Bharatheeyam : ( 08/11/2012. )

There were many significant developments upto about the 3rd century A.D. the most important being the code of Manu. The Mahagana scripture of this period ( Saddharma Pundarika) is known to be a parallel to the Bhagavad-Gita.  A number of Puranas  were written. The religion of Upanisads was thus made simple for the understanding of the common people and was more widely accepted. This can be seen as a reaction to the Buddhist fanaticism . The six schools of philosophy emerged distinctly. The famous literature of this age include Patanjali's Mahabhasya  and Bharata's  Natyasasta.( to be cont------d).    

Both Jainism and Buddhism claimed large followers from time to time, but the majority of the Hindus still clung to Brahmanical Hinduism. The significant development around 200 B.C.; were the development of the creeds of Saivism and Vaishnavism. This period, from the birth of the Buddha to 200 B.C., may be considered as the age of the systematic development of Vedangas, the Sastras, Kautilya's Arthasastra, Jataka tales, etc.[to be cont-----------d] BY Swami chinmayananda 

The Buddha only restated the thought of the Upanisads. He spread only the ideals of the orthodox religion, but repudiated the ascendancy of the priests  and the elaborate ritualism. Consequently, more emphasis was placed on morality. Dr. Radhakrishnan rightly claims : 'He was the wisest and greatest and best of the Hindus' Thus the emergence of Buddhism may be regarded as the second renaissance of Hinduism. The Buddhas teachings were more practical in the sense that they were more concerned with providing a remedy for the ills of life than with discussions on the metaphysical questions. This had a serious consequence. His later followers had considerable difference of opinion about the basic doctrines emerged, such as  theories of  anitya, anatma, and nirvana. The negative side of life was over-emphasised with no corresponding emphasis against Upanisadik meaning of liberation from the thralldom of finitude The Buddha's teaching consists of the four Aryan T...

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.