Briefing ...
Sanskrit, Vedic Literature, & Hindu Notions
of Dignity & Human Rights
Our exploration into what constitutes human dignity and living a dignified human existence continues with the exploration of Hindu origins and themes. As such, the exploration begins with the Vedic tradition and its etymological foundations before moving into an analysis of Hinduism, human dignity, and human rights.
Sanskrit
The Vedic literature is the most ancient record of any people in the world. Most scholars place the origins of this oral and literary tradition between 1500 B.C. and 1200 B.C.
The term “Veda” stems from the Sanskrit root “Vid,” which translated means “to know,” thus making the common noun “Veda” to mean “knowledge.”
Vedic Literature
Vedic literature finds its origins in an oral tradition, in which Vedas are apauruseya or ‘not of man.’ As such, their origin story lies in their being created by Brahman – the ultimate reality and the head of the triad of great Hindu gods, which include Shiva and Vishnu.
Vedic literature thus stems from an oral tradition, as they are sruti or ‘what is heard.’ This tradition is passed through the practice of sampradaya from father to son or from guru (teacher) to shishya (student), in a lineage which stretches back to what some believe was the first rishis who heard primordial sounds. It is argued only through such a method can a teacher teach the correct pronunciation and explain hidden meanings in a way the ‘dead and entombed manuscripts cannot do.’
Some scholars believe Vedas can include texts and hymns created after inspired creativity; but they distinguish these from other religious texts, which are considered smrti or ‘what is remembered.’1
Vedic practices and text outline three basic visions of mankind: Dharma (religion), Karma (action), and Punarianma (rebirth). These visions extend to all mankind and are not limited to just Hindus.
Hinduism
Hinduism derives beliefs and practices from these Vedic practices and texts. This explains why, “in Hinduism, human beings are introduced as ‘Amritasya Putrah Vayam’ which means “We are all begotten of the immortal.” It also explains how the fundamentals of the Hindu religion can be found in the old Vedas and Upanishads.
Basically, the understanding of what it means to be an individual can be found by examining the meaning of the Sanskrit word Atma. Atma is the essence of what constitutes an individual. It is the base or first step in identifying the real self over any consequent sense of identity. For an individual to realize his or her real self, Atma must be liberated; and the individual does so by attaining self-knowledge – which is the realization of Atma with Brahman. This is because Atma does not reside just within humans; but can also be found in every part of the universe. Taken together, this understanding is expressed through Paramatma or “Divine,” which extends beyond the supreme individual spirit or soul or spirit to the “Primordial Self” or “Self Beyond” that is identical to Brahman. Paramatma is thus an absolute Atma: the Creator, and is Life in Infinity, Life in Consciousness, and can be regarded as the Supreme or Universal Self. Circling to closure, “the Chandogya Upanishad, which visualizes the oneness of Atma (human beings) and Paramatma (Divine), where Universal oneness of an individual depends on ‘Chetna’ – the collective consciousness.”2
Some would argue this philosophy "of having
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