03. Varna Dharma

In this session, we will discuss the important topic of Varna Āshrama Vyavasthā. Varna Āshrama Vyavasthā can be translated as Varna Āshrama scheme. We saw in the last session how the main aim of the scriptures is to help the human being in accomplishing the four fold human goals. The scriptures are willing to help those people who are willing to take the assistance of the scriptures. There is no enforcement. Whoever has got faith in the scriptures, however is humble enough to take assistance in the scriptures, the scriptures provide valuable help for the humanity in accomplishing the four fold goals or Preyas and Shreyas.

For accomplishing these four fold goals, the scriptures provide a particular infrastructure. A country’s progress needs a proper infrastructure like roads and communication. Vedas or the scriptures also understand the role and importance of the infrastructure and the infrastructure presented by the Vedas is called Varna Āshrama Vyavasthā. According to the scriptures this scheme is the ideal scheme in which the society can or the human beings can accomplish all the four Purushārtha. It must be remembered that when Vedas provide a scheme, they keep in mind the spiritual and material goals of life. The western society specialises in providing the infrastructure only for material success – making money and providing entertainment. An infrastructure which suits only the material success is not enough for the accomplishment of spiritual goals. Hence the scriptural infrastructure keeps in mind both the material and spiritual goals of humanity. This is because, according to the scriptures, mere material success is absolutely worthless. This is what Arjuna discovered in the battle field. Even though he was materially rich and accomplished person, his spiritual bankruptcy came into the fore when he faced a crisis in life. And therefore the scriptures say the material success is extremely important but it should be equally balanced by spiritual success also and ultimately what matters is spiritual success. A truly successful person is one who has discovered his real spiritual nature.

And the infrastructure or the social design or scheme given by the scriptures is called Varna Āshrama Vyavasthā. It consists of two schemes, Varna Vyavasthā and Āshrama Vyavasthā. We will first take up the Varna Scheme for our study and then the Āshrama Scheme.

3.1. Varna Vyavasthā

Varna Vyavasthā is a social scheme which is meant for the upliftment of, the growth of, the prosperity of the society as a whole. Varna Vyavasthā is a sociological scheme. It is a Macro scheme taking a society into account whereas Āshrama Vyavasthā is a scheme in which the individual growth and success are kept in mind. The society must also be taken into account as a whole and the individual must also be taken into account because individual put together alone form the society. Therefore a balance has to be struck between the individual and the society. Hence Varna Vyavasthā is a social scheme.

In the Varna Vyavasthā the whole humanity or society is classified into four groups or four classes. Each group is called a Varnaha. And the society is divided into four such groups which we called Varna Vibhāgaha. Varna Vyavasthā is a scheme in which the society is broadly classified into four groups known as Varna Vibhāgaha. And each group serves as an organ of the society if the society is taken as one body. Thus the society is seen as an organic whole having this four fold organs. Those four Varnāhā

• Brāhmana Varnaha
• Kshatriyaha Varnaha
• Vaishya Varnaha
• Shūdra Varnaha

Varnaha can be translated as ‘groups’ for the time being.

What is the basis on which this division is made ? Any distinction can be made based on any characteristic or condition. Thus whenever you talk of classification you should ask what is the basis of classification so that I can determine into which group I belong to. And when we look at the basis of classification, we can see that there are three different bases or conditions on which the society can be classified. The groups will change and my status will change based on the norm of classification.

3.1.1.Guna Vibhāgaha

The first norm on which the society can be classified is character or personality or inclination or trait. In Sanskrit we call it Guna Vibhāgaha – Guna based division of society. And when you make such a division we talk about four types of personalities and based on the type of personality, the person will be called :-

• Guna Brāhmana or
• Guna Kashatriya or
• Guna Vaishya or
• Guna Shūdra

The above classification is purely based on personality.

The next question is what makes me a Guna Brahmana ? What personality trait makes me a Guna Brahmana or Guna Kshatriyaha or Guna Vaishya or Guna Shūdra ?

The four traits given in the scriptures are as follows

• Spiritual Personality
• Dynamic Personality
• Selfishly Motivated Personality
• Lethargic Personality

3.1.1.1. Spiritual Personality

A personality in which one gravitates towards spirituality primarily. One who loves spiritual pursuits, withdrawal, solitude, silence, contemplation, pursuits of the ultimate reality. That alone appeals to that mind. While all the other things in life which the other people consider as very important, for this personality they appear insignificant or even silly. Such a spiritually oriented, contemplative, silent solitude enquiry loving personality or trait is called Guna Brāhmanatvam and such a person is called Guna Brāhmanaha. Sanyāsa appeals to such a mind. Renunciation appeals to such a mind. While for other people, solitude appears as terrible loneliness, a dreadful depressing loneliness, this mind loves solitude. This is called a spiritual personality and whoever enjoys this trait is called Guna Brāhmanaha. In the Shāstrams, the technical word used is Sattva Pradhāna personality.

3.1.1.2. Dynamic Personality

This personality heavily loves activity. Outgoing, active, planning, energetic, dynamic, highly motivated mind are the traits. And this motivation is itself selfless motivation. Interested in activity but not in self-centred activity, not selfish dynamism but interested in contribution, serving, uplifting, helping the society. Such a selflessly motivated mind is called Guna Kshatriya mind – a personality which heavily contributes to the material progress of the society. So we will call it Guna Kshatriya – selflessly motivated mind. In the Shāstrams, the technical word used is Shuddha Rajaha Pradhāna personality. It is active and the activity with noble motives.

3.1.1.3. Selfishly Motivated Personality

This personality is also equally dynamic as the Kshatriya personality. Both cannot think of solitude, withdrawal or Sanyasi and may get angry with Sanyasi. So this type is highly dynamic and motivated, cannot think of silence, renunciation, contemplation but this personality is different from the previous one. This personality is highly self centred – selfishly motivated personality. So every activity has to produce a benefit for oneself and one’s family. This personality would like to amass wealth, and will not think of contributing to the society. So this mind is Guna Vaishya mind. Can be translated as selfishly motivated and dynamic mind. In the Shāstrams, the technical word used is Ashuddha Rajaha Pradhāna personality. It is Rajaha Pradhāna personality, dynamic and active, enthusiastic and motivated, but the Ashuddhi is totally selfishness.

3.1.1.4. Lethargic Personality

This personality is called Guna Shūdra and is passive and lethargic. It has no motivation at all either for material or spiritual success. No Purushārtha appeals to this personality. The mere goals of life is to eat and survive and die. This is a mind which is very close to animalistic mind. A lethargic, passive, motivation-less personality is the fourth type of personality called Guna Shūdra Personality. In the Shāstrams, the technical word used is Tamas Pradhāna personality.

The above are four norms based on which Guna Vibhāgaha or Gunataha Varna Vibhāgaha is done. And we have to decide whether we are Guna Brāhmana or Guna Kshatriyaha or Guna Vaishya or Guna Shūdra. We need not declare it outside, but we can know where we stand.

3.1.2.Karma Vibhāgaha

The next norm of classification is Karma Vibhāgaha of the four Varnas - the fourfold Varnas based on work or profession or contribution done to the society. And all the possible professions are broadly classified into four types of works. These are not watertight and may involve overlap. Each work is important to the growth of the society.

3.1.2.1. Karma Brāhmanaha

The most important one which is being neglected nowadays is scriptural learning and teaching. Scriptural teaching primarily is a very important work, which requires specialisation and dedicated pursuit. We saw earlier, our scriptures are too big. Our scriptures are both extensive and intensive. By extensive, we mean it deals with a range of topics – philosophy, ritual, astrology, ethics, grammar etc. The scriptures are also intensive – they have commentaries and sub commentaries. And all this takes a lot of effort. So unless somebody is there to dedicate their lives to learn and teach, you cannot maintain and preserve. One important job to be done is studying the scriptures in their originals. Translations are often terrible. Not only we have to study the scriptures, to maintain the scriptures it has to be taught to the next generation equally extensively and intensively.

Can every lay person go to the total study of scriptures? To complete the 700 verses of the Gītā, it takes 6-7 years and people find it difficult. Therefore the whole society cannot dedicate to the study of scriptures. Therefore we require a separate group which specialises only on that. They should not have any other job, their only job should be studying all the scriptures and teach the next generation and society in a simplified manner in a contemporary language and interpreting in a way suitable for the present society. E.g. One cannot teach everything in the Brahma Sūtra to the public. One cannot, need not and whole society does not require that. Whatever is required by the society that much knowledge somebody must give. This is like the medical or legal profession. We can have a basic understanding of our health. We need not study the whole medical science, but we require some medical people who have dedicated their life for the medical science and who enlighten the society with regards to the basic laws of health or law. Therefore the entire humanity cannot study the whole scriptures and therefore we require a whole group people who have dedicated their life for the study of scriptures and memorising and chant these. Even chanting of the scriptures is good for the society. The Vedic vibration, is supposed to give help to the society. Therefore a group dedicated to Veda Adhyayanam, Veda Adhyāpanam, Veda Pārāyanam, Veda Pāthanam and Vedic interpretation. Vedic interpretation is important because, what is said hundred years ago, may not be relevant now. So when new situations come, a scripture has to be flexibly interpreted to suit the modern society. And if proper interpretation is to be done, that person should have a holistic vision, a total vision and therefore it is a separate work that requires life-long dedication which is called scriptural teaching. They are the scriptural teachers of the society or consultants and they may have to serve as psychiatrists to the society. This is because scriptures deal with psychological problems also. That work is called Brahmana Karma or whoever takes up that job is called Karma Brahmanaha whose life is confined to scriptures.

3.1.2.2. Karma Kshatriyaha

The second type of profession which is valued now is all forms of public service, administration of the country, governing the society, maintenance of law and order, policing the society, defending the country, army – all these things will come under those activities which are meant for providing the peaceful and appropriate atmosphere for the citizens to pursue their goals. Otherwise there will be no harmony all over. If the individual should pursue his goal, the atmosphere of the society must be maintained. In the olden days, it was the duty of the king, nowadays it is the role of ministers and administrators. And whoever has taken to that profession or Karma is called Karma Kshatriyaha.

3.1.2.3. Karma Vaishya

This refers to all forms of commercial activities, business and trade. This is important for the equal distribution and sharing of the wealth of the requirement of the society. This includes all forms of commercial activities. This karma is called Vaishya Karma and whoever takes to this activity is called Karma Vaishyaha.

3.1.2.4. Karma Shūdraha

In the fourth and final part comes all forms of labour. Unskilled or semi-skilled labour where a person cannot think and there is no leadership but does the activities for some other person. No independent thinking exists but service to other three groups of people is only there i.e. following the leadership of Karma Brahmana, Karma Kshatriya or Karma Vaishya. And whoever takes to such an activity is called Karma Shūdraha.

Therefore, I can be based on my profession, any one of the above. This is the second division called Karma Vibhāgaha and this also comes under Varna Vyavasthā.

3.1.3. Jāti Vibhāgaha

The third division is purely based on the norm of birth, Janma or the family into which one is born. In Sanskrit , birth is called Jātihi. Derived from Jan – to be born. And based on the birth, one can be a Jāti Brāhmanaha if born into a Brahmana family, a Jāti Kshatriya if born into a Kshatriya family, a Jāti Vaishya if born into a Vaishya family or a Jāti Shūdra if born into a Shūdra family.

From three different norms the society can be classified. E.g. a person can be a Jāti Brāhmanaha and if he becomes an MP or MLA he becomes a Karma Kshatriya and suppose if he exploits the position to amass wealth then he becomes a Guna Vaishyaha. Thus one person himself, can be in these three Varnāhā. It depends on the norm that you base. This is the first topic of classification of the Varnas.

3.2. Which is the best ?

Next we will discuss the gradation. Do we have any gradation in the Varnas ? Is any Varna superior or inferior to the other ? In Sanskrit this is called Tāra Tamyam. Now we say, that as far as Jāti Vibhāgaha is concerned i.e. birth wise division is concerned, all the four are equal by birth. Birth cannot give superiority to anyone or inferiority to anyone. Jātitaha Sarve Api Samāhā Eva. Therefore nobody should claim superiority from the standpoint of Jāti. Caste system is the problem caused by the Tāra Tamyam attributed to Jāti Vibhāgaha. In Jāti Vibhāgaha there is no superiority.

Then what about profession ? Karma Vibhāgaha wise, is anybody superior ? Karma Vibhāgaha wise also, all are equal. No profession is inferior or superior, all jobs are equally important. And it is from this angle, the well known Purusha Sūktam mantra occurs,

Brahmanosya Mukham Āsīt,Bahurajanya KrutahaŪrutadasya Yad VaishyahaPadbhyagum Shudro Ajāyata

The above is for Karma Vibhāgaha only. Just as four organs have four different functions, the four Varnas have four different functions. The above mantra means :

• Brāhmanaha : Teaching professional scriptural teaching.
• Kshatriya : Maintenance of Law and Order
• Vaishya : Taking care of the economic strength of the society, support system
• Shūdra : All forms of labour, more of running around and less of head usage

And by saying that all these four are the four parts of the Lord, we say that all of them are equally sacred. You cannot say that the feet are less sacred than the Mukham. In fact we worship the feet of the Lord. Shankarāchārya is called Bhagavadpādaha and not Bhagavadshiraha. We talk about Pāda Pūja and not Ūru Pūja or Hasta Pūja. Therefore profession wise, there is no Tāra Tamyam. So Jāti Tāra Tamyam Nāsti, Karma Tāra Tamyam Nāsti.

Whereas in Guna Vibhāgaha, there is a gradation. A Guna Brāhmana is certainly superior to a Guna Kshatriya is certainly superior to Guna Vaishya is certainly superior to Guna Shūdra. Because Guna Shūdra is closer to animals and Guna Brahmana is closer to God. And therefore character wise superiority we have to accomplish and whoever has got the higher character deserves Namaskāram . Even though Prahalāda is a born Rākshasa, he can become the most reverential person in our culture. Prahlāda, Nārada, Parāshara – early morning, we are supposed to remember Prahlāda even before Nārada. Therefore birth does not matter, character alone matters.

Therefore there is no gradation in Jāti and Karma Vibhāgaha but gradation is to be recognised in Guna Vibhāgaha.

3.3. Is there a choice ?

The next topic is Choice. Do we have a choice in determining our group ?

3.3.1.Jāti Vibhāgaha
As far as Jāti is concerned, we don’t have choice with regards to this birth, because we are already born. But the scriptures say, we do have a choice with regards to the next birth.

Shuchīnām Srīmatām Gehe Yogabhrashto Abhijāyate.
(Bhagavad Gītā 6.41)

This birth we have already chosen, the next we can choose by our lifestyle. Therefore this only a partial choice.

3.3.2.Karma Vibhāgaha

As far as profession is concerned, Karma Vibhāgaha, we do have a choice. And we can choose our profession from any angle. I can choose my profession based on my

• Svabhāva or character – character or trait based choice of profession. Or I can base it on
• Heredity – birth based or family profession. Or the choice is
• Money based – where there is income.

Our scriptures based on ideal is character based choice. Because you will love your profession and it will not be a burden. Even salary will not matter then because you will love the very work itself. In fact Karma Yoga can be ideally practiced if you love what you do because the very performance gives you satisfaction.

Character based profession is ideal, but if you are not sure about character, then the next best is family based or hereditary profession. There will be no competition or over crowding of certain fields and then some fields will not be neglected. Thus all professions will be protected and there will be no competition.

The worst and negative approach is money based choice of profession. This is the most terrible one because, when money becomes important, corruption will be inevitable in a society where money is God. Hence either go by character or by family. An in fact to a great extent our society was heredity based. Now alone it is gradually changed.

3.3.3.Guna Vibhāgaha

With regards to Guna also, we do have a choice. And all the spiritual Sādhanāni Sādhanā are to improve our Gunāhā to Guna Brāhmanatvam. We all should become Guna Brāhmana ultimately, whatever be our birth or profession. Therefore there is choice in this also. Also note, only because there is choice, it is called Varnaha. Vriyate Iti Varnaha. You can choose your (next) Janma, profession or character, but the choice of character is ultimately important.

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02. Shāstram or Scriptures

In this lesson we will be getting a bird’s eye view of our vast scriptural literature, especially the literature available in the Sanskrit Language. Our entire scriptural literature is generally called Shāstram. The word Shāstram is derived from the root Shās which has two meanings – one to command and the other to teach. So Shāstram means a literature which commands the human beings in the initial stages and then teaches the human beings in the later stages. And by way of commanding and teaching, the scriptures saves a person from all human problems and since it teaches, commands, and thus saves the humanity, it is called Shāstram. Shās means to teach and Trā means to save. ‘Shāsanāt Trāyate Iti Shāstram’ – that which saves the humanity from problems by commandment in the initial stages and by enlightenment in the later stages. 

Shankarāchārya compares the Shāstram to a mother. A mother commands the child initially because the child is not mature enough to understand the significance of the commandments. The mother has to even threaten the child. When someone is at a grosser level, the language of commandment and threat is used but when one has grown up sufficiently gradually we remove commandments and threats and they are replaced by teaching, convincing, enlightenment and elevation. Since our scriptural literature does that job, it is called Shāstram. And this vast scriptural literature can be presented in six layers. These six groups.

2.1. Vedas

The first and foremost are the Vedic literature called Vedas in general. The Vedas themselves are a very vast literature consisting of 20,000 and odd mantras. It is a very vast literature and the entire Vedic literature is divided into four books known as Rig Veda, Yajur Veda, Sāma Veda and Atharvana Veda.

Rig Veda consists of Rig mantras which are in the form of metrical composition, poetic compositions or Padya compositions. Yajur Veda consists of Yajur mantras which are prose compositions in the form of prose or Gaddya Rupena. Sāma Veda consists of Sāma mantras in the form of music – Gīti Rūpa Mantra – and it is said that Indian music is derived from Sāma Veda. Hence only the chanting of Sāma Veda is called Sāma Gānam. Atharvana Veda consists of mantras mostly given out by two well known Rishīs – Atharva Rishi and Angiras Rishi. Therefore also called Atharva Veda. The word mantra is used only for Vedic compositions.
More than 20,000 such Vedic mantras are available and they are known as mantras because they are meant for enquiry, analysis and assimilation. Mananāt Trāyate Iti Mantra. Mananam means analytical study. Trāyate means it will protect us if we enquire into that. According to our tradition even mere repetition of the mantras, the meditation on the mantras is capable of helping a person. And the very word Vedas indicates a source of knowledge. It is derived from root Vid to know and the word Veda means a mine of information, a treasure house of knowledge.

Vedana Sādhanatvāt VedahaPramānatvāt Vedaha.

Who is the author of the Vedas? In our tradition we look upon the Vedas as a revelation from the Lord himself. We do not look upon the Vedas as human composition, they are not products of human intellect. They are revelations from the Lord himself, and therefore if you want to talk of the author, God is the author of the Vedas. God does not give out the Vedas directly to humanity, but reveals the Vedas to the humanity through the media called Rishayaha (Rishīs). Thus Rishīs are the intermediaries, the pipelines through whom we receive the Veda mantras. So if you take God as the transmitting station, Rishīs are the receiving centres. The word Rishi is derived from Sanskrit root Rish – to know. Rishati Jānāti Iti Rishihi. In our context we take the Rishīs as the receiving set of the teaching transmitted by the lord exactly like the television. Our minds cannot receive the waves because they are not equipped for that. But if our television set is tuned to a particular channel, then we receive the desired channels. Same way with ourselves. The Lord has transmitted the Vedic teachings in the creation, along with the creation itself, but we do not have the equipment to receive but the Rishīs are considered special beings because of their extraordinary medium. This is because of their Sattva and Vishesha Upādhi, they are able to receive and therefore Veda mantras transmitted by the Lord and received by the Rishīs.

There are many Rishīs who have received the mantras. Hence in tradition when a Veda mantra is chanted, they start by remembering the Rishīs first as an expression of gratitude. Even in the daily Sandhyāvandanam we call upon Savitriyā Rishihi Vishvāmitraha (saying and touching the head indicating remembering the contribution of the sage). Then the meter in which it is composed Nichrut Gayatri Chandaha – touching the mouth, then Savitā Devatā – the deity which is talked about through the mantra. So Rishi – Chando - Devatā Smaranam is compulsory before chanting any Vedic mantra. This indicates that this particular Rishi has received this mantra. Hence Rishīs are called mantra Drashtāraha – those who have seen and received the mantras. They are not the producers or creators of the mantras.

These Vedas were primarily received and transmitted in Shabda Rūpa alone. They were not written. For a long very long time, the Vedas existed only in Shabda Rūpa and not in the form of script and that is why we don’t have a specific script for Sanskrit language. Because it was never written the Rishīs also transmitted to their disciples only verbally and the Shishyāhā have to hear and learn. It was a Karna Paramaparā not a Hasta Paramparā. And since Vedas came down in the form of Karna Paramparā, it is also known as Shrutihi. Guru Sakāshāt Shrūyate Iti Shrutihi. Guru Upadeshena Shrooyate Iti Shutihi – that which is received by hearing. Thus it is called Vedas, Mantra, Shrutihi. Since it is not born out of human intellect, it being of supra-human origin, it is known as Apaurusheya Pramānam. Apaurusheya means not born out of human intellect. Pramānam meaning source of knowledge. So these Vedas form the first foremost and primary scriptural literature. And all the other scriptural literature are based on this Vedic foundation only and that is why our culture is called Vedic culture – Vaidika Sampradāya and we are all called Vaidikas. Hindu is a name given by somebody else. This is layer one.

2.2. Sūtra 

The second layer is known as Sūtra literature. This is a literature which is in the form of Sūtra or aphorism - A short pithy instructive saying. Aphorism refers to a cryptic statement which contains lot of ideas in capsule form – nutshell statement or capsule statements.

Alpāksharam Asandigdham Sāravat Vishvatomukham.

This Sūtra literature consists of Vedic teachings only in a codified form. So the function of Sūtra literature is codification and clarification of the Vedic teaching.

Codification means classification and rearrangement based on topics. While Vedas is a vast literature containing several topics strewn all over in an unorganised manner, in Sūtra literature the ideas are culled from various places and they are arranged topic wise, hence a topical classification. E.g. all teachings dealing with individual values, duties and responsibilities, we call it Dharma Sūtrāni. Gruhya Sūtrāni deals with family values, family responsibilities. In Gruhya Sūtrāni there is a slight expansion from individual to family. Then comes literature called Shrauta Sūtrāni where bigger activities meant for welfare of entire society are talked about. This deals with big prayers, rituals and functions not for individual wellbeing but for universal harmony. And one cannot isolate himself from any one sect – a person is an individual, a member of a family and a social member also.

Thus we have a very vast Sūtra literature written by several Rishīs. Gautama Sūtrāni, Āpastambha Sūtrāni, Parāshara Sūtrāni are other examples. These compositions are not given out by God. While the Veda is supposed to be authored by God Himself, the Sūtrāni literature comes out from the human intellect only – Paurusheya Shāstram. The difference is that words belong to the authors but the content is borrowed from the Vedas only.

Clarification is yet another function of the Sūtrāni. If there are certain vague statements in the Vedas, the Sūtrāni will clarify. Similarly if there are seemingly contradictory statements, then the Sūtrāni will resolve the contradictions. Hence codification plus clarifications are done by the Sūtra literature. The very word Sūtram has ‘thread’ as one of its meanings. The literature is called a thread, because it threads the topics contained in the Vedas.

Veda Vākya Kusuma Grathanārtattvāt Sūtrānām.

The Vedic topics are like flowers which are loose flowers strewn all over. These flowers are collected (classification) and are tied and presented in the form of wonderful garland.

2.3. Smrutihi

The Smrutis are generally in the form of poem. It is a metrical literature. As the word Smrutis shows it is remembered wisdom i.e. the Rishīs study the Vedas, Sūtrāni and having gathered all the teachings in the Shruti and Sūtrāni, they again present it in a very elaborate form. In Sūtra literature it is only cryptic presentation, but in Smruti literature it is slightly elaborated. The function of the Smruti is also codification and clarification. Thousands and thousands of verses are written by several Rishīs e.g Manu Smruti, Parāshara Smruti, Yāgnavalkya Smruti. If you take a Smruti book and see the topics, you will see that they are very beautifully arranged. They talk about cosmology – how the creation arose, the duties and goals of life – student, householder, citizen, male and females. The difference between Sūtrāni and Smruti is that the Sūtrāni are cryptic and therefore there can be vagueness whereas in the Smruti, they have got a wider elbowroom to explain. In Sūtra literature, many ideas are implicit. The implicit ideas are made explicit in the Smruti. Hidden ideas are brought to light – Āvishkāraha. This is also an equally vast literature.

Generally our scriptural literature has three different forms.

• Prose : If it is a prose form as in the Vedic literature, there is svara or intonation, which will be useful for chanting.
• Verse : If it is not chant-able prose, then it is in the form of cryptic statements or verse form. This is so that we can learn them by heart. If we want to memorise the entire Vedas we can do that. Sometimes it is in the form of Sūtrāni which is cryptic and short, it is in capsule form to remember.
• Poems : The other form is poems. The entire philosophy is presented in Gītā which we can chant. Philosophy can be chanted. Here philosophy is composed and presented in poetic form.

This is the third layer of literature Smruti Granthaha and this also comes under Paurusheya Shāstram. The composition is human but the content is divine. But in the Vedas the composition and content are divine.

2.4. Purāna
The fourth layer of teachings are Purāna. They are a literature which are in a further expanded form. Purāna are still more magnified that Smruti. The very word Purāna means though it is a very ancient literature, it is relevant even now. It is ancient but not obsolete. Purā Api Navaha. Ancient and ever Fresh and relevant even for the 21st century. You cannot ignore or discard them without losing something. This Purāna literature is also in the form of poems and they also codify, clarify and magnify the topics from the Vedic teachings.

Another important and unique job of the Purāna is that the abstract ideas contained in the previous literature are all concretely presented in the form of stories. Stories written in a very vast canvas. E.g. one value given in the Vedas which will be highlighted in the form of a story and presented in thousands of verses – Harishchandra Purānam whose essence is Satyam Vada – speak the truth. Abstract things are concretised. Audio things are made audio visual. And many of the abstract ideas are symbolised in the form of beings. In Bhāgavata Purānam, Kāma, Krodha, Ahankāra become Rākshasa – personification of ideas. Language of symbolism is used. Hence concretisation, symbolisation, personification and magnification are all done in the Purāna so that the impact of the teaching is intense. Similarly respect for father – Pitru Devo Bhava is elaborated as the story of Rāma or Nachiketa.

Thus we have in the form of stories or elaboration the Vedic teachings clarified, classified and magnified. And most of the Purāna have been written by Vyāsāchārya himself and that is why he is greatly revered by us. Eighteen Purāna running to thousands of verses and eighteen Upa-Purāna running to another thousands of verses. The most popular is Bhāgavata Purānam or Bhāgavatam

2.5. Itihāsa

The next layer of literature is Itihāsa. It means history based literature. The contents of Itihāsa is supposed to be based on what really happened. Derived from Iti – Thus, in this way, Evam; Ha – definitely, doubtlessly; Āsa – it occurred, happened, took place. Even in the Purāna stories, many are supposed to be actual events and the Itihāsa is also supposed to be based on actual events. The Itihāsa are also in the form of poems. Many Pauranikās know them and study by heart. The two main Itihāsa are Rāmāyanam (24,000 verses)– written originally by Vālmīki , and the other Mahābhāratha (1 lakh verses) written by Vyāsāchārya.

Rāmāyana is the life led by Rāma. Rāma is presented as a model of Vedic way of living. Rāmasya Ayanam Mārgaha Jīvita Rītihi. Because models have powerful impact, hence when some teaching is to be given it is given through models.

Mahābhāratha means the story of Bharata Vamsha Rājā. Mahā indicating a vast literature dealing with stories of Bharata Vamsha and through the stories, the Vedic teachings are presented. Here, even though the literature is based on history this should not be taken as pure history. Presenting history is not the primary purpose of the literature. If it were the purpose, all the details should be given exactly. History is taken as a support, the primary purpose is Vedic teaching and therefore history is mixed with fiction also. Some are facts and some are fiction. E.g. Did Rāvanā have ten heads ? The ten heads are representative of multiple personality syndrome – ruler, Rākshasa, arrogance etc. Hence sometimes, fictitious characters are introduced, sometimes symbolic language is introduced.

2.6. Bhāshyam

The sixth and final layer of literature is Bhāshyam literature. This refers to commentaries written in Sanskrit on all the above forms of literature. There are commentaries on Vedas, Sūtrāni, Itihāsa. We also have sub-commentaries and sub-sub- commentaries.

Commentaries are required because our scriptural literature has to be unlocked in an appropriate manner. If you do not know how to extract the teaching, you will have problems with the scriptural literature – develop negative opinion, have misunderstandings. There is a key to unlock this – called Sampradāyaha - the method of opening, unlocking. Hence we generally don’t recommend the translation written on the literature especially by the western people or western educated Indian because by simply going to a Sanskrit dictionary, the true meaning cannot be obtained. There is a special methodology called Sampradāya. Using this Sampradāya, our traditional Āchāryas have written Bhāshya Granthās and Vyākhyāna Granthās. These commentaries are in forms of prose or verse.

Thus all these six layers put together are called Shāstram and the entire Shāstram is meant for only one purpose – helping us in the accomplishment of Purushārtha.

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01.Purushārtha – Insight into Human Pursuits

The word Purushārtha means Human Goals. Purusha refers to a human being (male / female). Hence the word Purushārtha can be translated to Manushyārtha. And the word Artha in Sanskrit has several meanings e.g. ‘meaning’, ‘wealth’. In this context it refers to a Goal, destination.

Arthyate Sarvaihi Manushyaihi Prārthyate Iti Artha

That which is sought after by every human being. Therefore any human goal is called Artha.

Hence Purushārtha primarily means Human Goals. The word Purushārtha by itself is used in other secondary meanings also in the Shāstram Shāstrams - Free-Will, Choice, Effort or Endeavour [Prayatna]. By using the word Purushārtha we convey an important idea that these are goals sought after only by human beings, not animals or plants. And because of the availability of Purushārtha, the human beings become different from other animals or plants. And because of the Purushārtha, the human beings are considered superior to all the other living beings.

And how come human beings alone have these Purushārtha? What faculty of human beings makes him endowed with this unique opportunity to have Purushārtha ? The Shāstrams themselves declare, human beings are no doubt very similar to animals and plants in several respects. There are lots of common features [Sadharmyam], but there is one unique feature that makes the human being superior. This is presented by the Shloka

Āhāra Nidrā Bhaya Maithunam Cha

Sāmanyametad Pashubhir Narānām

Bhuddhir Hi Tesham Adhiko Visheshaha

Buddhya Vihīnaha Pashubhir Samānaha

Human beings and other beings are similar in several respects :-

• all seek food,
• taking rest or sleeping,
• fear of the external world : sense of insecurity and therefore trying to protect self,
• propagation of one’s own species,
• The differentiating factor is intellect, faculty of thinking, judging, reasoning, projecting the future, farsightedness, planning for future and working for the betterment of the future – the rational faculty.

Since Buddhihi alone makes a human being superior or different from animals, without this faculty of intellect (if you do not have or do not use) the human beings are as good as animals only. And therefore Buddhihi is unique. Because of this extra faculty only, we are extremely self-conscious also, capable of self-judgement, capable of comparing ourselves with other human beings of the same species. The animals are not capable of this. Once a complex is developed, there is a thinking of improving oneself in the future and therefore planning for the future becomes a natural consequence of Buddhihi faculty. Hence, self-consciousness, self complex development, self judgement, and therefore projection of the future hoping that one will be better off. And for the improvement of the future, one starts planning. The plans is cut into several levels of immediate goals and long term goals.

Only humans are capable of having this tendency. All the animals and plants have an instinctive lifestyle. Their entire life is governed by instincts whereas human beings are governed not only by instincts but predominantly by the capacity to choose their future. And because of this choice, the human being entertain a lot of goals and these are called Purushārtha.

The next question is how many such goals are possible ? Any number of such goals are possible, but they can be classified into four categories – Chaturvidha Purushārtha. Any goal to be accomplished will come under one of these four only. 

The four goals are:

1. Artha,
2. Dharma
3. Kāma
4. Moksha

1.1. Artha Purushārtha

This starts early in life. In this context, it refers to security. Anything that is procured for the sake of security comes under Artha. By security, only sheer physical survival is being referred to. Right from birth one instinctive and natural urge every living being, including human being, has is the urge to survive. And anything that is procured for the security of the self, those objects which contribute to the security, physical survival will come under Artha. This helps in removing the sense of insecurity. Broadly these are

• Food
• Clothing : this includes clothes for self, helmets for security, seat belts for security, breathing filters.
• Shelter
• Health : fighting all forms of diseases

Anything that is procured to take care of all these four to safeguard the survival comes under Artha Goals. In the beginning, it refers to the security of the self at present. Then it refers to security of the future. This is because in old age, one cannot work or earn and the level of security is not there. In the olden days children were the security for the old age. Taking insurance against the future has to be taken into consideration. Then comes the next layer of security. Once a few things or people have been possessed for security, the next worry is about their security i.e. security of security.

Thus for most of our life, we are busy providing for security. Anything that we do provide for our security comes under Artha Purushārtha or Abhaya Praptyartham – freedom from fear.

The animals also want security but they instinctively take care of this. The Lord provides for this by giving them special properties e.g. skin, hunting skills etc.

Once security is taken care of, there is no threat of survival. Once Artha is taken care of, the next step is Kāma Purushārtha

1.2. Kāma Purushārtha
Kāma means all forms all forms of comfort that is not needed for security but when present, can be enjoyed. When present, one is more comfortable or luxurious. All forms of entertainment are Kāma Purushārtha. No entertainment is needed for survival. Any form of music, dance, drama, TV, travel are examples of Kāma Purushārtha.

This is also sought by animals by instinctively going after comfort. The animals naturally go to shade when under the sun. But in case of human being because of his superior intellect, he plans and entertains himself. Among most of the human being kind, the Artha Purushārtha takes so much time and effort that even passing on to Kāma Purushārtha is difficult.

1.3. Dharma Purushārtha

Dharma Purushārtha can be defined as an invisible form of wealth. This is generally translated as good-luck or good-fortune. When the word luck or fortune is used, it is not something that is sought, but it seems to contribute to one’s well being. This can be in the form of providing Artha or Kāma. It seems to be an invisible form of wealth contributing to your benefit. Hence in Sanskrit it is called Adrushtam (one that cannot be seen) and in Tamil Adishtam.

This Dharma can be acquired by appropriate means (which will be discussed later). Since Dharma or good-luck or fortune is something that is achievable by appropriate method, Dharma also becomes a human goal. It can also be translated as Punyam. This Dharma contributes to our well being in two fold ways

One way is, Dharma contributes to our well being in this very life itself, by providing Artha and Kāma. Therefore Dharma is very useful in this life because it contributes to one’s well being in addition to one’s own effort that also contributes to the Artha and Kāma.

Secondly Dharma also contributes to our next birth. This is particularly applicable to the initial stages of life. During births, the initial few years are certainly not under our control. This includes what type of parents, what family I am born into, what environment, type of upbringing. These factors during the initial stages of life, are certainly not under our control. These are supposed to be determined by Dharma. The Dharma that one acquires now, not only helps in this birth but also in the initial few years of one’s next birth. This is by providing good parentage, environment, food, clothing, good values etc. A child’s life is heavily determined by the invisible wealth called Good Luck.

The initial few years of human life is so important that it can even determine the future adult life. Many of the emotional conditions in the adulthood are heavily determined by the childhood. Therefore, adult life is determined by childhood life, childhood life is determined by Dharma Purushārtha of the previous life. Thus Dharma directly influences one’s present life, influences the future childhood life and Dharma indirectly affects one’s future adult life also. Hence Dharma is extremely important. There is an appropriate way of earning [Sampādanam] Dharma.

Hence Artha Kāma Dharma is otherwise called Dharma-Artha-Kāma. Dharma is the subtle powerful one and is enumerated first. These three human goals have many things in common and put together, they are called Preyas. Preyas means Dharma + Artha + Kāma. Also called Bhoga. Anything that is acquired deliberately, legitimately, with planning is called Preyas.

1.4. Moksha Purushārtha

This is the fourth human goal. Moksha is also known by the name Mukti or Shreya. Moksha can be translated as freedom. This is an inner freedom, freedom from slavery with regards to Preyas or Dharma-Artha-Kāma.

How is a man a slave to Preyas or anything in this world? Any object or person in this world enslaves us in two ways.

• An object can enslave by its very absence. When that particular object or person is not there and one feels an absence, emptiness or worthlessness then that object is capable of enslaving us. Because of this, we are obsessed with that object’s absence. In Sanskrit it is called Shūnyatā Dvārā Abhāvaha Badhnāti.. There is a feeling of missing or lacking or vacuum.
• An object can also enslave by its very presence. Things bind us by their presence by creating burden, strain or tension.
• Some objects create problems by their absence and presence. E.g. money.

This slavery with regards to Preyas or external goals is a bondage. Freedom from this slavery, or Self-mastery. I am no more a Dāsa but am a Swāmi. Sāmitvam means that when things are absent, there is no vacuum and when things are present they are not burdensome. Moksha means comfort with and without Dharma-Artha-Kāma. This inner strength, inner maturity, inner mastery is called Moksha or Shreyas.

The first three (Dharma-Artha-Kāma) are secondary Purushārtha while the last one (Mokha) is primary Purushārtha. In the former (Preyas), slavery continues, while in the latter (Shreyas) alone one is no more a slave of anything.

The above are the Chaturvidha Purushārtha.

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Introduction to Vedanta

Hari Om.

Source: http://introductiontovedanta.blogspot.in

This study will be based on the framework provided by a scriptural work called Tattvabodha.

Tattvabodha is a work in prose form, that has been attributed to Shankarāchārya. There is still some debate as to whether it is Ādi Shankarāchārya or another Āchārya in the Paramparā. But this detail need not worry us. What should be kept in mind is that Tattvabodha is a fundamental and important work in understanding higher texts of Vedānta like Bhagavad Gītā, Upanishads and Brahma Sūtra. Tattvabodha introduces us to important terms used in Vedāntik scriptures which every ardent student of Vedānta should be aware of. The following posts on the blog are taken from Swāmi Paramārthānanda’s classes in Madras.

However we will not be seeing the word for word translation of Tattvabodha, here. Tattvabodha in its original form, assumes that the student has already got a strong knowledge on the fundamentals and is aware of the basic technical terms used throughout the scriptures. But this may not always be the case. There are many of us who may be interested in the subject but do not know where to start from, what to focus on and to what depth we should study initially. Swāmi Paramārthānanda has addressed this issue very beautifully in this course of study.

Using Tattvabodha as a framework, Swāmiji first explains the basics by talking about our scriptures, Varna Āshrama Dharma, Yoga, principle of God etc. After dealing with these fundamentals, Swāmiji then takes up Tattvabodha addressing each topic in the proper sequence. Swāmiji walks us thorough the important concepts and technical words used, which will then form the basis for future study of Vedānta.

Hence, this course is more aptly called “Introduction to Vedānta”. This course is suited for anybody who has got a thirst to understand our Vedic scriptures and does not know where to start from.

Let us start this vital and basic study by offering our prayers to Goddess Sarasvati.

सरस्वति नमस्तुभ्यम वरदे कामरूपिणि

विद्यारम्भं करिष्यामि सिद्धिर्भवतुमे सदा

Sarasvati Namastubhyam Varade Kāmarūpini

Vidyārambham Karishyāmi Siddhirbhavatu Me Sadā

O Goddess Saraswati, salutations to you, the giver of boons, the one who fulfills all desires. I begin my studies. May there always be accomplishments for me.

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PANCHATANTRA - First Strategy: The loss of friends

Following is the highlights of these stories, please click on the story name to read in detail.

The Loss of Friends

The Monkey and The Wedge

• It is not wise to poke our nose into affairs that are not our concern.

The Jackal and The Drum

• Great men do not harm weaker people. They take on only their equals.
• That is what is unique about brave people.

The Fall and Rise of A Merchant

• Elders have always held that even if the king is not willing to heed good advice, it is the duty of his ministers to offer him advice.

The Foolish Sage and The Jackal

• When time and tide are against you, don't give up. Wise men keep on trying till they succeed in getting what they want. The Goddess of Wealth favours the man who persists. Pray God by all means, but put in your own effort. Even if you don't succeed, you will be free of blame.

The Crafty Crane and The Craftier Crab

• He who is wise is stronger than the strong.

The Cunning Hare and The Witless Lion

• Friendship and gold are the rewards of war. Wise men do not go to war unless there are gains.
• You have to crush the enemy and disease at the first opportunity? Otherwise, they will grow in strength and crush you.
• Even without asking, offer good advice to him whom you want to protect from indignity.
• You should not make friends with people you do not know.

The Bug and The Poor Flea

• The Bug and The Poor Flea: It is not proper for you to ask a guest to leave even if he is a wicked person. You must welcome him, ask him about his health, say words that comfort him and request him to take rest. That is how good hosts treat their guests.

The Story of The Blue Jackal

• Do not to trust him whose conduct, caste and courage are not known. He who abandons his own folk will perish.

The Camel, The Jackal and The Crow

• You shall not kill someone who came seeking hospitality. According to our elders, you cannot kill even an enemy who came trusting you. He who kills so commits the sin of killing hundred Brahmins.
• No gift of land or cow or food is greater than the gift of an assurance?

The Bird Pair and The Sea

• All good men should come to the rescue of friends and relatives in times of need. Those who do not heed the advice of their well-wishers meet their end very bad.

Tale of The Three Fish

• Any day, the survivors are those who foresee a danger in time and those who deal with it when it comes. Those who leave things to fate and believe in luck will destroy themselves.
  

The Elephant and The Sparrow

• He is a friend who comes to your aid when you are in need. Everyone tries to be friendly when you are prospering.

The Lion and The Jackal

• One should not preach to one who is not a disciple. The learned have said there is nothing impossible or forbidden for an intelligent being.

Suchimukha and The Monkey

• He who cherishes his welfare should not talk to a gambler or an inefficient workman. So is the person a fool who talks to an idiot or a pleasure seeker.
• If you counsel a fool it will only provoke him and not pacify.
• If you feed milk to a snake it will increase its store of poison. That's why you should not offer advice to everyone.

How a Sparrow Came to Grief

You should offer advice to those who seek it and cherish it? Advice to him who is indifferent is like a cry in the wilderness. Don't try to do that.

The Foolish Crane and The Mongoose

• If you want to wipe out your enemy your words should be soft like butter and your heart like a stone. if you have a strategy, you must also know what the strategy would lead to.
• Papabuddhi considered only the crooked plan but not what would follow. He reaped the consequences.

The King and The Foolish Monkey

• A king who cares for his life should not have a fool as his servant.

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The King and The Foolish Monkey

Once upon a time, there was a king who kept a monkey as a pet. The monkey served the king in whatever way he could. He had a free run of the royal household because he was the king’s pet. One hot day the monkey sat fanning by the side of the king who was sleeping. He noticed a fly on the chest of the king and tried to swish it away. The fly would go away for the moment and come back again to sit on the king's chest.

The monkey could take it no longer and decided to teach the fly a lesson. He looked for a dagger to kill it and when he found it brought it down with all force on the fly. The fly flew away but the king died as result of the dagger blow delivered by the monkey.
Karataka said, “Therefore, the lesson is that a king who cares for his life should not have a fool as his servant.’ He went on to relate a second story to show how shrewd people save the lives of others.

Once upon a time a Brahmin lived in a big city and as a result of his misdeeds in his previous birth he became a thief. He saw four other Brahmins from another city selling a variety of goods in his city. He thought he should somehow deprive the four Brahmins of their money and through sweet words become their good friend. He was useful to them in whatever way he could. True, it comes naturally for women of vice to act coy and for charlatans to pretend to be learned.

The four visitors sold all their goods and with the money from the sales bought pearls and precious jewels. The Brahmin thief was keeping an eye on what they were doing even as he pretended to serve them faithfully. One day, in the presence of the Brahmin, the traders cut open their thighs and storing the jewels and pearls inside the thighs sewed them back.

The Brahmin was disappointed that they did not give him even a small part of their wealth. He immediately decided to follow them and kill them in the middle of their journey back home and take all that wealth from them.

He told the traders with tears in his eyes, “Friends, you seem to be ready to leave me behind. My heart is broken because it is difficult for me to snap the bonds of friendship with you. If you will be so kind as to take me with you, I will be very grateful to you.”

Moved by his request, the traders started their homeward journey accompanied by the Brahmin thief. They passed through several villages, towns and cities before they reached a village inhabited by thugs. Suddenly, they heard a group of crows loudly shouting, “You thugs, very rich people are coming. Come, kill them and become rich.”

The thugs at once attacked the Brahmin traders with sticks and began examining their bags. But they found nothing. They were surprised because this was the first time that the words of the crows turned out to be false. They told the traders, “O traders, the crows always tell the truth. You have the money with you somewhere. Take it out or we will cut every limb of yours and bring it out.”

The Brahmin thief pondered, “These thugs will certainly pierce the body of the traders to grab the jewels. My turn also will come. It is better I offer myself to these thugs and save the lives of the Brahmins. There is no point in fearing death because it will come today or after hundred years. One cannot escape it.”

With these thoughts on his mind, the Brahmin thief asked the thugs to first kill him and see if there was anything valuable on his body. The thugs accepted the offer and found nothing on him after they pierced his body. They let go the other four Brahmins thinking that they also did not have anything precious on their bodies.

As Karataka and Damanaka were discussing the ways of the world, Sanjeevaka engaged Pingalaka in a short battle in which Pingalaka clawed him to death. But the lion was immediately struck by remorse and, recalling the good days he had spent with the bullock, began repenting:

“O I have committed a great sin by killing my friend. There cannot be a greater sin than killing a trusted friend. They who forget a favour or breach a trust or let down a friend will all go to hell as long as the sun and the moon shine in the sky. A king will perish whether what he loses is his kingdom or a faithful servant. A servant and a kingdom are not the same because you can always win back the kingdom but not a trusted servant. In the court, I have always praised Pingalaka. How can I explain his death to the courtiers?”

Damanaka approached the grief-stricken king and told him, “O lord, ruing the death of a grass eater is cowardice. It is not good for a king like you. The learned have always said that it is not a sin to kill a person for treason even if that person is a father, brother, son, wife or a friend. Similarly, one must abandon a tender-hearted king, a Brahmin who eats all kinds of food, an immodest woman, a wicked assistant, a disobedient servant and an ungrateful person.”

Damanaka continued, “You are mourning the death of someone who does not deserve sympathy. Though you are talking like a learned man, you forget that learned men do not think of the past or the dead.”

These words of Damanaka worked like a tonic providing relief to Pingalaka’s troubled mind. Pleased with this advice, the lion king reappointed Damanaka as his minister and continued to rule the forest.

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