History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c91.195

v7.c91.195

The doctrine of *advaita* in the Upaniṣads (such as in Īśā 16, Tai. Up. III. 4 and 8, Bṛ. Up. II. 4. 14, IV. 3. 30–31, IV. 5. 15) was for the wise. They offer very little to the ordinary man about God or the ultimate destiny of man or the way to God and did not solve the common man's problems. The Gītā took up the problems of the common man, it shows to the lowliest of the lowly that there is hope for him, that the One and the True Being can enter into his life, if he consecrates all the daily duties and actions of his station in life to God and that salvation will come to every one if one has loving faith in God and surrenders himself entirely to his Grace. The Gītā proclaims (IX. 30-32) 'If even a man that has been very badly conducted worships me without worshipping any one else he should be regarded as a good man, since he has resolved upon the right course; he quickly becomes a righteous soul and reaches everlasting peace: O Arjuna! you may affirm that my devotee is never ruined. By taking refuge with me even those that are born in despised castes, also women, vaiśyas and śūdras reach the highest goal'. The Śāṇḍilya-bhakti-sūtra provides¹⁵⁷⁸ that all down to persons of the despised castes are entitled (to follow the path of bhakti) as they are capable of learning bhakti at second hand just as they can learn the common rules (of ahimsā, truthfulness &c.). The Purānas speak in the same strain as the Gītā and are sometimes even more explicit and emphatic. The Brahma-purāṇa paraphrases Gītā IX. 32 and proceeds 'my devotee even if he be a *cāṇḍāla* attains the desired beatitude, if he be endowed with the right faith; what need be said about others?' The Padma¹⁵⁷⁹ states 'A Pulkasa or even a śvāpaka and other persons belonging to Mleccha tribes become eminent and worthy of being honoured, if they are solely devoted to the worship of the feet of Hari'; 'Even a śvapāka is a Vaiṣṇava if on his lips there is the name of Hari, in whose heart there is Viṣṇu and in whose stomach goes food offered to Viṣṇu' The Bhāgavata contains¹⁵⁸⁰ the following remarkable statement: 'Homage to that Supreme Lord, by resorting to whom as refuge Kirātas¹⁵⁸¹ (mountain-dwellers like Bhils), the Hūnas, Andhras, Pulindas, Pulkasas, Ābhīras, Kankas, Yavanas, Khasas and the like and other degraded men are purified.' These sentiments were not mere platitudes, but had been very largely acted upon. Even in the medieval ages in India we have women saints like Mīrābāī and Āndāl (in South India), untouchables as saints like Nanda, Cokhāmelā (in Mahārāstra), Rai Das (a *chāmār* disciple of Rāmānanda), sinners like Ajāmila honoured as saints. Saints like Kabir¹⁵⁸² (a Moslem weaver) and Tukārām had probably not much book learning, but their hymns are recited by Hindus including orthodox brāhmanas.