A Seer’s Visualization of Indian History

-Prof. Dr.C.I.Issac

Introduction:

This is an year specific to the Bharatha Varsha, the 150th birth time of a lofty seer, Swami Vivekananda. As a Sanyasin he was not only confined to the frontiers of the traditional ascetic space but he had also registered his presence in his contemporary material space of Mother India. He marked his charisma in the spiritual as well as material, empirical as well as epistemological terrain of the nation. He tendered his firm belief in the ability of Indian youth and it is attested by quoting the Upanishad mantra of “Amruthasya puthraha”[sons of immortal bliss].

India has a long, but constant and continuous history of about ten thousand years. No other nation has such a long sequential tradition like India. All movements and waves that appeared in the long ride of its onward movement one can see several spins in its history. No doubt all these gyrate were in conformity with its age old traditions and good practices. Such twist never nullifies the earlier but always be a modified version that fit to the time. This is the general phenomena of Indian history from the days of Vedas to the present. It can be seen in its Ithihasa-Purana tradition, Buddhist, Jain literatures and literatures both spiritual and secular. That is why one can say its tradition of history is unbroken.

But the real problem that reflects in the academia is the approach to our history. Since the days of colonialism professional historians as well as academic circles much depending on the Euro-centric tools to interpret our past. This generated a schism in the inner psyche of the society in general and particularly in the campus. Such crumbles in the general social psyche were identified by the Greatest Psyches of India and proposed appropriate remedies in time to time.

One of our great lines of such wise men is Swami Vivekananda. Basically he himself was a sage and philosopher and had well aware of the role of true history to reveal Truth. Let us scrutinize his idea about history in general and particularly of ours.

Suggesting an Indian Mode of Interpretation to the History

In the case of our nation, the exercises of James Mill and others wrongly symbolized the events in our history. It was a deliberate effort indented to scatter the spirit of the nation and nationalism. Their conclusions was India had no history and Indians has no sense of history was a mischievous one. They have not accounted Indian texts of history which differed from the Greeks such as epic, puranas, ulas parnis, charitams, literature of all genres, etc.

History always must be a pointer to the coming generations to correct their wrongs of the yester years. Thus our method served this purpose well through generations. On the other hand the colonial exercise of writing the history of India is totally in contrary to this national/traditional concept. That is why the thrust area of Swamiji’s endeavour centered round the action programme of rejuvenating the self esteem of the Indic society. Thus his main concern was to change the course of our history and destiny. From the establishment of Ramakrishna Mission to his Mahasamadhi this cause was reverberated in his word and deed.

As a “Cyclonic Hindu” of the last millennium, his main concern was bridging the past and present of India in a harmonious way(1). His divine mission thus was portrayed by Jawaharlal Nehru in the following contour: “He came as a tonic to the depressed and demoralized Hindu mind and gave it self-reliance and some roots in the past”(2).

That is why Vivekananda would rely most upon historical truth. He identified Indian way of realizing the knowledge system. “Each nation has its own peculiar method of work.  Some work through politics, some through social reforms, some through other lines. With us religion is the only ground along which we can move. The Englishman can understand religion even through politics. Perhaps, the American can understand even through social reforms. But the Hindu can understand even politics when it is given through religion; sociology must come through religion, everything must come through religion”(3).

He has presented his own way of analysis of history (4). It was aimed to belittle any race or nation. Hence even the approach of Herodotus, the father of history, also biased towards the Greeks (5).

He differed much from Marx. To him, “the history of civilization is the progressive reading of spirit into matter” (6) in contrary to Marx’s view of  “the history of all hitherto existing society is the history of class struggles” (7).

Again to Swamiji  “the whole history of humanity is continues fight against the so-called laws of nature [Vedic Chatur Varnya] and man gains in the end” (8).  To him man is not an animal of any order but a higher being entitled to realize the Universe in its Real. But he did not blindly opposed feasibility of Marxism on the ground that  “I am a socialist not because it is a perfect system but because I believe that half of a loaf is better than no bread”(9).

Thus he very realistically explained the paradigm of shifting of power in progressive manner, i.e., from one class to another (10). The class view of Swamiji differed much from Marx. “But from the careful study of history of the world,  it appears that, in conformity to the Law of Nature, the four castes, the Brahmin, Kshtriya, Vysya and Shudra, do, in every society, one after another in succession, govern the world” (11).

No doubt it was a new hypothetical approach to history and deserves further detailed study. To him this evolution or transmutation of power structure is dispensed with the law of unavoidable eternal and universal Power and Being and the cosmic evolution. Everything in this universe is subjected to change. Hence is the political power structure also. “The first three estates have had their day. Now is the time for the rise of the Shudras and none can resist it”(12).

His use of Shudra Raj was purely in progressive and positive in frame of mind. Swamiji recognized the emergence of the democratic institutions through the ascendancy of the Shudras. They are well in a position to numerically outnumber the other three. That is the simple arithmetic of the rule of majority concept. Thus he described this age as the Shudra Raj and welcomed it for it brings about mass awakening and progress. “This idea of Swamiji has provided us with a concrete framework for social analysis. He asks us to view the historical process through the concept of the four-fold Vedic social order – known as ‘Chatur Varnya’ , which he describes as the law of nature” (13).

To him Shudra Raj is either as the highest state to be attained or as a pure blessing. Earlier governance of first three varnas had its own strong points as well as weak points. Let us quote Swami Vivekananda: “Last will come Shudra rule. Its advantage will be the distribution of physical comforts – its advantage [perhaps] the lowering of culture. There will be a great distribution of ordinary education; but extra ordinary genius will be less and less” (14).

Swami Vivekananda as visionary was well aware of the inadequacies of Shudra Raj. “……….. the first glow of dawn of this new power began to break slowly upon the western horizon” …… “the thoughtful are at their wits end to reflect upon the final issue of this fresh phenomenon”. Because, “as the result of grinding pressure and tyranny, from time out of mind, the Shudras as a rule, are either meanly, servile, licking dog-like the feet of the higher class, or otherwise, are as inhuman as brute beasts”(15).

It is not to blame the Shudra Raj. Human search for better forms stationed man at this condition. In certain perspective it negate several of the earlier models defects and shortcomings but it contribute unexpected several is the reality. “The so called socialist or communist states have not proved less cruel or oppressive than states under any other system. Nor have the people in general under socialism or communism become any the more bolder or self-respectful. The evils of Shudrahood indicated by Swamiji have been remarkably visible among them” (16).

Critics of broader illustration of Hindu socio-economic and political notions usually highlight Swamiji’s hypothesis of Shudra Raj as derogatory without properly considering his wide schema of the political evolution or Indian search for a suitable and sustainable alternative under other three Rajs.

According to Swami Vivekananda the whole history of our civilization is the continuum of struggle against the ‘so-called laws of nature’ and man gains in the end of each and every. “………. It is only, proper that anyone who accepts the Swamiji’s hypothesis with regard to Shudra Raj, must also accept the conceptual framework on which the Swamiji based his analysis. Clutching at one portion of his conceptual frame work and interpreting it the way one likes can hardly be called scientific. The concept of Shudra Raj can not be taken out of its context, torn out of the rest of his analytical framework and projected as a revolutionary idea implying the concept of the ‘dictatorship of the proletariat’’ (17).

Each age in the political evolution had its merits and demerits. When a demerit overrules merits the society thinks of much better forms. Swamiji thinks of the harmonious blending of all the meritorious aspects of the four Rajs together in a political setup which will be the ideal state mechanism to come. “If it is possible from a state, in which the knowledge of the priesthood period, the culture of the military, the distributive spirit of the commercial and ideal of equality of the last can all be kept intact minus their evils, it will be an ideal state” (18).

Non-contradictory history and mysticism

The History, to a Hindu, is not a matter of his religious convictions. To the Semitic their religious convictions are the warp and woof of their history. Their faith lay on the fragile foundations of theology. Thus in the nineteenth century onward march of science and technology church in the West lost its rational foundations and now it survives only on the blind faith. Thus now it is striving to survive in its birth places itself. “One thing should be especially remembered here, that there is no connection between these historical researches and our real aim, which is, the knowledge that leads to the acquirement of dharma. Even if the historicity of the whole thing is proved to absolutely false today, it will not in the least be any loss to us” (19).

Then what is the relevance of a total and true history? Omissions and commissions of a name or an event in the history is not a serious matter to a Hindu. To him the sustainability of dharma is the main concern. The omission of the names of Pandavas in the Satapatha Brahmana, a very ancient book, is no more a matter of concern to Indian mystical mind. Conversely Mahabharatha and other books verified that Yudhisthira, Arjuna, Bhima, etc. (20).

Under the Euro centric world view the authenticity of Kurushetra War is doubtful. “But there is no doubt that there was a war fought between the Kurus and the Panchalas. ……. According to some, the Kurushetra war is only an allegory. When we sum up its esoteric significance, it means the war which is constantly going on within man between the tendencies of good and evil. This meaning, too, may not be irrational”(21).

To the Hindu this disagreement is not at all a matter of schism or the cause of split in their church order. Religion is only a personal matter in the case of Hindu India. His main concern is the fulfillment ofPurushatha  (Dharma, Artha, Kama & Moksha) ethical duty, acquisition of wealth, fulfillment of desire & salvation].  Furthermore to him the history is the story of both his survival and upholding of his dharma.“Temples after temples was broken down by the foreign conqueror, but no sooner had the wave passed than the spire of the temple rose up again. Some of these old temples of South India and those like Somanath of Gujarat will teach you volumes of wisdom, will give you a keener insight into the history of the race than any amount of books” (22).  In short his history is something beyond the textual exercise and correspondingly it intertwined with his worldview.

History and dharma in the Indians situation

Furthermore, Swamiji had explained that the Hindu specialty is practicing, maintenance and upholding of dharma in a more pragmatic way. From the very inception of this nation this dharmic expediency survived side by side with its world view.

He is spotting that certain point where the life of a nation centres. Up on which lies the nationality of the nation.  So far the perception of nationality is alive, the nation cannot die. “Wave after wave of barbarian conquest has rolled over this devoted land of ours. ‘Allah Ho Akbur!’ has rent the skies for hundreds of years, and no Hindu knew what moment would be his last. This is the most suffering and most subjugated of all the historic lands of the world. Yet we still stand practically the same race, ready to face difficulties again and again if necessary; and not only so, of late there have been signs that we are not only strong, but ready to go out, for the sign of life is expansion” (23).

Advaitic [monistic] notion of history

Furthermore Swami Vivekananda had given an ideological twist to our history. He strongly believed that the teaching of the national history has certain purpose to serve. “What our country now wants are muscles of iron and nerves of steel, gigantic will which nothing can resist which can penetrate into the mysteries and the secrets of the universe, and will accomplish their purpose in any fashion even if it meant going down to the bottom of the ocean meeting death face to face” (24).

Thus he suggests the practice of the ideal of Advaita to acquire strength for the attainment of this goal.“The secret of Advaita is: Believe in yourselves first, and then believe in anything else. In the history of the world, you will find that only those nations that have believed in themselves have become great and strong” (25).  No doubt, Swamiji was well aware of the fact that such an antique approach enthuse young Indian intellects to make an in-depth enquiry into the mysteries of universe.

Consequently he was in search of the reason for the subjugation of three hundred million Indian by forty million British. “The forty millions put their will together and that means infinite power, and you three hundred millions have a will each separate from other” (26).

In the history nations, one can find fact that only those individuals who have believed in themselves have become great and strong. Such belief is the core of the notion of Advaitham [Aham Brahmasmi]. Thus he cites an Indian incident. Robert Clive was only a clerk, and for want of funds and other reason he twice tried to blow his brains out. “When he failed, he believed in himself, he believed that he was born to do great things; and that man became Lord Clive, the founder of the empire. If he had believed the Padres and gone crawling all his life – ‘O Lord, I am weak, and I am low’ – where would he have been? In a lunatic asylum” (27).

The irushis of India identified man as ‘immortal sons’ and thus called “Amrutasya putraha”. Such a salutation, no doubt, makes man creative and courageous. But such call is not reflected in our texts of history. On the other hand Semitic state of art of theology has not cast any faith in the power of human being and curses them “……. for dust thou art, and unto dust shalt thou return” (28).  Robert Clive, an exceptional individual ignored the core of the theological teaching. Such several individuals altogether added quills to the cap of English Imperialism.

The history of Indian search for universal brotherhood goes back to the days of Vedas. Yajur Veda illustrate world as a birds nest and calls “yatra viswam bhavtheka needam”. The sixth century CE grammarian and poet Bhatruhari’s poetical treatise Neethisathakam speaks of Indian world view as “Vasu Daiva Kudumbakam” [world as a family]. This concept is no doubt far better than “Globalization with biting teeth of exploitation”.

The history of the contemporary millennium world order is the story of religious intolerance of high degree. In the nineteenth century itself Swamiji identified (29) the glory and universal world view of Indian tradition and summed up our whole history from a single verse from Rig Veda: Eakam sat vipra bahutavanthi [That which exists is One; sages call it by various names]. “…… the whole history of India you may read in these few worlds. The whole history has been a repetition in massive language, with tremendous power, of that one central doctrine. ………….; and thus the land was transmuted into the most wonderful land of toleration, giving the right to welcome the various religious as well as all sects into the old mother-country” (30).

The central vital theme of the all four Vedas is the philosophy of Advaita. Thus “he preached the monism of the Advaita philosophy of the Vedanta and he was convinced that only this could be the future religion of thinking humanity” (31).

Accordingly the creator and creation are one and the same. To see a totality in the entire creations through the uniqueness of the creator-creation relation that explained by the Vedas. That is why Swamiji reset the core of our history into the Advaitic notion. “To love the whole universe is possible only by way of loving the Samashti – the universal – which is, as it were, the one unity in which are to be found millions and millions of smaller unities. ……………. The search after the universal is the one search of Indian philosophy and religion. ……. The Indian mind, throughout its history has been directed to this kind of singular search after the universal in everything – in science, in psychology, in love, in philosophy” (32).

Long before the modern science of the West accepts the fact that science as a manifestation of the real religious spirit (33), for it sought to understand truth by sincere effort, Swamiji had jogged the memory of the world. On the other hand in the West science and religion fought several wars and shed much blood in the eighteenth and nineteenth centuries of CE for the endurance of science and rational thinking.

Then what is the use of research in history?

Then come up to the question, what is the use of so much historical research. Swamiji was well aware of the need of true and total history. According to him, “It has its use, because, we have to get at the truth: it will not do for us to remain bound by wrong ideas due to ignorance. In this country people think very little of the importance of such enquiries. Many of the sects believe that in order to preach good things which may beneficial to many there is no harm in telling untruth” (34).  This is the Indian way of accomplishment of the [Marxian] ideology “end justifies means”.

Conclusion

Swami Vivekananda, the man responsible for the change in the Indian tone of apology and sense of inferiority towards western systems, culture and civilization that developed during the colonial period (35), realized the vital role of an indo-centric approach in history. Even Karl Marx also failed to suggest a universal paradigm of approach to history. He suggested Asiatic Mode [unchanging East] to the entire orient. Herodotus from his Persian experience suggests a dismal archetype of downfall (36).

Here Swami Vivekananda differs from all his predecessors [relating to approach to history] and suggest a new exemplar of ‘law of nature’ which was not properly discussed in our academic circles (37).

His search of a religion for the thinking humanity, that is an international community, placed him the possibilities of Advaita. Thus he was more international in his stance on freedom and modernity. He strongly believed that an international mechanism based on liberty is a necessary condition for the future man.

It was long before birth of the idea of League of Nations. Thus Jawaharlal Nehru portrayed “progressively Vivekananda grew more international in outlook” (38). His concept of freedom evolved from the Upanishadtradition (39). He strongly believed in the dictum that “liberty of thought and action is the only condition in life, of growth and well-being. Where it does not exist, the man, the race, the nation must go”(40).

In short Swamiji insisted for the practice of history with Indo-centric approach through internationalism and universal brotherhood that implied in the Vedanta..

End notes:

1. “Rooted in the past and full of pride in India’s heritage, Vivekananda was yet modern in his approach to life’s problems and was a kind of bridge between the past of India and present.” Jawaharlal Nehru, Discovery of India, Penguin Books, New Delhi, 2004, p 368

2. Ibid

3. Swami Vivekananda, Selections from the Complete Works, 15th Impression, Advaita Ashrama, Kolkota, 1998, p 297

4. P. Parameswaranjee, Marx and Vivekananda, New Delhi, 1987, p 41

5. “He was, of course, partial to the Greeks, but his account is very interesting. ………….”Jawaharlal Nehru, Discovery, op cit, p 46

6. Letters of Vivekananda, Letter to Sr. Nivedida, p 366

7. Karl Marx and Frederick Engels, Manifesto of the Communist Party, Moscow, 1973 edn., p 40

8. Swami Vivekananda, Selections from, op cit, 1998, p115

9. Quoted from P. Parameswaranjee, op cit, p 45

10. For further understanding; see P. Parameswaranjee Marx and Vivekananda, New Delhi, 1987, pp 41 ff.

11. Swami Vivekananda, Complete Works, Advaita Ashrama, Kolkota, 1948, Vol. IV, p 382

12. Ibid.

13. P. Parameswaranjee, op cit, p 42

14. Swami Vivekananda, Complete Works, Advaita Ashrama, Kolkota, Vol. IV, 1965, p 399

15. P. Parameswaranjee, op cit, p 44

16. Ibid

17. P. Parameswaranjee, op cit, p 43

18. Swami Vivekananda, Complete Works, Vol. VI, 1965, p 38

19. Swami Vivekananda, Complete Works, Vol. IV, 1948, p 101

20. Ibid

21. Ibid

22. Swami Vivekananda, Lecturers from Colombo to Almora, Advita Ashrama, Kolkota, 2002, p218

23. Ibid, p 312

24. Swami Vivekananda, Selections from, op cit, p 206

25. Swami Vivekananda, Lecturers from Colombo to Almora, op cit, p 378

26. Swami Vivekananda, Selections from, op cit, p 288

27. Swami Vivekananda, Lecturers from Colombo to Almora, op cit, p 378

28. Genesis, [OT], Chapter III, Line 19

29. “A famous disciple of Ramakrishna’s was Swami Vivekananda, who very eloquently and forcibly preached the gospel of nationalism. This was not in any way anti-Muslim or anti anyone else…… . None the less Vivekananda’s nationalism was Hindu nationalism, and it had its roots in Hindu religion and culture”. Jawaharlal Nehru, Glimpses of World History, Penguin Books, New Delhi, 2004, p 507

30. Swami Vivekananda, Lecturers from Colombo to Almora, op cit, pp 12, 13

31. Jawaharlal Nehru, Discovery, op cit, p 369

32.  Swami Vivekananda, Bhakti Yoga, Advaitha Ashram, Calcutta, 22nd Impression, 2000, pp 83, 84

33. “In the materialistic age of ours, says Professor Albert Einstein, the serious scientific workers are the only profoundly religious people” …… Jawaharlal Nehru, Discovery of India, Meridian Books, London, 1960, p 574

34. Swami Vivekananda, Complete Works, Vol. IV, 1948, p 101

35. R. C. Majumdar, An Advanced History of India, [3rd edn], London, rpt. 1970, p 881

36. “Herodotus thought over it [decline Persian Empire] and drew a moral from it. He says that a nation’s history has three stages: success; then as a consequence of success, arrogance and injustice; and then as a consequence of these, downfall”. Jawaharlal Nehru, Discovery of India, Penguin Books, New Delhi, 2004, p 50

37. To condemn Bhagavat Gita, as a reactionary document responsible for India’s downfall [as some Marxist thinkers do] and to lay claim to the Swamiji’s concept of Shudra Raj based on the teachings of Bhagavat Gita, as remarkably progressive, is not only dishonest but also mischievous”. P. Parameswaranjee, op cit, p 43

38. “Even in politics and sociology, problem that were only national twenty years ago can no longer be solved on national grounds only. They are assuming huge proportions, gigantic shapes. They can only be solved when looked in the broader light of international grounds. International organizations, international combinations, international laws are cry of the day. That shows solidarity. In science, every day they are coming to a similar broad view of matter”. Jawaharlal Nehru, Discovery, op cit, pp 369, 370

39. Jawaharlal Nehru, Discovery, op cit, p 89

40. Ibid, p 369

.

Description about Author:

Prof. Dr.C.I.Issac is the Vice President, Bharatheeya Vichara Kendram, Kerala.