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 Title : Concept of Ideal life in vedas Author : Mr. Bhalluram Khichar

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It is said that the Brahmins are responsible for he moral duties, the Kshatriyas for the duties of the kingdom, the Vaishyas for the duties of the republic and the Shudras for the people of the kingdom. Morality is the soul of politics, politics is the brain, the mind is the kingdom and the people of the kingdom are the body. The morality dealing with God is called religion and the morality in connection with the world at large is called as politics. The following article is about the social system.

The attitude of Vedic life is such, that it changes the experience of pleasure or pain into the experience of salvation. The acceptance of salvation by moving away from the experience of pleasure or pain is complete disregard of the body and mind as well. The tradition is a congregation of greatness. It glows more and more as the greatness or grandeur increases. People who believe that mind and matter are two different elements, not only challenge the very existence but also bring about a sense of contradiction in the very concept of existence.


In the Grihasthashrama propagated by the Vedas, it is said to be a combination of welfare and salvation. This is the reason, why Manu has considered the Grihasthashrama to be the basis of all Ashramas. The process of Yadnya or Sacrifice is incomplete without the participation of the life. The effort of mind and body, effort of brain and the relaxation of soul, make life a fulfillment in itself. According to Panini, the word Patni, meaning wife, is derived from the feminine form of the masculine word Pati, meaning husband Yadnya is a process of the nature. In the same way, Grihasthashrama is the process of creativity. A person is not complete without his status as a couple. The sky is divided into 48 degrees, out of which 24 degrees is solar and 24 degrees is lunar. The solar part is that of the husband and the lunar part is that of the wife. A couple means the union of two. Actually this is not at all the union of two, but it is the completion of one unit by uniting the two halves.

Love takes five different forms:
1. Love and respect towards elders.
2. Love and affection towards the children.
3. Love and friendship among people of the same age group.
4. Love towards material things is called as desire.
5. The union of all the above four kinds of love is called as enjoyment of love.

Affection is easily achievable as it is demonstrated from an elder person to a younger one, respect can be achieved by trying hard as this feeling is experienced from the younger ones to the elder people. If the enjoyment of love is towards an object of reverence or adoration then it is called as worship, the very same enjoyment of love, in case of a couple, is called as the sentiment of love.

It is to be understood that the concept of enjoyment of love encompasses all the forms of love. Kalidasa has rightly described a "wife" as being a housewife, companion, friend and disciple too. When the enjoyment of love takes a beautiful, eternal form, then this relationship between the couple is no longer a physical one.

It goes on to attain a relationship of souls. So in the Upanishadas the concept of ecstasy of soul has been compared to the enjoyment of love. Thus the soul touches the body of the couple and proceeds to touch the soul of the same. This ecstatic form of love reaches way beyond the interpretation of the psychologists, which in a way only is restricted to the mind.

Sex is not related to our mind but to the body. The body is made up of many desires. Because of these desires only the feeling of sex is generated, these in turn take the form of a strong wish. If you try to satisfy this wish through bodily pleasures, then this desire further strengthens. It is an external penance to avoid the expression of such desires and it is an internal penance that such wishes are not at all evoked in the mind.
'Brahmacharya' is attained or can be achieved with the help of internal and external penance, which further leads to the attainment of "Amrut".

The Grihasthashrama starts with Brahmacharya & also ends with it. Brahmacharya first prepares the body for sex and fulfillment of desire, because only a healthy and able body can enjoy all desires. The satisfaction of desire and a content mind and body can take one beyond the pleasures of all worldly desires. The Brahmacharya which follows the Grihasthashrama takes one beyond this desires. Thus, it can be observed, that the though process about 'manhood' which has been done in the Vedas was well ahead of all the modern psychological approach.

As discussed above the concept of equality and concluded that practically equality is not there, it is not attainable. There is an imbalance in nature. Equality in nature simply means behaving in the same way towards the good and the bad both. But this is like a social instability and inequality. A man must show qualities in him like patience. "Daman" is bad. Actually in the Vedas thee is a lot of thought process regarding all branches of nature. Darwin's theorem that the human being has evolved from an animal is itself challengeable. The body of a human evolved gradually. Their organs are developed only after it has gone through different forms of life. The mind and brain develop generation after generation. Among all other animals Among all other animals, the human being has the tendency to conquer nature. The Vedas propagate the theory that the human being should always go ahead of the nature, which is totally against the theory of the Westerners which says 'Go back to the nature'. In a way we represent nature by body and soul but as a soul we are not nature, so we cannot stop at nature. The ideal life according to Vedas is that of the Sages. Sages understand the mysteries of nature. The sages know the limitations of their knowledge. He knows that the limited knowledge can be perceived and understood but the infinity and the boundless cannot be understood. The infinite, boundless is the basis of religion. One who makes infinity the basis of his life & lives a limited life, he is happy.

The class system is a very scientific system which has its base in the Vedic life. It is quite a vast subject. It is said that the Brahmins are responsible for the moral duties, the Kshatriyas for the duties of the kingdom, the Vaishyas for the duties of the republic and the Shudras for the people of the kingdom. Morality is the soul of politics, politics is the brain, the mind is the kingdom and the people of the kingdom are the body. The morality dealing with God is called religion and morality in connection with the world at large is called as politics. The Brahmin brings about a revolution in the society through self-faith, this can be called as 'white revolution'. The Kshatriyas establish justice in the society by fighting against injustice, this is called as blood revolution. The Vaishyas bring about a revolution in commerce called as the golden revolution as it is based on the colour of gold.

The shudras bring about industrial revolution which is done on the basis of iron and so can be called as black revolution. The Brahmana attains manhood through his soul, the Kshatriya through his brain, the Vaishyas depend on their fortune, the shudras forgive easily. Out of these those whose mind and body are in congruence with the soul are moral. Those are emotional whose brain & soul are controlled by the mind and body. One who tries to conquer nature is a different form of Brahma. The basis of behaviour is money and the desire are controlled by religion. If the religion is not followed, then in the beginning there is a phase of progress, the enemies are won over, the result is this, but still the basis of religion is destroyed.

Thus, it is said that we must achieve the actual and practical but yet not forget the imperceptible. The Ayurveda deals with the substance matter, the science of religion deals with the body in its minute form but the Vedantas deals with the entire body as whole. Thus the science discuss all three aspects that is: the imperceptible, the apparent & the unknown. But if we forget the unknown because of the apparent then our life becomes one sided.

Generally it was known that the science gives us knowledge about the practical things in nature and in this world. The invention of new micro-instruments and Einstein's theory of relativity has opened the realities of the whole world to us. The thin line between science and religion has vanished. The subject which was unknown till yesterday has now become known. There has been a revolution in the field of physical science. It has been now accepted that it is difficult to understand material without understanding the sentient. This discovery left no barrier between the material and the sentient. In this way the physical science have gone near Vedic vision. It would be advisable to follow the social system of the Vedas. We have analyzed the whole Vedic life on this basis only.

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