The Synergistic Effect of Myths in Indian life

Mrs Gayatri Kanwar
2016 International Journal of Engineering Technology   unpublished
The purpose of this research paper is to explore the synergistic effect of the myths in Indian life. Indians consider spiritual principles as an essential part of their existence and derive its essence from mythical stories. As stated by the Hindu scriptures, the divine power eternally dwelled in the divine abode of God, but was introduced in the cosmic world through Brahma. This knowledge was later transferred to the Rishis (sages). The truth of the cosmic drama lay with the earliest
more » ... earliest myth-makers (sages and rishis) who spoke of the genesis of the Universe and brought about the myths of creation and also spoke of God. It is mostly believed that myth and religion are not the same but at variance. Although to a large extent, they overlap each other. The Indian way of life includes non-mythical components such as a moral code, worship of the divine, obedience to religious codes, conduct and practices, rites and rituals, etc. When does myth become religion and vice versa, myth and religion become interchangeable as one relates to God through myths. Introduction People relate to God through mythology, as God is difficult to describe due to his abstract nature. He can be understood by myth or Mithya. It creates the illusion which brings man closer to his realm. Therefore, one could say, representation of God is through myths, especially in Hinduism. The epic sagas and legends in mythology hold a great impact on the Hindu mind-set. The presence of God is rendered on a mythological level. Thus, one could fully conceive the divine personality and establish a religious feel through mythology. In other words, myths are efforts to explicate or to bring matters to a man understands of the creation of the universe, the Mother Nature and her demands, supernatural power, the order of creation, and the origin of life. (McLeish, 497) Legends could be called myths produced on historical personalities and incidents. They are not like myths which grow without restrictions, legends frequently have an explicit creator or a turning point and their purpose is to bring a message to society. (McLeish, 420) Mythology has two explicit implications. Firstly, mythology is a body of myths and the analysis of myths of a particular area. (McLeish, 499) For example: Hindu Mythology is a myth itself. Myths create a perception of an object more from the sensory experience and this becomes a symbol which can be a representative, character, sign or figure of religion. Anthropologists also employ the term syncretism to refer to the general cultural variations which are produced when different cultural traditions come together. Therefore a cooperative interaction whereby two practices combine and their act surpasses the entirety of their actions in isolation is called Synergism (Greek, 'working-together'). The Hindu believes that all religions are like rivers that drift in the same ocean, and their theories are ultimately syncretised and drawing on the same source (McLeish, 729). Every culture has myths which come from their belief and customs. The concepts of angels and devils, hell and heaven, salvation and damnation have a profound effect on some and constitute the religious myth. Myth is a notion and mythology is the medium which carries that notion. Myths are beliefs and when they become a part of the culture through mythology. All ideals and principles of life are formed to give a perspective to irrational life. Life is mostly illogical as it is ruled by the irrational, hate, desire, rage, hunger, sorrow, and love. Some beliefs may be sacred to a group of people would be a curse for another and vice versa. Every single choice, act and deed is supported by the prevalent myth (Pattanaik, 3).