What is Dharma?
What is Dharma?
Vedas-The Sole and Ultimate Authority-
The Changing Dharma-
Dharma In Other Religions-
Benefits of the Practice of Dharma
-Kinds of Dharma-
Fundamentals of Dharma-
Non-violence (Ahimsa)- Truth, Purity, Self-control-
Varnasrama Dharma (The Four Castes)
Brahmana, Kshatriya, Vaisya, Sudra-
The Four Asramas(Student, house-holder, recluse, renunciate)
Brahmacharyasrama, Grihasthasrama,
Vanaprasthasrama, Sannyasthasrama
-Yuga Dharma-
In Satya-Yuga, there was a different set of Dharmas or laws;
in Treta-Yuga they changed into another form; in Dvapara Yuga,
the Dharmas were different from the Dharmas of other Yugas-
From the Bhagavad Gita
Some verses with reference to Dharma
_________________
Hindu Dharma
By Swami Shivanada
The Divine Life Society, Rishikesh
Silent adorations to the Lord, the Embodiment of Dharma,
the Controller and Protector of Dharma and the fountain-head of Dharma.
What is Dharma?
What is Dharma? Dharma is so called, because it holds: Dharma alone
holds the people, etc. The word Dharma is derived from the root DHR- to
hold- and its etymological meaning is ‘that which holds’ this world, or
the people of the world, or the whole creation from the microcosm to the
macrocosm. It is the eternal Divine Law of the Lord. The entire
creation is held together and sustained by the All-powerful Law of God.
Practice of Dharma, therefore, means recognition of this Law and
abidance by it.
That which brings well-being to man is Dharma. Dharma supports this
world. The people are upheld by Dharma. That which accrues preservation
of beings is Dharma. Dharma leads to eternal happiness and immortality.
That which is Dharma is verily the Truth. Therefore, whosoever speaks
the truth is said to speak Dharma, and whosoever speaks Dharma is said
to speak the truth. One and the same thing becomes both.
Dharma includes all external deeds, as well as thoughts and other mental
practices which tend to elevate the character of a man. Dharma comes
from the Divine and leads you to the Divine.
Definition of Dharma
No language is perfect. There is no proper equivalent word in English
for the Sanskrit term Dharma. It is very difficult to define Dharma.
Dharma is generally defined as ‘righteousness’ or ‘duty’. Dharma is the
principle of righteousness. It is the principle of holiness. It is also
the principle of unity. Bhishma says in his instructions to Yudhishthira
that whatever creates conflict is Adharma, and whatever puts an end to
conflict and brings about unity and harmony is Dharma. Anything that
helps to unite all and develop pure divine love and universal
brotherhood, is Dharma. Anything that creates discord, split and
disharmony and foments hatred, is Adharma.
Dharma is the cementer and sustainer of social life. The rules of Dharma have been laid
down for regulating the worldly affairs of men. Dharma brings as its consequence
happiness, both in this world and in the next. Dharma is the means of preserving
one’s self. If you transgress it, it will kill you. If you protect it, it will
protect you. It is your soul companion after death. It is the sole refuge of humanity.
That which elevates one is Dharma. This is another definition. Dharma is that which
leads you to the path of perfection and glory. Dharma is that which helps you to have
direct communion with the Lord. Dharma is that which makes you divine. Dharma is the
ascending stairway unto God. Self-realisation is the highest Dharma. Dharma is the heart
of Hindu ethics. God is the centre of Dharma.
Dharma means Achara or the regulation of daily life. Achara is the supreme Dharma. It
is the basis of Tapas or austerity. It leads to wealth, beauty, longevity and continuity
of lineage. Evil conduct and immorality will lead to ill-fame, sorrow, disease and
premature death. Dharma has its root in morality the controller of Dharma is God Himself.
Maharshi Jaimini defines Dharma as that which is enjoined by the Vedas and is not
ultimately productive of suffering.
Rishi Kanada, founder of the Vaiseshika system of philosophy, has given the best
definition of Dharma, in his Vaiseshika Sutras:
"That which leads to the attainment of Abhyudaya (prosperity in this world) and
Nihsreyasa (total cessation of pain and attainment of eternal bliss hereafter) is
Dharma".
Vedas-The Sole and Ultimate Authority
The four Vedas, the Smriti texts, the behaviour of those who have entered into their
spirit (the spirit of the Vedas) and act according to their injunctions, the conduct of
holy men and satisfaction of one’s own self- these are the bases of Dharma.
In the matter of Dharma, the Vedas are the ultimate authority. You cannot know the
truth about Dharma through any source of knowledge other than the Vedas. Reason cannot be
the authority in the matter of Dharma. Among the scriptures of the world, the Vedas are
the oldest. This is supported by all leading scholars and antiquarians of the entire
civilised world. They all declare with one voice, that of all books, so far written in any
human language, the Rig-Veda Samhita is undoubtedly the oldest. No antiquarian has been
able to fix the date when the Rig-Veda Samhita was composed or came to light.
The Changing Dharma
Just as a doctor prescribes different medicines for different people according to their
constitution and the nature of their disease, so also Hinduism prescribes different duties
for different people. Rules for women are different from the rules for men. The rules for
different Varnas (castes) and Ashramas (the four stages of life) vary. But, non-violence,
truth, non-stealing, cleanliness and control of the senses, are the duties common to all
men.
Dharma depends upon time, circumstances, age, degree of evolution and the community to
which one belongs. The Dharma of this century is different from that of the tenth century.
There are conditions under which Dharma may change its usual course. Apad-Dharma (apad
= distress) )is such a deviation from the usual practice. This is allowed only in times of
extreme distress or calamity.
What is Dharma in one set of circumstances becomes Adharma in another set of
circumstances. That is the reason why it is said that the secret of Dharma is extremely
profound and subtle. Lord Krishna says in the Gita: "Let the scriptures be the
authority in determining what ought to be done and what ought not to be done" - Gita,
Ch.16- 24). The truth of Dharma lies hidden. Srutis and Smritis are many. The way of
Dharma (which is) open to all is that which a great realised soul has traversed.
Dharma In Other Religions
All other religions also lay stress on Dharma. Buddhism, Jainism, Christianity,
Sikhism, Zoroastrianism and Islam are all remarkably alive to its value. Plato, Socrates,
Aristotle, Kant, Swedenborg and Spinoza are all striking examples in the interesting
history of Western philosophy for the high pedestal on which they have placed morality,
duty and righteousness, and adored them all as the only means to the attainment of the
goal of life. Each religion lays greater stress on certain aspects of Dharma.
Benefits of the Practice of Dharma
Of the four grand objects of human aspirations ( Purusharthas), viz., Dharma, Artha,
Kama and Moksha, Dharma is given the foremost rank in the scriptures. Dharma alone is the
gateway to Moksha, to immortality, infinite bliss, supreme peace and highest knowledge.
Dharma alone is the primary Purushartha. Dharma is the first and foremost Purushartha.
Through the practice of Dharma alone can you ever hope to achieve the crowning glory of
all human endeavours, viz., Moksha (liberation) which is the best and the highest of all
desirable things.
Practice of Dharma leads to the perfect realisation of essential unity or the final
end, the highest good, namely, Moksha (liberation). The practitioner experiences peace,
joy, strength and tranquillity within himself. His life becomes thoroughly disciplined.
His powers and capacities are exceedingly intensified. He realises that there is one
underlying homogeneous essence, a living truth, behind these names and forms. He is
transmuted into divinity. His whole nature gets transformed. He becomes one with the
Eternal. He beholds Brahman (the Supreme Reality) above, Brahman below, Brahman to the
right, Brahman to the left, Brahman in front, Brahman at the back, Brahman within, Brahman
without and Brahman pervading the whole world.
Kinds of Dharma
Dharma can be classified under two heads:
Samanya or the general, universal Dharma
Visesha or the specific, personal Dharma.
1.Contentment, 2.forgiveness, 3.self-restraint, 4.non-stealing, 5.purity, 6.control of
senses, 7.discrimination between right and wrong, as also between the real and the unreal,
8. spiritual knowledge, 9.truthfulness and 10.absence of anger come under the general or
universal Dharma.
The rules of the castes and orders of life are specific Dharmas. These are the tenfold
characteristics of Dharma according to Manu.
Dharma assumes various kinds: Sanatana Dharma (Eternal Law), Samanya Dharma (general
duty), Visesha Dharma (special duty), Varnashrama Dharma (duties of caste and Order),
Svadharma (one’s own duty), Yuga Dharma (duty of the age or period in history), Kula
Dharma ((duty of family), Manava Dharma (duty of man), Purusha Dharma (duty of male), Stri
Dharma (duty of female), Raja Dharma (duty of king), Praja Dharma (duty of subjects),
Pravritti Dharma (duty in worldly life) and Nivritti Dharma (duty in spiritual life).
Sanatan Dharma
Sanatana Dharma means the Eternal religion, the Ancient Law. This is based on the
Vedas. This is the oldest of living religions. Hinduism is known by the name Sanatana
Dharma. What the Vedas alone declare to be the means of attaining the summum bonum or the
final emancipation, is the Sanatana Dharma or Hindu Dharma.
The foundation of Sanatana Dharma is Sruti (Vedas); Smritis are the walls; the Itihasas
and the Puranas are the buttresses or supports. [Note: See Page "Hindu
Scriptures"]. In ancient times, the Srutis were learnt by heart. The teacher sang
them to his pupils and the pupils sang them after him. They were not written in book form.
All the sects, all the philosophical systems, appeal to (look upon) the Sruti as the final
authority. The Smriti stands next in authority to the Sruti.
Hinduism stands unrivalled in the depth and grandeur of its philosophy. Its ethical
teachings are lofty, unique and sublime. It is highly flexible and adapted to every human
need. It is a perfect religion by itself. It is not in need of anything from any other
religion. No other religion has produced so many great saints, great patriots, great
warriors and great Pativratas. The more you know of it, the more you will honour and love
it. The more you study it, the more it will enlighten you and satisfy your heart.
India – The Home Of Religions
The religious history of the world tells us that from time immemorial, India has been
the home of great sages, seers and Rishis. All the great religious ideals that have
moulded the character of men, the loftiest tenets of ethics and morality that have raised
human beings to magnanimous heights of divine splendour and all the sublime truths of
spirituality that have made men divine and have moulded the spiritual ideals of nations
and saviours of mankind, first arose in India. The spiritual horizon of India has always
been illumined with the glory of the self-effulgent sun of wisdom of the Upanishads.
Whenever there was any upheaval in any part of the world, the origin of this could be
traced to the wave of spirituality caused by the birth of a great soul- a special
manifestation of Divinity- in some part of India.
Hindus have had a culture, civilisation and religion millennia older than those of any
other country or people. God did speak to the world through India’s Rishis, Yogis,
Mahatmas, Alvars, prophets, Acharyas, Sannyasins and saints. Their teachings are really
inspired. God is the one Light and Truth from whom emanate the teachings of all faiths.
India is the home and abode of religions. It occupies the proud first place in
religious devotion and godliness. It is famous for its Yogis and saints. The goal of India
is Self-realisation or attainment of God-consciousness, through renunciation. The history
of India is a history of religion. Its social code and regulations are founded upon
religion. Minus its Yoga, religion and its regulations, and India will not be what it has
been for millennia. Some Hindus are still not aware of the distinguishing features of
Sanatana Dharma. If every Hindu knew and understood what Hinduism is, the Hindus of today
would all be gods on this earth.
May you all be endowed with the knowledge of Sanatana Dharma! May you all endeavour to
protect the Eternal Dharma! May the secrets of Sanatana Dharma be revealed unto you all,
like a fruit in the palm of your hand, through the grace of the Lord! May the blessings of
Rishis be upon you all! Glory to the Vedas and Sanatana Dharma! Glory to Brahman (Supreme
Reality), the source of all Vedas and Sanatana Dharma.
Samanya Dharma
Every religion has a generic form or Samanya Rupa and a specific form or Visesha-Rupa.
The general form remains eternally the same. It is never changed by any circumstance
whatever. It is not affected at all by changes of time, place, surroundings and individual
differences. This aspect of religion is called Sanatana or Eternal. That which changes
according to the change of time, place and surrounding circumstances is the external
aspect or ritual, of Dharma.
Samanya Dharma is the general Dharma or law for all men. Varnasrama Dharma are special
Dharmas which are to be practised by particular castes and by men in particular stages of
life. The Samanya Dharma must be practised by all, irrespective of distinctions of Varna
and Asrama, creed or colour. Goodness is not the property of any one class, creed, sect or
community. Every man possesses this virtue.
Fundamentals of Dharma
The Vishnu Samhita enumerates forgiveness, truthfulness, control of the mind, purity,
practice of charity, control of the senses, non-violence, service of the Guru, visiting
places of pilgrimage, compassion, simplicity, absence of greed, worship of the gods and
the Brahmanas, and absence of malice as the ingredients of Samanya Dharma, the general law
for all men.
The Mahabharata enumerates as the fundamentals of Dharma:
1.The performance of Sraddha or offering oblations to the forefathers, 2.Religious
austerity, 3.Truth, 4.Restraint of anger, 5.Satisfaction with one’s wife, 6.purity,
7.Learning, 8.Absence of envy, 9.Knowledge of the Self and 10.Forbearance
It is said in Padma Purana that Dharma proceeds from continence, truthfulness,
austerity, charity, self-control, forbearance, purity, non-violence, serenity and
non-thieving and that one should recognise Dharma by these ten factors. According to this
Purana, bestowing gifts on deserving persons, fixing one’s thoughts on Lord Krishna,
adoration of one’s parents, offering a portion of the daily meal to all creatures and
giving a morsel of food to a cow are the characteristics of Dharma.
According to Matsya Purana, freedom from malice, absence of covetousness, control of
the senses, austerity, celibacy, compassion, truthfulness, forbearance and fortitude
constitute the fundamentals of Sanatana Dharma.
Patanjali Maharshi, the exponent of Raja Yoga philosophy, recommends that ten virtues
should be practised by all men. The first five are: Ahimsa (non-violence), Satya
(truthfulness), Brahmacharya (celibacy in thought, word and deed), Asteya (non-stealing)
and Aparigraha (non-covetousness). These constitute Yama or self-restraint. The other five
virtues are: Saucha (internal and external purity), Santosha (contentment), Tapas
(austerity), Svadhyaya (study of scriptures or recitation of Mantra) and Isvarpranidhana
(consecration of the fruits of all works to the Lord). These constitute Niyama or
religious observance.
The Gita enumerates the following virtues as Daivi-Sampat or divine qualities:
fearlessness, purity of heart, steadfastness in the Yoga of Wisdom, alms-giving,
self-restraint, sacrifice, study of the scriptures, austerity, straightforwardness,
harmlessness, truth, absence of wrath, renunciation, peacefulness, absence of crookedness,
compassion to living beings, non-covetousness, mildness, modesty, absence of fickleness,
vigour, forgiveness, purity and absence of envy and pride. All these virtues are
manifestations of
the four fundamental virtues:
1. Non-violence, 2. Truth, 3.Purity, 4.Self-control
All the above virtues come under the above four cardinal virtues. The virtues that are
enumerated under the Noble Eightfold Path of Buddhism and the virtues prescribed by Lord
Jesus in his Sermon on the Mount, also come under the above fundamental virtues.
The development of the divine qualities is indispensable for the attainment of
Self-realisation. Brahman or the Eternal is purity. The Eternal cannot be attained without
the attainment of purity. Brahman is Truth. The Eternal cannot be attained without
practising truth. Brahman is fearlessness. The Eternal cannot be attained unless you
become absolutely fearless. Attachment to the body causes fear and Dehadhyasa. If only you
become fearless, then the identification with the body will vanish.
You have rendered the heart harder than flint, steel or diamond through greed,
miserliness, harshness and rudeness. You can soften it only through the practice of mercy,
sympathy, charity, generosity, magnanimity, harmlessness, mildness, disinterested action
and untiring service of the poor. You have made the heart crooked and narrow through
hypocrisy, untruthfulness, backbiting and tale-bearing. You can expand it through the
practice of straightforwardness, truthfulness, purity of heart, alms-giving and
non-covetousness. You have rendered the heart impure through lust. You can purify it
through the practice of celibacy in thought, word and deed.
Non-violence
Ahimsa or non-violence is the most important virtue. That is the reason why Patanjali
Maharshi has placed it first in Yama. Practice of Ahimsa must be in thought, word and
deed. Practice of Ahimsa is not impotence or cowardice or weakness. It is the highest type
of heroism. The practice demands immense patience, forbearance and endurance, infinite
inner spiritual strength and gigantic will-power.
Ahimsa is a modification or expression of truth only. Satyam (truth) and Ahimsa always
go together. He who is established in Ahimsa can move the whole world. In his presence,
all hostilities vanish; lion and cow, cobra and mongoose, live together peacefully.
[Note: In support of this statement of Swami Shivananda, we cite the example from the
life of Sri Ramana Maharshi as observed by the Scottish scientist Alick McInnes. The
following extract is taken from the book "The Secret Life of Plants" by Peter
Tompkins and Christopher Bird. Chapter titled ‘Dowsing Plants for Health’. The
book was first published in 1973. :
"In South India, Alick McInnes, a Scottish scientist, witnessed the strange
spectacle of Sri Raman Maharshi on his evening walk. Within seconds of his leaving his
house, cattle tied up in stalls in the village half a mile away would struggle to get out
of their ties. When released they careered along the road to accompany the old man on his
walk, followed by all the dogs and children of the village. Before the procession had gone
very far wild animals and even snakes joined it from the jungle. Thousands of birds
appeared, almost blotting out the sky. There were tiny tits, huge kites, heavy-winged
vultures and other birds of prey, all flying in harmony around the Maharshi on his walk.
When he returned to his room, said McInnes, all the birds, animals and children would
quietly disappear."
-From the book "The Secret Life of Plants" by Peter Tompkins and Christopher
Bird.]
We continue below with Swami Shivananda’s explanations on the topic of
‘Non-violence’ :
Hinduism, Buddhism and Jainism lay great stress on Ahimsa. Lord Jesus also has
emphasised much on Ahimsa in his Sermon on the Mount. He says: "If any one beats you
on one cheek, show him the other cheek also".
He who is firmly established in Ahimsa can hope to attain Self-realisation. He who
practises Ahimsa develops cosmic love to a maximum degree. Practice of Ahimsa eventually
leads to realisation of oneness or unity of Self. Such a man only can attain
self-restraint. Retaliation – tooth for tooth, blow for blow – is the maxim,
doctrine or principle of an Asura or a man of diabolic nature. This belongs to the beastly
nature. To return good for evil is divine. Constant vigilance and alertness are needed in
the practice of Ahimsa. If you are careless even a little bit, you will be carried away by
the force of previous wrong Samskara (impression or tendency) and impulses and will become
a victim of Himsa (violence), despite your good intentions.
Truth
Brahman (the Supreme Reality) is Sat or Existence-Absolute. Truth must be observed in
thought, word and deed. If you are established in truth, all other virtues will cling to
you by themselves. Harishchandra sacrificed everything for the sake of truth. He lives
still in our hearts. Yudhishthira was also devoted to truth. There is no virtue higher
than truth. Practice of truth and Ahimsa constitute the crown and glory of ethical life.
In the Taittiriya Upanishad, the preceptor says in his convocation address to the
students: "Satyam vada"-Speak the truth. The world is rooted in truth. Dharma is
rooted in truth. All religions are rooted in truth. Honesty, justice, straightforwardness
and sincerity are only modifications or expressions of truth.
Purity
Purity comprises both external purity and internal purity. Purity implies both purity
of body and purity of mind. Purity of body is only the preliminary to purity of mind.
The body is the temple of God. It should be kept clean by daily bathing and clean
dress. Cleanliness is a part of godliness.
The restriction in diet is best calculated to make the mind pure. Food exercises a
direct influence on the mind. Sattvic food makes the mind pure. Purity of food leads to
purity of mind. Mind is only made up of the fine essence of food. As the food is, so is
the mind.
You must be pure in thought, word and deed. Your heart must be as pure as crystal; as
pure as the Himalayan snow. Then only the divine light will descend. Purity comprises such
virtues as frankness, innocence, straightforwardness and absence of all evil thoughts. He
who is endowed with purity will find it easy to tread the spiritual path.
Self-control
You must have perfect self-control or self-mastery. Self-control implies both control
of the body and control of the mind. Self-control does not mean self-torture. You must
lead a well-regulated and disciplined life. You must keep all the senses under your
perfect control. The senses are like turbulent and wild horses. This body is like a
chariot. Mind is the reins. Intellect is the driver. The Atman is the Lord of the chariot.
If the senses are not kept under proper control, they will throw this chariot into a deep
abyss. You will come to ruin. He who keeps the reins firm and drives this chariot
intelligently by controlling the horses (senses), will reach the destination (Moksha or
the abode of Eternal Bliss) safely.
Self-control implies self-sacrifice, annihilation of egoism, patience, endurance,
forbearance and humility. Overcome Raga or attachment by Vairagya or dispassion.
Dispassion will dawn in your mind if you look into the defects of sensual life such as
birth, death, disease, old age, pain, sorrow, etc. (Mithya-Drishti and Dosha-Drishti).
Overcome anger and hatred by Kshama or forgiveness, love and selfless service. Overcome
evil by good. Return good for evil. Overcome lust by the practice of Brahmacharya and
regular Japa (repetition of Mantra or Lord’s name) and meditation. Conquer greed by
charity, generosity and disinterested actions. Conquer pride by humility and delusion by
discrimination and enquiry. Overcome jealousy by magnanimity, Atma-Bhava and nobility.
Conquer egoism by self-sacrifice, self-surrender, self-abnegation and meditation on the
non-dual, eternal, self-luminous Brahman, thy innermost Self, the Inner Ruler, the
immortal.
May you all attain eternal bliss and immortality through the practice of the cardinal
virtues or the fundamental Dharma.
Varnasrama Dharma
The principle of Varnasrama Dharma is one of the basic principles of Hinduism. The
Varnasrama system is peculiar to Hindus. It is a characteristic feature of Hinduism. It is
also prevalent throughout the world according to Guna-Karma (aptitude and conduct), though
there is no such distinct denomination of this kind, elsewhere.
The duties of the castes are Varna Dharma. The four castes are Brahmana, Kshatriya,
Vaisya and Sudra. The duties of the stages of life are Asrama Dharma. The four Asramas or
orders of life are Brahmacharya, Grihastha, Vanprastha and Sannyasa.
The Principle (of Varnasrama Dharma)
Human society is like a huge machine. The individuals and communities are like its
parts. If the parts are weak and broken, the machine will not work. A machine is nothing
without its parts. The human body also can work efficiently if its parts and organs are in
sound and strong condition. If there is pain in any part of the body, if there is disease
in any organ or part of the body, this human machine will go out of order. It will not
perform its usual function or work.
So is the case with the human society. Every individual should perform his duties
efficiently. The Hindu Rishis and sages formed an ideal scheme of society and an ideal way
of individual life, which is known by the name Varnasrama Dharma. Hinduism is built on
Varnasrama Dharma. The structure of the Hindu society is based on Varnasrama Dharma.
Observance of Varnasrama Dharma helps one’s growth and self-evolution. It is very
indispensable. If the rules are violated, the society will soon perish.
The aim of Varnasrama Dharma is to promote the development of the universal, eternal
Dharma. If you defend Dharma, it will defend you. If you destroy it, it will destroy you.
Therefore, never destroy your Dharma. This principle holds true of the individual as much
as of the nation. It is Dharma alone which keeps a nation alive. Dharma is the very soul
of man. Dharma is the very soul of a nation also.
In the West and in the whole world also, there is Varnasrama, though it is not rigidly
observed there. Some Western philosophers have made a division of three classes, viz.,
Philosophers, Warriors and Masses. The philosophers correspond to the Brahmanas, warriors
to Kshatriyas and the masses to Vaisyas and Sudras. This system is indispensable to keep
the society in a state of perfect harmony and order.
The Four Castes
In Purusha-Sukta of the Rig-Veda, there is reference to the division of Hindu society
into the classes. It is described there that the Brahmanas came out of the face of the
Lord the Creator, Kshatriyas from His arms, Vaisyas from His thighs, and the Sudras from
His feet.
The division is according to the Guna and Karma. Guna (quality) and Karma (kind of
work) determine the caste of a man. This is supported by Lord Krishna in the Gita, also.
Lord Krishna says in the Gita: "The four castes were emanated by Me, by the different
distribution of qualities and actions. Know Me to be the author of them, though the
actionless and inexhaustible""(Ch.4-13).
There are three qualities or Gunas, viz., Sattva (purity), Rajas (passion), and Tamas
(inertia). Sattva is white, Rajas is red and Tamas is black. These three qualities are
found in man in various proportions. Sattva preponderates in some persons. They are
Brahmanas. They are wise persons or thinkers. They are the priests, ministers or
philosophers who guide kings or rulers. In some persons, Rajas is predominant. They are
Kshatriyas and Vaisyas. The Kshatriyas are warriors or men of action. They fight with the
enemies or invaders and defend the country. The Vaisyas are traders. They do business and
agriculture and amass wealth. In some persons, Tamas is predominant. They are Sudras.
Sudras are the servants. None of these qualities is highly developed in the Sudras. They
serve the other three castes. In a broad sense, a Sattvic man, who is pious and virtuous
and leads the divine life, is a Brahmana, a Rajasic man with heroic quality is a
Kshatriya, a Rajasic man with business tendencies is a Vaisya and a Tamasic man is a
Sudra.
Serenity, self-restraint, austerity, purity, forgiveness, and also, uprightness,
knowledge, realisation and belief in God are the duties of the Brahmanas, born of their
own nature. Prowess, splendour, firmness, dexterity, and also, not flying from battle,
generosity and lordliness are the duties of the Kshatriyas, born of their own nature.
Agriculture, cattle rearing and trade are the duties of the Vaisyas, born of their own
nature. And action consisting of service is the duty of the Sudra, born of their own
nature.
The Law of Spiritual Economics
The underlying principle of caste system or Varna Dharma is division of labour. Rishis
studied human nature carefully. They came to the conclusion that all men were not equally
fit for all kinds of work. Hence, they found it necessary to allocate different kinds of
duties to different classes of people, according to their aptitude, capacity or quality.
The Brahmanas were in charge of spiritual and intellectual affairs. The work of political
administration and defense was given to the Kshatriyas. The Vaisyas were entrusted with
the duty of supplying food for the nation and administering its economic welfare. The
Sudras did menial work. The Rishis felt all these needs of the Hindu nation and
implemented the system of Varna and Asramas.
This division of labour began in Vedic times The Vedas taught that the Brahmana was the
brain of the society, the Kshatriya its arms, the Vaisya its stomach, and the Sudra its
feet.
There was a quarrel between the senses, the mind and the Prana (life-force or vital
-energy or life- breath) as to who was superior. There was a quarrel amongst the different
organs and the stomach. If the hands quarrel with the stomach; the entire body will
suffer. When Prana departed from the body, all the organs suffered. The head or stomach
cannot claim its superiority over the feet or hands. The hands and the feet are as much
important as the stomach or head. If there is quarrel between the different castes as to
which is superior, then the entire social fabric will suffer. There will be disharmony,
rupture and discord. A scavenger and a barber are as much important as a minister for the
running of the society. The social edifice is built on the law of spiritual economics. It
has nothing to do with superiority or inferiority. Each class contributes its best to the
common weal or world-solidarity. There is no question of higher and lower here.
Character Determines Caste
A Brahmana (Brahmin or priest) is no Brahmana if he is not endowed with purity and good
character, and if he leads a life of dissipation and immorality. A Sudra is a Brahmana if
he leads a virtuous and pious life. What a great soul was Vidura! What a noble, candid,
straightforward student was Satyakama Jabala of Chhandogya Upanishad! Caste is a question
of character. Varna is not the colour of the skin, but the colour of one’s character
or quality. Conduct and character count and not lineage alone. If one is Brahmana by birth
and, at the same time, if he possesses the virtues of a Brahmana, it is extremely good,
because certain virtuous qualifications only determine the birth of a Brahmana.
Use and Abuse of the Caste System
The Hindus have survived many a foreign conquest on account of their caste system. But
they have developed class jealousies and hatred in the name of the caste system. They have
not got the spirit of co-operation. That is the reason why they are weak and disunited
today. They have become sectarians in the name of the caste system. Hence there is
degradation in India.
The caste system is, indeed, a splendid thing. It is quite flawless. But the defect
came in from somewhere else. The classes gradually neglected their duties. The test of
ability and character slowly vanished. Birth became the chief consideration in determining
castes. All castes fell from their ideals and forgot all about their duties. Brahmanas
became selfish and claimed superiority over others by mere birth, without possessing due
qualifications. The Kshatriyas lost their chivalry and spirit of sacrifice. The vaisyas
became very greedy. They did not earn wealth by honest means. They did not look after the
economic welfare of the people. They did not give charity. They also lost the spirit of
sacrifice. Sudras gave up service. They became officers. They wished that others should
serve them. The greed and pride of man have created discord and disharmony.
There is nothing wrong in Varnasrama. It is arrogance and haughtiness in men that have
brought troubles. Man or the little Jiva (individual soul) is imperfect. He is full of
defects. He is simply waiting for claiming superiority over others. The Brahmana thinks
that the other three castes are inferior to him. The Kshatriya thinks that the Vaisya and
Sudra are inferior to him. A rich Sudra thinks that he is superior to a poor Brahmana or
poor Kshatriya or Vaisya.
The Four Asramas
There are four Asramas or stages of life, viz., Brahmacharya, or the period of
studentship, Grihastha or the stage of the householder, Vanaprastha or the stage of the
forest-dweller or hermit, and Sannyasa or the life of renunciation or asceticism. Each
stage has its own duties. These stages help the evolution of man. The four Asramas take
man to perfection by successive stages. The practice of the four Asramas regulates the
life from the beginning to the end. The first two Asramas pertain to Pravritti Marga or
the path of work and the two later stages- the life of Vanaprastha and that of Sannayasa-
are the stages of withdrawal from the world. They pertain to Nivritti Marga or the path of
renunciation.
Towards Orderly Spiritual Evolution
Life is very systematically and orderly arranged in Sanatana Dharma (Hinduism). There
is opportunity for the development of the different sides of human activity. Due
occupations and training are assigned to each period of life. Life is a great school in
which the powers, capacities and faculties of man are to be evolved gradually.
Every man should pass through the different Asramas regularly. He should not enter any
stage of life prematurely. He can enter the next stage, only when each has been completed.
In nature, evolution is gradual. It is not revolutionary.
Lord Manu says in his Smriti:
"Having studied the Vedas or two Vedas or even one Veda in due order without
breaking celibacy, let him dwell in the householder order. When the householder sees
wrinkles in his skin and whiteness in his hair and the son of his son, then let him retire
to the forest. Having passed the third portion of life in the forests, let him, having
abandoned attachments, wander as an ascetic in the fourth portion of life".
In extraordinary cases, however, some of the stages may be omitted. Suka was a born
Sannyasin. Sankara took Sannyasa without entering the stage of a householder. In rare and
exceptional cases, a student is allowed to become a Sannyasin, his debts to the world
having been fully paid in a previous birth. Nowadays, young Sannyasins without
qualification are found in abundance. This is contrary to the ancient rules and causes
much trouble.
The Brahmachari or the Celibate Student
The first stage, Brahmacharya, is the period of study and discipline. The student
should not indulge in any pleasures. He stays in the house of his preceptor (or
dormitories for students) and studies the Vedas and the sciences. This is the period of
probation. The teachers in ancient India usually lived in forest hermitages. These
hermitages were the Gurukulas or forest universities. The student begged for his food. The
children of the rich and the poor lived together. The student regarded his teacher as his
spiritual father and served him with faith, devotion and reverence.
The life of a student begins with the Upanayana ceremony, his second birth (born again
or twice born or Dwija). He must be hardy and simple in his habits. He rises early, bathes
and does Sandhya and Gayatri Japa. He studies scriptures. He takes simple food in
moderation and takes plenty of exercise. He sleeps on a hard mat and does not use soft
beds and pillows. He is humble and obedient. He serves and respects elders. He attempts to
be chaste in thought, word and deed.
He ever (always) engages himself in doing services to his preceptor. He refrains from
wine, meat, perfumes, garlands, tasty and savoury dishes, acids, spices. He refrains from
women, and from injury to sentient creatures. He refrains from lust, anger, greed,
dancing, singing and playing on musical instruments; from dice-playing, gossip, slander
and untruth. He sleeps alone.
After the end of his student career, he gives a present to his preceptor according to
his ability and returns home to enter the household life. The preceptor gives the final
instruction and sends the student home. The teacher delivers a convocation address to the
students at the conclusion of their studentship:
"Speak the truth. Do your duty. Never swerve from the study of the Veda. Do not
cut off the line of progeny. Give the preceptor the fees he desires. Never swerve away
from truth. Never swerve from duty. Never neglect your welfare. Never neglect your
prosperity. Never neglect the study and the teaching of the Vedas.
Never swerve from the duties to the gods and the forefathers. Regard your mother as a
Goddess (Matri Devo Bhava). Regard your father as a god (Pitri Devo Bhava). Regard your
teacher as a god (Acharya Devo Bhava). Regard your guest as a god (Atithi Devo Bhava). Let
only those actions that are free from blemishes be done and not others. Only those that
are good acts to us should be performed by you and not others.
You should remove the fatigue of Brahmanas who are superior to you by serving them with
seats (offering them seats) etc. Gift should be given with faith, in plenty, with modesty
and sympathy. If there be any doubt regarding rites or conduct, then look up to the lives
of great men and follow their examples. This is the injunction. This is the teaching. This
is the secret of the Vedas. This is God’s word of command. This should be observed.
Thus is this to be meditated upon."
The Grihastha or the Householder
The second stage is that of the Grihastha or householder. The household stage is
entered at marriage, when the student has completed his studentship and is ready to take
up the duties and responsibilities of household life. Of all the Asramas, this is the most
important, because it supports all the others. As all creatures live supported by the air,
so the other Orders exist supported by the householder. As all streams and rivers flow to
rest in the ocean, so all the Asramas flow to rest in the householder. The Grihastha is
the very heart of Aryan life. Everything depends on him.
Marriage is a sacrament for a Hindu. The wife is his partner in life. She is his
Ardhangini (partner in life). He cannot do any religious ritual without her. She stands by
his left side when he performs any religious performance. Husband and wife keep Rama and
Sita as their ideal.
A householder should earn money by honest means and distribute it in the proper manner.
He should spend one-tenth of his income in charity. He should enjoy sensual pleasures
within the limits of the moral law. A householder is permitted to enjoy conjugal happiness
on one night in a month.
Panch Maha Yajnas
The householder should perform the Pancha Maha Yajnas.
The five Yajnas are:
- Deva Yajna. Offering oblations unto Devas (gods); with recitation of Vedic Mantras.
- Rishi Yajna. Study the Vedas and the teaching of Vedas to students, and offering of
oblations to Rishis.
- Pitri Yajna. Tarpana or ablutions to departed souls and Sraddha or annual religious
rites performed for departed souls.
- Bhuta Yajna. Distribution of food to cows, crows and animals in general.
- Atithi Yajna. Giving food to guests and honouring them.
Hospitality is one of the householder’s chief duties. He must ever feed first his
guests, Brahmanas and his relatives, and then he and his wife should eat.
When the householder sees that his sons are able to bear the burden of his duties, when
his grandsons are around him, he should know that the time has come for him and his wife
to retire from the world and spend their time in study (spiritual) and meditation.
The Vanaprastha or the Recluse
The next stage is that of the Vanaprastha. Brahmacharya is a preparation for the life
of the householder. Even so, Vanaprastha is a preparation for the final stage of Sannyasa.
After discharging all the duties of a householder, he should retire to the forest or a
solitary country place and begin to meditate in solitude on higher spiritual things. He is
now free from social bonds and the responsibilities of life. He has ample time for study
of scriptures. His wife may go with him or remain with her sons.
The Sannyasin or the Renunciate
The next stage is that of a Sannyasin. When a man becomes a Sannnyasin, he renounces
all possessions, all distinctions of caste, all rites and ceremonies and all attachments
to any particular country, nation, or religion. He lives alone and spends his time in
meditation. He lives on alms. When he attains the sublime states of deep meditation he
rejoices in his own Self. He is quite indifferent to sensual pleasures. He is free from
likes and dislikes, desires, egoism, lust, anger, greed, and pride. He has equal vision
and balanced mind. He loves all. He roams about happily and disseminates Brahma-Jnana or
Knowledge of the Self. He is the same in honour and dishonour, praise and censure, success
and failure. He is now Ativarnasrami, i,e., above Varna or Asrama. He is quite a free man.
He is not bound by any social customs and conventions.
Such a Sannyasin is an ideal man. He has attained perfection and freedom. He is Brahman
Himself. He is a Jivanmukta or a liberated sage. Glory to such exalted personages who are
living Gods on earth!
Asrama Dharma Under Modern Conditions
At the present moment, the Asramas cannot be lived exactly according to the details of
the ancient rules, as the conditions have undergone significant changes; but they may be
revived in their spirit, to the great improvement of modern life. In these stages, no one
should do the duty of another. The student or Brahmacharin should not do the duties of a
householder, a recluse or a Sannyasin. The householder must not perform the duties of a
Brahmacharin, Vanaprastha or a Sannyasin. A Sannyasin should not seek again the joys of
the householder.
Peace and order will prevail in society, only if and when all people do their
respective duties efficiently. The abolition of Varnas and Asramas will cut at the very
root of social duties. How can the nation hope to live when Vranasrama Dharma is not
rigidly practised?
The students of schools and colleges should lead a life of purity and simple living.
The householder should lead the life of an ideal Grihastha. He should practise
self-restraint, mercy, tolerance, non-injury, truthfulness and moderation in everything.
Those who find it difficult to lead the life of the third and the fourth Asramas
(Vanaprastha and Sannyasa) should, remaining in either of the other two Asramas, gradually
withdraw themselves from worldly life and practise selfless service, study, and
meditation.
Yuga Dharma
In Satya-Yuga or the golden age, there was a different set of Dharmas or laws; in
Treta-Yuga they changed into another form; in Dvapara Yuga, the Dharmas were different
from the Dharmas of other Yugas; and in Kali-Yuga, they assumed still another form. The
Dharma changes according to the changes of the cycles. Man is undergoing change. His
nature gets transformed through experiences. Hence, his external form of Dharmas also
should change.
That which is achieved through contemplation in Satya Yuga, through sacrifices in Treta
Yuga, and through the worship of Lord Hari in Dvapara Yuga, may be attained through
Kirtana or loud chanting of Lord Vishnu’s Name in Kali Yuga or Iron age.
In the Satya Yuga, the mind of men was generally pure. They had no distraction of the
mind. There were neither cinemas, nor hotels, nor dancing halls and similar other
distractions. Hence, meditation was easy and natural for them. That is the reason why
contemplation has been prescribed for men of Satya Yuga. In the Treta Yuga, materials for
the performance of Yajnas or sacrifices were easily available. The people had active
tendencies. Therefore it was easy for them to perform Agnihotra, Jyotistoma,
Darsa-Paurnimas and other Yajnas.
That is the reason why Yajna has been described as the external form of Sanatana Dharma
in that age. In the Dvapara Yuga, there was the manifestation of Avataras and men could
easily have direct worship of God. Hence, worship was prescribed as the principal form of
Sadhana in that age. In the Kali Yuga, there are many distractions for the mind. People
lack in Brahmacharya (celibacy), strength of will and power of enquiry or rational
investigation. It is very difficult to procure materials for the performance of
sacrifices. Therefore, Hari Kirtana or loud chanting of the Divine Name and selfless
service of humanity have been recommended as the principal forms of Sadhana (in the Kali
Yuga).
Conclusion
Follow your Dharma with zeal and enthusiasm. Discharge your duties faithfully. Develop
all the virtues which constitute Dharma. Never deviate an inch from the path of
righteousness. Stick to Dharma with all your heart, with your entire mind and with all
your soul. Performance of one’s duties brings happiness, quick evolution and freedom.
You will soon attain immortality, eternal bliss, supreme peace, perennial joy, absolute
freedom and perfection. Glory to Dharma, the supreme light that leads you to the kingdom
of eternal bliss and everlasting peace.
May the eternal Dharma of Hinduism be preserved forever.
May the bond of true love consolidate all Hindus!
From the Bhagavad Gita
The Blessed Lord said:
Whenever there is a decline in Dharma
(righteousness), O Arjuna, and rise of Adharma (unrighteousness), then I manifest Myself.
-Gita, Ch. 4, Verse 7:
(Yadaa Yadaa Hi Dharmasya, Glaanirbhavati Bhaarata
Abhyutthaanam Adharmasya Tadaatmaanam Srijaamyaham)
That which knows the path of work and renunciation, what ought to be done and what
ought not to be done, fear and fearlessness, bondage and liberation- that intellect is
Sattvic, O Arjuna.
-Gita, Ch 18, Verse 30.
That by which one incorrectly understands Dharma and Adharma, and also what ought to be
done and what ought not to be done- that intellect, O Arjuna, is Rajasic.
-Gita, Ch.18, Verse 31.
That which, enveloped in darkness, views Adharma as Dharma and all things perverted-
that intellect, O Arjuna, is called Tamasic.
-Gita Ch.18, Verse 32.
Better is one’s own duty (Swadharma) though destitute of merits, than the duty of
another well performed. He who does the duty ordained by his own nature incurs no sin.
-Gita Ch.18, Verse 47.
One should not abandon, O Arjuna, the duty to which one is born, though faulty; for,
all undertakings are enveloped by evil, as fire by smoke.
-Gita, Ch.18, Verse 48.
O Arjuna, bound by thy own Karma (action) born of thy own nature, that which from
delusion thou wishest not to do, even that thou shalt do helplessly.
-Gita, Ch.18, Verse 60.
(from http://www.hinduism.co.za/dharma.htm )
