JAMAL AL-DIN-AL-AFGHANI A MUSLIM INTELLECTUAL OF THE EAST
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The script in your hands is in fact a postscript to the story of the death of Purusha (the creator God) at the hands of gods and priests as related in the Purusha Sukta of Rig Veda. The priests also instituted the ritual killing of man (purusha-medha) as commemorative of the above event supposing duly that God and man represent each other and that their respective deaths for that reason must be coincidental.This thematic of double murder, however, far from being a privileged In dian experience, is to be, in fact, the per manent motif of all articulate cultures and has recently evidenced itself through a similar western experience of the “death of man” (Foucault) as being subsequent to the preceding experience of “death of God” (Nietzsche) in nineteenth century, In the case of India itself, the post-Vedic doctrine of Atman-Brahman identity, the Sanghic conceptions of Shunyata and Kevalya and then also in the epic “Krishna-consciousness” the same theological motif is made to replicate it self and with same implicate consequences for human existence. For in the Sukta re ferred to above, what is born from the dead body of God is not the man but the “caste-man” – i.s. the Brahman-Kshatriya representing the knowledge-power axis on the one hand and the Vaishya-Shudra epitomising a life of emasculation and ignorance on the other. Between the categories of super- human and the subhuman was missed the ‘man’ as a concrete, creative being with his spiritual-existential aspirations. The gods killed God and through him also killed the man.But if the lament of the demise of man is occasioned by God’s contrived dis appearance, the ‘gospel’ of his rebirth would also call for the strategy of reha bilitating him in man’s personal and inter personal scheme of things. The present ‘post-script’ therefore does not shy away from keeping between the lines a pre-script ive realisation of the positivity of a God, of an Allah or Ishwara who is man’s own macro-reality.
Institute of objective studies