cording to Western researchers, the Ramayana was composed by someone from the Ashoka dynasty. Then the book had 12 thousand verses. Hindu beggars begged through these verses while begging. Later they added to it as they wished. Thus at one stage the size of Ramayana became more than double.Four. A Survey of the Basic Sources of Hinduism Part 2 .
After this he started to edit the scattered parts of Valmiki, but the book did not spread much in ancient times. It was translated into Hindi by Tulsidas Goswami (1532-1623 AD) during the reign of Emperor Jalaluddin Akbar in the 16th century. After this Ramayana became known all over India. People are then inspired by its lessons. But Tulsidas could not show proper fidelity in his translation. He artificially distorted Valmiki’s work. He gives Rama the status of great God in his translation; But Valmiki’s anecdote portrays him as a wise and brave man. Hindu devotees could not take these changes of Tulsidas lightly. They criticized it severely. In particular, they could not easily accept the beating of women and the belittling of untouchables; But with the evolution of time, Tulsi Ramayana became quite popular among Hindus.Four. A Survey of the Basic Sources of Hinduism Part 2 .
The story ends like this – Rama was bound to fulfill his father’s promise. He lived in forest for 14 years. His brother Bharata—whom his mother wanted to enthrone as emperor—refused to become emperor himself. He was convinced to bring back the forest-dweller Rama and hand over the reins of the empire to him; But Rama was determined to meet the deadline of exile given by his father. As a result Bharata returned to the city with his paduka and left his paduka on the throne.
The pair of shoes remain as his symbolic rule until Rama returns to the city. Finally Rama returned to Ayodhya and ruled with great justice. In Hindi-literature, the righteousness of his time is proverbial. Gandhi, the great Indian leader, was convinced of the revival of this regime. He declared it as Rama Rajya, where the regime introduced by Rama would prevail.
7. Vedanta
’Vedanta’ means the essence of the Vedas. Hindus take it as a book of philosophy and characterology. Although it is a relatively small volume, it is more influential than other texts for Hindu-philosophy and Sufism.
The book is also known as Brahmasutra. Some Hindu scholars claim that it is the work of famous writer Vedavyas. Later, however, they agreed that Badrayana, the scribe between Gautama Buddha and Jesus Christ, wrote it. Because, he criticized many deviations and heretical statements of Gautama Buddha.
A. Vedanta is divided into four chapters with a total of 16 chapters
1. The first chapter discusses the worship of Brahma and its methods.
2. The second chapter deals with pantheism. Besides, the futility of the principles of apostate Buddhism and Jainism has been proved.
3. The third chapter deals with the means of liberation. The way of liberation is two-one. Complete surrender and absorption in the Creator. Two. To receive knowledge from a divine source.
4. The fourth chapter deals with the worshiper’s reward. Apart from this, this chapter also discusses about the soul of the upper world.
Briefly, Vedanta contains 10 articles dealing with the fundamental philosophies of Hinduism. Namely: the identity of the Creator, the Atman, the restlessness of the mind, the state after death, consequences, unconditional worship, divine knowledge, mindfulness and liberation.
Similarly, the book also acknowledges three eternal realities:
1. Paramarthaka: Being original and imperishable to the soul.
2. Usage: creation is the creator; And the Creator took human form. Because the human body is beautiful and modest.
3. Varatavasaka: Revealing illusions and concealing reality.
b. Differences of commentators on Vedanta
The commentators of Vedanta are divided into two schools of thought:
1. Advaitaism or Wahdatul Ojood.
2. Dualism i.e. belief in dual existence.
Shankaracharya is the proponent of the first doctrine; And the proponent of the second is the Hindu scholar Ramanuja.
c. The basic difference between both the doctrines
1. Shankaracharya denied the intrinsic and qualitative attributes of Brahma. He considers her Nirguna. 22 Ramanuja, on the other hand, believes in the inherent qualities of God. He said, ‘God cannot be imagined without attributes, He is non-existent without attributes.’
2. Shankaracharya said, ‘What we see with our eyes, nothing is real; Rather, everything is an illusion. The whole world is a dream, it does not exist in reality. It is like the rosary, in the dark that people see as serpents. When all illusions are removed, it will be seen that the existence of God is different and there is nothing else.’
He further said, ‘Man must realize this, his external structure, which is in some respects similar to others and in some respects dissimilar. As a matter of fact, he who has birth and death and needs food is not really significant. Man should look to his being, which is part of God. For this reason it is correct to say that you are both man and God. Creator on one side, creation on the other. Worshipers on one side, worshipers on the other.’
He also said, ‘Man cannot reach Brahma without complete awareness of nature and severing ties with the material world. It is through these that he can be dissolved in the Lord. May ensure eternal good fortune.’Four. A Survey of the Basic Sources of Hinduism Part 2 .
In his view, for a person to think that he knows the identity of God is tantamount to associating with God. His statement indicates duality. Compare Shankaracharya’s statement and Ibnul Arabi’s statement. Ibn al-Arabi said, ‘Holiness belongs to the One who has manifested the matter while it is He.’
He also said, ‘My eyes see nothing different in him; And does not listen to anything other than his words.’20
Ramanuja on the other hand thinks that the universe is a part of Brahma but both are different entities. Both exist fully in their own form. Each soul is completely free to do good and bad; And seeing Brahma is the way to liberation. Four. A Survey of the Basic Sources of Hinduism Part 2 .
Apart from these two views there are other views in the interpretation of Vedanta, but they are not so popular among the common Hindus. One of these is the ‘Nimberk Doctrine’. According to this doctrine, the world and living beings are Brahma. Another one is Madhyacharya doctrine. In this doctrine both Brahma and Visva are considered imperishable.
8. Yoga Vasistha
This book is considered one of the main books of Hinduism. Like other Hindu scriptures, its author is unknown. It was composed around the 6th century BC, which is known as the period of composition of Hindu scriptures. The Aryans then concentrated on building a religious, social and political structure to end the long bloody war. In addition to this, their religious scholars started writing religious books focusing on spiritual events. In those books there was initiation of theological philosophy and manners.
The book has 64 thousand verses. These slokas were essentially a compilation of the teachings that sage Vasishta imparted to his loyal disciple Ramachandra on theological, spiritual He taught knowledge and penance. Through which people discover the spirit world, connect with the higher world, and, in their opinion, meet Brahma.
This book mentions three methods of penance: ( Four. A Survey of the Basic Sources of Hinduism Part 2 )
1. Belief in a single entity, i.e. belief in the word, Brahma is the only existence in this universe.
2. Peace of mind i.e. subjugation of self by overcoming the mind. One whose soul becomes a peaceful soul (nafse mutamayinna), according to them, will be freed from all worldly miseries.
3. Conflict of self.
As this book shows, human life is full of sin; And lust leads man to destruction and downfall. As a result, human life is full of suffering. By adopting any one of these three methods, people can remove these root causes of suffering. Human life becomes full of permanent happiness and peace by attaining the proximity of the transcendental Brahma.
Dr. I learned from Adyanul Hindil Kubra by Ahmad Shalabi, the book has been translated into Arabic. He has given some quotations from this book there. I present here to the reader some of those quotations from Ahmad Shalabi’s book:
In a world where every creature is created to taste death, there is no way to achieve true welfare. Everything in this world is falling. All the joys and happiness of the world are illusory. Pleasure and pain are related to each other. Yes, we are not bought as slaves, but we do act like obedient slaves.
Human desires are always unstable. The mind is never satisfied, never satisfied with its own achievements. He is always eager to grab things that are beyond his reach. When one is able to achieve something, one chases for more.
There is no auspiciousness in the body. It is the disease-root form, which is decaying. childhood It is a time of incapacity and weakness. Then there is no power of speech, not even a little knowledge; Have you seen youth? This is a lightning strike. Dazzles our eyes, then disappears. It gradually leads us to old age, which is painful.
The General Framework Of Hinduism- Part II
Life is like a lamp placed in an open space. A gust of wind played with him from all sides; And the luster of all things is but like lightning, which shines for a moment, then disappears.’
This book portrays life in a negative way. It contains all the descriptions that make the human soul feel despair and despair. This is completely opposite to Islamic philosophy. Almighty Allah says,
قُلْ يُعِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى الْفُسِهِمْ لَا تَقْنَطُوا مِنْ رَّحْمَةِ اللَّهِ إِنَّ اللَّهَ يَغْرُ الذُنُوبَ جَمِيعًا إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ )
Say, O My servants, who wronged yourselves, do not despair of the mercy of Allah. Surely Allah will forgive all sins. Surely He is Forgiving, Most Merciful. [Surah Jumar: 53)
However, many Hindu scholars were greatly influenced by this book. So they severed their earthly ties and indulged in sadhana and penance in caves and forests.
Rishi Swami Ramatirtha was the best example of Sadhana world. He became very contemplative in his later life. He claimed, ‘No book like Yoga Vasishtha has been written under the shadow of the sky. Therefore, it was the wise decision of Almighty Allah to abolish all previous religions and make the Qur’an the permanent principle of human life, so that people never have to return to the ancient Jahiliyyah.’
9. Dharmashastra ( Four. A Survey of the Basic Sources of Hinduism Part 2 )
It is basically a collection of canonical texts of Hinduism. These books are the core of Vedanta and its principles. However, most of these books have been lost to time. Only 16 of these have been found. Among them, Manusmriti or ‘Manu’s Principles’ are well known. Topics covered in Dharmashastra
Theology questions fall under three basic headings.
1. The four masses of human life are the rules of Chaturashram. Its details will be discussed later.
2. Judicial Peace and Penal Code.
3. Peace of Violation of Hindu Religious Restrictions.
Hindus have different ideas about who this Manu was. Some of them believe that he was the first human to survive after the Great Flood that wiped out the human race. It is through his hands that mankind has expanded again. Some say he was a sage who accepted offerings. His time was 1000-600 BC.
Dharmashastra or Manusmriti written by Manu is arranged in 2,294 verses in 12 chapters. Here is a brief summary of the topics discussed in the chapters:
Chapter I: This chapter deals with the creation of the world. The creation of life is described. Doomsday occurrence and destruction of the world are discussed.
Chapter II: This chapter deals with the first stage of human life i.e. Brahmacharya ashram rituals.
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Chapter III: This chapter discusses the details of marriage and its types and offerings for the welfare of the bride and groom.
Chapter IV: This chapter deals with the rules of Garhasthya Ashram, the second stage of human life. Besides, adherence to Vedanta precepts and avoidance of evil deeds are encouraged.
Chapter V: Here the duties of husband and wife and the good fortune of women are discussed.
Ghashtha Adhyaya: This chapter deals with Banaprastha Ashram or the third level of human life. The study of Vedanta and its realization are prescribed.
Seventh Chapter: This chapter describes the policies of the ruler, the penal code, the policies of the general and the miseries of human life.
Chapter VIII: This chapter deals with principles of judicial system, punishment of rumormongers and forms of loyalty to the emperor.
Chapter IX: This chapter deals with the rules of men and women and the rules of conduct of the emperor.
Chapter Ten: This chapter deals with the duties and responsibilities of the four levels of Hindu society. Its discussion will be brought forward.
Eleventh Chapter: This chapter describes the various needs and poverty of the saints.
Chapter XII: This chapter deals with the consequences after death and the way to get rid of the restlessness of the mind.
This is Manusmriti, the canonical text of Hinduism. The reader will find many quotations from this book in the following chapters. It is a compendium of rules of Hinduism, compiled from the principles of the Vedas.
