Full Transcript (Not Corrected)

Hindu Scriptures and Dharma: A Comprehensive Study

Opening Prayer

ॐ सह नाववतु ।

सह नौ भुनक्तु ।

सह वीर्यं करवावहै ।

तेजस्वि नावधीतमस्तु ।

मा विद्विषावहै ।

ॐ शान्तिः शान्तिः शान्तिः ।

हरिः ॐ ।

Transliteration (IAST):

Om Saha Nāvavatu

Saha Nau Bhunaktu

Saha Vīryaṃ Karavāvahai

Tejasvi Nāvadhītamastu

Mā Vidviṣāvahai

Om Śāntiḥ Śāntiḥ Śāntiḥ

Hariḥ Om

Translation:

Om, may Brahman protect us both.

May Brahman bestow upon us both the fruit of knowledge.

May we both obtain the energy to acquire knowledge.

May what we both study reveal the truth.

May we cherish no ill feeling toward each other.

Om, peace, peace, peace be unto all.

Review: The Hindu Scriptures

Last week we discussed the Hindu scriptures and mentioned that there are two types of scriptures. The first, primary scripture is called Śruti, and the secondary is called Smṛti. We covered the main divisions of all the scriptures more or less completely.

The Purpose of Scripture

What Do Scriptures Teach Us?

Now the point we have to discuss is: what do these scriptures want to tell us, and why do we need these scriptures? This is the elaboration which I would like to deal with in this and probably in future classes too.

The first thing that we have to understand is: what is the scripture?

Ajñāta jñāpakam śāstram — that is to say, that which we do not know, the scripture tells us.

Addressing Our Illusions

Now what is so surprising about this is that not only does the scripture have to tell us about what we do not know or about the knowledge which we cannot obtain through our five sense organs, it also has to tell us about the knowledge which we have with our five sense organs. Why? Because we are profoundly deceived. This is called illusion, avidyā.

A madcap says, "Here is a ghost," when all that we see is a small pillar. If the disease matures, as we say, we have to take him to the psychologist.

So what does this scripture do? It tells us both about correct, right knowledge — both about what we cannot see and understand, and what we also see and think we understand. This is about this world.

The Five Essential Teachings (Artha Pañcaka)

To put it in simple words, every scripture must tell us about five things. What are those five things? This is called Artha Pañcaka:

What is the nature of the human being, each human being?
What is the nature of God?
What is the relationship between me and God?
How to attain God, and what are the obstructions that prevent me from reaching God?
If I reach God, what benefits do I get?

After all, you see, all of us are what you call utilitarians. That means: if I realize God, what do I get? If it is a child asking: do I get a gingerbread, ice cream?

This is called Artha Pañcaka, or the scriptures have to tell us about the goal of human life.

Understanding Our Origin and Destination

Now, if the scripture or anybody or anything has to tell us about the goal of life, pre-knowledge is necessary. What is that? Suppose there is an apple seed. Where does the apple seed come from? From an apple tree. And once you put it in the ground and take care of it, what does it become? Only an apple tree yielding apple fruits.

If this is not understood properly, you can put a neem seed and expect to get apples or mangoes — even better, Alphonso mangoes. Will you get them? You won't get them.

If the scripture knows correctly where I have come from, then it can tell us about the goal of life, my goal of life. What is the goal of the life of an apple seed? To become a mango? No, it can only become an apple tree and yield apple fruits because that is its nature.

So we are unaware of where we have come from, and therefore how can we decide what is the goal of our life? That is what the scripture tells us.

From God, In God, To God

What does it tell? We have already discussed, you know — we came from God and where are we living? In God. And where do we go? To God.

This process of coming down from God is called involution.

The process of going back to God is called evolution.

This is what we call in ordinary words, in the Sanskrit words: Sṛṣṭi, Sthiti, and Laya — Creation, sustenance, and dissolution.

So dissolution means what? We go back to God.

Five Key Concepts in Hinduism

Hinduism, some people claim, is very confusing. If you understand five words, then you understand all about Hinduism. Not merely words — a little bit of knowledge about five words. You know what are those five words?

Saṃsāra or Māyā — Very frequently used words. Devotees are very intelligent, you know. They understand very well. They come to me: "Swamiji, we are in trouble." I tell them, "There is a way to get rid of your trouble." "What is it?" "Take God's name." "Swamiji, we are saṃsāris." Very intelligent! There they understand very well what is called saṃsāra. Saṃsāra and māyā have become very popular words. That is the first word.
Mukti — What is mukti? Getting out of this saṃsāra, going back or knowing who we are. That is called mukti. This is the second word.
Karma — Then all Hindus understand very well: karma. Karma means what we are now, especially when we are suffering.
Dharma — Another word is dharma. You know dharma. We understand. Though we may not practice it, we want everyone else to practice it! So that is the fourth word.
Ātman or Brahman — And the fifth word is Ātman or Brahman, or in popular words, Īśvara, Bhagavān, God.

These are the five words: Saṃsāra or Māyā, then Mukti, Karma, Dharma, Ātman or Brahman.

The Core Teaching of Scripture

So what do the scriptures tell us? As I mentioned — not only I, but this whole universe of which I am a part — have come from God. Therefore what is my nature? I am divine. Therefore what is the goal of my life? To go back to God.

The whole scripture deals with nothing else but this fact it states:

First: You have come from God. Therefore you are divine.

Second: The only goal of your life is to go back to God.

Third: How can you go back to God? This is the way.

This is called Tattva-Puruṣārtha-Hita. In other simplified words — and I already explained about this, you will have to go back and find out what we have.

Our Inherent Longing

So why does this scripture need to tell us? Because we forgot, as it were, about our true nature, and we are longing to reach our true nature. There is always the longing there.

How is this longing? We want to be immortal. Nobody wants to die. No one wants to be ignorant. No one wants to be unhappy.

Sat — We don't want to be asat. We want always to be sat.

Cit — We don't want to be acit, jaḍa — that is to say, what Americans call dumb. Even a dumb person doesn't like to be called dumb. You see, that is the beauty of it. He may be dumb, but he doesn't want to be called that. He says: "Even if I am dumb now, in future I am not going to be dumb."

Ānanda — And if we are having duḥkha: duḥkha-nivṛtti, sukha-prāpti — getting rid of misery, unhappiness, and obtaining happiness.

This is what all the scriptures tell us. You are divine, therefore the goal is to attain divinity, and there is a way to attain it, and these are the ways, these are the obstructions.

Swami Vivekananda's Summary of Vedānta

This is all — all the scriptures, any religion tells, especially Hindu scriptures. This is what Swami Vivekananda had summarized about Vedānta. What did he say?

"Each soul is potentially divine. The goal of life is to manifest this divinity within by controlling nature, external and internal, and manifest this divinity either by work or worship or philosophy or service — by one, more, or all of these together — and be free. This is the whole of religion. Doctrines, dogmas, books, temples, churches are all secondary details."

That is what Swami Vivekananda had summarized.

The 1% and 99% Principle

How does the scripture want to go about it? If you study any scripture, squeeze the essence of the scripture: 1% of the scripture would be to tell us about our nature and why we should make that the goal of our life, and the rest of the 99% of the scripture tells us how to go about it.

As somebody said so beautifully: Who is a genius? A genius is one who has 1% inspiration and 99% perspiration.

So this inspiration part is: you are divine, you have to reach the goal. The 99% part is: strive, struggle to attain that goal.

So this is what the scriptures tell us.

The Concept of Dharma

Now the most important teaching of this world is dharma — what is dharma, and why, how many types of dharmas and how many for how many people and in how many ways. This is a wonderful subject by itself.

Unfortunately, there is not a single word equivalent to dharma in any other language except in Sanskrit. It goes by very many names, but I will come to that very shortly.

The Gradual Path to Divinity

Now how does this scripture want to guide us? See, you are divine, therefore what should be our goal? To reach that divinity. But how to go about it? You can't jump. You say: "Now I am a stupid person and next moment I want to be a God-realized soul." You cannot do that. It's a gradual process.

So this gradual process has been divided into four stages. These are called the four supreme values. In Sanskrit they are called Puruṣārtha. Puruṣa is one word; artha is another word.

Puruṣa means human being — not male. Why? Only a human being with self-consciousness, with complete awareness, can set about, think about, and say: "I would like to achieve this goal." That is why it is called Puruṣārtha.

Artha — It is called artha. Artha means money. Artha means meaning. Here artha means value. Value means it is invaluable. You cannot set a value to it.

The Four Puruṣārthas

So what are those values? Dharma, Artha, Kāma, and Mokṣa. These are the four.

What is a Value?

Now a value is that which enhances, makes a human being a better human being, makes anything a better thing. That is called a value. This is what you call quality — comes nearest to the meaning of value. But it's not merely quality. This is going back to our own true nature, expressing our true nature to the best of our ability. That is called a value.

Instrumental vs. Intrinsic Values

Among these values there are two types of values. Therefore there is only really one value, so to speak. I said four, but really speaking there is only one real value.

So what are these two types of values? Instrumental values and intrinsic value.

Instrumental value means that value which only acts as an instrument — and that means it is not for its own sake but for the sake of something else.

To give an example: Your parents tell you that you go to school, college, have good education. You ask: "Why?" Then the answer would be from the parent: "You will get a nice degree." "Why?" "And you say you will get a good job." "Why?" "Then you will get a good wife and you will be able to afford to give a lot of, you know, get a lot of dowry also." Education, Indian education has a high value! In the market, all boys are categorized. A doctor gets so much, an engineer gets so much, an IT engineer gets so much, etc.

"If I get a good wife, what happens to me?" "Then you will be happy." "Why do you want to be happy?" There is no answer to that. Up until that point there is an answer. Why do you want to get education? Why do you want to get a degree? Why do you want to get a job? Why do you want to get married? Or why don't you want to get married? Whatever be the case. Why do you want to be a monk? But the final answer would be: "I want to be happy."

There is no question: "Why do you want to be happy?"

So do you see now what is called instrumental value? A value which is not for its own sake but which is an instrument merely to lead one to something else. That is called an instrumental value. In that sense, everything in this world is only an instrumental value.

But what is intrinsic value? That which is valued for its own sake. You cannot ask why, because that is our nature.

Application to the Four Puruṣārthas

So Dharma, Artha, Kāma, Mokṣa — among them, Dharma, Artha, and Kāma are called instrumental values, and Mokṣa, the fourth one, is called the only value, the real value, which is the intrinsic value.

So what is the role of the other things — like elementary school, like pre-university education, like college education, like university education? Gradually to lead a human being from a lower state to a higher state. That is all. But it is value because you cannot discard these values and try to reach the fourth stage. There is no way.

We all have to go through these four values, and for that, the instruments also have to be appropriate instruments. Instruments need instruments. But what do I mean by that?

You see, a telescope is a good instrument, isn't it? A wonderful instrument if you want to see what is far away. But if my eyes are cataracted, what is the good of a telescope? So I am also an instrument. This body is an instrument. This mind is an instrument.

Preparing the Instrument

So what is the value of this Dharma, Artha, and Kāma? They make this body and mind the best instruments in the world for the attainment of mukti.

Do you see? Study the life of Śrī Rāmakṛṣṇa. You will see there are so many devotees fortunate enough to obtain his grace — not only to be near him but to obtain his grace. He said: "Yes, I will bestow upon you my grace." But they couldn't retain it. Why? Because the instrument was not ready.

Swami Vivekananda himself — he had to wait five years nearly before he was ready, at Kashipur. And he said: "Ṭhākur, now you give me." It's not so easy.

The Division of Humanity: Varṇa System

Hinduism, Hindu scriptures tell us that first of all you will have to practice these four dharmas. Now, to be very brief: why so many dharmas? How to practice these four dharmas? These four supreme values are meant for every human being — not only for Hindus. They are meant for everybody.

Personality Types

Now all people are not the same. So the Hindu scripture has to take this into consideration. And it should be like a mother — like a mother has different types of children. She has to bestow her love equally upon all and look after all equally, but the way she treats each child is dependent upon the status of the child.

Therefore, Hindu scriptures have to divide human beings — all human beings — into roughly four categories. They are what we call nowadays the caste system or varṇa. In the past it is called varṇa. Varṇa means simply a division dependent upon human beings' personality types.

So here is a beautiful word. Do not say: "Hindu scriptures divided human beings into four different types of persons." You say: "Hindu scriptures have divided all human beings into four different personality types."

Historical Parallels

Strangely, you know, one of the best Western philosophers, greatest Western philosopher — Socrates — also divided human beings into four categories. Philosopher — instead of saying Brāhmaṇa, he said philosopher — the warrior, and the trader, and everybody else.

Psychologists also divide people into different personalities. You know the most famous category of division: the extrovert and the introvert. Then there are — this is only the simplest type of division. Then there are divisions: psychosomatic.

This psychosomatic means the body and mind — they are interrelated. What happens to the body affects the mind. What happens to the mind affects the body. So some are body-oriented, some are prāṇa-oriented, some are idea-oriented.

Observing Different Personalities

So different types — even if you observe, each one of you at different times will have a different personality. For example, you know, just before ārātrika you will be a spiritual personality. But just before 12 o'clock, 12:30 in the noon, you will be a completely different personality!

But in essence, different persons throughout their whole life fall into different types of categories. So Hinduism has also taken how to divide these human beings. It has taken two criteria: guṇa and karma — quality and the type of action that they do.

And these also — again, this quality and action — depend upon three guṇas: sattva-guṇa, rajo-guṇa, and tamo-guṇa.

The Three Bodies

Then every human being has got three bodies, as you know well. You know: the physical body, the mind, and the spiritual part of the body. Three: physical, mental, and spiritual.

So we also have to find out which person has got the more dominant personality. Some are spiritual, so for them a different type. Some are what is called mentally very alert, physically very strong — they are a different type of personality. Some are spiritually dull, mentally even more dull, physically even still more dull. These are called the fourth category — śūdra, they call it.

Don't take it literally in that sense. What is it telling? Roughly: guṇa and karma divided.

The Scripture as Mother

So the scripture is like a mother. It has to guide every individual from where that individual is, slowly, gradually, to the highest.

Just to give an example: Suppose a person is a child. You will have to guide that child so that he will grow into an adolescent, a young man, and a responsible householder, like that.

Suppose a person is tāmasic. Not only one individual — the whole nation can be tāmasic. India itself, before Swami Vivekananda came, everybody was thinking: "We are the greatest spiritual beings on earth" — until Swami Vivekananda said that "you are the greatest tāmasic people on earth." That is why he goaded people into the next stage.

The Gradual Path

How can a tāmasic person attain to the spiritual stage, jump into the spiritual stage? All of a sudden? He has to go through this rājasic stage. He has to get married, he has to suffer, then renunciation will come.

So a student, as he learns a lot of things about Ātman, Brahman, and all those things — yes, but how will he jump to Brahman? He has to get married, he has to go through varied experience — put it, I will put it in a milder way — and then after many, many lives he gets the experience that it is not necessary for me to marry, and then he renounces the world.

It takes many lives. That is why, according to Hindu belief, before we turn to spiritual life, do you know how many births we have to go through? Ninety-four crores. Now this is not — don't take it literally — it means more, because we have to go through this thing. That is called evolution.

What is evolution? Gradually preparing the body and mind. Always remember: we have only two instruments. What are those? Body and mind. Gradually preparing this body, mind, until they are fit instruments to turn ourselves towards God. Otherwise there will be terrible downfall and reaction and all those things will be there.

The Degeneration of Varṇa

This is why people are divided into four castes or four varṇas: Brāhmaṇa, Kṣatriya, Vaiśya, and Śūdra.

Unfortunately, what happened was: what was a division which was flexible, dependent upon guṇa and karma, quality, nature, and the type of work — it degenerated into purely a matter of birth. However stupid, a Brāhmaṇa's child will always be a Brāhmaṇa. However bright, wonderful, a fourth-caste child will always be fourth caste.

Unfortunately — but now after Śrī Rāmakṛṣṇa's birth, things are slowly changing.

Types of Dharma

Okay, how many types of dharmas are there? Therefore there are many. Primarily, dharma means: according to our — we are individuals, we are members of the family, and we are members of the society. Therefore there is an individual dharma, there is what is called family dharma, there is what is called a societal dharma.

The Source: Dharma Śāstras

Before we go further, we have to understand: what is the source of these divisions? Because what I am going to discuss about dharma is elaborated in a particular type of scripture. These are called Dharma Śāstras.

Most Hindus did not hear the word Dharma Śāstra. But we are still influenced — Hindu society is still influenced — by one particularly great author. He was called Manu. Manu Dharma Śāstra, Manu Smṛti it is also called.

The Word Manu

The word Manu is a wonderful Sanskrit word. From there only came this. What is Manu? Manu means the word came from man. Man means to think.

So a human being has the ability to think rationally, come to a clear conclusion. And anybody who is not capable of thinking, he cannot be called a human being. So Manu — from Manu came the word Mānava. You understand Mānava? Mānava means human.

So Manu Dharma Śāstra is also alternatively called Mānava Dharma Śāstra — a code of guidance, conduct, or guidance for the entire human being, all human beings wherever they are.

Universal and Specific

In this there are specific and there are general. General is meant for everybody, whether you are a Christian or a Hindu or Buddhist — doesn't matter. Specific is: if you are a Hindu, then you have to follow certain Hindu ways, like bowing to Nārāyaṇa or Kṛṣṇa or Sarasvatī, etc. — specific to certain Hindu forms.

But in general, this Mānava Dharma means it applies to the whole of human beings.

The Source of Dharma

So the sources — source means we must have a source. One of the difficulties: human beings want authority. Even the fellows who fight against authority, who want to disregard authority — their authority is their gang leader. They have their own leaders. Unless their leaders tell them, they won't do anything.

The Ultimate Source: Vedas

So what are the sources? The source of dharma is ultimately Vedas. As I said, you know, only Veda and only Veda can be the source of dharma — nothing else. Why? I have already told you that we don't know where we have come from.

So you see, what is the dharma of an apple seed? To be a good apple, to grow into a good apple tree. But if he doesn't know that it is an apple, it tries to grow like a mango.

The Story of the Donkey

There is a story in Hitopadeśa — you know that, like Aesop's Fables. There is a book in this: Pañcatantra is there, Hitopadeśa is there, Bāla Mitra is there — various books of wisdom for children in the form of stories.

So there is a story. There was a washerman and he had a donkey. You know, washermen use the donkeys for carrying their dirty clothes, bringing the washed clothes. And if it doesn't move properly, he goes on beating it. And he also had a dog.

So one day a donkey started saying: "It is very unfair. I do the whole donkey's work the whole day. But this wretched dog doesn't do anything — simply sits the whole day, it sleeps. And at night, you know, it goes about and just barks a little bit of time. And the master is so fond he gives special food to the dog, and he only gives me the worst food. And rain or whatever, I have to stay outside; this dog goes inside.

"Now what is — why does my master love the dog? What is so special about the dog?"

Then it thought about it and came to the wonderful conclusion: "Because he barks, so he is loved. So I will throw this dog out; I will bark whole night."

And it started barking, and the poor washerman wanted to sleep and this was disturbing him. So he came out with a big stick and bellowed it so hard until it stopped barking.

So the idea is that unless we know what is our nature and in accordance with our nature we have to grow — that is what the scripture has to tell us.

Scripture as a Map

Without the scripture we will not know what is our dharma. As I mentioned, you know, it is only the scripture which tells us that we came from God. Therefore what is our goal? To go back to God.

It is our goal because — not because the scripture is telling. The scripture is only telling us what we would have done otherwise with great difficulty. Scripture is like a map. It tells you: "Oh, you want to go there? Okay, this is the best way to go there."

Śrī Rāmakṛṣṇa's words: "Scriptures are like — a good scripture is like a good map."

So this is why this source is called Veda.

Vedāṅgas: Aids to Understanding the Vedas

Vedas — as we mentioned, four Vedas are there — but there are certain ways of understanding Vedas. And to understand the Vedas properly, there are six types of scripture, what are called auxiliary scriptures, called Vedāṅgas.

Aṅga means limb; Vedāṅgas means limbs of Vedas. They are not Vedas themselves; they are aids to understand a scripture properly — like dictionaries, you know. What is this? What does this word mean? It is a new word.

The Story of "God Only Knows"

What does this word mean? Like a "GOK" — have you heard the word GOK? GOK? You never heard? You know, in a hospital ward, they keep a chart by the side of the patients. They write: what disease, when he was admitted, what disease was diagnosed, what medication is being given, what is the present condition, temperature, blood pressure, etc.

So one junior, new doctor has come and he was asked by his senior: "Go and have a look." So he went. By the bedside of one patient: "This fellow suffers from disease GOK." He never heard about this word. So he ran, because it is a new disease. "What does GOK mean?"

So the fellow said: "Don't tell anybody — God Only Knows!"

So a word comes, you come across a word — how will you understand it?

Language Changes

So Vedas is an evolution of several thousands, hundreds of centuries. Therefore we don't know certain words, because, you know, language changes. How wonderfully language changes!

When I was in UK two years back, after hearing my talk, somebody came and complimented me: "You are wicked." I was taken aback. After hearing such a fine talk, he says: "You are wicked." Then someone explained to me: "It is a big compliment. 'Wicked' means it is wonderful!"

The Six Vedāṅgas

So to understand Vedic words properly, in its proper context, these limbs have come. So these are the limbs, Vedāṅgas:

Śikṣā — Correct pronunciation of Vedic texts
Kalpa Sūtras — The correct performance of rituals, etc.
Vyākaraṇa — Study of grammar
Nirukta — Etymology of Vedic words
Chandas — Prosody
Jyotiṣa — Astrology

Because our Vedas believed that astrology is necessary to perform certain actions, we all follow that. When do you celebrate Śrī Rāmakṛṣṇa's birthday? On the day, on the tithi. When do you observe Ekādaśī? On Ekādaśī day.

So when do you observe Ekādaśī? "I don't know, Swamiji."

This is jyotiṣa. Means the moment from astronomy came astrology: "This day is good."

So to determine which day is good for a particular type of ritual, so that it can yield us the better value, better result — astrology is very necessary, not in the stupid sense.

Our ancestors believed in astrology. Śrī Rāmakṛṣṇa's father was a great astrologer himself. Not only he — Rām Kumār, Rāmeśwar, Śrī Rāmakṛṣṇa himself — he predicted, of course from his yogic powers, not studying astrology or any such things.

Kalpa Sūtras and Their Subdivisions

Among them — there is this Vedāṅgas, there is one Vedāṅga called Kalpa Sūtra. Sūtra means aphoristic literature, very short sentence: Yoga cittavṛtti nirodhaḥ — "Yoga is the suppression of all mental modifications," etc. But elaboration should come from the teacher. These work like mnemonic things; it's called sūtra literature, Kalpa Sūtras.

Later on these Kalpa Sūtras have been subdivided into three parts. These are called:

Śrauta Sūtras
Gṛhya Sūtras
Dharma Sūtras

Śrauta Sūtras

So Śrauta Sūtras — how to correctly perform a ritual, as mentioned in the Vedas. They deal with it; we do not need to worry about it.

Gṛhya Sūtras

Then the second is Gṛhya Sūtras, which are very important. Gṛhya Sūtra means that literature which — Gṛhya means what? House. Gṛhya means what? What a householder should do, what rituals he should perform, how he should fix his goals of life, how he should keep his mind in a healthy condition, etc., etc. These are called Gṛhya Sūtras.

Dharma Sūtras and Dharma Śāstras

Elaboration of these Gṛhya Sūtras is called Dharma Sūtras. There was a particular type of literature called Dharma Sūtra in the earlier days. These Dharma Sūtras, being aphoristic literature, were very difficult. Later on, several people delved deep into them and understood thoroughly and made them elaborate.

There were many, many such teachers. Of those teachers, Manu Dharma Śāstra — one great soul called Manu, his Dharma Śāstra — is supposed to be the greatest, most elaborate guide even till today.

So these Dharma Sūtras, which are the short form of literature, later on became Dharma Śāstra — scriptures, elaboration of scriptures. So Manu Dharma Śāstra is the most important of these Dharma Śāstras.

What Do They Deal With?

So what do they do? Codes of conduct, rights, law, etc. Especially these Dharma Sūtras deal with certain important aspects:

The first is moral life — conduct, code of conduct
The second is law

Law means, you know, wherever there are two human beings, there would be disputes. You heard the English saying: "Where there is a will, there is a way." No, there is an American version of it: "Where there is a will, there is a relative!"

So wherever there are two human beings, there will be disputes. Now, nicely, properly, according to Dharma, one should bring about accord, harmony between them. It could be between husband and wife, between parents and children, between neighbors, between friends.

So, elaborately, to deal with these things: to whom the property belongs, and how, if at all, somebody steals or does something, how he should be punished, how he should be saved, etc. That is one part of this Dharma Śāstra.

This Hindu law in India, even today, is both what is called a secular law and there is also a Hindu law. Yes, there is a Sharia law for Muslims, you know. Wherever they live, there is a

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Sharia law.

Other Meanings of Dharma

Another meaning of Dharma is duty. According to our station in life, according to our job we are doing, according to the situation we are in, there is what is called a particular duty we have to do. Like this there are elaborate meanings.

Then another meaning is Dharma means Ācāra. Ācāra means what? Tradition. Follow the tradition. Sometimes the traditions have no value excepting they develop our adherence, faith, willpower.

You know, for example, a simple example to give you: when you have to do worship of any deity, then the deity must face either the East or the North. Now, excepting — suppose in England you have a house and the room, the door through which you enter into the shrine room, is facing the West. Then where will you put Śrī Rāmakṛṣṇa's photo? There is no way for you. According to the room you have to adjust. Otherwise you will have to put it on the way to the door, and every time you cross, you cross Rāmakṛṣṇa. That should not happen.

The thing is: where it is possible, one should follow the tradition. There is a tradition. A Swami, an elderly person should be saluted. What is the benefit of it? Of course there are definitely benefits. If you do praṇāma five times before lunch, you will get more hungry! If you are not hungry, in any case, it has its own value.

But it's a tradition because it develops reverence for everything. So reverence means ultimately it reaches only God. So even Śrī Rāmakṛṣṇa, it is said, in this age conquered the world, you know, by humility. His praṇāma is only humility. He is not saluting anyone. He is saluting the divine Lord, recognizing the divinity within each one. We may not recognize it, but he was recognizing it.

Understanding Dharma

There are these Dharma Śāstras — elaborate texts on these Dharma Sūtras. Of these, Manu Dharma Śāstra or Mānava Dharma Śāstra or Manu Smṛti is most famous.

Now the word Dharma is elusive. If you want to know in short what is Dharma, is there any way for us to understand? Yes. I will tell you how you can understand:

That which promotes our health, our wealth, our mind becomes pleasing, we evolve as a higher being, or ultimately gives us happiness both in this world and in the other world, both short-time happiness and also long-term happiness, and ultimately takes us to God — that is Dharma.

Swami Vivekananda's Definition

Swami Vivekananda has given a beautiful definition: Dharma is that act which takes you towards God, or to put it another way, which unfolds your own divinity.

Adharma is just the opposite. Whichever contracts, makes us forget our divinity, makes us unhappy — and unhappiness comes in so many ways: health, wealth, and external circumstances, internal circumstances, etc., etc.

Dharma and Karma

So Hindus believe in the law of karma, but this law of karma is the means. Simply: we are what we are because of what we have done, and we would be what we would be in the future depending upon what we do now.

Then karma is converted into Dharma. Do convert your karma into such a type of action that will always conduce to your welfare right now and also later in this life, in the other world also. That is the shortest description of what is called Dharma.

Translations and Meanings of Dharma

So the term Dharma is untranslatable in that it has no direct semantic equivalence in any Western language which conveys the resonance of associations expressed by the term. It has been variously translated as:

Duty
Religion
Justice
Law
Ethics
Religious merit
Principle
Right

And ultimately, more particularly, Dharma is the performance of Vedic ritual.

Dharma for Devotees of Śrī Rāmakṛṣṇa

Dharma is the performance of Vedic ritual. In case you are wondering, "But we don't know what is Vedic ritual," do not worry. If you are a devotee of Śrī Rāmakṛṣṇa, then what is your Dharma? Performance of Śrī Rāmakṛṣṇa pūjā, right?

Śrī Rāmakṛṣṇa — what is Śrī Rāmakṛṣṇa's pūjā? That you get his pleasure. Whatever pleases Śrī Rāmakṛṣṇa is the Dharma of Śrī Rāmakṛṣṇa's devotee. Whatever displeases Śrī Rāmakṛṣṇa is the Adharma of a devotee.

So what should the devotee of Rāmakṛṣṇa do? He should try to avoid the displeasure of Rāmakṛṣṇa and obtain the pleasure of Rāmakṛṣṇa. Simple as that.

Again, don't think, you know, Rāmakṛṣṇa is not a human being. If you bring rasgullās, Keshī Dās rasgullās, he will be pleased. But if you buy roadside rasgullās, he will not be pleased. No! He will be pleased with your — not what you bring, but what you are.

To Be or To Have

And strangely, Erich Fromm, one of my most favorite socio-psychologists — he tells that, you know, he has written a big book on this subject: "To Be or To Have."

You know how do we measure a person? By what the person has. "He is a doctor, he has so much money, he is beautiful, he has got these qualities," etc., etc., "talents," etc., "successful executive," etc.

He says: "No. That is absolutely useless. They may bring pleasure for others, but they won't bring pleasure certainly." The person's happiness totally depends upon not what he has, but what he is.

The Meaning of Svāsthya (Health)

Surprisingly, the Sanskrit word for health — do you know what it is? Svāsthya. We call it svāsthya. What does svāsthya mean? One who is himself is healthy. One who is not himself — the English word dis-ease. What is disease? Dis-ease.

So a person who is a child is a child — then he is healthy. An old man behaves like a child — then he is diseased. Or a young person behaves like an old person.

There was a film in "Extraordinary People" — one ten-year-old girl, how she is teaching, you know? She is on the television; she is teaching people. I was surprised. Very talented. Anyway, the point is: exceptional cases. They are called child geniuses, precocious people.

The Core Definition

Now what I am trying to tell is that Dharma is that which promotes our welfare now and hereafter in every way. That which makes us a better person — that is called Dharma. That which makes us a worse person — that is Adharma.

Now the word Dharma is most importantly used in Hinduism, applied to religion. We call it Hindu Dharma. So who is a good Hindu? Not who mechanically follows certain things. He must get the result. He must become a better person. Such a person is a good Hindu.

Otherwise, he may be — you know, there are so many people who use their sacred thread for scratching their backs! It's very useful in India. You know, lots of mosquitoes and others will be there. So they use this sacred thread. I also would have done the same thing under those circumstances!

But the point is: the sacred thread's purpose is to remind us what we ought to be. That is called real Dharma.

The Tragedy of Knowing Without Doing

Why should this scripture tell us about Dharma? You know, there was a great person, Duryodhana, and he was lying with his thighs broken in the battlefield. And somebody went to him and asked him: "See, you are a very wise man, intelligent person. You knew that this is going to be the result of what you have done. Not that you did all these things in ignorance. Knowing fully well you did. And why did you do that?"

Then, you know what he said? Most wonderful reply, which applies to all of us:

"I know what is right, what is Dharma — absolutely no desire to do it. I know what is not Dharma, what is Adharma — I have no willpower to keep myself away from it."

This is our peculiar condition. We all always — we know so many good things. But unfortunately we can't behave other than what we are behaving right now, knowing fully well. This is the worst tragedy in human life.

Saint Paul's Words

This is what Saint Paul has expressed: "The things I know I should do, I do not do. And the things I should not do, I cannot refrain myself from doing." This is the tragedy of life.

How to Know the Way

So how to know what is the way? There are certain beautiful hints given.

The Secret Hidden in a Cave

"The secret of Dharma is well hidden in a cave." Means it is not so easy.

This is not very relevant to our present topic, but I will bring it to your notice. You know, Draupadī was ordered to be disrobed in the Kaurava Sabhā court. Then she said, before you do this, "I want to ask Bhīṣma and others." She put a very wonderful question. She said:

"I became yours. How did I become yours? I am the wife of the Pāṇḍavas." He said, "You know, he lost you in this gambling business."

Then she asked Bhīṣma and others: "Did he lose himself first and then lose me? Or did he lose me first and then lose himself?"

Everybody kept their heads bent. Because she was the last one. If a man had lost himself, what right has he got to lose others, a human being and others? Dharma is so difficult.

Following the Great Souls

So what is the way? The scripture also tells, there is a way: That path by which great souls have trodden — that is Dharma.

Because it is so difficult to understand what is Dharma. Sometimes you may have to do something which doesn't look like a good deed to do at all.

Suppose, you know, there is one person, maybe a child. He has got an AK-47 in his hands and he is shooting everybody. Now, should you shoot the child to stop him or not? On the one side, he is a child. He doesn't know what he is doing. But what he is doing is very harmful to many people.

Now, really, to decide what you should do, what you should not do — it takes a lot of thinking. But there is no easy way to tell. That's why we have to follow the footsteps of the great people.

Following Your Chosen Ideal

Who is the person whose footsteps we have to follow?

Christians should follow in the footsteps of Christ.
The devotees of Śrī Rāmakṛṣṇa should follow the footsteps of Śrī Rāmakṛṣṇa.
The devotees of Holy Mother should follow the footsteps of Holy Mother.

Following Holy Mother's Example

I will just briefly discuss before I elaborate what is Dharma. Suppose somebody is Holy Mother's devotee and he says: "Mother, I am your child." A child should have what is called the nature of the mother. A child should be inheriting the nature of the mother.

So if we are the children of Holy Mother, then we should also follow the footsteps of the Holy Mother so that we can claim to be the real children of Holy Mother.

I am just giving you a brief example. One Swami has written a beautiful article on this. I am just extracting the important points in that.

Praise of Holy Mother

There is a beautiful verse in praise of her:

Salutations to that Mother whose conduct, whose life, whose whole personality, who is the very embodiment of purity itself.

Here purity is equated to Dharma.

Ten Qualities of Holy Mother

If we want to be following the footsteps — because we don't know what is real — Dharma means that code of action which will give us immediate happiness as well as long-term happiness, happiness here and also everywhere. What should we do? Here are ten things:

Reverence for all things
Same-sightedness
Compassion and concern for all
No fault-finding
Mercy and forgiveness
Unconditional love
Patience and forbearance
Intense activity
Service of all as worship
Blame none for one's suffering

What beautiful analysis of Holy Mother! This is the embodiment of Holy Mother. These ten — there are many other qualities, but these ten are the most important qualities of which Holy Mother's embodiment is personified. This is what is meant by purity, right?

How Did She Attain These Qualities?

Now how did she get all these qualities? By sitting in an easy chair? Every action of hers reflects, expresses these ten qualities, right? That is called Dharma.

If we also follow in her footsteps, then we also slowly, little by little — maybe it will take a long time, maybe we will never reach her perfection, doesn't matter. It is not how much we attained these qualities that is important. What's important is how much sincerely we attempt to do that.

The Parable of the Pilgrim

To make this point clear, I'll have to give an example from Śrī Rāmakṛṣṇa's Gospel. He says, you know, somebody is very sincerely longing to go to Purī Jagannātha, but unfortunately he did not know the way. So he was going in the opposite direction. Instead of going to the south, he was going towards the north.

But on the way some people said: "My good man, where are you going?" "Oh, I want to visit Lord Jagannātha." "Oh no, no, this is not the way. You please go back and head south."

So what is meant is: very soon this person will be guided towards his destination — because not what he is doing, but how sincerely he is doing.

God's Grace for Sincere Seekers

This is one. The second teaching is: "If any man takes one step towards Me, I will take ten steps towards him."

That means what? Suppose nobody was there to guide this man. Imaginary thing: he is starting going north. Do you know what God will do? He will shift the whole of Purī Jagannātha and place it on his way! So that after going a few steps, what will he find? Purī Jagannātha.

In case you are wondering, "This is my creation," you know, there was a great soul, a fourth-caste man in Uḍupi. In South India there is a place called Uḍupi. In Uḍupi there is a temple, Śrī Kṛṣṇa's temple. Mādhva Sampradāya people worship there.

The deity was facing, you know, the normal way. There was a fourth-caste man and he was not allowed to see. He was sitting outside and weeping: "Lord, am I to be deprived of Your darśana just because I'm fourth-caste?"

You know what the Lord did? Simply, in the direction of the devotee, the direction in which the devotee was sitting, the whole wall broke down and the God — his whole image — turned towards him. And he told him: "Now see Me to your heart's content."

And the priests were forced now to construct their door so that even today the Lord is facing that direction, not in the original direction.

God is Here and Now

So this is the truth. God will always help us if we are only sincere. The point is: we can only attempt to do a little bit according to our energy, but we can do it sincerely. If we do that, then it doesn't matter whether we have gone one step or hundred steps. God's compassion will envelop us, because He is everywhere.

God is not a destination. He is not a hundred miles away. Where is God? He is nowhere. He is nowhere means what? He is now here. He is here.

So He will see our heart. Immediately He will reveal Himself to us. Only thing is: don't think God is cruel, is taking revenge on you. No. It is our problem.

Practicing the Qualities

If we are wanting to follow the footsteps of Holy Mother, we will have to think about these ten qualities, meditate upon them, see whether every action of ours is in accordance with this or not. Sincerely we should try. Then very soon Mother's grace will make us completely perfect.

This is the meaning of Dharma: That path by which great people have traveled — that is our way.

Conclusion

So there are a few other points which I would like to speak in my next class. Next class will be there.

Closing Prayer

ॐ शान्तिः शान्तिः शान्तिः

Om Śānti, Śānti, Śāntih.

Om, peace, peace, peace be unto all.

Hinduism 13