Mimāmsā—Freedom
through the Performance of Duty
Mimāmsā means to analyze and understand thoroughly. The
philosophical systems of Mimāmsā and Vedānta are closely related to each other
and are in some ways inter-dependant and complementary. The teachings of Vedānta
may be said to have their roots in the fertile soil of Mimāmsā. While Mimāmsā
emphasises the teachings of Veda in the light of rituals, Vedānta emphasises
the teachings of the Veda in the light of knowledge. Traditionally Mimāmsā is
called Purva-Mimāmsā meaning the initial teachings of the Veda, and Vedanta is
called Uttara-Mimāmsā meaning the later of higher teachings of the Veda. Mimāmsā
is meant for householders while the exclusive practice of Vedānta should take
place after one has realized the facts of worldly life meaning it is meant for
retired life. Now retired is not to mean life after quitting a job, rather it
refers to retirement from worldly charms and temptations, in which one receives
a pension of perfect detachment and contentment.
Mimāmsā teaches the Yoga of Action while Vedānta
teaches the Yoga of Knowledge. One should develop a lifestyle designed within
the framework of the yoga of action while simultaneously internalizing and
spiritualizing one’s actions to realize the Vedāntic truths. Generally these
two aspects combined are referred to as the yoga of action—Karma Yoga. Mimāmsā
provides a philosophical justification for rituals and explains the meanings
behind them. In the Veda, numerous gods and goddesses are invoked. The Mimāmsā
system deems it necessary to provide a clear explanation of their nature and
purpose. The Mimāmsā system also discusses the science of sound and mantra but
the major concern is to emphasize the use of meditation with rituals.
The first systematic work on this school is the Mimāmsā Sutra of Jaimini that is divided
into twelve chapters. Sabara Swami wrote a major commentary on the Sutra.
Kumarila Bhatta and Prabhakara, the pioneers of this system, founded two
branches of Mimāmsā, although the major teachings of both the branches are the
same. Most modern scholars focus on the Mimāmsā theories of knowledge,
metaphysics, ethics and theology but this review will focus on the concept of
duty and ritual.
Many think that rituals given in the Veda are mere
dogma and religious ceremonies, not true. Rituals are the beginning tools for
going inward. Through them one learns how to organize his life and prepare a
lifelong plan so that he can utilize his time properly and become creative.
Another misunderstanding of the Mimāmsā system concerns the concepts of dharma
(virtue) and adharma (nonvirtue). According to Mimāmsā activities that do not
thwart the activities of others are dharma and vice versa. To be specific, all
actions and rituals prescribed by the Veda are virtuous and vice versa.
However, when we say Veda it does not mean a manual that is rigid. Veda means
knowledge and that which is realized, understood or performed in the light of
knowledge is dharma. The Veda says: “One should follow only that advice of mine
which is good and beneficial, and leave that which is not.” Thus the Veda does
not ask you to follow any advice blindly but it advices you to keep an open
mind and use your intellect whether an act is virtuous or not.
Before discussing the major teachings of Mimāmsā, the
following terms should be understood:
1: The Concept of Duty—Many people are concerned with
rights but not duty. Demanding rights without accepting duty leads to many
problems. Duty is that for which one is responsible, that without which one
cannot lead a happy and peaceful life. It is the law of duty that unites family,
society, nation, and because of which the entire universe continue to exist.
When one relates to family etc only, because he is tied by fear or attachment,
he is not following the law of duty. But when he acts with full knowledge and
understanding, when all his actions are performed for the sake of peace and
harmony and are centered towards inner exploration, then he is following the
law of duty.
Following one’s own dharma to attain the highest duty
of Self-Realization is the way of practice prescribed in Mimāmsā, but to do
this we must understand what dharma is. According to Mimāmsā, dharma is the
intrinsic nature of ŗta, the breath
of cosmic life. All those activities that are helpful in coordinating
individual life with cosmic life constitute one’s duty of dharma.
The concept of duty is so vast that it is very hard to
specify one’s duty in every case. Duty is part and parcel of life but how does
not prioritize one’s duty. For this one to develop a discrimination to
understand what is appropriate duty that is to be performed at a particular
time and place. Knowing one’s role in life can help him realize his primary
duty. For e.g. it is the duty of a teacher to teach his student. But an action
is not dutiful if it performed under pressure or with the intention of earning
a reward.
Mimāmsā proclaims that the Vedic rituals are highest
duties one has to perform, but it also explains and demonstrates that one Vedic
command may be comparatively more important than others in one context, other
commands may be more important in other contexts.
2: The Concept of Rituals—Many people regard the
trappings of rituals ie reciting mantras as the ritual themselves, but these
acts are only the external appearances of the actual ritual. When one
understands the inner meaning of these externals, he can start enjoying the
divine grace that flows through the practice of rituals. Rituals provide a
context in which one receives full opportunity to understand the value of
action. The true role of rituals is to spiritualize all actions for higher
attainments. In short, a ritual is a mental attitude. If one analyses the inner
nature of rituals as explained in the Brahmana literature, one will realize
that those rituals and sacrifices provide training for daily living.
In regard of this claim, two of the yagas—rituals
mentioned in the beginning of the satpathabrahmana-darsa
and purnamasa—can be studied. One who
intends to perform these rituals starts mental preparation a day in advance,
taking a light meal the previous night and sleeping in a devotional positive
mood. Then one rises early morning, perform’s chores and prepares a meal. In
performing these activities as part of a ritual, one develops the attitude of
living in God-consciousness so that every moment and action in life can be
experienced in God-consciousness. The participitants transcend the physical
plane and interpret ordinary physical activity in a subtle and divine light.
Though it may seem that the person is performing these actions, it is God who
is allowing the person to do so.
Rituals are performed not to worship any deity but
rather simply because the Veda commands one to perform them. They are practised
for the sake of duty. Ultimately the food is cooked and served, and through the
use of mantras, the Divinity is invited to partake. One mentally feels the
presence of the Divinity. Then one bids the Divinity farewell and enjoys the
food as well as the blessings the Divinity has bestowed. This entire process is
an unbroken meditation in action in which one’s body and mind are perfectly
harmonized. In the scriptures, all processes—physical, spiritual and mental—are
considered to be essential aspects of the ritual.
Actions that are performed selflessly for the sake of
duty and as part of a grand lifelong ritual in the service of Divinity are like
beautiful trees that produce fruits of love and joy. Thus actions performed for
duty’s sake are rituals, but actions performed without proper understanding are
mere actions. The Mimāmsā system believes that one can cut one’s own poisonous
plant of past karma with the powerful axe of present karma and performing
rituals helps in this process.
3: The Divergent Teachings of the Veda—To live according
to Vedic teachings a man must understand its teachings for which he must first
resolve conflicts arising out of diverse teachings in the Vedas. The teachings
of the Veda were compiled when society was first formed, when culture and
civilization were first being established. It was very important for the Vedic
sages of those times to introduce their teachings with strong emphasis so that
individuals and society as a whole world would welcome them. The method they
applied is called stutivāda which
means, to state with strong emphasis and admiration.
Just as in English there are various types of sentences
so too the Veda is composed of various types of sentences. These include vidhi
(imperative), nisedha (negative) and stuti (admirational) sentences. Mimāmsā
studies the Veda according to the nature of its sentences, analyses themn and
then states imperative statements are more valid than admirational sentences.
The former can be accepted but the teachings of admirational sentences must be
further analyzed to determine their implied core meanings.
Thus the Mimāmsā system provides a technique for
studying the Veda, understanding its real meaning, and selecting the gems of
knowledge hidden in its depths. There is no real conflict in the divergent
sentences of the Veda; it is merely defective analysis that fails to discern
their true knowledge.
The methods for knowing the actual meaning of the Veda
is provided in the Mimāmsā texts such as Mimāmsā-anujramānika
of Mandana Mishra. These shall be discussed elsewhere.
4: The Science of Mantra—The generic term for all Vedic
verses and sentences is mantra. The Veda is the embodiment of knowledge
expressed in the form of sound and symbolically represented in the script. Mimāmsā
posits the theory that sound is eternal, and it provides the most ancient as
well as the deepest study of sound. Mimāmsā places greater emphasis on mantras
than it does on gods and goddesses because it believes in the validity of the
science of sound on which the science of mantra is based. Mimāmsā does not view
the performance of rituals as a means for imploring favours from a deity,
rather it states that Vedic rites are grounded in verifiable truth and not
blind faith.
Mimāmsā explores the subtle levels of sound by delving
into its origin and realizing its various vibrational patterns. Sound is called
vāk in Sanskrit, but this words means
more than sound or speech; vāk refers
to thought and expression, while speech is the communication of thoughts and
feelings through words. The power of speech or vāk-śakti, is the law of communication that conveys thoughts and
concepts. It is the force flowing from the higher levels of consciousness
through the articulated level of speech, which is its gross expression.
Following analysis Mimāmsā categorizes vāk-śakti
on four levels: parā (transcendent), paśyanti (concentrated thought pattern),
madhyamā (formulated thought pattern
ready for expression) and vaikhari
(expression with the help of words).
According to Mimāmsā there are two universally
intertwined factors in manifestation: śabda,
the sound, and artha, the object
denoted by that sound. One signifies the name, and the other the form.
They are inseparably associated; there can be no śabda without artha, and
vice versa.
The finest state of sound called parā vāk is perfect. The ultimate sound or Supreme Consciousness
manifests itself in various grades and degrees that are distinguished from each
other by the differing rates of vibration. Any vibration that can be perceived
by physical instruments, such as the ears, is only a gross manifestation. The
subtlest state of sound vibration is known paśyanti
vāk in Mimāmsā. Between parā vāk
and paśyanti vāk the difference is that in the latter the Supreme Consciousness
sees the entire universe as its primeval desire; thus this state is called paśyanti—one who sees. In this state the
power of desire is dormant but it is nevertheless the direct cause of the
universe, which will be manifested as both idea and speech. The third state of vāk is called madhyamā meaning that which is intermediate. The fourth state is vaikhari is completely manifest and
audible. At this stage, a sound that belongs to a specific language can be
perceived through the sense of hearing.
The origin of speech is transcendent and eternal and
the flow of paśyanti, madhyamā and vaikhari from the state of parā
is the flow of the forceful stream of energy from vak sakti. Speech emerges
from its hidden source in the state of silence (parā), flows downward into more and more manifested stages and when
at last dissolves into infinity, its origin. This is the process of the
enfoldment of vāk-śakti.
Divinity or truthfulness is veiled in everyday speech,
but this is not the case with mantras. Mantras are not mere words but are
specific sound vibrations that have been experienced by sages in the deepest
states of meditation. They are said to be sound-bodies of certain aspects of
the cosmic forces. A mantra is thus referred to as a setu, a bridge. That a student can use to cross over the mire of
delusion to reach the other
The mantra lies in a dormant state till it is awakened.
The secret of awakening and utilizing mantras lies in the rhythmic vibrations
in which the mantra is meant to be pronounced and repeated. The proper use of
mantras, with their prescribed rituals, is designed to lead one to experience
the bliss and happiness contained within the mantra itself. The great potential
of mantras is hidden and diffuse. We need to learn how to awaken, concentrate
and utilize their potential.
5: The Concept of Gods and Goddesses—Modern scientists
have developed mathematical equations and scientific laws to describe the order
and lawfulness of the universe. Likewise, Vedic sages developed immense powers
of introspection and discovered form equations that express the underlying
order, lawfulness, structure and dynamics of the phenomenal world. The form of
expressions and sound patterns are known as deities and mantras. These forms
contain a profound symbolic meaning that must be understood to comprehend the
concept of deity.
The critics of Mimāmsā philosophy state that the Mimāmsā
system believes in many gods and goddesses. But when one analyzes this further,
he finds that within this apparent diversity, there is an underlying unity. The
all-pervading consciousness manifests itself in different stages, each of which
has a different form (deity) and sound vibration (mantra). The process of
manifestation begins with the emergence of the subtlest forms, from which the
grosser or more delineated forms are manifested. In the Vedic tradition, prototypic
forms have been conceptualized as deities—gods or goddesses—each characterized
by a set of divine qualities. The Vedic deities provide a metaphorical
representation of the progressive stages of manifestation.
The Vedic deities radiate from the source of energy
that generates all forms and names. They are thought forms that represent the
cosmic powers and are thus the central points that control all the
manifestations and are the main cause of the universe. Deities are capable of
transforming and directing one’s prānic and psychic energies to reveal the
inner avenues of human potential that make one blissful, radiant and perfect.
The forms of a deity contain unimaginable powers that are behind and involved
in manifestation, but a deity is not limited to any specific anthropomorphic
form. If it were, it would not be possible for a single deity to be present at
different rituals at the same time.
Deities are not imagined by the human mind, but rather
are known through intuition by great sages in the deepest state of meditation.
The deities emerge as primal forms and sound-bodies (mantras) with perfect
bliss and happiness. Some think that a deity and mantra are different but they
are one and the same. A deity is a gross physical form of a mantra, and a
mantra is a subtle of a deity. When a sequence of vibration of a mantra is
materialized into a particular form or shape it is a deity, and vice versa.
There are certain rules by which a mantra converts into
a deity, and a deity into a mantra. Both operate on a principle similar to the
conversion of energy into matter and matter into energy in physics. When a
particular ritual is performed with the proper utilization of mantras, the
deity related to those mantras is present because when the vibration is
concentrated, the materialized form of the deity appears. According to Mimāmsā,
vision of a deity is manifest whenever the mantra related to it is pronounced
in a prescribed manner, and it has to yield the desired objects that are
believed to be provided by it. Adepts of Mimāmsā philosophy and practices have
full confidence that their individual and cosmic powers can be utilized at
will, and they know how to use rituals as the methods for controlling such
powers.
In a recent English movie titled Lord of the Rings, the heroine uses a mantra to make a huge gush of
water flow across the river so that ghosts on the other side of the river do
not cross it and catch her.
The concept of ritual is misunderstood in modern
society. Mimāmsā identifies two purposes. One is to attain and expand one’s
inner potential and unite it with the cosmic force. Another is to pay respect
and show gratitude to the cosmic forces that are constantly supplying light and
life to all living beings. The Bhagavad Gita, which synthesizes all systems of
Indian philosophy, says that human beings should honour those cosmic forces
that provide for humanity. ‘Ritual’ is meant in a broader sense here. Pouring
butter in the ceremonial fire and reciting mantras verbally is not the only
ritual. Giving up one’s own desires and attachments, renouncing the fruits of
one’s actions in the service of humanity and carrying out one’s own
responsibility are the real meaning of the word ritual.
6: The Concept of Divinity within Physical Objects—The
human mind is so engrossed in its own sensory experiences that it rarely allows
one to feel the presence of divinity in every walk of life. Mimāmsā however,
applies the theory of all pervading presence of divinity by providing specific
practices designed to remind the student of this truth.
For example, there is a prescribed way for gathering
and using of common objects like water, fruit, grass during a ceremony. For
instance, before a blade of grass is uprooted, one is to recite a specific
mantra and glorify the divinity within the grass and ask permission to use the
grass and then use it in the ceremony. When the grass is uprooted one recites
another mantra, explaining the process in the following sense: “I am uprooting
negativities symbolized by the grass. Even within these there is divinity. I am
uprooting it for use in the ritual, in which the real nature of divinity is
going to be unveiled.”
This is not the worship of grass and stones but the
worship of divinity within them. By realizing the concept of divinity within
living and non-living things enables the human mind to expand its individual
consciousness to universal consciousness. It prevents the mind from being
overcome by hatred, jealousy and anger. This practice helps us to understand
the great Vedantic truths ‘The whole universe is Brahman’ and ‘Thou art That’.
7: The Sources of Valid Knowledge—The six sources of
valid knowledge are perception, inference, comparison, testimony, postulation,
and non-perception. Mimāmsā emphasises testimony, because it believes
exclusively in the authority of the Veda. The Mimāmsā theory of perception and
inference are similar to Nyaya, but the Mimāmsā theory of comparison is quite
different from that of Nyaya, although both ultimately base their theories on
the similarity of two things, of which one is already known.
Postulation is the necessary supposition of an
unperceived fact to explain some apparently conflicting phenomena. For example,
a person who does not eat during the day but constantly grows fat can be
suspected of eating at night. Knowledge of the person eating at night cannot
come under the category of perception or inference, nor can it be reduced to
testimony or comparison. Non-perception is the source of one’s immediate
cognition of nonexisting things.
8: The Concept of Soul—Mimāmsā does not entangle itself
in the discussion of metaphysics but instead emphasizes the practical approach
of Karma Yoga, the Yoga of Action. Rituals or actions have three components:
the performer, the object of the action, and the process of performing it. The
main doctrine of Karma Yoga is ‘As you sow, so shall you reap’. Accordingly,
one is the master of his own destiny. Mimāmsā considers the soul to be eternal,
infinite substance with the capacity for consciousness.
Major
Teachings of the Mimāmsā System
1: Selfless Action—In a historical debate with Sankara,
Mandana Misra, a great pioneer of Mimāmsā, verified that knowledge alone
liberates. This liberating knowledge can be achieved only through the yoga of
action. Knowledge allows the person to understand the nature of action and to
pave the way for a life of skillful action. Running away from the duties of the
world does not solve the problems of life. Face up to challenges must be the
motto.
One is bound in the rope of one’s karma from time immemorial.
Knowledge, spiritual strength and skillful action done selflessly form the
entrance to the kingdom of spiritual life. Inner strength comes from selfless
service expressed through mind, action and speech. Inaction leads to inertia
and selfish action serves as a rope of bondage.
When the human mind understands the purpose of life and
expands one’s personality while realizing the presence of divinity within and
without, one moves to higher dimensions of awareness expanding one’s love for
all creatures of the world. Through the expansion of the center of love and
performance of selfless actions, a person becomes free from all residue of the
past (samskāras).
Selfless
action in the service of humanity is the real implication of Vedic rituals.
2: Non-attachment—When one learns to love others, not
just human beings but all creatures of the universe—one is learning to love.
There is only one force called life. By loving all, one loves the life force
itself. One should learn to express love through mind, action and speech. Of
these action is most important. Selfless action done skillfully is the highest
of all expressions of love. Universal love means nonattachment which does not
mean not to strive to be successful in whatever one is attempting to do, nor
does it imply that one should be lackadaisical in his actions. One the contrary
true non-attachment frees one to be fully enthusiastic, which inspires his will
power to grow.
For the purpose of non-attachment, one has to develop a
proper philosophical attitude. He must consider himself as a travel in this
cosmic city of life and must view this present life as a brief stopping place
in his journey. Nothing that we possess is our own, everything is temporary.
Thus one must not grieve over loss or be overjoyed with gain. One must not
forget that sooner or later all these objects of pleasure would be left behind.
Thus the principle of non-attachment provides a constant awareness of truth.
Normally one is a slave to one’s duties and actions,
but when those duties and actions are performed with perfect detachment, one
becomes their master and is no longer bound to receive their fruits. Rather one
is free to receive or reject what he chooses from them. An action in itself
never binds one; it is the fruit of that action that binds.
Non-attachment should not be confused with either
complacency or indifference. The former does not allow a person to improve
further, whereas non-attachment inspires a person actively to seek higher
attainments. Indifference is usually indulged in as a mere escape, when one
finds himself unable to cope with a situation. This is the quality of a weak
and forlorn person while nonattachment is the positive quality of a strong and
inspired soul.
The concept of non-attachment can be best understood
through the example of the manner in which an oblation is offered in the
ritualistic fire. The performer of the ritual takes the oblation (clarified
butter, sesame seeds, rice pudding) in his hand, recites the mantra while
holding it and then says: ‘This oblation is offered to the deity, it does not
belong to me anymore.’ In this way he expresses his resignation of ownership
over the object. Offering obligation in the sacrificial fire symbolizes mental
training for renouncing attachment to worldly objects and sharing one’s
possessions with all, just as the fragrant smoke of the burned oblation is
enjoyed by all.
3: Self-control & Self-discipline—Although it is
true that one is the master of his life, most of time one allows himself to
live as a slave of his environment. This slavery manifests in all aspects of
the personality—on the physical, mental and energy levels. When the body,
breath and mind are out of control, however, they create great problems and do
not allow one to concentrate within to explore his inner potentials. No one can
impose the kind of discipline that is needed to control the body, mind and
senses. It has to come from within from a commitment to improve oneself and a
belief in one’s ability to do so.
4: Daily Schedule of Psychophysical Well-being—As a
training for self-discipline, Mimāmsā emphasizes the importance of having a
well-organized daily schedule. This schedule must be designed in such a way
that it does not conflict with one’s internal or external life. This schedule
should be able to spiritualize all the actions that must be performed in daily
life. Life is all about attitude.
Mimāmsā provides techniques for improving one’s
attitudes. With respect to eating and breathing, Mimāmsā advises saying grace
before meals to soothe the mind and make the flow more regular—both of which
are essential for the proper enjoyment and digestion of a meal. When one does
so, one withdraws the senses and mind from all outward directions and
concentrate within. When one remembers the presence of divinity during grace,
this harmonious state of mind reflects onto the body. It stimulates the
secretion of saliva and gastric juices and thus inspires a good appetite. As a
result, one enjoys his food and digests it properly.
Once faith in God is established in a person’s
unconscious mind, it cannot be easily removed. Mimāmsā understands this inner
inclination of the human mind and formulates all its beneficial teachings
within the framework of religion and in the name of God. An idle man is a
devil’s workshop. Mimāmsā provides a schedule for one’s whole life and divinizes
all activities through ritualistic philosophy. Thus the mind does not have time
to brood but is trained to occupy itself with the performance of the present
ritualized action.
Mimāmsā advises one to consider all activities as part
of the cosmic soul. The entire world is an altar, and each individual life is a
miniature representation of that cosmic altar, which should shine and radiate
the light of the force of life for the benefit of all humanity. This altar
should be full of the fragrance of positivity, love, compassion and happiness.
One should know how to enjoy the blessings of divinity in all the circumstances
of life.
5: Social Awareness—when one becomes self-controlled
and self-disciplined, he gradually expands his awareness and eventually finds
himself in resonance with society. He yearns to be a citizen of a
well-civilized society and dissolves all conflicts between his individual
personality and social life. He becomes a dynamo that radiates love and
compassion and follows an inner discipline as a spiritual seeker.
6: Sense of Equality—In order to experience this
growth, one has to learn to dissolve the inferiority and superiority complexes
in which he is entangled and because of which he suffers. These complexes serve
as barriers that check the overflowing current of love through the human heart.
To remove these barriers, one needs to establish and nurture a feeling of
equality with others.
Through its ritualistic approach Mimāmsā removes
inferiority and superiority and establishes a theory of equality. In some of
the holy rituals people from all caste, animals/plants are necessary
participitants. The absence of a representative from any one of these groups
vitiates the efficacy of the ceremony.
7: Unity within Diversity—To see the basic unity that
underlines the apparent diversity of this existence is a very important factor
in being able to resolve conflicts and contradictions everyone experiences in
life. These inner and outer problems must be resolved to be able to realize his
potentials. An average human being is so engrossed in the external objects of
the material world that he looses his capacity to see the one single Reality
that manifests in various forms.
It is very difficult for the untrained mind to
experience this essential oneness of the universe. To assist one Mimāmsā
teaches that the ultimate Reality, called Indra, manifests himself in the form
of moon, sun, fire, wind and all cosmic powers, which are personified as
individual deities.
Partially informed scholars think that Mimāmsā is
polytheistic, but that is not exactly true. Polytheism is an initial stage of
the Mimāmsā philosophy that is applied to reach the state of monism. The Mimāmsā
system states that all the things of the world have an essential potential,
called Shakti, which is the power by virtue of which everything comes into
existence, remains for a period of time and returns again into its origin.
This all pervading potential is one and the same in all
the divergent objects of the universe, it only appears to be diverse with many
names and forms, just as water appears to be different colors depending on the
colors of the vessels in which it is contained. When viewing the objects of the
external world, one should be aware of the divinity of all things, and one
should learn how to tie all these experiences together with the thread of
divine unity.
8: Selectiveness—Novices are confused by Mimāmsā’s
varied teachings, spiritual practices, rituals and concepts of gods and
goddesses. Mimāmsā thus advises one to be selective and conscious of his own
interests, inclinations, attitudes, capacities and circumstances when deciding
which particular spiritual practice/lifestyle to adopt. This process of
discrimination, self-examination and introspection consists of listening to
various teachers and studying diverse scriptures, but selecting only those that
are helpful and beneficial for personal growth. Unless one goes through this
process you could end up wasting your time.
Every teaching is not meant for every individual. One
should incorporate into his schedule only that which suits his personality and
that which does not create internal or external conflict. But to do so means
you have to be broadminded. One who is spiritually inclined must open his
mind/heart to all and listen to others so that he can choose the gems of
knowledge from all over, integrate them properly within the framework of his
personal philosophy of life.
9: Seeing Eternity in the Non-eternal—Often one may not
understand the deeper meaning of rituals or become disgusted with the religious
beliefs associated with these rituals. Many people think that establishing a
relationship between divinity and symbol is a primitive way of thinking.
Actually these people do not understand the inner meaning of such beliefs.
Because of their egos a number of people do not understand the presence of
divinity in other living and non-living things. To gain a proper understanding
and appreciation of any kind of worship, ritual etc, one must first understand
and appreciate the importance of love.
Love and reference cannot be separated from each other;
love without reference is lifeless and empty. When one learns to love another
human being, he also learns to love the life force itself. Love is the Lord of
life. Thus, it should be revered in all its forms. One should be aware of
extending his love not only to human society, but to all creatures of the world
as well. This makes an aspirant aware of that universal consciousness that
manifests itself in the form of love and unites all.
This divine love is the inner light of the inner heart
and is omnipresent and omnipotent. This realization of the omnipresence of
divinity is possible only when one withdraws his narrowness and expands his
God-consciousness within and without. Gratitude is the best way of expressing one’s
love and sincerity.
The sun provides light. If one does not express his
gratitude for this, he is surely blocking the flow of love. A plant gives
fruit, a river gives water. The expression of gratefulness is not worship of
plants and animals, it is the worship of that all-pervading consciousness that
is in oneself and in all other beings and objects.
http://www.esamskriti.com/essay-chapters/Six-Systems-of-Indian-Philosophy-5.aspx