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Source: The Hindu (http://www.the-hindu.com)

 

Follow the path shown by elders

 

CHENNAI, AUG. 7. The diverse schools of thought in Vedanta are

all based on the Vedas (Sruti) which are the cardinal scriptures

of Hinduism. The very fact that they lend themselves to be

interpreted differently to build a cogent philosophical system

from different standpoints, shows that the verses are terse and

that they are all-encompassing and not mutually exclusive. Among

them three are fundamental and they are the Advaita,

Visishtadvaita and the Dvaita interpretations.

 

While the philosophy of Advaita posits three levels of reality to

establish the non-dual nature of the Absolute Reality,

Visishtadvaita qualifies it with the non-sentient and sentient

beings and postulates the Absolute as a unified whole. The Dvaita

standpoint predicates the difference between God and His

creation. Such radically different positions have been

consistently developed on the basis of the same scriptural texts

and hence arguments will not lead to definite conclusions. A

person only has the choice to accept the philosophy which appeals

to him.

 

The secondary texts based on the Vedas, the Smriti, are even more

extensive, as each Vedic sage has composed a manual expounding

the Vedic injunctions and hence it is not practical to follow all

these Smritis. It is not even feasible in these days to adopt the

Manu Smriti which is a comprehensive digest. The Parasara Smriti

was recommended for this age as it has prescribed the antidote

(Prayaschitta) for all omissions and sins committed by men, said

Mukkur Sri Lakshminarasimhachariar in his discourse.

 

A logical doubt may arise as to what is the point in scriptures

giving provision for atonement of sins as a person will only be

emboldened to commit the same sin again and again since he can be

absolved of it. The example of plant life sprouting again

following rain after a forest fire reduces all the vegetation to

ashes in a forest gives a pointer to this enigma.

 

The forest fire does not destroy the roots of the trees and hence

they grow again after it rains. So also, the prescribed atonement

is only an antidote to a sin and does not destroy the tendency

inherent in a person to commit the sin. What is the way out of

this? Only devotion to God can root out this tendency. It is out

of compassion for erring humanity that these atonements have been

prescribed.

 

This subtlety has been addressed in the Yakshaprasna section of

the Mahabharata. Though the scriptures are the ultimate

authority, as it is not possible for a person to comprehend its

nuances, the path he must follow in life is that adopted by the

elders well-versed in tradition.

 

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