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Sanatana Dharma An Introduction_Part-8/9_Varnas - Duration: 11:02.
For a क्षत्रिय, the गुण-structure is
with the predominance of रजस with
सत्व and तमस less important. Such
people with such structure can only do
activities which are suitable for a क्षत्रिय.
Sree Sankaracharya Bhagavadpada
states in his Bhashya of Bhagavad
Gita 4.13 सत्वोपसर्जनरजः प्रधानस्य
क्षत्रियस्य शौर्य तेजः प्रभृतीनि कर्माणि | For the
क्षत्रिय who has सत्व गुण as
secondary and रजो गुण as primary,
courage, effulgence etc are his activities.
These are mentioned in a Bhagavad Gita itself
in 18.43 शौर्यं तेजो
धृतिर्दाक्ष्यं युधे चाप्यपलायनम् दान-
मीश्वरभावश्च क्षात्रं कर्म
स्वभावजं |
That is, valour, skill in action, courage
compassion, not turning away from a
battle, gifting, the ability to control,
these are the कर्माs generated or
generating from the nature of a
क्षत्रिय. Thus, a person with the गुण-
structure of and कर्म of this nature is
called a क्षत्रिय in the eyes of the
शास्त्राs. The गुण-structure of the वैश्य
is with the predominance of रजस्
and with सत्व and तमस less
predominant.
People with this structure can only
practice the कर्म or activities suitable
for them. Sree Shankaracharya says in his
Bhashya of Bhagavad Gita in 4.13 तम
उपसर्जन रजः प्रधानस्य वैशस्य
कृष्यादीनि कर्माणि | With the गुण of
तमस secondary and with the गुण
of रजस् primary, for such a वैश्य, the
activities are things like agriculture.
This is stated in Srimad Bhagavad Gita itself
in 18.44 कृषि गौरक्ष्य वाणिज्यं
वैश्य कर्म स्वभावजम् | That is, agriculture
animal husbandry, trade etc are the
कर्माs generated from the nature of
a वैश्य. Thus, a person who has वैश्य गुण-
structure and कर्माs is a वैश्य.
A शूद्र has a गुण-structure with
तमस acquiring overriding
predominance. In him the other two गुणाs of
रजस and सात्विक
would be less predominant. People with
such a गुण-structure would naturally
be inclined to undertake activities
suitable for a शूद्र. In the words of
Bhagavan Sankaracharya in his Bhashya on
Bhagavd Gita 4.13 रज उपसर्जन
तम प्रधानस्य शूद्रस्य शुश्रूषा एव कर्म |
For the शूद्र who has less of a
रजो गुण in importance and तमो
गुण all-important, the कर्म is caring
for others. In Bhagavad Gita itself in 18.44
it is said, परिचर्यात्मकं कर्म
शूद्रस्यादि स्वभावजम् | The कर्म of
caring for others comes out of the
nature of a शूद्र .
Thus a शूद्र is one who has the शूद्र गुण-
structure and the कर्म related to that.
In all these contexts we can see that it
is the character of a person that
decides his कर्म or activities and the
character is decided by the गुण-
structure. No one can do an activity
which is opposed to his गुण-structure.
Therefore, it is inevitable that each
would do his कर्म according to the
गुण- structure. Only if a person does
his activities in this manner, can he
have satisfaction and can the society
progress. Only by doing it this way can
beings attain अभ्युदय and निःश्रेयस
which are the goals. This is the scientific
basis of the system of वर्ण and it is
just because of this that the शास्त्राs
insist that you have to do your कर्म
according to your वर्ण . When we see a
good teacher or a good priest, we can be
certain that he belongs to the वर्ण of
ब्राह्मण . When we
a person with great sense of authority
and skill in administration, generally
we can say that he has the गुण-structure
of a क्षत्रिय . A good trader or a farmer
will certainly belong to the गुण-
structure of a वैश्य . A person who cannot
do anything by his own thinking and
always looks for orders to do things is
one who belongs to the शूद्र वर्ण ,
because he has the गुण-structure of a
शूद्र . We have to understand वर्ण in
this scientific sense and not confuse it
with caste. This वर्ण-differentiation is
there if a person is Hindu, Christian or
Muslim, Indian or American. This applies
to the entire mankind
-------------------------------------------
Sanatana Dharma An Introduction_Part-4/9_Hindu - Duration: 11:37.
We hear today,
Hinduism being referred to as one of
the many religions. This kind of
statement comes out of a lack of a proper
understanding of the concept.
We have seen repeatedly that Vedic
dharma is that which embodies all the
values that sustain this word and that
it is everlasting.
But religions are those evolved among
a set of people who follow the
teachings of a guru or a social
reformer who lived at a particular time
and in a particular place. All these
religions have the basis of dharma in
them. Therefore, we can take सनातन धर्म
to be the basis of all religions. A
notable statement to this effect has
been made by Swami Vivekananda , who
was the great messenger of the
Indian tradition. In his
Chicago address, in its very beginning, he
said, ' I greet you in the name of the
mother of all religions of the world'. So
he referred to the Hindu Dharma as the
mother of all religions. The word Hindu
does not find a place in any of the
Vedas. That being the case, how was the
Vedic dharma known as Hindu dharma?
Isn't that usage wrong? Such questions are
asked occasionally. We cannot say for certain, how
the word Hindu orginated. There are many
opinions about this among scholars. The
people who came from Persia and other
places to the area around Sindhu River
started mixing with them and referring to
them as sindhu. This would have become
Hindu because of the peculiarities of
their system of pronunciation. That is one view.
But there is a statement in the smruti
हिमालयं समारभ्य यावदिन्दु
सरोवरं , तं देवनिर्मितम्
देशं हिन्दुस्तानं प्रचक्षते.
The land created by devas or gods
between Himalaya and the ocean Indu is
known as Hindustana. From this we get a
concept of the area known as Bharata or
India. It's quite possible that 'hi', the
first sound of the word Himalaya and
'ndu', the last sound of ocean Indu joined
together to make the word Hindu. This is
another opinion about its origin. Whatever
be the origin of the word, by usage
the word Hindu has become a part
and parcel of our knowledge. The Dharma that
evolved in this region and spread around
the world is Hindu dharma or Vedic dharma.
It is even today known as
Hindu Dharma.
Though there are innumerable divisions
among the people of Bharata, the nobility
of this is that all of them are Hindus.
Because, whatever be their faith the
string of dharma goes through all of them
and joins them together as a garland.
The basic values of all the faiths are
the same, like truth, love, compassion etc.
If the people hold these values high,
they are Hindus, whichever their faith. There
is no doubt about that.
The people of Bharata or India was called
Hindus as they are a set of people who
hold these values high and not because
they regulate their life according to
a religious faith. This is the stamp of
Bharata.
The voice of peace, universal brotherhood etc
is the voice of dharma, which was heard
first by humanity in the Vedas.
If there are superstitions and bad
practices, they are not the fault of the
basic science, but
a lack of knowledge of it.
The gurus who realized this principle,
re-interpreted these शास्त्राs or scriptures
periodically and re-established Dharma.
This process goes on even today.
Through the great leaders and reformers
of dharma, this
continuation of the basic concepts
remains without any dent. Here,
a doubt might arise. If all the people who hold
high the basic dharmic values are Hindus,
what about the people belonging to other
religions that originated in other
countries and came to India much later?
Can they also be called Hindus? The answer
is most certainly. Whoever it may be, if he
holds high the dharmic values, he is a Hindu. But
we have to have a very clear idea of the
meaning of the basic values of life.
Then only this concept can be understood
It is with this concept in mind that
Swami Vivekananda, the great messenger of
Hinduism to the West, stated at the
beginning of his Chicago address, 'I greet
you in the name of the mother of all
religions'. To end all religious disputes
and fights, only one is required: everyone has to
be prepared to imbibe the universality
of basic dharmic values. Only if this is
done, can you respect other religions,
recognize them, while holding together
your values
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Sanatana Dharma An Introduction_Part-7/9_FourDivisions - Duration: 8:00.
Thus, with the statement that Dharma is
the cause of the existence of the
universe and of the अभ्युदयः and
निःश्रेयसः of people, the definition of
Dharma is complete. But that definition
is to be used. By itself it is not useful.
Our life has to be regulated according
to dharma. We have to lead our daily
life imbibing the values of Dharma. The
second part of the definition is
indicative of that. ब्राह्मणादैः वर्णिभिः
आश्रमिभिश्च अनुष्ठीयमानः | That is, to be
practiced by वर्णिs like ब्राह्मणाs and
आश्रमिs. The वर्णिs are four:
ब्राह्मण, क्षत्रिय, वैश्य and शूद्र .
The आश्रमिs are ब्रह्मचारि, गृहस्त,
वानप्रस्थ, संन्यासी. Dharma is to be
practiced by these people. Here,
we have to note that without knowing
the scientific basis of the system of
वर्ण, many people criticise this and
confuse it with the caste system. वर्ण
is not the caste system. That is the
division of people according to the
गुण structure and according to the
natural tendencies of
individuals. The कर्म according to the
गुण structure is also important here.
Creation takes place because, the
embodiment of सच्चितानन्द who is
without any गुणाs becomes joined with
माय. All that is created this way, would
have the qualities of माय in them. These
qualities are the three गुणाs, सत्व,
रजः, तमः .
Therefore, necessarily all the beings
would have these three गुणाs. Which of
these is predominant in a being, he or
that would do the activities
suitable for that. As the three गुणाs are
the root of all the क्रियाs or activities,
no one can do an action against his गुण-
structure. कर्माs or activities change
according to the change in the गुण-
structure. In this context, a statement by
Bhagavan Srikrishna in Bhagavad Gita is
relevant. चातुर्वर्ण्यं मया स्रिष्टं गुण-
कर्मविभागशः| That is
the four वर्णाs have been created by me
according to the divisions गुण and
कर्म. The people with predominance of
सत्व गुण belong to the ब्राह्मण वर्ण .
For such people with the
predominance of सत्व गुण, naturally
the activities they observe and practice
would be of a nature which is suitable
to ब्राह्मण. In the words of Srimad Acharya
Bhagavadpada, सात्विकस्य सत्वप्रधानस्य
ब्राह्मणस्य शमो दमः तप इत्यादीनि कर्माणि |
That is in Bhagavad Gita Shankara
Bhashya 4.13. It means, for the ब्राह्मण
who is सात्विक, that is with predominance
of सत्व गुण, the activities or
कर्माs are
control of the senses, control of the
mind, that is, शमः दमः तपस् etc.
This is stated in Bhagavad Gta itself
in 18.42: शमोदमः तपः शौचं
क्षान्तिरार्जवमेव च ज्ञानं विज्ञान-
मास्तिक्यं ब्रह्मकर्म स्वभावजम् |
The control of the mind, control of
the senses, austerity, cleanliness
patience, a strong commitment, knowledge
wisdom and the sense of existence are
the activities or कर्माs originating
originating from the nature of a
ब्राह्मण . Thus, a person who has a गुण-
structure suitable for a ब्राह्मण and
कर्माs related to that, is, in the eyes
of the शास्त्राs, a ब्राह्मण.
-------------------------------------------
Sanatana Dharma An Introduction_Part-6/9_Cause of Growth - Duration: 9:51.
The second part of Shankaracharya's
definition is प्राणिनां साक्षाद्
अभ्युदयःनिःश्रेयसः हेतुः| That is, what is
the cause of the true अभ्युदयः and
निःश्रेयसः of प्राणीs. प्राणीs are those who
have प्राण, usually translated as life-
force. अभ्युदयः can be described as the
growth in all aspects of life. This growth
or prosperity is required for the
individual and the society. The individual
has to have economic, educational,
agricultural and all kinds of growth.
We should never be lazy. Taitareeya upanishad
says in 3.9.1, अन्नं बहु कुर्वीत, make food in plenty.
And again in 1.11.1, भूत्ये न
प्रमदितव्यं | Don't hesitate for doing
what is good for your growth.
Our society and our nation has to be
full of prosperity and growth. Dharma is
the cause of this growth.
Growth for individual or for society is
gained by Dharma. The struggle for अभ्युदयः
has to be according to this Dharma.
Maybe, we can get rich soon if we follow
the path of adharma. But such gain will
never give peace to the individual. They
will also be very short-lived. A growth
resulting in peace and tranquility and
happiness can only be obtained by a life
regulated and controlled by dharma.
Therefore, Dharma is the cause of अभ्युदयः .
As we are human beings, mere अभ्युदयः is
not enough for us. We want निःश्रेयसः
also. निःश्रेयसः is complete श्रेयसः.
How does that come about?
At what level do we feel that we do not
have anything more to attain; that is the
cause of निःश्रेयसः . That complete
satisfaction comes about in the full
knowledge of the Self. That wisdom drives
away all sorrow.
To that removal of all
sorrows, to that स्वास्थ्य , we give
the name निःश्रेयसः. What is that स्वास्थ्य ?
Who is स्वस्थ? Very often we use
the word mistakenly. If a person has all
the physical comforts of life, we would
say he is a स्वस्थ. But if one of these
comforts is lacking, what would happen?
Therefore, we have to use the words
carefully. But a question might arise: if
we are so careful about using words, can
we carry on any conversation? That doubt
is valid, because once we start using
words fully realizing their meaning, our
conversation itself will come down and
will be more meaningful. That is the
sign of a true orator. The
saying of the wise people is that
मितं च सारं च वचो हि वाग्मिता |
The sign of an eloquent person is
the words which are very limited in
number and very meaningful. Having made
this diversion, let us go back to the
main topic. There is a lexicological
percept or निरुक्ति about स्वस्थ. स्वस्मिन्
तिष्ठति इति स्वस्थ: | That is, the one
who stays in himself is a स्वस्थ. If one
has to stay in himself he has first know
what or who he is. Only that knowledge can
lead him to stay in himself. Therefore,
निःश्रेयसः is possible only with the
knowledge of the Self. ज्ञानादेव
तु कैवल्यं is a statement in
the श्रुति or Vedas to this effect.
कैवल्य or identification with the
supreme is possible only through ज्ञान
or wisdom. It is Dharma that leads us to
this निःश्रेयसः
What makes one think about ज्ञान is the
purity his mind and internal instruments
obtained through a dharmic life. An adharmic
life would lead one to self-pity and
drive him away from glory with a sense
of inferiority. A dharmic life, on the
contrary, would raise him to his own
greatness.
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Sanatana Dharma An Introduction_Part-9/9_Caste - Duration: 9:34.
A man would have satisfaction only when he
does कर्म according to his गुण-
structure. If he is doing something which
does not agree with his गुण-structure,
he would have stress coming out of
conflict. If he does something with this
stress in mind, it will not be useful for him or
to the society. It will not make either
progress. Thus there is no unscientific
nature in this system of वर्ण . The
trouble comes when वर्ण is replaced
with the caste system. It is then that
person says I am a ब्राह्मण because my
father was a ब्राह्मण . I wear the sacred
thread and because of that I am a
ब्राह्मण . And then he starts indulging
in कर्म that is not suitable for his
गुण- structure. As a nation, we have
suffered for centuries because of the
social inequality that is perpetrated by
this caste system.
This caste system based on
unscientific divisions and resulting in
ups and downs and huge inequalities
among the people, was one of the basic
tools with which alien forces could
suppress the people of Bharata, destroying
their self esteem. This is the downfall
that has come about to this country. But
in the scientific division of वर्ण,
there is no unscientific basis. It has to
be separately considered from the system
of caste.It is imperative that we do this.
The आश्रम system describes the
various stages through which one goes
for attaining अभ्युदय
and निःश्रेयस .
If we take the meaning, "up to this" for
the prefix आ, we can see that आश्रम
refers to the श्रम or effort required
to be put in, for attaining the goal of
man. And the stages referred to are:
ब्रह्मचर्य, गार्हस्त्य, वानप्रस्थ and
सन्न्यास. One has to practice austerities
in all these four आश्रमाs. In the
ब्रह्मचर्य, it is the preparation for
practising all dharmas. The main
activity during this आश्रम is studying.
In the गृहस्त आश्रम, an individual
attains maturity through the dharmic
practices and ensures the continuity of
dharma through his progeny. That
is the opportunity for that. Once he sees
that the progeny is ready enough to
continue this tradition of धर्म
practices, then he should leave his home
or गृह and go for वानप्रस्थ . This is
a stage for studying the scriptures,
practising them and contemplating on the
almighty. After practising these things
for a long time, he attains a mature
internal condition and then he should go
for सन्न्यास . In that आश्रम, the duty is
to spend all his time in the
contemplation of the ultimate principle.
This way, the आश्रम system helps to
raise man gradually stage by stage and
take him to the goal.
What the वर्णीs and आश्रमीs follow
for obtaining श्रेयस् , is dharma. That is
say that following the dharma of one's
own वर्ण is itself dharma. Dharma is
that which is responsible for the
sustenance of the world and for the
overall growth of man. Only by knowing
dharma and living by that can we grow. We
have already seen that the root of
dharma is in the Vedas. Thus we have now
had an overview of what is dharma and
next we go for such a view of Veda.
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Tourette`s Syndrome 5 - 6 : The Diet and Supplement Drink - Duration: 2:42.
For more infomation >> Tourette`s Syndrome 5 - 6 : The Diet and Supplement Drink - Duration: 2:42. -------------------------------------------
Sanatana Dharma An Introduction_Part-5/9_DharmaDefined - Duration: 12:46.
Many Acharyas or teachers have defined
dharma in various ways. Maharshi
Jaimini has said, चोदना लक्षणः धर्मः|
That means, what prompts us to karma is
Dharma. Though this definition is
correct, it is not adequate. Another
definition is given by Maharshi Gautama,
the great exponent of Nyaya Sastra.
That is, यतो अभ्युदयः निःश्रेयसःसिद्धिः
स धर्मः. That is,
from where does one gain अभ्युदयः and निःश्रेयसः,
that is dharma. This is a
a broader definition. However, the most
comprehensive definition is given to us
by Srimad Adisankaracharya Bhagavadpada
in his Upodghada Bhashya
to Bhagavad Gita. This is something
which all of us have to learn. That is, जगतः स्थितिकारणं प्राणिनां साक्षाद् अभ्युदयः निःश्रेयसः हेतुः यः सः धर्मः | ब्राह्मणादैः वर्णिभिः आश्रमिभिश्च श्रेयोर्थिभिः अनुष्ठीयमानः.|| That is,
what is the cause of the existence of
the world and of the growth towards अभ्युदयः
and निःश्रेयसः of all beings. That is dharma.
The वर्णीs like Brahmaṇa, who look for
श्रेयस् observe this. We can have a quick
look at this definition. The first part
is जगतः स्थितिकारणं , the cause of
The existence of जगत्. The meaning of
this can be discussed at different levels.
First, let us see what is जगत्.
जगत् is गच्छति इति जगत्. That which is
moving is जगत् or universe. We have
seen already that this universe is
ever moving through various stages
like birth, growth, decay death etc.
Therefore this universe itself is जगत्.
For this universe, which changes
constantly,
there is a basis which is unchanging.
That itself is the cause of its existence.
This is the meaning at the highest level.
Now, we
can think of meaning at a
lower level. The existence of the
this जगत् is possible because each
object and each process stays in its own
natural condition.
Why doesn't the ocean cross its limits?
What is the law, which controls all
these planets and stars and galaxies
which crisscross the universe? They never
collide with each other.
If the policeman who controls the
traffic is absent for a minute, we can
imagine what will be the result. But this
Innumerable, billions of stars
and planets do not make a traffic jam.
Who is the one who regulates all the laws
that are behind this? We can say, it is ईश्वर or
God. Those who are unwilling to
say this, would, however, have to agree that
there is a principle which is the
regulating law.
No one can deny that.
अस्त्येव यः कश्चिदपारशक्तिः यस्येच्छया वर्तत एव विश्वं . By whose desire does
universe function? There is certainly
such an effulgence of energy. Pointing
out that energy, the Upanishads say many
things. For example, in Taitareeya
Upanishad 2.8.1 it is
stated, भीषास्मात वातः पवते
The air moves because of the
fear in him. Kattha Upanishad 2.3.3 says,
भयाद्स्यग्निस्तपति ,
because of the fear in him the
fire burns.
Such statements are there.
The idea is that the system of the
universe stays in place subject to an
energy or force or a law which is
universal.
The maker or the regulator of this law
is ईश्वर. Or, the laws that govern the
existence of the universe is dharma and
that is the intention of the statement.
Now, if you look at the practical or
phenomenal level, we can say that
dharma is the cause of the existence
of this universe. We can look at this idea
briefly. Everyone desires happiness.
Even if someone says, 'I am living for the
happiness of others', a moment's analysis
would make us realize that that is his
happiness and he is living for his happiness.
The acharyas would say, सुखार्था सर्वभूतानां
मताः सर्वा प्रवृत्ययः
That is, all activities and all beings
are for happiness.
Here, if an individual or a society thinks
that it is enough if I, or we are happy, and
we
will go to any extent to achieve that
objective; then, individuals and
societies cannot live together. Therefore,
we have to regulate our practices
based on certain values, indicating
these can be done and these cannot be done.
Then only जगत् will exist.
Dharma is the aggregate of these values.
Bhagavān Veda Vyāsa in Mahābhārata
gives this message in श्रूयताम्
धर्मसर्वस्वं
श्रुत्वैतदवधार्यतां
आत्मनः प्रतिकूलानि
परेषां न स्मचारेत | It means, listen to the meaning of
dharma and having listened, establish it
firmly. It is that we should not do to
others what is unfavourable to us. This is
the entire gamut of dharma. It is when we
observe this that the universe exists.
Only when individuals and societies
observe this, can other individuals and
societies exist. Therefore, the basic values
like truth, non-violence, patience, love
compassion etc, are those that is the
cause of the existence of the universe.
It is these values that are indicated by
the word dharma.
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