Tuesday, March 07, 2006
A Spiritual Insight - An analysis into Dharma
Srimad Bhagavatham – A Spiritual Insight - An analysis into Dharma
In the story of killing of Draupadi’s sons by Aswattama, we see dharma being violated. A little analysis into Dharma or righteousness is essential because it was one of the prime reason why Vyaasa wrote the Srimad Bhagavatham.
Dharma literally means righteousness – Dhaarayathi ithi Dharma – that which protects or uplifts a person is called Dharma. Dharma in Hinduism is following the path prescribed by the Vedas and the various smritis like Manu Smriti etc. These are various injunctions put forth by the Vedas in order to make man live a life full of happiness & therein proceed towards the ultimate goal of realization or liberation. Thus, we have the chatur varnaas of Brahmana, Kshatriya, Vaishya and Sudra. We also have the varna aashramas of Brahmacharya, Grihastha, Vaanaprastha and Sanyaasa.
We should always remember that Dharma which has been propagated in the Vedas is only for upliftment of the individual to his eternal and natural state of Consciousness and Bliss absolute.
There has been lot of controversies as to who is eligible for reading or studying the Vedas. The Vedas do proclaim that a Brahmana alone is eligible for scriptural study. But the question now is “Who is a Brahmana”. Brahmana in reality means one who has known Brahman (Brahma Vedanaath Brahmana). Such a knower of Brahman verily becomes Brahman – says the Mundaka Upanishad. Therefore only he who knows Brahman is a real Brahmana.
And Sri Krishna says in Gita Chapter 4
“Chaturvarnyam mayaa sristham guna karma vibhaagashah”
The four varna system has been created by me by virtue of quality and action.
It is interesting and important to note that Krishna here uses GUNA KARMA and not JANMA KARMA – meaning that the chatur varna is not just based on Birth or Janma alone but here Krishna mentions chatur varnas as based on qualities and the action done by each.
A Brahmana is one who does the action of teaching the scriptures.
Kshatriya is one who protects the country and does other such actions (management in the current scenario).
Vaisya is one who is a trader.
Sudra is one who looks after other people & serves them.
According to qualities, Brahmana is one whose mind is pure. Brahmana is always content with what he has, he is always satisfied and happy – ever being devoted to the ultimate reality of Brahman or Consciousness or Self or God. Kshatriya is one who has the quality of Veeram or power – ego, quality of leadership etc. Vaishya is one who has negotiation qualities. Sudra is one whose mind and intellect are not well developed.
Just to mention, Krishna deals this topic in detail in Uddhava Gita portion of Srimad Bhagavatham. Interested people can read the Uddhava Gita portion for the same.
If we see the history of the various Nayanmaars and Alwars (the saivite and vaishnavite saints), most of them were born of low caste – but they were considered as Brahmanaas (as knowing the Lord and having attained liberation).
Thus, the chatur varnas are all meant only to make life easy for people who have similar qualities. A person who doesn’t have leadership quality will not rule the country properly – therefore suitable to his quality, the varna was mentioned. These are all meant to lead the life happily so that one may progress towards the eternal reality of Bliss Absolute.
Dharma is also defined as following of one’s own duties (Sva dharma anushtaanam). This also helps in realization of one’s own real nature because when a person does his duties, he is not diverted to other things & when this is associated with dedication to the Lord, the mind becomes pure which then is eligible to realize its own real source of Consciousness or Self.
To sum up about Dharma – Dharma is any action which helps one to realize the Self, it is any action which helps the individual to reach the final state of eternal bliss or godhood or Brahmanhood. Any action which is full of desires & which distracts a person from the spiritual path is Adharma.
The above definition might seem a little odd for the orthodox community which is so blinded with various concepts that it is not able to apprehend or even think of something out of the boundaries of the system. But this definition is not of this individual with a limited intellect named Hariram, but this is being pointed out by Krishna in Gita when he says to Arjuna that “Sarva Dharmaan parityajya Maam ekam sharanam vraja” – renouncing all righteousness, take refuge in Me alone. Sankara when commenting on this sloka says that Sri Krishna here means both Dharma and Adharma. When these are renounced merely – it causes sin and paapaas. But when these are renounced and the Lord alone is taken refuge of, the sins vanish & realization dawns easily.
This realization is the effect which is to be achieved (or rather realized because the Self is already realized) through following of Dharma. Dharma is only an indirect path to realization – which helps in purifying the mind.
But the moment a person says “My Dharma, your dharma” – this is not Dharma, that is Dharma – women should not chant, Vedas shouldn’t be chanted by sudraas etc. he is deviating from the eternal Dharma of being established in the Self.
Thus, Dharma is being established in the Self or the Lord – dharma is constant thought of the Lord & not just mere actions or duties to be done daily twice. What does the orthodox Brahmin get by doing sandhya three times a day without even knowing why it is being done? Just the courage to fight with other people in the name of Gayatri and Vedas that others should not chant or hear Gayatri being chanted!!!! Isn’t this foolish and idiotic? The very effect which is to be achieved by the chant of gayatri is realization which is removal of the seemingly appearing duality – which is seeing oneness everywhere – seeing everything as ONE eternal BEING of Consciousness. But instead of leading to that state, it leads to duality and fight!!!!
Srimad Bhagavatham among various scriptural texts point out various cases were the individual even though not following dharma (in the Vedic and direct sense) realized the ultimate reality of Lord. This is only possible if Dharma is not defined as mere vedic injunctions but as the path to the ultimate reality. Moreover dharma can never be defined – as asura’s dharma is attacking devas which in turn is adharma for the devas. Similar confusions will happen unless the ultimate reality is being focused in the definition and practice of dharma.
Sukracharya and Mahabali were of asura vamsa. But Mahabali realized the ultimate reality of Consciousness which is explicitly stated in Srimad Bhagavatham and Yoga Vasistha. Wasn’t Mahabali doing Adharma (in the Vedic sense)? Yes, he was. But in reality, he was following the ultimate dharma of sticking to the path of realization and remembering the ultimate reality of Brahman or Consciousness in the mind while doing all the various sinful actions (of killing devas, molesting them etc.).
Thus, Dharma is remembrance of the Lord or the ultimate reality of Brahman or Consciousness.
Vyaasa wrote the Mahabharatha stressing on vedic dharma instead of concentrating on the Lord or the ultimate reality. Therefore even after writing Mahabharatha, Vyaasa felt discomfort and was not content. Then, Narada advised him to write a work which will stress the Lord instead of Dharma – Vyaasa wrote Srimad Bhagavatham and was content and established in the eternal bliss inherent in the Self.
Thus, Dharma is not important – but remembrance of the ultimate reality is important. This is mainly because everything apart from the ultimate reality is dependent on the ultimate reality & hence only an illusion in the ultimate reality. Any illusion cannot remove the sorrows and sufferings which themselves are only illusions. But when the ultimate reality is sought out through illusory knowledge about the reality, the illusory knowledge negates the illusory sufferings and the ultimate reality shines forth as one without a second & of the nature of Existence, Consciousness and Bliss absolute.
This is what is the ultimate goal to be achieved in life, the aim of Vedas itself as proved by Sankara, Saayanacharya among other great saints. If this reality is forgotten, that is the state of adharma which will cause sorrows and sufferings only in life.
Let us all thus try to follow the eternal Dharma of remembrance of the ultimate reality of Lord or Brahman or Consciousness (these are merely various names of the ONE reality) – thereby making us realize our own real nature of Consciousness and Bliss absolute.
In the story of killing of Draupadi’s sons by Aswattama, we see dharma being violated. A little analysis into Dharma or righteousness is essential because it was one of the prime reason why Vyaasa wrote the Srimad Bhagavatham.
Dharma literally means righteousness – Dhaarayathi ithi Dharma – that which protects or uplifts a person is called Dharma. Dharma in Hinduism is following the path prescribed by the Vedas and the various smritis like Manu Smriti etc. These are various injunctions put forth by the Vedas in order to make man live a life full of happiness & therein proceed towards the ultimate goal of realization or liberation. Thus, we have the chatur varnaas of Brahmana, Kshatriya, Vaishya and Sudra. We also have the varna aashramas of Brahmacharya, Grihastha, Vaanaprastha and Sanyaasa.
We should always remember that Dharma which has been propagated in the Vedas is only for upliftment of the individual to his eternal and natural state of Consciousness and Bliss absolute.
There has been lot of controversies as to who is eligible for reading or studying the Vedas. The Vedas do proclaim that a Brahmana alone is eligible for scriptural study. But the question now is “Who is a Brahmana”. Brahmana in reality means one who has known Brahman (Brahma Vedanaath Brahmana). Such a knower of Brahman verily becomes Brahman – says the Mundaka Upanishad. Therefore only he who knows Brahman is a real Brahmana.
And Sri Krishna says in Gita Chapter 4
“Chaturvarnyam mayaa sristham guna karma vibhaagashah”
The four varna system has been created by me by virtue of quality and action.
It is interesting and important to note that Krishna here uses GUNA KARMA and not JANMA KARMA – meaning that the chatur varna is not just based on Birth or Janma alone but here Krishna mentions chatur varnas as based on qualities and the action done by each.
A Brahmana is one who does the action of teaching the scriptures.
Kshatriya is one who protects the country and does other such actions (management in the current scenario).
Vaisya is one who is a trader.
Sudra is one who looks after other people & serves them.
According to qualities, Brahmana is one whose mind is pure. Brahmana is always content with what he has, he is always satisfied and happy – ever being devoted to the ultimate reality of Brahman or Consciousness or Self or God. Kshatriya is one who has the quality of Veeram or power – ego, quality of leadership etc. Vaishya is one who has negotiation qualities. Sudra is one whose mind and intellect are not well developed.
Just to mention, Krishna deals this topic in detail in Uddhava Gita portion of Srimad Bhagavatham. Interested people can read the Uddhava Gita portion for the same.
If we see the history of the various Nayanmaars and Alwars (the saivite and vaishnavite saints), most of them were born of low caste – but they were considered as Brahmanaas (as knowing the Lord and having attained liberation).
Thus, the chatur varnas are all meant only to make life easy for people who have similar qualities. A person who doesn’t have leadership quality will not rule the country properly – therefore suitable to his quality, the varna was mentioned. These are all meant to lead the life happily so that one may progress towards the eternal reality of Bliss Absolute.
Dharma is also defined as following of one’s own duties (Sva dharma anushtaanam). This also helps in realization of one’s own real nature because when a person does his duties, he is not diverted to other things & when this is associated with dedication to the Lord, the mind becomes pure which then is eligible to realize its own real source of Consciousness or Self.
To sum up about Dharma – Dharma is any action which helps one to realize the Self, it is any action which helps the individual to reach the final state of eternal bliss or godhood or Brahmanhood. Any action which is full of desires & which distracts a person from the spiritual path is Adharma.
The above definition might seem a little odd for the orthodox community which is so blinded with various concepts that it is not able to apprehend or even think of something out of the boundaries of the system. But this definition is not of this individual with a limited intellect named Hariram, but this is being pointed out by Krishna in Gita when he says to Arjuna that “Sarva Dharmaan parityajya Maam ekam sharanam vraja” – renouncing all righteousness, take refuge in Me alone. Sankara when commenting on this sloka says that Sri Krishna here means both Dharma and Adharma. When these are renounced merely – it causes sin and paapaas. But when these are renounced and the Lord alone is taken refuge of, the sins vanish & realization dawns easily.
This realization is the effect which is to be achieved (or rather realized because the Self is already realized) through following of Dharma. Dharma is only an indirect path to realization – which helps in purifying the mind.
But the moment a person says “My Dharma, your dharma” – this is not Dharma, that is Dharma – women should not chant, Vedas shouldn’t be chanted by sudraas etc. he is deviating from the eternal Dharma of being established in the Self.
Thus, Dharma is being established in the Self or the Lord – dharma is constant thought of the Lord & not just mere actions or duties to be done daily twice. What does the orthodox Brahmin get by doing sandhya three times a day without even knowing why it is being done? Just the courage to fight with other people in the name of Gayatri and Vedas that others should not chant or hear Gayatri being chanted!!!! Isn’t this foolish and idiotic? The very effect which is to be achieved by the chant of gayatri is realization which is removal of the seemingly appearing duality – which is seeing oneness everywhere – seeing everything as ONE eternal BEING of Consciousness. But instead of leading to that state, it leads to duality and fight!!!!
Srimad Bhagavatham among various scriptural texts point out various cases were the individual even though not following dharma (in the Vedic and direct sense) realized the ultimate reality of Lord. This is only possible if Dharma is not defined as mere vedic injunctions but as the path to the ultimate reality. Moreover dharma can never be defined – as asura’s dharma is attacking devas which in turn is adharma for the devas. Similar confusions will happen unless the ultimate reality is being focused in the definition and practice of dharma.
Sukracharya and Mahabali were of asura vamsa. But Mahabali realized the ultimate reality of Consciousness which is explicitly stated in Srimad Bhagavatham and Yoga Vasistha. Wasn’t Mahabali doing Adharma (in the Vedic sense)? Yes, he was. But in reality, he was following the ultimate dharma of sticking to the path of realization and remembering the ultimate reality of Brahman or Consciousness in the mind while doing all the various sinful actions (of killing devas, molesting them etc.).
Thus, Dharma is remembrance of the Lord or the ultimate reality of Brahman or Consciousness.
Vyaasa wrote the Mahabharatha stressing on vedic dharma instead of concentrating on the Lord or the ultimate reality. Therefore even after writing Mahabharatha, Vyaasa felt discomfort and was not content. Then, Narada advised him to write a work which will stress the Lord instead of Dharma – Vyaasa wrote Srimad Bhagavatham and was content and established in the eternal bliss inherent in the Self.
Thus, Dharma is not important – but remembrance of the ultimate reality is important. This is mainly because everything apart from the ultimate reality is dependent on the ultimate reality & hence only an illusion in the ultimate reality. Any illusion cannot remove the sorrows and sufferings which themselves are only illusions. But when the ultimate reality is sought out through illusory knowledge about the reality, the illusory knowledge negates the illusory sufferings and the ultimate reality shines forth as one without a second & of the nature of Existence, Consciousness and Bliss absolute.
This is what is the ultimate goal to be achieved in life, the aim of Vedas itself as proved by Sankara, Saayanacharya among other great saints. If this reality is forgotten, that is the state of adharma which will cause sorrows and sufferings only in life.
Let us all thus try to follow the eternal Dharma of remembrance of the ultimate reality of Lord or Brahman or Consciousness (these are merely various names of the ONE reality) – thereby making us realize our own real nature of Consciousness and Bliss absolute.
# posted by vedanta : 9:22 AM
