Anthropology

The myth of Purusha in the Rig Veda, and the Laws of Manu that interpreted the myth established the social class structure called Varna. This included the four classes of priest, ruler, producers and merchants, and servants.

The priests were the highest class and were represented by Purusha’s mouth. They performed rituals, chants, and maintained the oral transmission of the Veda. Below them were the Kshatriya, or warrior and ruling caste who held governmental positions. Those in this caste were represented by Purusha’s arms, performing action in society such as fighting and policy making. The farming and merchant caste were next in rank. They were represented by Purusha’s thighs as they did they work of holding society up.

These first three classes received initiation and had the right to learn the Vedas and perform sacrifices, with the priests the only class that could support themselves through sacrifice. Finally, the servants and laborers, the lowest class, did manual labor. They were in the lowest of the Purusha caste system and were represented by his feet. This class was not allowed to study the Vedas. These four classes, based on the myth of Purusha, and interpreted through 200 BCE legal texts were an ideal system. They prescribe rather than completely describe what actually happened.

Hindu anthropology holds that human beings are reincarnated life after life until they break from the wheel of rebirth into Moksha, or liberation from the cycle of rebirth. Retreating into a life of solitude, asceticism, and meditation are all promoted as ways to reach this goal in knowledge or jnana yoga. To soften the social effects of withdrawal, the Laws of Manu established the Ashrama: the four life-stages of student, householder, forest dweller and wanderer.

In this scheme, a person must satisfy the Dharma or duty of his stage of life as well as his class. Withdrawal from society can only come after householders have completed the responsibilities of a student by learning the Veda and a trade, by marrying and having a family, and by seeing their children to a stage of independence in their own marriages. The system just described is called Varna-ashrama-dharma: following class and life-stage to achieve Dharma or duty.

Soteriology

As the section on Anthropology above shows, the Hindu system of Varna-ashrama-dharma establishes a legal basis for achieving one’s Dharma. But what about the transformation of one’s perspective to achieve liberation from birth-death-rebirth?

In 200 BCE, around the same time that the Laws of Manu were codified, a teacher called Pantajali compiled a system of eight limbs or practices of yoga. He called this system “raja yoga” or the royal yoga. These eight limbs included:

1. Knowledge of the moral codes promoting honesty (not stealing), non-violence, cleanliness and self-study.
2. upholding the moral codes.
3. practicing physical postures (asanas) to purify the body and meditate.
4. breath control
5. sense control
6. concentration
7. meditation
8. deep concentration of samadhi: union with Brahman.

As we saw in the Bhagavad Gita and the Puranas, other options for achieving liberation began to develop. The three yoga paths are not mutually exclusive. They can all be practiced by the same individual, but they each have a different focus.

Jnana yoga is the path to liberation through wisdom and knowledge. The method is self-examination. The practitioner observes the mind, asking “Who am I?”. Jnana yoga is a way to use the discriminating mind to reach moksha.

Karma yoga is the path of action. In this method, a person performs services and actions for others without any thought of risk or reward. By surrendering all of their actions and consequences to the Absolute, they are purified of their karma and reach liberation.

Bhakti yoga is the path of devotion, and those who practice it are called devotees. Although there are many gods in Hinduism, a person will be mainly devoted to one deity. As we have seen, there are three main groups: those who worship Vishnu and his avatars, those who worship Siva, and those who worship the Mother Goddess.

Devotees perform puja (see Seven Dimensions above); sing praises, and write poetry to their beloved deity. By praising the deity, they become completely absorbed in love and achieve liberation from suffering.