction of desires] or Liberation from suffering can be had through Jnanam; realisation as a result of DYANAM on the Absolute. KARMA and UPASANA ARE VITAL AIDS IN THE PROCESS.[ TO BE CONT---D] By Swami Chinmayananda.

THE AGE OF THE UPANISHADS:-1. Literally meaning  "secret teaching,"the Upanishads embody a number of treatises which represent the cream of vedic thought. In broad terms their teaching marks a reaction against the ritualism of the Brahmans. The first Hindi renaissance is seen in the age of the Upanishads. It was in this age that the foundation of Hinduism were truly laid; all the later developments wee only superstructures built on the foundation. The childish delight in power and possession of the place of Yjnas. Karma was given a wider meaning than mere  ritual. Varnas and ashrams were pushed into the background. But by its very nature this religion was severely individualistic; hence, it could be only the religion of few.    

THE PERIOD OF VEDAS:-3. THE MANTRAS AND BRAHMANAS:- An important  development in this age was the conception of the cosmic order --rta. Later the cosmic order was identified with a moral order. It was believed that the rta was maintained by the offering of sacrifices. This is the period of the Mantras (hymen or religious songs contained in the Vedas). Gradually sacrifices gained prominence, and the period of Brahmanas ( section of the Vedas dealing with rites and rituals) saw a purely sacrificial religion of mechanical nature and a special class of professional priests who alone could officiate at them. This period marks the emergence of Varnas ( classes)m and ashramas ( stages of life). It was only natural that in this period the priests became supreme and powerful in society.[ to be cont---d] By Swami Chinmayananda.   

THE PERIOD OF VEDAS:-2. We cannot precisely estimate the age of vedas; yet some scholars estimate it to be anywhere around 4,000 to 2,500 B.C. It will be of interest to look briefly into the various developments that took place from the vedic age up to the time of SANKARA who, according to general acceptance by scholars, was born in A.D. 788. A truly religious mind does not bother much for the history of religion, but an imperfect historical treatment of a subject has its own value. For purpose of analysis, the earlier period consisting of about 1,500 years i.e, from 2000 to 500 B.C., may be called as the vedic age. In the period of early hymens there was nothing other than the forces of nature to be worshipped. This led to the personification of these forces. Nevertheless, there was a resolute search for a unity behind these forces; hence, we find so many idols created during this time that one god shades away into another. Some of the popular names include Visvakarma, the chief ...