Hi, These two topics / threads over the last few days have dug into both history and religion. Just reading through these trails, not just the evolution of the religion, it is its adaptability that has comes to the fore. The fundamentals of the philosophy / dogma and its ability to accommodate anything from atheism, animal worship, idol worship, devotee worship, yogic and so on has been brought forward. This eventually had evolved to the raise as Bhakthi, Karma and Gayana yoga. Interestingly, we find Nambiandar Nambi, Rajarajan and Karvur Devar representing each of this yogic values as we go through Rajaraja's period.
The primary concept of the religion is well described in every major deity - ignorance be subdued and that the knowledge prevail, Shiva dancing over apasmara or killing anthakasura, where symbolic of this (rama not being discussed without ravana, subramanya with peacock and his flag, Devi with Mahisha). When we do bow down anytime before these deities, we bow down to both the lord and the subdued. The glorification of the subdued had been part of the mythology and the religion. More glorious the subdued, the greater the deity. For the humans, nothing more is bigger than to conquer than thy oneself.
The concept of karma which is shared by Hindu and Buddhist religions pivots on reincarnations / rebirths. This belief has remained constant in our belief. The social norms or conditioning of the society changed with the times. No more, the serving of PillaKKari, or treating women as a property, are acceptable social norms. Interestingly, the religious Law (Sutras) were actually subject to change, however the texts have not changed, but the implementation changed leading to localized traditions. Localization depended mainly on degree of isolation. The desire to get rid of the sins (mistakes not acceptable to social norms / Sutras) has been a primary driver for our Culture. Washing it away in Ganga or at the Lords feet, has kept the guilt accumulation in check. The penance to shed these, could be in form of fasting, Thee Methi, body piercing or rebirth. The society could always fall back on the consciousness of every individual to ensure that there is both a cleansing forum and the chance to conform to the social norms. The cyclical nature of performing these penance, again localized. Even the Kural says ..
ͼîͼÕõ ¦À¡ý§À¡ø ´Ç¢Å¢Îõ ÐýÀõ ͼîͼ §¿¡ü¸¢ü ÀÅ÷ìÌ
Pure and Bright gets the gold in fire and so the life by pain astute.
Why have all the puranas gone about glorifying individuals for - for their one strand of character. Rama, called the Purushothama (uttaman of Purushas) did have controversies with the social norms of his time, so do the Nayanmars and others. Kannappa's act being right in strict sense of Agama, is not of consequence, as just one strand of character there is, what he lived by, and that cannot be questioned or compared or mimicked upon. This is what, set them apart and put them up in a pedestal. Every Nayanmar or Alwar or other great saints of every religion have displayed - their one character, which differentiates them. Just that the standards and the values which can only be personal to them, are what they have set themselves apart and is what they lived by. These gave them their spotless (guiltless) mind and as the Kural says,
ÁÉòÐì¸ñ Á¡º¢Äý ¬¾ø «¨ÉòÐ «Èý ¬ÌÄ ¿£Ã À¢È.
In spotless mind virtue is found And not in show and swelling sound.
Guilt has been one primary feeling, which along with knowledge acquisition have driven the mankind and especially the hindu religion on the evolutionary path. I feel that any society that lets guilt takes the lead role in this context starts reacting negatively, while the society which uses it as its checks and balance and lets pursuit of knowledge lead, continue to evolve.