Tradition and Transmission
--Dr. Parimal Devnath,
12B174, Valvan,
Lonavla, Pune-410403.
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Introduction
It will be appropriate to say that
the word Tradition or Parampara is all-permeating. It influences all groups of people inn all
periods of time and in every sphere of life irrespective of geographical
concerns. Be it style of clothing, food,
social behaviour, festivals, special tradition running in a particular family
(family tradition), business, religion, spirituality, marriage, building, interior
decoration (Vastu), recreation like
story telling etc. – all areas of life has its own definition of Tradition. Tradition has also a very strong influence in
the field of learning. Therefore, there
are traditions of art, dance, music, drama, game, social sciences, health
sciences (Traditional Ayurvedic system and Chinese Medicine) etc.
There is perhaps no area of human
life which is untouched by one tradition or the other. Human life without tradition may not be
imagined or may not be possible to define or have no substance also. Tradition actually works as a cast or mould
which provides a special identity to an individual, a science or even a group
of people. Even the aboriginal groups of
people still dwelling in the forests, essentially share and follow their own
tradition, though not quite sophisticated,
in various matters of life like marriage and worship. For example Ongs in Andamans and the forest
people in African continents maintain their own traditions.
There comfortably co-exist local (as
well as family traditions) as a part of a larger state or national tradition,
which though is one with the state tradition, but yet enjoy its own individual
identity within the larger framework.
Tradition has a deep impact on human mind. It is an emotive issue too. One identifies with one’s own Traditional
systems easily and unconsciously builds strong affinity with it.
Perhaps the strongest influence and
hold of ‘Tradition’ are the areas of religion and spirituality. These areas are so very strongly under the
stronghold of tradition that the custodians of a religion and their staunch
followers would not even allow a bit of deviation/ modification from its fixed
traditional settings. In such matter,
tradition has no separate meaning or definition from the religion it gives a
shape to or is a component of.
Every civilization and culture
takes feeding from their tradition in all periods of time. Tradition also shapes up the value system of
a society. Therefore, richness and
substance of a culture and civilization would squarely be determined by the
richness of that group of people at that period of time. This further proves significance of
tradition.
Definition of Tradition – Parampara:
The technical meaning of the word Parampara as elaborated in the
traditional lexicon of Hemacandra is -- param atishayena prinati pipurti va –
that which enriches in all respect.
According to Hemacandra this word is also used to denote i) vamshe—dynasty; ii) santatau, avicchinna dharayam— unhindered succession
or continuation; (cf. evam parampara-praptam-imam (yogam)—Gita-IV.2); iii) anukrame
ca-- to denote an order or sequence;
and, iv) putra-pautradau— succession of father, son, grand-son etc.
Parampara means that very system
which replenishes in an excellent manner.
It also stands for an unhindered continuation of a system of
learning. At a few contexts this word
would denote a continuation of a dynasty of off-springs.
Aitihya -- Heritage-- is another word scantily used for conveying the meaning close to
Parampara. It means a hearsay for which
there may not be any substantial proof or validity. It generally means a statement coming from
earlier people. For example, ‘There
dwells a ghost on this tree’-- this
statement passes from one generation to the other without anyone questioning
its propriety. (However, some
traditionalists consider it as a means of perception).
All traditions are heritages of those people to whom they
belong. The people inherit them and then
hand the same down to the next generation.
In this same passing down of the heritage of tradition is an act of love
and concern for the progeny.
Extinction of a tradition:
Even though the meaning of tradition presupposes its inherent
strength of continued succession, there are innumerable number of traditions in
the passing of time just disappeared.
This may reinstate the idea that time is mightier than fixed customs and
social patterns. Ad time is also more
dynamic and therefore forceful.
A tradition can go temporarily extinct and thereafter can be also
revived by an extra-ordinary personality or the divine intervention, just as
has been described by Krishna in the Gita--
‘This Yoga though was circulated among the great kings, was lost due to
long lapse of time’ (Gita-4.2).
How
does a tradition pass from one generation to the next:
a)
There is a famous verse appearing in Dakshinamurti-strotra which reads
as follows,
Citram vata-taror-mule vriddhah
shishya gurur-yuva/
Guros-tu maunam vyakhyanam
shishyas-tu cchinna-samshayah//
-- Aged students have assembled under a banyan tree in the company
of a teacher who is young. The teacher
imparts the wisdom in silence which the dispels the darkness of ignorance of
the pupils.
This is perhaps one of the most discrete of all processes of
transference of the spiritual wisdom by a highly qualified and evolved adept to
the highly qualified students who can actually receive the wisdom transmitted
in ‘utter silence’.
b) Transmission of spiritual wisdom
is generally done through process of Dikhsa (consecration) by a teacher in
various ways. The traditional scriptures
note down various methods of transferring the spiritual wisdom to an eligible
pupil. These methods are described in
brief as follows,
Diksha:
It means consecration, initiation,
the process of transference of spiritual
power to a disciple.
Diksha is of two kinds—Vaidika and Tantrika. According to Vishvasara Tantra it is
of four types—kriyavati, kalavati, var;amayi and vedhamayi.
kriyavati— In this the Guru purifies the six
layers of the disciples body, infuses him with his own consciousness and
anoints him with different rites.
kalavati— In this the guru locates the existence of five kalas
known as nivritti, pratisthana, vidya, shanti and shantyatita in different parts of the body of the
disciple.
varnamayi— In this the guru infuses the spirit of letters in different
parts of the body of the disciple.
vedhamayi— The mental faculties of the disciple are determined by the
contemplation of the Guru.
sparshadiksha— Initiation by touch.
Vak-diksha or cakshushi diksha— The guru concentrates the
mind on the Supreme Being and converts the disciple with only one glance or
mere utterance.
manodiksha, manasadiksha or vedhamayi
diksha-- It is a form of initiation performed by the guru’s
thought and mental power. Rudrayamala has three types of dikshas
which are as follows—
Anavi— It is an elaborate system of initiation in which mantra, arcana
(prayer), asana, nyasa (assignment of a mantra in parts of
the body), dhyana and different upacaras or articles are required.
shakti—This does not require any
external rite. It is connected with transference of spiritual
power. shambhavi— A higher form of initiation which is conducted
by the mere touch, or a glance, or the will of the guru. It is connected with the secret cult of kameshavari.
There are other types of dikshas
such as—krama, pancayatani, ekamantra.
krama diksha— A form of Shakta diksha in the mantra of kali,
pancayatani diksha— Initiation to the cult of Shiva, Shakti, vishnu, surya and Ga;esha.
ekamantra—In this the guru with
a mantra and rituals makes himself renovated in spiritual strength and
then consecrates the disciple.
According to Jayadratha-yamala there are 25 types of dikshas.
c)
This process of a Tradition (of Yoga) transmitted from one generation to
the following one in succession continues in a way as has been narrated by Shri
Krishna in the Gita-4.1 in these words— ‘This Tradition of Yoga which is
imperishable since it offers salvation has been imparted to the God Sun by me,
which further was told to Manu by the God sun and later on Manu told to Ikshaku
(son of Manu, who was the first king of the Solar dynasty)’.
‘I am imparting the secret wisdom of
Yoga to you, O Arjuna! Since you are my friend as well as disciple’ (Gita-4.3).
From the above verses through light on the following points;
i)
ii)
Knowledge of Yoga here particularly gets transmitted through oral
instructions.
iii)
Even the kings who were of the stature of a Rishi, did highest respect
for Yoga and therefore preserved it for the all future generations.
iv)
Knowledge of Yoga is imparted to a devoutee who is close to the heart of
a teacher.
v)
Even though there is an active effort on behalf of the teacher, there
remains a possibility of this chain of transmission getting discontinued. However, through divine interference, the
same can be revived as was done by
Earliest
proponent of Yoga:
It is stated in the Puranas that
none other than Hiranyagarbha was the first exponent of Yoga. Hiranyagarbha had been the pravakta (lit.
lecturer, teacher) of Yoga. But who was
Hiranyagarbha? Hiranyagarbha is
sometimes identified as Prajapati (the creative principle in the Brahmana
literature). Sometimes Hiranyagarbha is
also called as Narayana. From a close
study of the ancient literature, it is learnt that Hiranyagarbha was not an
ordinary human being, or even a sage or saint.
It was a divine phenomenon who acted as a divine agent or instrument of
the Supreme Divinity deputed as a messenger of Yoga.
The process of transmission of Yoga
sciences has witnessed several periods of transition. It has a great antiquity. As a science of spirituality, it has been adopted
and accepted in each period of transition according to the requirement of the
man of that period without compromising on its essential values. These transitional phases on the time of
history have been classified broadly at least into eight periods (courtesy Dr.
M. L. Gharote, Yogic Techniques), viz.
i) Pre-Vedic Period, ii) Vedic Period, iii) Upanishadic Period, iv) Epic Period, v) Sutra Period, vi) Smriti Period, vii) Medieval Period, and viii) Modern Period.
The Medieval age is a remarkable
period in the development and evolution of Yoga. This period witnessed advent of Natha cult
spearheaded by Gorakshanatha (11th century AD). An exceptionally long list of Natha Siddhas
immensely contributed in preserving and spreading the knowledge of Yoga through
their sheer perseverance and personal
involvement. The Siddhas of the Natha
cult which has its special identity and recognition at all the sections of the
populace of the Indian sub-continent, augmented the cause of Yoga by making it
acceptable to the householders. As we
know earlier than this period, Yoga was practiced by the ascetics and
mendicants alone. To make it acceptable
to the common man, Natha Siddhas have modified Patanjala Yoga on a more
practicable line and coined it under the name of Hathayoga.
It may be stated here hat transmission
process is an art. An adept is well
aware of the need of the pupils and accordingly he would like to impart knowledge.
Moreover, inclination of the student
is also taken care of and accordingly same science of Yoga is taught under
various forms such as Rajayoga, Layayoga, Bhaktiyoga etc.
A section of scholars think that
Parampara is anathema to freedom of thinking, or it essentially presupposes
stagnation which obscures broad-mindedness.
The above few lines should convincingly dispel this general
misconception.
Number of Spiritual
traditions in India:
There can an immense number of traditions and sub-traditions named
and described that were in vogue in India from a very ancient time, i) many of which could not just withstand the
onslaught of time and so became extinct, ii)
many of which have transformed vastly without much compromise in essence,
and, iii) many of which are still as much
vibrant and prevalent as those had been at the time of their origination. We would like to concentrate only on two
prominent traditions which fall in the third category.
Two streams of Traditions
in Indian spiritualism, Vaidika Traditions:
i) Tradition of Vedanta (particularly
Advaita), and,
ii) Tradition of Yoga.
a) Tradition of Vedanta (Advaita) had its formal philosophical and
institutional beginnings with teacher Shankaracarya, who lived circa 788—820
AD. He started the Dashanami orders of
Sanyasis in
Narayana, the lotus-born Brahma,
Vasistha, Shakti, his son Parasara, Vyasa, Shuka, the great Gaudapada, Govinda
Yogindra, his disciple Shankaracarya, and then his famous four
disciples—Padmapada, Hastamalaka, Trotaka and Vartikakara (Sureshvara).
The first preceptor is Narayana and
the line of succession upto Shuka is from father to son (pita-putra or
Vamsha-rishi parampara). These figures
may be mythical persons. From Shuka
onwards, it is the teacher-disciple succession (Guru-shishya or
Shishya-parampara).
Gaudapada started the
Manava-sampradaya to hand down the knowledge of unity (Advaita) by human
agents. Gaudapada is the first human
preceptor accorded the highest respect in tradition. He is the teacher whose historicity is
assured and it is from him onwards that the tradition is visible historically.
Shankara quoted several verses of
the Mandukya-karika (I.16 in Shankara-bhashya on Brahma-sutra 2-1-9 and III.15
Shankara-bhasya 1-4-14) which he regards as expressing the view of a teacher who
knows the Vedanta tradition (vedanta-sampradaya-vid). The language used suggests deep veneration
for a great teacher.
Tradition regards Gaudapada as
Shankara’s Parama-guru (great-guru).
Shankara accorded him the highest respect and homage.
There are three valid means of
perception which are widely accepted in almost all the systems of Indian
philosophy. These are – pratyaksha (direct perception, contact
of a sense organ with its object), anumana
(inference, seeing smoke bellowing, we can infer existence of fire) and aptagama (scriptural evidence or
testimony). There is one more means of
perception made use of by the Yogis, which is extra-sensory perception where
through the Yogis can come across the Truth or an event which occurs in all the
three phases of time— past, present and
future. This kind of knowledge is
also known as ‘intuitive knowledge’.
Shankaracarya was an accomplished Yogi who might have made use this
faculty to explore the Truth. However,
he did not rely on any other means of perception except aptagama, scriptural testimony, especially those of the Upanishads
said by the Rishis. He held highest
respect and awarded highest esteem and authenticity to what the Rishis have
maintained. He spent his short but
high-profile life-time to uphold their authority by commenting on them with
finest of scholarship and acumen. This
demonstrates how deep he cherished respect for the tradition of Smritis and Shrutis.
Tradition
of Shrutis and Smritis:
Vaidika tradition preserves its vast
and profound pool of knowledge for the benefit of the future generations in at
least two broad mediums. One is Shruti
and the other be Smritis.
It is stated that – mantradrastara rishayo bhavanti,
sakshat-krita-dharmano rishayo babhuvuh— Rishis were those who experienced
the Truth (in the form of Mantras) first-hand.
They were highly evolved beings who expressed their experiences in the
form of verses (Mantras) in a poetic style.
The earliest available form of
literature of Rigveda which has 10,500 Mantras grouped into 1017 Suktas (hymns)
spread over 10 Mandalas or books of unequal length. The first and 10th Mandalas are by
different Rishis of various families. 2nd
is composed by Gritsamada, Vishvamitra, Vamadeva, Atri, Bharadvaja and the
Rishis of their families. 7th
book is composed by Vasistha alone.
Kanva and his family form the predominant poets of the eighth book. Thus the Rigveda is ‘seen’ and propagated by
vamsha-parampara and shishya-parampara of the Rishis.
Vaidika texts comprise of four
Samhitas, several auxiliary works. The auxiliary
works are Brahmanas which further contain theological interpretations of
Samhitas, descriptions of rituals;
Aranyakas which deal with worships and contemplation and the Upanishads which
dwell on philosophical riddles. All of
these constitute the Shruti literature.
Smritis—Excluding
the Shrutis, all other scriptural literature is called Smritis which are in the
forms of Dharma-shastras, Itihasas, Puranas, Tantra and the other branches of
such literature.
The wisdom that the Rishis encountered
in their supra-normal state of consciousness, guided their religion,
philosophy, rituals, civic and social conduct and even relations. These guiding codes are mostly unwritten and
therefore are called Smritis (memorized codes).
However, all these codes are accepted as based in Vaidika
literature. Therefore, it is said that
Itihasa (history, two epics of Ramayana and Mahabharata) eighteen Puranas are
to be read as commentaries on the teachings of the Vedas.
It is an accepted rule that whenever
there is a difference between Shrutis and Smritis, the lesson of the Shrutis
has to be upheld as the supreme authority and the Smritis have to be
interpreted in line with it. Moreover,
no school of philosophical thought will be considered as authentic and acceptable
if it is not in consonance with the Vaidika teachings.
Conclusion:
i)
Antiquity of tradition is as old as the history of humanity.
ii) It wouldn’t be perhaps an
exaggeration to state that tradition is a universal phenomenon.
iii) Humanity will always be
defined and introduced by the tradition it belongs to.
iv) The concept of tradition has gone to our sub-conscious
mind. We sub-consciously refer to a
group of human beings with its background firmly embedded in its tradition. We don’t mention this background though.
v) Mundane or spiritual, a
tradition is a compulsive company of the humanity.
Long live tradition! Long live humanity!!
***
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