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An Introduction to the Concept of Unity in Hindu Tradition: a Christian

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An Introduction to the Concept of Unity in Hindu Tradition: a Christian are of fundamental importance. he One Supreme Being in the Vedas and Upanishads The Vedas1 are said to represent the perennial philosophical Tmanifestation of Sanātana Dharma (original name of what An Introduction to the is now popularly called Hinduism), which literally means “eternal truth.”2 According to orthodox doctrine, the Vedas are believed to Concept of Unity in Hindu be divinely inspired, not of human authorship (apaurus.eya) and are the depositors of the Truth eternally existing as Vāk (Word). They Tradition: A Christian were oral traditions meticulously passed down through the ages and only written down some thousand years after their composition. Perspective The Veda comprises four traditions – Rig Veda, Sāma Veda, Yajur Veda and Atharva Veda – with each of the four traditions further Cherylanne Menezes ivided into categories of texts. Rig Veda is considered the oldest Sophia University Institute and was most likely composed between 1500–1200 BCE. It is a collection of divine hymns on the attributes of the Supreme Being with several names, and speaks about creation, humankind and its Abstract: The idea of the Divine or Supreme Being as the Absolute One devotion to Divinity and social alliances.3 in ancient Hindu texts has formed the basis of religious-philosophical thought for centuries. This article intends to offer an introductory back- 1. “Veda” signifies knowledge, interior vision, wisdom, that is “seen” or revealed to ground to the concept of unity in Hindu philosophy. While the views the sages and seers (r.s.is). It is divided in two categories: Sruti, meaning the “heard r expressed here stem from a Christian perspective, some included foot- word” (i.e. what has been revealed) and Sm.ti, meaning “what was remembered” (i.e. tradition). Texts are in Sanskrit, which continues to be the language used for scriptural notes are the fruit of a stimulating dialogue with Dr. Lalita Namjoshi, study and religious functions. The Vedic Period (or Age) is said to be approximately between 1750–500 BCE. former Assistant Director of K. J. Somaiya Bharatiya Sanskriti Peetham 2. J.C. Chatterji, The Wisdom of the Vedas (Wheaton: The Theosophical Publishing and scholar of Vedanta Philosophy. Her valuable observations in a House, 1922), 3. 3. G. Flood, An Introduction to Hinduism (New Delhi: Foundation Books, 2004), 36– review of this article, shared in a spirit of collegiality and friendship, 37. Claritas: Journal of Dialogue and Culture, Vol. 9, No. 1 (2020) 46–58 © 2020 CLARITAS | Journal of Dialogue & Culture | Vol. 9, No. 1 (2020) 46 Vedic literature dates from the arrival of Indo-Aryan nomads4 Omniscient, or Omnipresent being the most widespread.7 In during the decline of the once flourishing Indus Valley civiliza- Rig Veda I:164, a Vedic seer declares his inability to respond to tion. The nomads settled in northern India among already exist- metaphysical questions posed by a person seeking the truth by ing polytheist inhabitants. These itinerant people grew up under saying: “I am ignorant; out of my ignorance I ask the seers for the skies and did not build temples of worship. Their hymns con- enlightenment.”8 tain exceptional religiosity and speak of their joyful experience with The two questions are about Ekam Sat,9 (the One Being), the a Supreme Being5 guiding and shepherding them on their long first and fundamental key of ancient Vedic thought, and successive journey, a Being who was happy with their humble offerings and Vedantic thought: benevolently listened to their requests for mercy and protection. 1.“What is this incorporeal, Invisible unborn One (kim ekam)?” They perceived His invisible presence within His own natural vis- “How can then the One, Unborn, Incorporeal, Invisible in nature ible signs: the sun (Sūya) was the source of light and life, the fire give birth to worlds [=many], which are, born, corporeal, visible?” (Agni) gave forth purifying warmth and light as they raised their (Rig Veda 1:164:4-6). offerings to the Highest while gathered in fraternal harmony to 2.“What is it? Where is the hidden dwelling of this Lovely Bird sing praise. In this primordial Vedic religiosity we recognize the (vāmasya veh. )?” (Rig Veda 1:164:7) 6 first seeds of Bhakti, the loving devotion to the Supreme Being, The questions are related to the paradoxical origin of themany the one assisting them in this new inter-ethnic settlement and from the One and the transcendence of the One, which is alle- friendship. gorically called the secret dwelling of the Lovely Bird. The Vedic Veda tradition enunciates the Divine in various ways, with the master answers: “On the contrary: it is from the One that the many broadly underlying ideas of One Being, Supreme, Omnipotent, get their meaning, like the many syllables of a song have meaning 4. As per recent studies and research, the Aryan theory (i.e. whether the origins of 7. S. Kumar, “God, Man and Nature in Vedic Vision,” in God, Man and Nature in the Vedic civilization are attributed to the Aryan immigration or to the pre-Aryan period) Hindu and Christian Traditions (Rome, Italy) Symposium Proceedings, 24 (Mumbai: is still an unresolved problem. St. Paul Press, 2008). 5. L. Namjoshi notes: “In the Vedas, various manifestations of the Ultimate Sat are 8. Rig Veda 1:164:6. This and all subsequent Rig Veda English translations taken from worshipped as gods and not as the God with capital G. The concept of shepherding R.T.H. Griffith, The Rig-Veda, http://www.sacred-texts.com/hin/rigveda/. is also Christian in spirit and not exactly a Vedic or Upanis.adic concept, according 9. “Ekam sat” (the One being) and “Param- Ātman” (the Supreme Being) are words to my understanding.” This, and other quotations, from Namjoshi are drawn from that translate the concept of the One Being, immaterial, transcendent, self-existent. unpublished correspondence with the author. It is the First Principle from which the non-self-subsistent being receives being and 6. Originates from the word Bhaj (devotee). Bhakti is one of the paths, one of therefore is necessarily dependent. See L. Curà, “La realtà dell’Uno nella tradizione devotion in order to realize the Divine. It means unlimited trust in the loving, merciful greca Platonica e neoplatonica e nella tradizione indiana Vedānta,” (Doctoral thesis, God through an interior experience and in a united community. Pontifical Urbaniana University, Faculty of Philosophy, Rome, 2008), 38, footnote 44. CLARITAS | Journal of Dialogue & Culture | Vol. 9, No. 1 (2020) 47 only to him who knows the whole song.” (Rig Veda I:164:39).10 high to higher, and to highest levels of existence through an inner Then, the master continues: “They call Him Indra, Mitra, transformation of self. He or she strives to reach the ultimate goal Varun. a, Agni. Yet, He is the one most beautiful, most high Bird, of cosmic peace through the perfect unity of his or her inner nature the One Being whom the inspired sages call by many names.” with the external world.13 (Rig Veda I:164:46). Another aspect regards the cosmic interdependence between Thus, the One Being (ekam sat) is not an anonymous being but God, Humanity, and Nature. The secret lies in the principle a Supreme Person called by many names, one to whom Vedic of Yajña. Etymologically, the term signifies a spirit of cosmic people spoke, worshiped, and entered into dialogue.11 The essence harmony through sacrifice of one’s own limited interest for the of Veda is reflected in its unitive vision, in the idea of “One in world on both a micro- and macrocosmic level. The divine offers Many” and “Many in One” with relation to the gods (devas) and itself through its creation of the world; nature offers itself by the One Supreme Being. In verse 37 of Rig Veda 1:164, we see the protecting and sustaining life, and the human person is called to Supreme Spirit’s (Param-Ātman) relationship with the individual cultivate his or her inner sense in order to protect and strengthen Ātman (soul, self, spirit).12 The same, inexperienced seeker of truth the external environment. Veda proclaims Yajña to be the “navel says, “What thing I am I know not clearly: mysterious, fettered of the universe” (Rig Veda 1:164:35), the central thread – with the in my mind I wander. When the first-born of R. ta (Holy Law) divine on one end, and natural forces on the other – binding souls approached me, then of this Vāk (speech/word) I first obtain a of men and women together.14 bhāgam (portion).” When the Supreme Truth is revealed, the In the tenth book of Rig Veda 10:191: 2-4, we find an exhortation inexperienced seeker moves from darkness to joy as he discovers to unity of “hearts and minds.” It is a call to earnest accord among that his identity is a participation in him? all, like that of the gods.15 According to Vedic philosophy, the human person is the progeny of the divine (Rig Veda 10:13:01). Each has the potential to awaken Assemble, speak together: let your minds be all of one and enlighten his or her consciousness (Rig Veda 10:53:6) from accord. Be unanimous in all, like gods sitting down together. May your thoughts be united, one your decision, 10.L. Curà, “La realtà dell’Uno,” 39. so as to reach a common joyful agreement. 11.L. Curà, “La realtà dell’Uno,” 39. 12.The Atman is what substantiates these mental and spiritual states, so that theyare 13.S. Kumar, God, Man and Nature in Vedic vision, 24. then felt and experienced as the individual ego or “I.” In The Wisdom of the Vedas, J.C.
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