The unifying concept underlying these basic beliefs is the law of spiritual progress underlying the creation. But, of course, we see only the intermediate stages of this process. As the Bhagavadgiita says, " Un-manifest is the origin of beings, manifest in their mid-most stage, and un-manifest again their end." We do not know how the Hiranya Garbha divided itself into subject and object and started the process of creation, and how the sundered spirit will be finally restored to its original wholeness in the Absolute. The beginning and the end of the cosmic process are beyond time, which bridges two eternities. Thus the law of spiritual progression is given as an unerring standard for us. It decrees the following values as of utmost importance:

1. Spiritual Values: truth, beauty, love, and righteousness; 2. Intellectual Values: clarity, cogency, subtlety, and skill;

3. Biological Values: Physical health, strength, and vitality; 4. Material Values: riches, possessions, and pleasures.

This, then, is the key to understanding Hinduism. For example, consider the Hindu view of History. Although it does not attach any importance to chronology, the sages had a correct view of historical progress and decline. Persons and wars were seen to be of less importance when compared with roles (played by the persons) and the lessons (of the war). The greatness of a civilization was judged not by the empires they possessed, nor by the wealth they accumulated, nor by their technological progress, but by the righteousness and justice they cultivated. So, in all the stories of Ithihãsãs and Purãnãs the philosophy and the moral is stressed more than the chronology or the great powers of the kings.

" He (The Truth) who cannot even be heard of by many, whom many, even hearing, do not know, wondrous is he (the person) who can teach (The Truth) and skilful is he (the person) who finds (The Truth) and wondrous is he (the person) who knows, even when instructed otherwise.

These two verses convey the essence of the spirit of the upanishhads. The goal of the upanishhads is beautifully expressed in a verse from Taittiriiya Upanishhad as the " Soul of Truth, the delight of life and the bliss of mind, the fullness of peace and eternity. " Although the upanishhads are closely correlated to Hinduism, to characterize them as being exclusively Hindu Philosophy is not fair either to Hinduism as a Dharma or to the rich variety of metaphysical and epistemological speculations that the word Philosophy implies. " The Upanishhads", says Philosopher Sarvepalli Radhakrishnan, " represent a great chapter in the history of the human spirit and have dominated Indian philosophy, religion and life for three thousand years. Every subsequent religious movement in India has had to show itself to be in accordance with their philosophical statements."

The organization of the society was conceived as a corollary of the law of spiritual progress, whereby people were to be ranked not by wealth, numerical strength, or power, but by their spiritual progress and culture. The earliest reference to the Varna-ãshrama Dharma, the caste system, is to be found in the Rigveda, wherein they are represented as parts of the body of the Creator. The Purusha Sookta of the Rig Veda, when it says, "Brãhmano asya mukham ãseet, bãhoo rãjãnya kritah, uroo tadasya yad vaishyah, padmyãkum shoodro ajãyata", it speaks about the four main limbs of Rashtra Purusha-- the Brahmanas or the men of realization who are the guides of the nation's destiny and its spokespersons, compared to the mouth, the Kshatriyas, the men in whom strength and valor is predominant to protect the nation, compared to the shoulders, the Vaishyas who are the producers of wealth, compared to the stomach which supplies energy to the whole body, and the Shoodras, the common masses who are the foundation of the society, compared to the feet on which this body stands. This is a poetic image indicating the organic nature of the society of the time.

Caste was not to be determined by heredity; Virtue alone was the yardstick. That this system degenerated to the oppressive stratification, which plagued India for a long time, is a vehement testimony to the failings of human nature. The dream of the sages was to organize the society into a cooperative hierarchy much like the Hindu joint family, where elders had greater freedom and responsibility, and the younger ones had greater shelter and protection. But, over the time, this idealistic agenda gave way to unforeseen circumstances under which individual genius had no scope; heredity assumed undeserved importance, and initiative was killed. What was once made for order and progress of the society became made for order at the expense of the progress. Even in its degenerated form, this theocratic ideal saved the Hindu society from disruption during the centuries when a strong central government was either non-existent or was frequently changing hands. Whatever purpose it may have served in the past, its present form is perceived by all Indians as abhorrent to human dignity. Independent India can now claim to be on the verge of achieving independence from this malady. Personally many modern day Hindu Scholars feel that: To be orthodox is to be faithful to the spirit, not merely the letter.

"Chaturvarnyam mayã srishtham guna karma vibhgãshah" -Gita Ch. IV -13 -"the four varnas are determined by me on the basis of quality and temperament" says Lord Sri Krishna. Sri Bhadarãyana or Vyãsa who is the compiler of the Vedas and to whom the authorship of Brahmasutras, Mahabaharata and the Puranas are attributed was the son of a fisherwoman. The Rishhis have emphasized the need for Smruiti to be constantly revised to account for changing times and new, unforeseen circumstances. Thus, nothing is more orthodox (and more desirable) than writing a Smruiti for this time and this age. Intimately related to the concept of Varna is that of Aashrama, the stages of life. Brahmacharya (being a student), Gaarhastya (being a Householder), Vaanaprastha (being a recluse), and, finally, Sannyaasa (being a religious mendicant) are ideally the four stages of a man's life. These stages indicate the path of progress for the ideally ordered life of the individual.