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The Vedic Principle of Power
by Anwar Shaikh |
PREFACE
| A humanist is interested in any doctrine or
event, which has a bearing on humanity. It is a tragedy of history that
occasionally a most significant doctrine or event may get blurred through
quirks of time to lose its bouquet, beauty and beneficence.
The Rgveda is both a doctrine and event owing to
its didactic element and the fcrce it engendered to civilise mankind. But
how many people know this truth? Not many. Even more saddening is the fact
that the Hindus themselves are the cause of this calamity. To monopolise
it for class benefit, the Brahmans deterred other classes from reading it.
To make sure that nobody knew anything about the Veda, they deliberately
generated aversion to the art of writing for keeping it a secret lore.
They would rather suffer the torture of 20- 30 years' memorising than
committing it to paper. The result was highly disasterous to the Hindus
who failed to write their own history. Whatever we know about them is
known through the writings of foreign historians, chroniclers and
travellers.
Since the Hindus form one-fifth of mankind, their
story must not remain shrouded in darkness any lorger. My unpublished
book: "The Wonders of the Rgveda" reveals that they have made
greater contribution to the cause of civilisaticn than any other nation.
Since this honour is common to all people or the Indian race, I prefer to
describe it as "The Indian Culture" and not The Hindu
Civilisation. |
The Vedic Principle of Power
Since Veda means knowledge and knowleclgf is
power, the Veda is the symbol of power, and not powerlessness. Thus ahimsa, the
creed of the gutless, is utterly alien to the Vedic spirit which advocates
righteous war for attaining heaven.
It was the Vedic seer who first discovered that there
is a force or power behind every phenomenon such as the sun and thunder. He
named the power behind the sun as Surya, and the power behind thunder as Rudra.
As knowledge about the universe grew, Indra rose to become the uriversal God. He
had to be All-powerful. Therefore, he was given such appellations as the Lord of
Hundred Powers, The Mighty, The Conqueror, The Victor, and so on. Thus the Vedic
wisdom realised that power prevails but powerlessness is the ambassador of
submission, slavery and suffering. To be truly Vedic, a Hindu has to be
powerful. If he is weak, his dharma is dubious, delirious and distasteful.
The Sanskrit word for power is SHAKTI. The Hindus
observe SHAKTI-puja but without knowing its significance. A true worshipper of
SHAKTI or Power cannot be a believer of ahimsa, which is the fountain of
cowardice. He has got to be a warrior who looks for an opportunity to wage a
righteous battle:
"Arjuna, it is only the lucky among the Ksatriyas,
who get such an unsolicited opportunity for war,
which is an open door to heaven.
Now it you will not wage such a righteous war, then
abandoning your duty and losing your reputation, you
will incur sin.
Nay, people will pour undying infamy on you, and
infamy brought on a man enjoying popular esteem, is
worse than death.
Either slain in battle you will attain heaven,
or gaining victory you will enjoy sovereignty
of the earth; thererore, arise Arjuna, determined
to fight." (Bhagavadgita 11-31, 32, 33, 37)
These verses clearly show that ahimsa or non-violence is
totally foreign to the Hindu dharma; it is something which has been dreamt up by
those who look for excuses to enjoy cowardice unashamedly by putting absolutely
false interpretations on these verses. Look at them carefully, and you will find
that the Hindu dharma clearly lays down that:
1. The Hindu warrior does not engineer a battle but when
it comes his way, he fights it valiantly because it is an open door to heaven.
2. It is the basic duty of a Hindu to wage a
righteous war. If he does not, he commits a sin.
3. Escape from a battle is a disgrace, which is worse
than death.
4. A Hindu enters the war for two reasons: to attain
heaven, if slain; to rule the earth if victorious.
The Scriptural message is quite clear: a Hindu cannot lose
either way. This is the true Vedic principle and can be acted upon, through
power only: a coward has neither the will to seek power nor the ability to use
it righteously. The Islamic Jehad is a variant of the Vedic principle which
brought glory to the Muslim world.
In fact, the Jews were also aware of the Vedic
Principle of Power. As Moses brought his people out of Egypt, they betrayed a
state of mind befitting slavery. The genius of Moses acquainted them with the
blessing of liberty, and to make sure that in future, they lived as masters and
not as slaves, he trained them in the art of warfare and taught them the value
of hardship through hunger, hazards and hoslility. After a long drill of forty
years in dare, diligence and discipline, as the people of Moses, gained the
martial prowess, they swooped down on the Canaanite territories to carve out for
themselves the Promised land through a policy of fire and genocide. So severe
were their methods of subjugation that they murdered even babes and animals.
Centuries later, as the Prophet Muhammad decided to
make the Arabs an imperial nation, he followed the Vedic Principle of Power and
named it Jehad. It has a good deal of resemblance with the Vedic Principle of
Power but there is a difference between the Jehad and the Vedic Principle of
Power. The former seeks power at all costs and makes murder, pillage, slavery,
abduction, concubinage and seduction lawful and holy, with a view to motivating
the warriors who must forget the command of conscience, and obey the Prophet,
who declares:
"Allah has bought from the faithful theirselves and
their belongings against this gift of paradise; they
fight in the way of Allah, they kill and are killed.."
(Repentance: 110)
The concept of paradise is essentially Vedic. The Avesta,
the Bible and the Koran borrowed it from the Veda. In Indra's paradise are found
the most beautifuI young women known as apsares, who are skilled in the art of
gratification. They are superb dancers whose bodily movements are matched by the
merry rhythms of Gandharvas to magnify the mirth of those who happen to be
there. A Hindu's final goal is Moksha i.e. release from the cycle of rebirths
but until that happens, the righteous Hindus, especially the heroes and rishis
are given a chance to enjoy the blessings of Indra's Paradise, and the length of
their stay is in proportion to the magnitude of their piety.
In R.V.X: XGV known as Urvasi-Pururavas, the former is
an apsare and the latter is a king. The said hymn is a dialogue between the two,
and contains seeds of a legend which is narrated in the Satapatha-Brahmana; it
reappears in Mahabharta and Puranas, and finally forms the plot of the famous
drama: Vikramorvase.
The hymn under discussion is undoubtedly the source of
the Koranic houri (Apsare or celestial nymph) because in it one finds the
derivatives of the root hr meaning to take, haryata (delight-ul), haryan
(loving), hari (bay or tawny), harit (green, yellow or gold-coloured). The
Islamic houri is an ever-young, beautiful woman, having large flexing eyes and
swelling horizontal bosoms. She is "red wine in a white glass." Allah
will give seventy houris to every Muslim who is lucky enough to enter the
paradise. To make sure he gains the maximum pleasure out of them, his virility
shall be increased a hundred fold.
Though the Islamic Jehad is a guarantee of paradise for
a holy warrior whether he kills or gets killed, the Vedic Principle of Power is
not governed by the attraction of paradise. Like a Muslim, a Hindu does not
fight for the glory of Allah; his God, who is described by several names is
universal in character and therefore He is above sectarianism and the need for
search of glory:
1. He is Lord of the sevenfold race of men i.e. entire
mankind. (R.V. VIII: XXXIV - VIII)
2. There is no jealousy among the Hindu gods; they
all are welcome by any devotee (R.V.I: LXXV - V)
3. He (Indra) is Lord of all the world that moves and
breathes. (R.V.I: G1 - 5,6)
It should be rememhered that the Vedic universal God,
Indra, is described by various names according to His different capacities and
levels. As Brahmanas Pati, He is the Hero- Lover of mankind, and therefore,
does not allow murder and rape in His name. (R.V.I: XL-3)
4. Though the universal God Indra is, He is governed
by a sense of morality. After slaying the Dragon, He is possessed by fear, in
case He has done something wrong. (R.V.I: XXXII - XIV)
5. Therefore, it is laid down in the Veda that a
Hindu must fight a righteous war:
"Never does Soma aid and guide the wicked or
anyone who falsely claims the Warrior's title." (R.V.VII: GIV - XIII)
Warrior's title refers to a Ksatriya, a member of the
Hindu martial caste. He should fight not only a righteous war but also wage it
honourably. He is not allowed to poison the tip of his arrow (R.V. VI: LXXV -
XV); he must not attack a sick or old person, or someone who is asleep or does
not want to fight. Attacking a child, a woman or from behind, are sinful acts,
and lead to hell even if a Hindu is the winner. The Laws of Manu describe these
taboos in much greater detail.
6. The Veda has laid it down:
A Hindu is faithful to mankind and fights to defend it. (R.V.I: LII - IX)
7. Being the devotee of God, a Hindu is a warrior who
"stirs up with his might, great battles for mankind." (R.V.I: LV -
V)
It is quite clear from the above that to stir up
great bdttles for mankind, a warrior needs might; nence the Vedic Principle of
Power:
8. Praise of power is a part of the Hindu dharma:
"We present fair praise to Indra, the Mighty one." (R.V.I: LIII - I)
a. Indra, the most splendid and powerful, is rich in
mighty deeds, which are Indra's treasures. "O, Conqueror, give them to
us." (R.V.I: LIII - 3)
b. Indra goes on from one fight to another
intrepidly, destroying castles of the enemies. (T.V.I: LIII - 7)
c. Praise be to Indra, the Lord of Power, the holy
synod's might. (R.V.I: LVI - 2)
d. Indra, the Victor is great: he shines in manly
battles; his character remains unstained: his might sparkles like the peak of
a mountain. (R.V.I: LVI - 3)
These verses (c and d) show the nature of Vedic
fighting: it is manly, stainless and does not blemish the warrior's character.
To a true Hindu, it is an exercise in honour. It is because the purpose of
power is not buffeting, bullying and battering but justice, preservation and
service to mankind. This is the reason that even Indra, the mighty Conqueror
is referred to as the "Friendly Bull" who "fights battles for
mankind." (R.V.I: LV - 4,5)
This fact is stated even in relation to Agni, the
celestial priest:
"O, Agni, Son of strength, with forts of iron
preserve you from distress the man who praises you." (R.V.I: LVIII - 8)
e. The central point of this discussion is really
majestic and full of a mystique which describes the make-up of a Hindu. It is
not the Hindu, full of verbosity, that the Rgveda describes, but the Hindu,
who believes in fighting as the greatest vedic virtue which makes him god-like
through acquisition of power. God is God because He is powerful. Therefore,
His true devotee has to be like Him. A Hindu in himself is humble,
humanitarian and honey-like but as a practitioner of faith, he is ploud,
powerful and prestigious in relation to his enemies. To be such a person, he
has to be mighty. Therefore, it is a part of his religion to pray for power:
"Splendid art thou, O Indra, wise, unbending,
strengthen us with might, O, Lord of Power." (R.V.I: LXI - XII)
f. Here is yet another stunning verse which lays it
on a Hindu as a duty to become the Lord's custodian of power by making a
commitment to perpetuate it:
"Indra .... we make thy might perpetual." (R.V.III:
XXXVII - X)
g. A Hindu is required by the Divine Law to be free,
which is the greatest virtue, because even the gods need it, and they are
guaranteed this blessing through might and battle only:
" Lord of the brave, Indra who rules the people,
gave freedom to gods by might and battle." (R.V.III: XXXIV: VII)
I can make this discussion considerably longer but I think
that I have explained the Vedic Principle of Power. A second look at what I have
said, will reveal that:
a. It is part of a Hindu's faith to be powerful.
b. He wants power to be free and also to uphold the
liberty of others. Thus a Hindu, who is not free, is not a Hindu.
c. He fights righteous battles, and
d. He fights them honourably and not deceitfully.
However, there is one important point, which to my mind is
quite clear, but has been made controversial by those who have lost guts to live
as a Hindu, and are determined to present the Vedic ideology as totally removed
from human psychology. This is an evident truth that man is motivated by
purpose. There is always a reason for an action. Man goes to work to earn money
which has a purpose; he gets married because it has a purpose; he prays to God
because it has a purpose. Any action which has no purpose, has got to be
nonsensical or low in magnitude. A worthy action has got to have a worthy
motive. For example, worship is considered a worthy action because it has a
worthy goal i.e. search lor salvation or release from the cycle of rebirths.
The truth is that man does not do anything without a
motive. In fact, he cannot do anything worthwhile without a purpose which
motivates him to action. Yet, there are Hindu scholars who insist that Hinduism
requires man to act without a purpose, or regard to reward. Their case is based
on the following verses of the Bhagavadgita:
"Your right is to work only, but never
to the fruit thereof. Let not the fruit
of action be your object, nor let
your attachment be to inaction."
(Ch. II: 47)
The "Hindu" principle of aimlessness served as a
tool of socialism because it came to mean that the only right that an individual
possesses is the right to do duty but no right to reward.
Of course, this principle appears again and again in
the Bhagavadgita, such as "renounce the fruit of actions" (2: 51). God
runs the three worlds without any need for reward (3: 22), and He is completely
free from passion and desire.
We should realise that the rules of existence which are
relevant to humanity, do not apply to divinity. God can afford to administer the
three worlds without any thought of reward because He has no needs, which
require satisfaction, but the entire human conduct is geared to fulfilling needs
without which he cannot survive.
It may sound blasphemous but the Lord in His human form
did have desires. He had wives and mistresses, yet we read in 7: 11 that He is
free from passion and desire. In fact, He has the greatest desire, that is, He
wants to be worshipped by man, and those who do not do so, He swears at them by
calling them "of demoniac nature, foolish and wretched."
No desire is greater than worship because it seeks to
destroy the ego and self-respect of the worshipper, turning him into a satellite
(7: 15).
Desires and passions are to man what sweetness is to
syrup, vision to an eye and beauty to a flower. A man without desire lives at an
animalic level for having no purpose. The Vedic religion originated from
philosophical reasoning linked with man's needs and practicalities of life. It
is a matter of high misfortune that the modern Hindu has come to believe that he
must nol ask Bhagavan anything for himself. This is a totally anti-Vedic
attitude, and whatever is against the Vedic teaching cannot form a true part of
Hinduism.
Power-worship and power acquisition are the fundamental
elements of the Vedic life. A person who does not want to he mighty is bound to
become meek and slowly degenerate into a slave. This denial of power and
renunciation of desire has been the true tragedy of the Hindus for the last 1000
years.
A Hindu fights the tyrant, the twister and the traitor.
His war is always righteous for being dedicated to the good of mankind. It is
this struggle which entitles him to the spoils of war. He actually prays to God
for them, and is pleased when he gets them. See for yourself:
1. "May we get booty from our enemy in battle,
presenting to the Gods their share for glory." (R.V.I: LXXIII)
The same Hymn further states:
"Helped by you, O, Agni, may we vanquish steeds
with steeds, men with men, heroes with heroes . . . "
a. ".... May we through Indra, get ourselves the
booty." (R.V.I: GI - II)
b. "... May we divide the spoil, showing
strength, the spoil of war." (R.V.I: CXXXII - I)
c. "Easy to turn and drive away, Indra, is spoil
bestowed by thee ... and give us wealth O, Thunder-armed (Indra)." (R.V.I:
X: VII)
This ought to settle the issue. Since a Hindu is required
by God's law to be the protector of mankind and dispenser of justice, he has got
to be more powerful than his antagonists. This is possible only if he has
desires and passions. One should bear in mind that to be righteous, healthy,
patriotic etc., are desires and passions. A true Hindu cannot be without them.
It should also be noted that Islam took the principle
of booty from the Veda. However, there is a difference. A Muslim fights for
booty, whereas to a Hindu, it is the reward of waging righteous battle to defend
mankind.
The Hindu dharma, being the oldest in the world, has
suffered so many changes that its true spirit has not only been diluted but also
abused and subdued. Calling Hinduism a pacific religion dedicated to
non-violence, is a mockery of the Veda.
Non-violence had been preached in the West long before
the advent of Mahatama Gandhi. The Biblical Sermon on the Mount has a similar
message. The British Spiritualists and the Quakers come within this category.
The authors like John Ruskin and Tolstoy are also notable in this field.
However, Gandhi took his notion of non-violence from Jainism and Buddhism, both
great Indian religions, but utterly antivedic in approach, principle and
practices.
To a Buddhist, life is an embodiment of Dukkha (pain),
and desire happens to be its main spring. Yet the Chinese, Japanese, Koreans and
other nations which have adopted Buddhism, are as brave and willing fighters as
any other on the earth. They adopted the Buddhist principle, to suit their
ethos, but the Hindus, who became comfort-loving owing to their very long
traditions of prosperity, opted for non- violence literally.
Non-violence meaning cowardice, is no part of Hinduism.
This is stated by the fact that Hinduism is the only way of life which created
the Ksatriya class dedicated to warfare by religious command. The Islamic Jehad
is a reflection of this principle and not its forerunner.
In the true Hindu tradition, violence means persecuting
others for one's happiness; it contains an element of malevolence, and thus
represents a form of sadism. I can do no better than quote from the Manu Smriti,
the code of the Hindu Law;
"Whoever does violence to harmless creatures out of
a desire for his own happiness, cannot increase his own happiness.." (Ch.
5: 45)
Also remember:
"Someone who eats meat, after honouring the
gods, and ancestors, when he has bought it or killed it himself, or has been
given it by someone else, does nothing bad. " (Ch . 5: 3 2)
Note also the stunning wisdom of the Hindu Law:
"The Lord of Creatures made all this (world) to
feed the breath of life, and everything that moves or stays at rest is the
food of the breath of life ... and cowards are the food for the brave."
(Ch. 5: 29)
The word: "cowardice" does not exist in the true
Hindu dictionary and those who inserted it therein, are a disgrace to the faith.
This truth is fully vouched for by the conduct of the Lord Rama. The Lord
Krishna has stated this truth categorically. I may reinforce it by quoting again
from the Bhagavadgita:
"Arjuna it is only the lucky among the Ksatriyas,
who get such an unsolicited opportunity for war, which is an open door to
heaven."
"Now, if you will not wage such a righteous war
then abandoning your duty and losing your reputation, you will incur
sin."
"Either slain in battle you will attain heaven,
or gaining victory you will enjoy sovereignty of the earth; therefore, arise
Arjuna, determined to fight. (Ch. II - 32, 33 - 37)
No religious command has ever been clearer than this. Yet
these so-called swamis and gurus preach Ahimsa. Non- violence as the way of life
is an insult to the Hindu Scriptures. Mahatama Gandhi reaped benefit of the then
prevailing circumstances. He was a superb politician, and may be, he used
non-violence as a tool of convenience, but this device has not as yet ceased to
radiate its evil effects. Had the Hindus observed their Vedic Principle of
Power, India would not have suffered the disintegration that she has.
Finally, I may put a question to the preachers of non-
violence: Why does India, like all other nations, spend so heavily on armament
and military training?
Obviously, she has found out that it is not possible
for a lamb lo live in a colony of wolves, which this world has become for a long
time.
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