Understanding
Sanatana Dharma as Foundation for Hindu Religion
(Compilation for a discourse
by N.R.Srinivasan, Nashville, TN. USA, September 2016)
Vedic society called their religion Maanava Dharma or the
Religion of Man, meaning that it was not exclusive religion of the people who
called themselves Aryans or well mannered, but was meant for the whole mankind guided
by their philosophy “krinvanto viswamaaryam”—let us ennoble the whole world. Another name given to that was Sanatana
Dharma—The Eternal Religion, illustrating their belief that the religion was
based on certain eternal truths, true for all times and all people living on
earth.
harma is the support of all Universe. All people approach a
person devoted to Dharma. Through Dharma a person gets rid of his sin.
Everything is established in Dharma. Therefore the pundits say Dharma is the
Supreme means of attaining salvation. (Mahanarayana Upanishad)
Dharmo viswasya jagatah
pratishthaa loke dharmishtham prajaa upasarpanti dharmena paapamapanudati
dharme sarvam pratishthitam tasmaad dharmam paramam vadanti ||
Does this not sound very much like what we describe Brahman
or Supreme Principle?
What we value in life to achieve all
round peace and happiness is called Dharma. It extends to animal and plant a
life too--flora and fauna. The Sanskrit word Dharma means that which it holds
everyone and everything together—that which it integrates the personality and
unifies society. Hindu scriptures define Dharma as that which leads you to
material prosperity by Pravritti Marga here in this world and spiritual
realization by Nivritti Marga in this very life about which we have discussed
in detail. Dharma is that which gives us
both material prosperity and spiritual unfoldment.
Manu Dharama Sastra mentions that there are ten values in
life that characterize dharma and this should be followed by all people at all
times. These are: Dhriti (fortitude
or forbearance), Kshama (forgiveness
or ability to endure cheerfully), Dama
(control over our organs of action). Aasteya (non-stealing), Saucha (purity), Indriya Nigraha (mastery over the organs of perception), Dhi (Use of faculty of proper discrimination),
Vidya (knowledge), Satya (truth- fulness), and Aakrodha (absence of anger). Who in the
world do not need these at any time or place? These values are necessary for
all people at all times. It is for this reason that these are called Sanatana,
eternal and universal. Vedic Society not only practiced these things in
every-day life and promoted it also to the entire world. This is what
Vivekananda projected as Vedanta, the Religion of the Future to the entire
World.
Sanatana Dharma is by its very essence a term that is devoid
of sectarian leanings or ideological divisions or a following after any
individual. This is evident by the very
term itself unlike other religions like Buddhism, Jainism, Sikhism, Christianity,
and Muhammadanism etc., named after a Guru or divine personality. Later Muhammadanism changed its name to
Islam meaning submission to Allah probably learning from Sanatana dharma
submission to the will of the Supreme Being. The wrongly named Hinduism which
continues even today is based on River Philosophy which is Sindhu Tattva. All
rivers lead to one source the ocean. All religions lead us to Eternal Dharma.
That Tattva is Sanatana Dharma the two words found in Rigveda. The two words,
Sanatana and Dharma, are from the ancient Sanskrit language. "Sanatana"
is a Sanskrit word that denotes that which is Anaadi (beginning-less), Ananta
(endless) that does not cease to be, that which is eternal and everlasting. Dharma constitutes the laws governing the
individual (Jeeva), the World (Jagat) and the Creator (Easwara) their
inter-relationship and the laws etc., by which people can lead a successful
worldly life. With its rich
connotations, Dharma is not translatable to any other language. (Please go through my discourse “What is
Dharma?”) Dharma is from dhri, meaning to hold together, to
sustain. Its approximate meaning is "Natural Law," or those
principles of reality which are inherent in the very nature and design of the
universe to live and let live in peace and harmony. Thus the term Sanatana Dharma
can be roughly translated to mean "the natural, ancient and eternal way."
Sanatana Dharma also refers to Brahman (Supreme Principle) that is Anaadi or
whose origin is not known. English language coined the word GOD from three
English letters G for Generation, O for Operation and D for Dissolution meaning
one who is responsible for all these three functions of Creation, Sustenance
and Dissolution. Christianity also
speaks of Holy Son, Holy Father and Holy Spirit. Holy Son
here is equivalent to Devata, Holy Father to Deva or Saguna Brahman and Holy
Spirit is Nirguna Brahman that is Supreme Principle. Tamils call Ganesha Pillai-yaar, meaning who is this son? That
Son is none other than Brahman says his Ashtottara—Sacchidaanadaaya
Namah. Thus all religions
and traditions promote the worship of their favorite deities to be focused on
Supreme Principle. But in
practical worship and celebration of religious festivals this fact is
often forgotten.
Mahanarayana Upanishad (MNU) mentions three kinds of
Gayatri Mantra that could be employed in breath control according to one’s
physical capability. The easiest one for breath control is:
Om tad Brahma | Om tad
Vaayuh | Om tad Aatmaa | Om Tat Satyam |Om tat Sarvam | Om tat purornamah
||
Om--that is Brahman. Om--that is Vaayu. Om--that is
Self. Om--that is everything. Om --that is primeval cause that existed before
creation. So obeisance unto that Pranava.
This Mantra implies that truth that exists in each
creation is none other than Om or Parabrahman (Supreme Principle). In earlier
mantra it also says the universe was created as before “yathaapoorvam
akalpayat”—The Universe was created as
before. But when that before is not mentioned. It implies that
all that are said in the mantra are Eternal and not limited by time like
Brahman, hence Truth is Eternal.
The mantra says Brahman is Satyam and both are
primeval cause before creation meaning eternal which was beginning-less. Hence
Satya is Eternal. And this Satya is Dharma says another mantra. It therefore
confirms Dharma is Eternal or Sanatana identified with Brahman. Dharma is not
bound by time or person.
Now let us examine what this Truth is. Here is another
Mantra from BAU which says Truth is Dharma:
Yo vai sa dharmah satyam vai tattasmaat-satyam
vadantamaahuh dharmam vadateeti dharmam vaa vadantam satyam
vadateetyetad-dhyevai-tadubhayam bhavati—
That which is Dharma is verily Satya.
Therefore they say about a person speaking truth, “he speaks what is Dharma” or
about a person speaking Dharma, “He speaks what is Truth”, for this alone is
Truth. (BAU)
We should all be familiar with the customary
oath in a court of justice—Truth, Nothing but Truth and the Whole Truth. Manusmriti
(4-138) says: "Satyam bruyaat priyam bruyaanna
bruyaat satyamapriyam. Priyam cha nanritam bruyadesa dharmah sanatanah." (Translation: "Speak the Truth,
speak the truth that is pleasant. Do not speak the truth to manipulate. Do not
speak falsely to please or flatter someone. This is the quality of the Eternal Dharma").
Thus there
are different kinds of Truths. But
Eternal Truth is Eternal Dharma which is synonym with Brahman which is
same as knowledge contained in Vedas: “Vedokilam
dharmamoolam”, that Vedas are principle source
of Dharma. MNU asks us also
to meditate on the orb of the sun as three Vedas and as Brahman. Bhagavad Gita which says “Sarvadhamaan
Parityajya Mamekam saranam vraja” leaving all
other Dharmas surrender to Eternal Dharma that is Brahman is to be properly
understood in this context. Krishna
was a close associate of Arjuna in several births and having spent time
together. Also Krishna says in the end that he has narrated to him and
explained to him all that has to be said to convince him to fight this War of
Dharma and the choice is left to his discretion. In this context his parting
advice was to Arjuna only. Therefore what Bhagavad Gita wants
to convey by ‘’sarvadharman” is all
kinds of dharma which Arjuna thought as Supreme Principle and not Eternal
Dharma.
Maamekam here refers to Eternal Brahman which is also Eternal Dharma as
explained in Gayatri Mantra above.
BAU says that the Supreme Principle was
indeed Brahman. It having created gods (devatas or controllers of Supreme
principle 33 in number) --Brahamana (Agni), Kshatriyas (Indra, Varuna, Soma,
Rudra, Parjanya, Yama, Mrityu and Isaana); Vaisyas (Vasus, Rudras, Adityas,
Visvedevas and Maruts); and Sudra (Pushan), then created also Dharma (as devata
like others):
Sah
tachchre yo-roopamatyasrijata Dharmam | tadetat-kshatrasya kshatram
yaddharmas-tasmaad-dharamaatparam naastyatho abaleeyaan-baleeyaamsam-aasamsate
Dharmena, yathaa raajnaivam | Yo vai sa Dharmah Satyam vai tattasmaat-satyam
vadantamaahuh dharmam vadateeti Dharmam vaa vadantam Satyam vadateet-yetad-dhyevai-tadhubhayam
bhavati || (BAU)
He created that excellent form, Dharma or
righteousness (as devata along with other devatas, his 33 controllers). This
Dharma is the controller of the Kshatriya. Therefore there is nothing higher
than Dharma (meaning Brahman alone). So a man who is weak hopes to defeat a
strong man through Dharma as through the support of a king (Indra). That which
is Dharma is verily Satya or Truth. Therefore, they say about a person speaking
truth, ‘He speaks what is Dharma’, or about a person speaking Dharma, ‘He
speaks what is Truth’—for this alone is both.
It may worth recalling here the supplementary
prayer to Gayatri Devi found in the longer version of MNU which has not been
noticed even by commentators like Bhattabhaskra, Sayana and Rangaramanuja. Rangaramnuja has commented on the shorter
version of MNU in which this supplementary Mantra is not found. The mantra
refers to Gayatri Devi as “Sarvavarne Mahaadevi
Sandhyavidye Sarasvati”. Here “Sarvavarne
Mahaadevi” could as well mean Devi who is
venerated by all the four Varnas of Brahmana, Kshatriya, Vaisaya and Sudra (who
are all bound by Dharma). Each one has his own Dharma called Svadharma. This
could make more sense as the Sandhyavandana mantra is applicable
to all and not exclusively to those who have undergone Upanayana which is a
Samskara later described by scriptures to men born as Brahmins by birth, which
was also extended to Kshatriyas and Vaisyas in Puranic days but not to Sudras. Krishna, Rama, Ganesha etc., deities can be
seen with holy threads in all temple traditions. In order not to offend Matadhipatis and later
scriptures ignoring Manu (janmanaa jayate Sudrah), sarvavarne has been translated as “who is the source of all letters” taking
advantage of Akshara to mean Varna. The whole Mantra is translated as: “O
Gayatri! Thou who art the source of all letters, O thou great Deity, O thou the
object of meditation at twilight, O thou Sarasvati, may thy devotee be
liberated from the sin which the devotee commits during the day by the same day
and the sin which devotee commits during night by the same night.
Yadahnaakurute
paapam tadahnaat pratimuchyate |
Yadraatryaakurute
Paapam tadraatryaat pratimuchyate |
Sarvavarne Mahaadevi Sanadhyaavidye Sarasvati ||
Who does not need this expiation Mantra? Why
she should be deity to only those who have undergone Upanayana as privileged
class? It is for you to judge which of the two meanings of Varna is
appropriate to the Mantra! You can also
see how Universal Veda Mantras are interpreted often with sectarian outlook by
professional Purohits and priests as well as sectarian Mataadhipatis (monks).
Let
us look into the sloka “Dharma
eva hato hanti / Dharmo rakshati rakshitah” (One who destroys Dharma is destroyed by Dharma/ One who
protects Dharma is protected by Dharma) by Manu.
If we try to translate “Dharma protects those
who protect Dharma” in Sanskrit then it will be more like “Rakshitam Dharma Rakshati”. Let us break down each word and find out the meaning; the
full sloka reads as follows—
Dharma~Eva Hato Hanti,
Dharmo Rakshati Rakshitah | Tasmat~Dharmo Na Hantavyo, Maa No Dharmo
Hato~Vadhit! ||
Dharma=Dharma; eva=used to emphasize (dharmeva=dharma alone or
dharma indeed); hato=being killed or destroyed; hanti=kills or destroys;
daharmo=from dharma; rakshati=to protect; rakshitaah=the protected one;
tasmai=hence or therefore; dharmo=from dharma; na=not; hantyo=to kill or
destroy; maa=do not; no=nor; dharmo=from dharma; hato=being
killed or destroyed; Vadhit=killed
If we combine all these full
meaning of the Sloka will be: Dharma eva hato hanti/ Dharmo rakshati rakshitah--Dharma
destroyed, destroys; Dharma protects, the protected.
Dharma does not destroy, nor Dharma can be destroyed. Here Manu is trying to state
a fact people experience rather than giving a moral advice. Let us
compare this with the natural Law of Gravitational force. If
Gravitational Force is destroyed, everything on earth will fall apart;
Gravitational Force keeps everything protected on earth. Neither Gravitational
Force can be destroyed, nor does Gravitational Force destroy. Manu is
just stating the fact that Dharma is an essence of everything. It is neither a
philosophy, nor moral obligation, or religious doctrine, or some kind of commandments,
or any faith or belief. Dharma is therefore eternal like the natural law of
gravitation. It existed; it exists; and it will continue to exist
The mantra in MNU above says Eternal Truth is
Eternal Dharma and both are same as Eternal Brahman—Sat Chit-Ananda. Aatman is a part of Paramaatman (Eternal
Brahman) and so also Dharma is a part of Eternal Dharma. That is why Gita
speaks of “sarvadharmaan parityajya” -many Dharmas like many Aaatmans (all being parts of Brahman or
Paramaatman—Mamaivaamso Jeevabhoothah sanatanah).
Why did Supreme principle create Dharma as
devata along with four Varnas? It is
obvious that Supreme Principle desired all Varnas (its controllers with
different characteristics of Brahmana, Kshatriya, Vaisya and Sudra) must submit
themselves to Dharma and operate with their Sva-dharmas. It is then logical to
conclude there are four kinds of Varna Dharmas –Brahmana, Ksahatriya, Vaisya and Sudra, its divine
controllers with specific duties. Purushasookta also talks of several dharmas
including yajna dharmas—taani dharmaani prathamaanyaasan, meaning Yajna dharmas became the noblest things in the
world. Dharma is
addressed in plural as dharmaani here. It implies though
dharma was created as single deity it pervaded all things
in the world and had its impact that needed consideration (a parallel to 3300
and more deities as devatas). If Eternal Dharma stands for Eternal Truth and
Eternal Being how could Krishna say “sarvadharmaan parityjaya”? Evidently, Lord makes a distinction between all Dharmas as Devatas and Sanatana Dharma as Deva similar to the
relationship between Aatman and Paramaatman. Gita also says those who worship
devatas and upa-devatas go to them and only those who worship Supreme principle
go to it. Krishna advised Arjuna to leave these dharmas and to surrender to
Eternal Dharma, which is the Supreme Principle. Vedic culture later adapted
these various dharmas to human society as Manava Dharma and brought out codes
of conduct to society each one to follow his Dharma with the objective to
maintain harmony and peace. Later this got abused by making it a birthright and
also multiplying the Varnas manifold to be designated as Castes or Jatis not necessarily focused on Dharma.
Trayo dharmaskandha yajno ‘dhyaanam daanamiti
Prathamah | tapa eva dwiteeyah \
Brahmchaaryaachaarya kulavasee triteeyo antyanatmaatmmanamaachaarya kule
a vasaadayan || Sarva ete punyalokaa bhavantri; brahmasamstho amritatvamerti ||
--Chandogya Upanishad
Chandogya Upanishad says: “There are
three aspects of Dharma. Sacrifice (Yajna), study of the Vedas and giving
charity form the first aspect. Austerity (tapa) is the second. Wearing out
one’s life in household of the Guru practicing continence is the third. All
these lead to the attainment of virtuous worlds. One who is steadfast in
Brahman attains immortality”.
Upanishads
often speak of various aspects of Dharma as singular entity, sum-total of all
aspects of Dharma. It is also propitiated as Dhrma devata indicated by the Homa
Mantras “Dharmaaya
Swaahaa” as well as
“Adharmaaya Swaahaa”.
The
four Varnnaasrma Dharmas (stages of life) prevalent in Vedic culture which are
practiced by orthodoxy even today in Hinduism are summarized by three in the
mantra above. Amongst all these
Asramas, one who is steadfast in Brahman and who realizes Brahman attains
Liberation or Moksha. Those who merely follow the discipline of the
Asrama, but do not realize Brahman,
attains virtuous worlds. It is not said
here that Brahman’s Assembly (Brahma Samstha) exclusively relates to the fourth
Aasrama of Sanyaasa. Anyone in any Aasrama can gain knowledge of Brahman and become liberated.
[It is clear here that all Liberated
Aatmans reach the assembly (Samstha) of Paramaatman clearly indicating
Parmaatman is distinct from Aatmans as visualized in Dvaita and
Vishishataadvaita; otherwise why would it speak of Brahmasamstha or Brahmaloka?
MNU only says “naakasya prishthamaaruhya gachchedbrahmasalokataam”__ascend to the happy heaven and enjoy equality status with Brahman
and not “Aham
brahmasmi”—I am Brahman.]
Bhagavad Gita when it speaks of “sarvadharmaan
parityajya Maamekam saranam vraja”,
speaks only the various aspects of dharma referred often in Upanishads by the
word “Sarvadharmaan” and “Mamekam” referring to Brahman the Absolute
Truth (Tad
Brahma Tat Satyam Tat Sarvam tat Dharmam).
This last intriguing sloka in Gita can also
be explained in a different way considering Dharma in all its aspects. If you
think about Rama Avatar and Krishna Avatar, Krishna submitted himself to the
Law of Karma unlike Rama being killed by an arrow of a hunter. By “Sarvadharmaan
parityajya” Lord Krishna conveys to
Arjuna the incapability of Jivaatman (Arjuna) to satisfy Dharma with all
aspects (Dharma of Jivaatma for attaining Liberation). What should then Jivaatman
do in its helpless situation? Here comes
Paramaatman to the rescue of Jeevaatman when it surrenders to it. Paramatman
is the last hope when one cannot fulfill all aspects
of Dharma. One has to exhaust all Karmas for attaining Moksha that includes
even Punya (Gunaateeta state mentioned earlier in Gita). Moksha consists of two
words Moha+Kshaya, complete elimination of all Mayas. This means even Punya is
Maya. Like dharma Maya is also difficult to translate though translated as
illusion. That is what is conveyed by “sarva-paapebhyo”. That is the absolute Dharma; that is the
totality of Dharma to merge with Eternal Dharma. In such a situation Paramaatman is the only
refuge for Jivaatman. With traces of Karmaphala left as Punya Jivaatman can
still hope to attain Liberation when it surrenders to Paramaatman. Thus you can
see how dharma is complicated to define which considers even Punya as Karma.
Parasurama avatar is an example. In Mokshayikshami Moksha means Moha+Kshaya. Lord guarantees
only complete eradication of Moha and not exactly Liberation for which
individual alone is responsible. This
is better explained by Madhva philosophy of Saalokya, Saameepya and Saayujya
being different kinds of Liberation attained by Jivaatman.
From the above it is logical to conclude
Hindus following Hinduism, as foreign rulers designated it, are but Sanatanists
who follow Sanatana Dharma or who are worshippers of Brahman that is addressed
as Tadekam (That One) in Vedas. Both
the terms Hindu and Hinduism with their historic background are wrong and
misleading subjected to constant criticism. It is wrong to conclude that Hindus are
worshippers of many deities and idol worshippers. It is not a religion promoted
by any individual like Christianity, Buddhism, Muhammedanism etc., but a theology
that follows Supreme Principle. All
lights shine because of this Light—Yasya bhaasaa sarvam idam
vibhaati.
"I
call myself a Sanatani Hindu, because I believe in the Vedas, the Upanishads,
the Puranas, and all that goes by the name of Hindu scripture, and therefore in
Avatars and rebirth; I believe in the Varana
Dharma in a
sense, in my opinion strictly Vedic but not in its presently Murti Puja (Murti
Puja means Idol Worship) –Young India,
June 10, 1921” wrote Mahatma Gandhi in 1921 popularizing the term Sanatana
Dharma for Hinduism.
“Truth (Satya) is the Sanatana
Dharma or Eternal Tradition. India’s Motto is also adapted from this—Satyameva Jayate. Sanatana Dharma tells us that
Dharma or Truth is eternal and universal, the very perennial essence at work in
all beings. It aims at providing us with practices that enable to discover us
Truth for ourselves, rather than merely telling us what Truth is supposed to
be. It tells us Truth is beyond limitation, cannot be possessed by anyone, and
is ultimately a matter of direct experience for each individual, which must be
unique. Sanatana Dharma is a way of knowledge without limits, yet it does
possess unchanging principles. It recognizes the great Laws of Nature and
Consciousness, like the Law of Karma—the idea that as we sow so shall we reap,
not only in the present but in future lives. It respects the cosmic
intelligence working through Nature and seeks to harmonize human life with the
universal energy. For this it encourages us to honor and worship the Divine
Principles (devatas or Gods) working through the forces of Nature, including
respecting Mother Earth, which includes making regular offerings and prayers to
these deities” says David Frawley, a Vedic scholar.
Dr. Kartikeyan, a well-read scholar of Hindu Scriptures, has also explained at length about the understanding Sanatana Dharma
which has many points in common with my discourse. Please go through the same
as presented in the Appendix and sent through courtesy IndiaDivine.org for
wider publicity. Please also go through my earlier discourse “Sanatana Dharma
is for humanity, not for Hindus alone”.
All this Universe is God. The Self in all
beings is God—Mandukya Upanishad.
Hatred never ends by hatred but only by love, that is the Eternal
Law (Sanatana Dharma)—Buddha.
Aano
bhadrah kratavo Yantu Viswatah --Let the knowledge come to us from
every direction (that is how Sanatana Dharma was built up by our ancient
sages); they went further; Krinvato
viswam aaryam –-Let us ennoble the whole world. That
is how they went about spreading the message.
Among the many names of this Eternal Dharma by which it was known over a period
of unknown millennia, Sanatana Dharma and Hindu Dharma are presently in use to
present the universal wisdom to humanity. Its tenets transcend all sectarian
and geographical limits for achieving peace and prosperity. It encompasses the
righteous of conduct for the co-existence of humans, not only amongst
themselves, but also with other species of the earth.
Kimnu may syaadidam kritvaa
kimnu may syaadakurvatah |
Iti karmaani sanchintya
kuryaadvaa purushoe na vaa ||
A person should act, or desist from action, only after he has bestowed
sufficient thought on what would happen to him if he acted, and what if he did
not!
CONCLUSION
Hindus drawn from various sectarian traditions all over the world must
strive to build up Hindu unity on a global level not only to protect Hindu
Society from the onslaughts from alien religions, preserve the eternal culture
and Vedic heritage and prevent its own members moving away from it mesmerized by Maaya (illusion) of newly acquired
relationships through marriage and social contacts, but also to fulfill the
mission of the ancient Rishis to enlighten the entire mankind on the universal
and eternal values of life called Dharma. This calls for setting our own house
in order and understand true meaning and value of Sanatana Dharma.
We often find in Migrant countries like USA one temple for all traditions
that has forced the founding fathers to come up with number of minor sanctums
besides major sanctum within the complex confusing the minds of the Hindu
devotees drawn from many countries with
several rituals going on simultaneously to please individual traditions moving
away from the concept of focusing on Supreme principle through one main deity.
For this we need to focus on deities
Jagaanaatha, Venkateswara and Dattatreya. Jagannatha, Venkateshwara and Dattatreya are
in essence historically known as well
as hailed in Puranas representing
Shanmata worship promoted by Sankara as well as represent all the four
aspects of Brahman –Srishthi, Sthiti and Laya (creation, sustenance and
dissolution) with emphasis on sustenance and Power or Saguna aspect as
Sakti. Hindu Temples in America where
there is one temple for all traditions
should conduct few meaningful rituals and celebrate only
significant festivals appealing to all traditions. Rest should be left to individual choices
confined to their homes. There is a
tendency at each opportune moment to add an additional deity and a sanctum with
large donation coming forth, each time making temple a religious museum of
deities and artifacts. . In this regard I
would like to draw your attention to an
amazing revelation and the reform that is taking place even in a village in
India where the significant number of followers are
illiterates or not well educated and in which
country for even small pox there is a deity worshiped as Sheetal Devi!
This information I received
as comments to one of
my E-mails pertaining to the
topic by a very religious and
learned professor who is also a Hindu American, based on his
recent visit to India and personal
observations which is an eye-opener and an important subject to focus
and seriously think about. Hindu
Americans as highly advanced intelligentsia and migrants should seriously
consider these changes taking place in India and should not blindly follow
India as in the past promoted by sectarian and astrological interests but think
of ways means to promote Sanatana Dharma in our religious following
not only among Hindus but with the vision
to promote Vedic wisdom “krinvanto viswamaaryam” (meaning let
us ennoble the whole world) to other cultures we live with for “Vedanta is the
Religion of the Future”. We should also be open minded to go
by the wisdom: Aa no bhadrah krathavo yanthu vishwathah”-Let
knowledge come to us from every direction. Please find below observations of
the learned religious Professor:
“I visited my village and nearby areas, Chennai,
and Bengaluru from June to August first week. There are hundreds of Shiva
temples under Dharmapuram Aadeenam. At Thiruvaiyaru, I went to Shiva
temple. All the Navagrahas, 63 Nayanmars, and all the deities except
Shiva Lingam, Daskshinamurthy, Murugan, Ganesha and Ambaal
Dharmasamvardini were completely removed from temple. Hundreds
of deities and hundreds of archakars were all thrown out of temple.
One Archakar for Shiva and one Archakar for Ambaal. Just like
Vaishnava temples, Shiva temples are also kept with four or five
deities. More people are visiting temples now than a few years go.
Bengaluru and Chennai are more superior to America with advanced living
conditions and comforts. I did not visit other cities.
In villages, people have more cars now with concrete houses and
roads. Free foods, free books, free uniforms, free shoes, free bicycles,
and free laptops are given for all the students. Unfortunately,
corruption is high at all of the levels of the government with high prices on
everything”.
REFERENCES
1) Ananta
Rangacharya, Brihadaranyaka Upanishad (BAU), Bengaluru, India.
2) Swami
Vimalananda, Mahanarayana Upanishad (MNU), Ramakrishna Math, Chennai, India.
3)
AnantaRangacharya, Principal Upanishads, Vol.1, Bengaluru, India.
4) Swami
Tejomayananda, Hindu Culture, Central Chinmaya Mission Trust, Chennai, India.
5) Swami
Bhaskarananda, Essentials of Hinduism, Ramakrishna Math, Chennai, India.
6)
Srinivasan, N.R., Word Dharma—what it means, Hindu Reflections, August 2012,
Internet.
7)
Wikipedia, Internet and other Internet Sources.
8) Chaitanya Bharati, Special Publication 2007, Vishawa Hindu Parishad of
America,Inc.
APPENDIX
Understanding
Sanatana Dharma
By Karthikeyan Sreedharan
| Aug 12, 2016 |IndiaDivine.Org
Dharma
is a very familiar term in Hindu epics, purāṇas and other literary works that
highlight the ideal ways of human life. We find the term in the major Upaniṣads
and Bhagavad Gīta also, used in varying senses like virtue, righteousness and
religious duties. Bṛhadāraṇyaka Upaniṣad says in verse 1.4.14 that Dharma is
instrumental in making the world flourish; in the beginning, it was created on
finding that world was not flourishing through the earlier creations of four
Varṇas.
Taittirīya
Upaniṣad (1.11.1) insists that Dharma should be strictly observed in life,
without fail. In Chāndogya 2.23.1 three types of Dharma (religious duties) are
prescribed. Thus scriptures assign great importance to Dharma. Nevertheless,
this term is not seen defined anywhere exhaustively. If Dharma exercises so
great an influence in human life as indicated, we should definitely find out
what it exactly consists of. Let us here make an enquiry for the purpose.
In
the first chapter of Gīta on ‘Despondency of Arjuna’ (अर्जुन विषाद योग – Arjuna viṣāda
yoga) Arjuna laments about the probable breach of Dharma that he may incur if
he kills his close relatives, preceptors and friends in the battle. At the
moment of commencing the fight, Arjuna became grief-stricken and confused on
seeing his own relatives, Bhīṣma in particular and also Gurus, on the opposite
side. The very thought of killing them in battle was excruciating for him. He
was ready to forsake anything including his life for their good. He makes his
own evaluation on what to do or not to do at the moment, weighing all the
options on the touchstone of Dharma.
Arjuna’s
thoughts proceeded on these lines: ‘I am not delighted in killing the Sons of
Dhṛtarāṣṭra since they are my relatives; slaying one’s own people is a sin.
Even if they don’t realize what will happen if one’s own clan is ruined, we are
well aware of it. When the clan is ruined, its age-old Dharma will decline and
Adharma will take its place. Adharma will cause the women of the clan to be
immoral, which in turn will result in varṇasaṅkara (mixing of varṇas). As a
result, the whole clan will be destined to hell; forefathers will be deprived
of the offering of piṇḍa and water and consequently, they also will fall into
hell. Varṇasaṅkara will also cause erosion of caste-dharma(s). With all the
Dharmas lost in this way, what awaits us is permanent lodging in the hell. It
is pity that we have resolved to commit such a great sin by killing our own
people, simply for wresting the throne. It would be better for us if the sons
of Dhṛtarāṣṭra kill us when we are not fighting and without arms.’ Deeply moved
by these thoughts Arjuna gave up his arms and sat down in the chariot with
great sorrow.
Thus,
Arjuna’s thoughts are singularly concentrated on Dharma and its possible
violation in his actions. But what does he understand about Dharma? To him,
killing one’s own kinsmen is not Dharma under any circumstance. He fears that
such killing will ruin their clan and it’s Dharma. Varṇasaṅkara will follow,
which in turn will result in erosion of caste-dharma(s). Finally, the entire
clan will go to hell. In short, he thinks that killing relatives initiates a
series of grave violations of Dharma. He also thinks that each clan and each
caste have their own well-defined Dharma.
When
someone refuses to arrogate material wealth through killing own relatives, he
would normally be hailed as an ideal person inspired by the highest sense of
Dharma. As such, Arjuna deserves acclaim and encouragement for his concern
about Dharma and for his well-matched speech and action. But, on the contrary,
Lord Kṛṣṇa condemns him, depicting his despondency as mere weakness; He also
indicts Arjuna, charging that his actions are totally unbecoming of a man of
his stature in the given context. This denunciation of what apparently is a
great act of Dharma indicates that Arjuna’s concept of Dharma is not
acceptable. Realizing that what Arjuna apprehends is really the strike of sin
allegedly involved in killing relatives, Kṛṣṇa commences a series of detailed instructions
on how to do Karma without being smeared by sin. These instructions constitute
the revered text of Bhagavad Gīta.
Kṛṣṇa’s
chiding of Arjuna’s concept of Dharma and His advice on worry-free performance
of Karma give some clues about what Dharma actually is. No action however cruel
that may appear to be, can’t be condemned as sin, outright. Similarly, no
action, however esteemed it may appear to be, can be prima facie branded as
Dharma. The criterion for classifying actions as Dharma or sin is very
sophisticated; it depends upon the way of doing the action, the purpose served,
the intention of the doer, etc. Yes, the basic scriptural texts of Hindus do
not attempt an exhaustive classification of actions into Dharma and Adharma
(sin); nor is there any blanket sanction or restriction for any action. Our
day-to-day experience vindicates this stand. Killing a person is normally
considered a punishable act. But, when a soldier kills the enemy, it is hailed
as a brave act. Similarly, to cause a wound on another person’s body is
considered objectionable. But, the same act is permissible when a surgeon
undertakes it as part of a clinical operation. That means we cannot classify
the mere act of killing or wounding as expressly Dharma or Adharma.
In
Bhagavad Gīta, while refusing to fight, Arjuna forgot the atrocities and
heinous acts of Duryodhana and his cronies inflicted on the Pāṇḍavas in the
past. Meek submission to such atrocious acts and injustices would amount to
their tacit endorsement. Reluctance to react against Adharma is tantamount to
Adharma, as that would abet its repetition and perpetuation. Acts of Adharma is
to be fought out by any means; if use of force is required we have to resort to
it. Arjuna’s fear of breach of Dharma was therefore out of place. In the
current stream of social order also, this notion is already in acceptance. For
example, an instance can be cited from our criminal laws. The method of
arresting described in Cr.P.C of India provides for use of force if there is no
submission to custody by word or touch; if the offence is punishable with death
or life imprisonment, arrest is to be made even by resorting to the death of
the culprit.
Let
us now make an attempt to further unveil the true nature of Dharma through the
reverse route of Adharma or Pāpa (sin). What is Pāpa? It is any action that
attracts a punishment. Why does it attract punishment? --Because it involves
some wrong, done to somebody. What wrong can a person possibly do to
somebody?--Many, innumerable. These innumerable numbers can be classified into
three categories; first, that affects the right to exist; second, that curtails
one’s right to self-expression and third, that obstructs one’s happiness. These
three, viz. existence, expression and happiness, are very important. Expression
involves knowledge also. For, without knowledge, expression is void and
reversely, knowledge inspires expression. Knowledge and expression sustain
mutually in an inseparable combination.
All
actions of all people of all epochs are motivated, without exception, by the
trio of existence, expression and happiness, either jointly or severally. That
means, every action is done in furtherance of either existence or expression
(+knowledge) or happiness (enjoyment). Therefore, Pāpa is to be understood as
any action that impedes existence-expression-happiness trio of others. Ancient
Hindu Sages abstracted and understood this trio as SAT-CIT-ĀNANDA (सत्-चित्-आनन्द) and called it Ātmā
(आत्मा).
They also postulated that Ātmā is the origin and ruler of all. With this
understanding about Ātmā, Pāpa can be deduced as that which negates Ātmā.
Conversely, Dharma is that which is in conformity with Ātmā. In other words,
Dharma represents any action that contributes to the
existence-expression-happiness of others. The word ‘others’ include every other
being and, vicariously, means the whole.
This
concept of whole is very important. For, existence of the whole is a
pre-requisite for the existence of the individual members. When the whole is
destroyed, individuals will not be there anymore. Therefore, that which serves
only a few at the cost of others is not Dharma. This does not mean all are
equally served; it is to be ensured that the whole as a whole is protected. In
this context, let us recall a prayer in the peace invocation of Sāmavedīya
Upanishads, ‘May I never deny Brahma’ (माहं ब्रह्म
निराकुर्याम् – māhaṃ brahma nirākuryām). The prayer warns against
‘thinking to be separate or different from Brahma’ when one furthers his
interests, which means that he should take care of others’ interests also. This
endorses the importance of ‘the whole’ highlighted above.
Before
proceeding further, let us now consider how Pāpa attracts punishment as
mentioned above. We know that Pāpa represents Karma that is not in conformity
with the ultimate principle of existence-expression-happiness. It is a fact
that the doer of Pāpa also is ruled by this inner principle. Pāpa occurs when
he does not pay heed to the dictates of this ruler within himself. But the
ultimate principle is inviolable and indestructible; so it retaliates and
intervenes to reassert itself. This creates conflict in his mind and as a
result, his peace and tranquility are upset. This in turn takes away his power
of judgment that ultimately leads to his total ruin. The re-assertion by the
ultimate principle happens naturally, whenever it becomes essential. This
process is what is described in Gīta 4.8 as ‘saṃbhavāmi yuge yuge’.
Now
that the essence of Dharma is known, what remains to be probed is how it
happens to be Sanātana (eternal). We have seen that every action of every being
is motivated by the urge for either self-existence or self-expression or
self-happiness. We have also seen that while furthering such individual urge,
it is to be ensured that the existence-expression-happiness of the whole is not
infringed, since individual existence is not possible without the whole. Every
individual action for existence-expression-happiness has to maintain a balance
with those of the whole. In order to ensure this balancing, which is essential
for universal existence, formulation of certain codes of conduct becomes
inevitable. Such codes designed for regulating the performance of Karma by
individuals are known as ethical laws and they define human virtues, morals,
principles and conscience. These laws have been there in every epoch of human
history and they constitute the essence of judicial system of the corresponding
periods.
Peaceful
co-existence is impossible in the absence of such regulatory edicts. In spite
of the different forms these laws take in different ages of history, the
underlying objective has always been the same, which is nothing but ensuring
conformity of Karma with SAT-CIT-ĀNANDA. Because of the presence of this unity
of essence beyond spatial and temporal limitations, these laws are called
eternal. Hindu scriptures call them the Sanātana Dharma. Some ignorant ones
often scoff at the word ‘Sanātana’ (सनातन – eternal) saying that there is nothing eternal in the
universe. They are of the opinion that values of each epoch are different from
those of the others. But, whatever be these differences, it could be seen in
ultimate analysis that all apparently different values of various epochs
emanate from the exclusive objective of conformity of Karma with
‘SAT-CIT-ĀNANDA’ and that the differences owe their existence to the level of
understanding of the ultimate reality in that epoch.
Even
if we know that Dharma is that which is in conformity with ‘SAT-CIT-ĀNANDA’, it
may be difficult for us to confine our actions to Dharma. This is because of
the inability to discern what exactly conforms to ‘SAT-CIT-ĀNANDA’. Gīta says
in 4.16 that even the wise people are confused in choosing the right action.
This confusion was the reason for Arjuna’s despondency at the beginning of the
war. Naturally, Gīta is all about how Karma can be performed without being
smeared by Pāpa. It may be seen that Hinduism totally rejects the idea that God
dictates the choice of Karma and the manner of its execution by us. Such
determinism is not recognized by the Hindu Philosophy, wherein it is declared
that the Ātmā is only a witness; all actions are done because of the Guṇa(s)
(Śvetāśvatara 6.11 and Gīta 3.27, 13.29, 14.19 & 18.16).
In
this world the only thing in which we have a free will is the choice of our
Karma (karmaṇyevādhikaraste – Gīta 2.47). All the remaining things are not ours
and we have no right over them (Īśa 1 & 2). Gīta also says that the Lord
never assigns any duty upon anybody or grants the results of any action to
anybody (5.14). Nor does He recognize any Karma as either virtuous or sinful
(5.15). Therefore, our Karma is our own responsibility and we can never absolve
of it with any external grace. When the circumstances necessitate the
performance of any particular Karma, it is our choice whether to do or not to
do it and also how to do it.
In
lieu of choosing a Karma, Gīta puts forth two important options, namely, 1.
Sacrifice the results of the Karma for the benefit of the whole, which act is
known as Yajña (यज्ञ
– sacrifice; Yajña is Karma in which results are sacrificed for the benefit of
all) (Gīta 3.9); and 2. Give up all attachments and also remain Equanimeous to
the outcome of the Karma, be it favorable or otherwise (Gīta 2.48). Both are
same ultimately, since, without giving up attachment, sacrificing the results
is not possible. The entire preaching in Gīta consists in repeated efforts to
inculcate these two options in the mind of Arjuna, together with matters
ancillary thereto. At last, winding up the instructions, Kṛṣṇa exhorts Arjuna
to expel from his mind all that he considers as Dharma and then concentrate on
His teachings only, so that he will be relieved from all Pāpas. Please see
below the climaxing advice contained in verse 18.66:
सर्वधर्मान् परित्यज्य मामेकं
शरणं
व्रज
|
अहं त्वा सर्व पापेभ्यो मोक्षयिष्यामि मा शुचः || 18.66 ||
अहं त्वा सर्व पापेभ्यो मोक्षयिष्यामि मा शुचः || 18.66 ||
(sarvadharmān parityajya māmekaṃ
śaraṇaṃ vraja,
ahaṃ tvā sarva pāpebhyo mokṣayiṣyāmi mā śucaḥ.)
ahaṃ tvā sarva pāpebhyo mokṣayiṣyāmi mā śucaḥ.)
This
verse is seen interpreted in different ways by Ācāryas and scholars. Mostly,
the interpretations assign the meaning ‘all righteous deeds’ to ‘sarvadharmān’.
Ādi Śaṅkara interpreted the phrase ‘sarvadharmān parityajya’ as an advice to
give up all Dharma and Adharma together, since, in his opinion, Naiṣkarmya (नैष्कर्म्य) is intended to be
taught here. (Naiṣkarmya is a state of mind wherein, due to absence of desire,
there is no inner urge to undertake any Karma). But these interpretations do
not conform to the message of Gīta, which does not relieve anybody from
performing Karma, but only prescribes the ways to stay away from being smeared.
Lord Kṛṣṇa says in Gīta 3.22 that He too is always engaged in Karma, though
there is nothing to gain personally. This obligation to perform Karma is in
full agreement with the instruction in Mantra 2 of Īśa Upaniṣad, which holds
that only by doing Karma one should aspire for living a full life.
Moreover,
how can Gīta which calls upon us to sacrifice the results of our Karma for the
benefit of the whole, make an advice to give up all ‘righteous deeds’? Is it
that Karma performed in this way is not a ‘righteous deed’? It cannot be so.
Again Gita asserts in verse 3.4 that Naiṣkarmya cannot be attained by simply abstaining
from Karma. This utterly disproves the contention of the Ācārya. Such
interpretations might be the result of not giving due importance to the
contents of chapter 1 of Gīta, wherein Arjuna is presented as deeply worried
about what he understands as Dharma. The concluding verse of 18.66 directly
connects to the opening topic ‘despondency of Arjuna’ and advises him to set
aside all that causes worry, which is precisely his own version of Dharma.
Kṛṣṇa disapproves Arjuna’s perceptions about Dharma and therefore asks him to
abandon them all.
We
may wind up our discussions by concluding thus: Dharma is that which conforms
to the ultimate principle of and in order to ensure this conformity in our
Karma, we must either sacrifice the results thereof or perform Karma without
attachment and without considering whether the result is positive or negative.
Dharma is Sanātana as it does not change by the change of time or place; in all
epochs and all places, it is invariably Dharma that sustains and supports
everything. Hinduism is the religion of Dharma which is Sanātana. The supreme
spiritual accomplishment envisaged in Hinduism is attainment to the ultimate
principle of SAT-CIT-ĀNANDA (ie. Ātmā) to which Dharma owes its conformity.
Epilogue on
Understanding of Dharma and its being Eternal
(N.R.
Srinivasan)
Our sages say Dharma described in our Smritis and Srutis is
the most excellent means of Liberation. The whole World is held together by Dharma and is attracted
by it. There is nothing more difficult
to practice than Dharma. Therefore Liberation Seekers revel in Dharma. MNU says:
Dharma iti dharmena
sarvamidam parigriheetam |
DharmaannatiduscharaM Tasmadddharme ramante ||
Some Liberation seekers consider Dharma is supreme and
excellent means of liberation. By Dharma all the world is held. There is nothing more difficult to practice
than Dharma or scriptural duty. So they delight in Dharma.
Dharma denotes the regular, occasional and optional duties
taught by Srutis and Smritis. Dharma is social service such as construction of
wells, tanks and reservoirs, in which kings and ministers are interested. By
these works service is done to all creatures. The context does not warrant this
restriction of the meaning in special manner. Religious righteousness in
general is denoted by the word Dharma. Duties ordained by ancient scriptures,
customary practice, exemplary deeds of respected elders, pronouncements of
sages, and behavior approved by good people—all these help to eliminate selfish
feelings and passions from the mind of man and confirm him to a life in harmony
with his fellow beings and incline him to discharge his duties towards God. All
these come under the term Dharma. These are not easy for ordinary man to
practice. These are told by Srutis and Smritis which are eternal and true for
all times and therefore eternal.
Basis of Vedic Sanatan Dharma
Posted by
The Editor | India Divine.Org
“trayo dharmaskandha yajno ‘dhyayanam danamiti prathamah– Chandogya Upanishad
Religion has three bases. Out of these, yagya, study and charity are the first basis.
Yagya(Austerity /sacrifice):
A religious follower should adopt yagya (austerity)
in his life. All the works of charity and help come under yagya.
Nowadays, it is used only for havan (sacrificial fire). However, yagya
has a broad meaning. Acquiring knowledge of the five great elements
(panch mahabhutas) created by God and taking help from
them is yagyam, as havan is beneficial only for the mankind, it
purifies the environment, cures diseases and makes the atmosphere
fragrant. The objectives worship of God, having the company of good
people (satsang) and charitable deeds are fulfilled through
yagya.
Adhyayana (Study): People
should improve and update their
knowledge continuously with the study of Vedic literature and
mythological texts, describing the God. Reading good and holy books
improves the intellect
and removes ignorance and enlightens the soul with the knowledge of
light.
Dana (Charity): A person should donate one-tenth of his income to destitute, helpless, sick, suffering, poor people, orphanages, Gurukul and other charitable places. The donation, which is given with selflessness at the right time, to the right person and at the right place is most superior.
Donating knowledge is superior
to donating water, food, cow, land, clothes,
sesame, gold and ghee. Devotion: Devotion is the second basis of
religion. Facing the difficulties and tolerating them in fulfilling ones
duties and responsibilities is called devotion. Tolerating fame-blame,
happiness-unhappiness, gain-loss, cold-hot, hunger-thirst
and other conditions and fulfilling our duties is called devotion. It
has three forms – physical, mental and verbal. The secret of these three
forms on the basis of satva-rajas-tama (pure, passion-anger) are as
follows:
Worshipping
God, Brahmavits(one who pursues knowledge of Brahman), Gurus and
learned men, leading a chaste, simple, celibate and non-violent life
comes under devotion of the body. Polite speech, true along with
politeness, beneficial, study of good books and practicing the study
come under the devotion of speech. The physical, verbal and mental
devotion are called satvic devotion. The physical, verbal
and mental devotion performed with the objective of gaining name, fame,
show, exhibition are called rajasic devotion. They do not last for long
and are temporary. The physical, mental and verbal devotion, which is
done with stupidity and meaninglessly by causing
pain to oneself or for causing harm to others, are called tamasic
devotion. The believer of religion should always tolerate the
difficulties and indulge in auspicious deeds and try to overcome the
difficulties with intelligence.
Third Basis
A
celibate in the ashram of his Guru giving pain to self is the third
basis of this religion. Celibacy is the foundation for the human life.
The
stronger and deeper this foundation, the stronger and stable the life.
Saint Dayanand Saraswati said that celibacy is the basis of all other
stages in life, improves other stages if it is carried on well and ruins
other stages if it is not carried on properly.
Aacharya
upanayamano brahmacharinam krinute garbhamantah |tam ratristisra udare
bibharti tam jaatam drishtum abhisamyanti devah– Atharva Veda
This
means, the birth of human being, which resides in the womb due to the
relationship of mother and father is called the first birth. The second
birth is one in which father is the teacher and mother is the
knowledge. The absence of the second birth does not give humanity to a
person. Therefore the people should acquire it. When a person goes to a
teacher at the age of eight and lives in his proximity
from that time onwards they become celibates (both male and female).
Because they are engrossed in the thoughts of God and Brahma. The
teacher keeps them in his womb for three nights, in other words worship
of God, religion and the knack of learning and thinking
and other important concepts are taught in these three days. After this
learned men examine the students. A celibate controls his sensory
organs and tolerates all sorts of difficulties in order to gain
knowledge from his teacher. He develops his physical,
intellectual and mental powers by leading a disciplined and austere
life. He sacrifices the material comforts and leads a simple life,
remains in the proximity of Gurus and acquires knowledge for all round
development and becomes talented. A lazy, inactive
and lover of comfortable and luxurious life can never acquire
knowledge. A good celibate learns Vedas, establishes truth and religion
in the world and works for the welfare of the mankind. Therefore
acharyas consider celibate to be the third basis of religion.
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