We have outlined the philosophic concept of the Aryans. It should be noted that each feature of this concept can become a topic of a comprehensive book. Not aiming to reveal the Aryans’ philosophy in depth and to give arguments which could support this concept, we have limited ourselves just to the sufficient description of their world view. Though, it should be mentioned that for a thoughtful reader the given information contains rather deep secrets of psychology. One who possesses this secret can become an Aryan him/herself and make the same anyone with who he/she gets in contact.
In order to return from the material world to the spiritual world, the Aryan literature provides four ways which are called karma-yoga, gyana-yoga, dhyana-yoga and bhakti. The word “yoga” means the union with the Lord. The processes uniting with the Lord are, respectively, actions, mind, intelligence and emotionality (soul). Karma means actions. This is the process when one tries not to control senses but to satisfy them with religious methods, in other words, this way is to unite with the through actions. Alternatively, karma-yoga is called varnashrama-dharma which is the social system regulating behavior of an Aryan. Living in the system of varnashrama-dharma, one finally comes to renouncement. At this level one is based on the knowledge and tries to control desires refusing to communicate with objects of sensual pleasures. This process is called gyana-yoga. When a yogi has attained perfection in renouncement and sitting in one pose he focuses the mind on the Lord it is called the process of dhyana-yoga. But all these processes ultimately do not solve the main problem. Soul gas got an active nature. In the material world this activity is misdirected. By subordinating activities arising from the active nature of the soul to the laws of varnashrama-dharma, one regulates activities but misdirected desires still remain. With the help of gyana-yoga one restrains material desires but then the active nature of soul remains unsatisfied. The active nature of soul is satisfied only with bhakti-yoga. This is the perfect system where both activities and desires attain the right direction through the devotional service to the Lord.
CHAPTER 2. VARNASHRAMA-DHARMA
SOCIAL ORGANIZATION AND SOCIAL STRUCTURE OF THE ARYAN SOCIETY
The peculiarity of the Aryan society was that it was God-centered on the basis not only of faith in God but the real communication with Him. This statement sounds for modern people as if mocking their life experience. But until this difference is understood we won’t be able to comprehend why the Aryan system of values and their social structure are more preferable. The unique trait of this society is in this very fact that it is in the position to assert the real connection with God and His servants (demigods) and solve arising problems with their help; this indeed makes the Aryans unique (not the type of the head, skin tone or heroism).
The Author
2.1 Social Classes and their Interaction
The toughest problem of a human life is the desire to avoid reactions in response to free activities. One wants to behave freely and to be happy. But the material world has got the cause-and-effect structure and there works the law of respective reaction to certain activities. We do not always see how it works because it functions from life to life and appears in the form of destiny. Due to ignorance, one has got the impression that the law in force is: the one who is stronger wins, the one who wins enjoys. The Aryans prove the unfairness of this view by pointing at initially unequal conditions of existence which indicate the cause of their appearance in the past life. We make sinful and saintly deeds which make up the basis of our destiny in the future life. In general, this is the idea of destiny which can be explained only if the reincarnation concept is accepted. Otherwise, we have to accept that either conditions of our life are given to us incidentally (by the blind nature) or God, if He exists, is cruel and inexplicably gives such different starting conditions which doom one to a certain life. Some concepts suggest the idea of reactions for sins of the forefathers which cannot be accepted because it violates the principle of justice: the one who committed sins should suffer.