Transcript (Not Corrected)

Vedic Life and Dharma: A Comprehensive Guide

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.

The Third Stage of Life: Vanaprastha

In our last class, we discussed the duties of both a student as well as a householder. Now we will discuss in this class further things.

Understanding Vanaprastha

The third stage of life is called Vanaprastha. Vanaprastha means semi-retired life—not to do what one likes to do, but to progress in spiritual life. But it is important to know when to retire. There are people who do not know how to retire, and that is very detrimental not only to one's individual life but also to the whole of society.

When to Retire

When a person has come of age, has married, has children, has brought up the children, and they have grown old—now they can stand on their own feet—that is the time to think: "What shall I do now?" When a person's skin becomes wrinkled, when he starts seeing silver streaks, he should think deeply: "What is my duty now?"

Shri Ramakrishna's Teaching on Sandhya

Shri Ramakrishna has a beautiful way of putting these things. You know sandhya—sandhya means the conjunction between day and night, both early in the morning and also in the evening time. How to know the right time? In those days, watches were not there, and many times it is not possible to even judge by the sunlight.

How to know? He used to say: "I just look at my hair and my hand. If I can see them, then it is past sandhya. If I can't see, that is the sandhya time, and that is the best time for thinking about God."

The Transition to Vanaprastha

When a man's skin becomes wrinkled, hair turns a little bit greyish, then he should retire into a solitary place, having handed over all his duties. This helps in two ways:

For the Elders: Often the elders, parents or whatever, they do not want to relinquish their power, their position, and that would not conduce to the development or growth of youngsters. Mind you, in the olden days the youngsters would not go away anywhere; they would be at home. Sometimes, you know, they would be cursing the parents: "When are they going to kick the bucket?" It's a very painful state, but they can't tell because society doesn't approve.
For the Younger Generation: These days there is no problem. They simply, as soon as they grow up, have separate apartments, separate everything. It is good in a way—they can stand on their own feet. But the parents, the elders, must realize that handing over the responsibilities is one way of ensuring that these youngsters also learn how to share responsibility, etc.

What Does One Do After Retiring?

What did Shri Ramakrishna say? What was his third commandment? Nirjane sthā, maje maje—go to a solitary place now and then, and think deeply about God. What is this indicating about the state of vanaprastha? Be prepared for vanaprastha life also.

This is also important for us to know. "Okay, I know all about Hindu division of life, and as soon as I am 50, I will jump into vanaprastha." We cannot do that. We have to prepare ourselves to be able to use that solitary life.

Preparing for Retirement

And how can we do that? Shri Ramakrishna's advice: Now and then go to some solitary place, spend a few days there, and you will see it becomes a preparation for a permanent state of life.

Retirement is the most painful thing nowadays unless people know how to use it. Otherwise, they will be playing bingo. Nowadays, you know, government also is making arrangements to see that these retirees are not burdens.

The Life of a Vanaprastha

What does this life consist of?

First: Frugal living means living with the bare necessities—minimum necessities. Then a lot of unemployment problems will go away. Even if people learn nowadays how to reduce their style of life, a lot of other people could get employment. They can also live a good life. Too much greed is counterproductive, which is abundantly proved now.

Second: Serving guests, etc. Those who live in solitary places must serve guests. How does service to the guests or to visitors work when he himself is having minimum possessions? The idea is that his very life must promote spiritual inspiration in those who come to that person. "Oh, this person can live such a happy life even though he has very few things!" That's a marvelous idea.

Third: But how does he pass the whole day? Two things he has to do:

Study of scriptures
Upasana—contemplation on his chosen deity

There are many forms of contemplation in our Vedas. But for our modern times, you can think of Ramakrishna, Christ, Buddha, or any high, noble ideal. This is how a vanaprastha should live.

Scriptural Guidelines for Vanaprastha

So when a householder sees his skin wrinkled and his hair white and the sons of his sons—that means grandsons—he may resort to the forest. Abandoning all food raised by cultivation and all his belongings, he may depart into the forest, either committing his wife to his sons or accompanied by her.

Taking with him the sacred fire and implements required for domestic sacrifices, he may go forth from the village into the forest and reside there, duly controlling his senses. Let him offer five great sacrifices according to the rule, with various kinds of pure food fit for ascetics, or with herbs, roots, and fruits.

These and other observances must a brāhmaṇa who dwells in the forest diligently practice. And in order to attain complete union with the Supreme Soul, he must study the various sacred texts contained in the Upanishads.

Shankaracharya's Three Practices

The great Shankaracharya had condensed this type of life into three words: Shravana, Manana, Nididhyasana.

1. Shravana (Listening/Receiving)

Shravana means not just hearing, but receiving with eagerness. What type of eagerness? Shri Ramakrishna gives an example:

There is a man who lost his job and he is going to various places asking, "Where can I get a job?" Everywhere he is getting the reply: "There is no vacancy." Suddenly he goes to one place and the man says, "Yes, we have a vacancy. You can join us." Just see how glad he becomes hearing that news!

So like that, shravana means we are eager: "What is it that can advance my spiritual life?" That is called shravana.

2. Manana (Reflection)

And then manana—having received it, he must do manana. To impress upon us this idea of manana, Shri Ramakrishna used to sing a beautiful song:

Dūbū dūbū bhai, rūp sāgare āmar man

"O mind, dive deep, dive deep into the depths of the ocean of God. If you can dive to the deepest place in the ocean of Satchidananda, then you will get an invaluable jewel. What is that? Prema-ratna-dhana—the diamond called prema."

Prema means supreme love for God. Until we attain to that supreme love, our devotion is not called prema; it is called kāma. This is the difference between kāma and prema:

If we love anybody, anything for the sake of our own enjoyment, worldly enjoyment, that is called kāma.
But if it is for the sake of God, without any motive, that is called prema.

3. Nididhyasana (Meditation)

So that is what this vanaprastha should do: Dive deep through shravana, manana, and nididhyasana. Think deeply, meditate upon things. That is how he should develop a habit of spending his time. That is the life of vanaprastha. Then he becomes a great inspiration for all the people.

The Fourth Stage: Sannyasa

Then there will come a time when the person may feel that he should renounce physically this worldly life. There is a formal process for this, which is called sannyāsa.

The Meaning of Sannyasa

This is the fourth and final āshrama. This word sannyāsa has two meanings:

Physically: A person renounces all the ties that bind him to the world. He puts on a particular type of uniform. Everybody will know he is a monk; she is a nun. So they would help the person maintain his or her life by giving food, etc.
Spiritually: The real meaning is to renounce the idea that this world is real and acquire the idea that God is real.

When Does True Religion Begin?

In fact, true religion starts only then, according to Swami Vivekananda. What did he say? He said: "Religion is realization." What realization? That I am the Ātman. When a person realizes it, then only does he become religious.

Once Swami Brahmananda was asked, "When does spiritual life start?" You know what he said? He said, "After a man experiences nirvikalpa samādhi, spiritual life starts." Do not be frightened. It will come. One day it will come. He will take to a formal life.

Two Types of Sannyasa

Then he has to renounce his wife, according to the rule. And there are two types of sannyāsa. In our scriptures—I am talking about Hinduism—every religion has got a monastic system, overtly or covertly. There are two types of monastic life according to Hinduism:

1. Vividisha Sannyasa

Vividisha sannyāsa: "Vividisha" means "I haven't realized God, but I will take to monastic life so that I can strive more deeply." This is "to know"—vividisha means to realize, eagerness to realize God, intense yearning to become one with the Supreme Soul. He has not yet become.

2. Vidvat Sannyasa

But there are some exceptional cases where the mind of such a person is so great that he had already realized God. So he need not actually renounce the world. Mentally he is already a realized soul. Nothing can bind him. But he feels an urge, by the grace of God, to stand as an ideal, as an inspiration for others.

Example: Shri Ramakrishna, Swami Vivekananda. Shri Ramakrishna's sannyāsa—long after he attained God-realization, he took to sannyāsa. There was no need. But he did it because he had to start this special monastic tradition, which now is known as the Ramakrishna Order. It is a monastic tradition-based institution. Do not forget it. It is not a householder-based institution; it is a monastic-based institution.

The idea is that the devotees that come here, slowly they will also—in this life or in the next life—become monastic members. At least we are hoping.

Duties of a Sannyasi

So what does this person do? What do these persons do?

In the case of a realized soul: He simply leads the life because he has already done what needs to be done.

In the case of the other person: There are certain very strict rules and regulations. He hasn't realized God, but he has renounced the world. He has two duties:

For himself: So that he will realize God. He will progress further in spiritual life. It is purely for his own spiritual advancement.
For society: To be an ideal for the whole society.

A Beautiful Story from Shri Ramakrishna

Let me tell you one beautiful story from Shri Ramakrishna's parables:

There was a drama in which there was a role of a monk. There was one actor who took up that role of a monk. He had acted it so brilliantly that the audience were all in ecstasy because it was wonderful.

So somebody, a rich man, said, "You have done very well. Here is one rupee. I want to reward you." This man folded his hands and said, "No, I can't take it," and he went away, disappeared.

After some time, he removed all his monk's clothes, then he came and said, "Give me that rupee now."

You know the idea of what Shri Ramakrishna is telling? Even though he was not a real monk, he felt conscious that as long as he was wearing that type of uniform, he must behave in accordance with that. What a wonderful lesson!

Examples of Great Monks

That's why Shri Ramakrishna could not even touch any metal. Swami Vivekananda, in later life, could not touch it. Swami Akhandananda said, "I have taken a vow that I will not touch any metal." Later on, for the sake of work, they accepted it. But they never cared for money and riches and all those things. What great lives they have led in front of our eyes!

Rules for a Sannyasi

In our dharma-shāstras, certain rules and regulations—very strict rules and regulations—have been given for a sannyāsi. The rules for a sannyāsi are very, very great because he stands as the supreme ideal of the Hindu way of life. Here are some:

Such a sannyāsi shall neither possess a fire nor a dwelling. He may go to a village for his food. He shall be indifferent to everything, firm of purpose, meditating and concentrating his mind on Brahman.

A potsherd—a broken mud pot—for his alms bowl, the roots of trees for a dwelling, coarse worn-out garments, life in solitude, and indifference towards everything—these are the marks of one who has attained liberation.

Just recall the life of Saint Francis of Assisi. You will see how he started, how he lived his life. You will have some idea. That is what the direct disciples of Shri Ramakrishna had also done.

Neither Desire to Live Nor to Die

"Let him not desire to die. Let him not desire to live."

What great teaching, you know! "Oh, I am old, I am suffering. Oh Lord, if you are gracious, when are you going to take me away?" No! God has allotted—He wants you to live this kind of life. Don't desire to live, but don't desire to die. That is real renunciation.

Everybody will renounce, you know, when it is not good. Monkhood is such a high ideal. It's a state of mind—total dependence upon God.

The Example of Swami Premeshananda

Even though he may live in a palace, there was a great soul, Swami Premeshananda. With his life's blood, he established and made the Shillong Ashrama grow. Now, he was there for many years. And because of him, more than 60 or 70 young men and women renounced the world and became monks.

Do you know how we measure the greatness of a monk in our order? If he can make at least 5-6 people monks or nuns, then he is great.

A monk should be totally dependent upon God only. So this Premeshanandaji inspired people. And his book, by the way, has been translated into English in three parts: Go Forward—a treasure house, spiritual as well as worldly advice. A treasure house. Go Forward.

Swami Premeswarananda's Renunciation

So a time came when Mahapurush Maharaj told Swami Premeshananda (then Indradayal Bhattacharya): "It is time for you to come away." For so many years—probably 20-25 years—he was there. And when he left that ashrama, everybody was surprised because he had, you know, that hand-woven bag, shoulder bag, and in that, two pairs of clothes. That's all his property. Everything he left behind.

And somebody asked, "Don't you have anything else?" He said, "I have nothing here. This is all I need for my immediate purpose. That is it." And he said, "Ramakrishna will provide me." This is called sannyāsa, monastic life.

Swami Premeshananda, when he died, they just found one pair of clothes, nothing else, even though he was the manager of the whole ashrama for such a long time. That is the ideal. We may not all be up to it, but that is our final destination, final goal.

In any case, how many clothes will we be taking when we depart from this world? Find out.

Further Guidelines for Sannyasis

"Let him not desire to die. Let him not desire to live. Let him wait for his appointed time as a servant waits for the payment of his wages. Let him patiently bear hardship. Let him not insult anybody. And let him not become anybody's enemy for the sake of this perishable body."

The Bhikshu Gita

There is a beautiful poem called Bhikṣu Gītā in the Bhāgavatam. "Gītā" means song. "Bhikṣu" means a mendicant.

There was a rich merchant who was very miserly. He never gave anything, not only to others but even his own family members. Everybody hated him. Finally, they kicked him out. He lost everything. Then, you see, he had no option but to live like a monk.

Everybody started to hate him, insult him, and spit upon him. Unprintable words—the Bhāgavatam uses them; it printed such language. People treated him in that way. But he said, "No, I have renounced. I saw what was the other side of life. Now I will see this side of life also. I will bear everything with equanimity."

It is worth reading the Bhikṣu Gītā in the Bhāgavatam.

A Sannyasi's Response to the World

So people say so many things. A sannyāsi has no right to retaliate. Ramakrishna used to say: "A householder must hiss. But a monk should not even hiss. He has no moral right to do it. And if he does it, then he is not a real good monk."

Against an angry man, let him not in return shower anger. Let him bless when he is cursed. And let him not utter speech devoid of truth, scattered at the seven gates.

Rules for Begging and Food

Let him go to beg once a day. Let him not be eager to obtain a large quantity of alms, for an ascetic who eagerly seeks alms attaches himself also to sensual enjoyment.

The Example of Sadashiva Brahmendra

There was a great soul called Sadashiva Brahmendra. He used to go for begging. And many people recognized his greatness, so they used to give a lot of delicacies. You know what he used to do? He used to wander about on the banks of the Cauvery. As soon as the alms were collected in his jholi (we call it a cloth bag), he would take the whole lot to the Cauvery and dip it in the waters so that all the spices, salt, everything would be washed off. And if any sweet was there, everything would be washed off. He would eat just the plain food. These are the ideals I am talking about.

When to Beg

When no smoke ascends from the kitchen, when the pestle lies motionless, when the embers have been extinguished, when the people have finished their meal, when the remnants in the dishes have been removed—let that ascetic always go to beg.

When should he go to beg? When everybody has finished. Otherwise, some people feel, "Oh, here is a monk, let us give." That means he may be depriving them of their share. Then what will remain? The idea is, God will provide for him, not any people. God should provide. If God wants him to have something, why not?

Contentment and Detachment

Let him not be sorry when he obtains nothing, nor rejoice when he obtains something. Let him accept so much only as will sustain life. Let him not care about the quality of his utensils.

Making over the merit of his own good actions to his friends and the sins of his evil deeds to his enemies, he attains the eternal Brahman by the practice of meditation.

When, by the disposition of his heart, he becomes indifferent to all objects, he obtains eternal happiness, both in this world and after life. He who has in this manner gradually given up all attachments and is freed from all the pairs of opposites, reposes in Brahman alone.

The Highest Stage

This is the highest, final stage of attainment.

Summary of the Ashramas

So you see what a beautiful concept—the Hindu concept, ideal of life: progress gradually.

Student Life (Brahmacharya): Know what is life, what is the goal, what is the way.
Householder's Life (Grihastha): Fulfill the desires legitimately, in balance, and obtain some amount of purity, and at the same time, think of God, rely upon God.
Vanaprastha: The third stage—pay more attention to spiritual progress.
Sannyasa: Finally, cut off all bonds and ever repose in the eternal Brahman.

This is the ideal. How much we are able to attain to, that is a different matter. At least this beautiful planning for life, this concept of life, is something most marvelous. I don't think I have seen such a clear exposition anywhere else.

Varna Dharma: The Four Personality Types

Introduction to Varna

There are many types of dharmas, but before I take up the next subject, which is varna dharma... So one idea of this dharma is a plan—how dharma should be practiced in one's individual life through student life, householder's life, retired life, and renunciate's life.

But as I said, people are classified into four types of personalities. This is called varna. How are they classified? According to guṇa (qualities) and karma (action). Later on, unfortunately, it became what we call now the caste system. But in the earlier days, if you read our scriptures, you will see it was very flexible.

All Are Born Equal

In fact, there is a beautiful verse which I am going to read shortly. It says: All men are born equal, but according to the qualities which they have, according to the type of work they do, according to the type of character, they soon fall into these four categories.

It's a beautiful division. But the purpose of that division is not to divide people permanently into that category. It is to say:

"Students, you are not very intelligent, so you will be in the lowest grade."
"You are a little more intelligent, you will be in the middle grade."
"You are very intelligent, you will be in a special grade."

No two human beings are alike. Therefore, they have been divided. All are equally potentially divine. But the manifestation of that potentiality is at different levels of manifestation. So accordingly, they must be shown the way to further progress in life. That is the basis of this: guṇa and karma.

The Four Varnas

What are those four? As you already know: Brāhmaṇa, Kṣatriya, Vaishya, and Shūdra.

1. Brahmana (The Spiritual Personality)

Brāhmaṇa means a spiritual personality. He whose mind is totally intent upon only spiritual life. He who studies only scriptures and nothing else. He wants to attain only God and nothing else. He who is unselfish. And he who wants to do good only to the world. Such a personality is called a brāhmaṇa.

2. Kshatriya (The Warriors and Leaders)

There are people who are very dynamic, full of energy. And they want to lead. They want to become leaders. And they want to do something. Their minds are very good, beautiful, brilliant, intelligent. But they are very active. They cannot sit still. They have to do something. Such people are called kṣatriyas.

3. Vaishya (The Merchants)

Then there are people who are very active, quite brilliant—not so brilliant, but quite brilliant. Intelligent. But they don't want to do any good to the world. They are completely selfish. They want to get everything for themselves and for their own family. This is called vaishyas.

4. Shudra (Those with Less Energy)

And there are people who have very little intelligence, very little energy, and they are lethargic, etc.

The Three Gunas

According to Hinduism, why do these personalities happen to have this kind of exhibitions? Because of three main qualities. What are they? Sattva, rajas, and tamas.

When sattva quality is dominant, he will become a brāhmaṇa.
When rajasic quality is dominant but controlled by sattva, he will become a kṣatriya.
When rajasic quality is dominant but controlled by tamas, he will be called a vaishya.
When a person is exhibiting dominantly tamasic quality, he will be called a shūdra.

The Fluidity of Qualities

Now, these are not cut-and-dried things. In our own life, at different stages, even every day, early morning and just before bed, we are sāttvic people. As the sun rises, our blood pressure also starts to rise, then we become rājasic people—very idealistic.

But as soon as we enter into the train, enter into our car, and get into a traffic jam, then we start cursing others, thinking how to reach earlier, to elbow somehow or other—then we become vaishyas!

Then after some time, you know, if you say "Today is Sunday, I will go to Swami's class," and you sit in the front seat and start nodding your head—tāmasic quality!

The Purpose of Varna

The idea again is: from a lower quality, slowly work out and then progress towards higher quality. So the duties have also been allotted in such a way that it only helps them to progress from a lower quality to a higher quality.

And as I mentioned, it is not to permanently keep the fourth class or unfortunate people in that position, as slaves, as workers, as domestic servants. No! It is to help them also to grow up slowly, slowly.

Swami Vivekananda on Caste

Swami Vivekananda had given a beautiful talk in India, and he said: This caste system is very good, but without the pernicious idea of privilege. Privileges must go, but the caste system itself must remain, because you cannot put everybody into the same category.

So he said: "A sweeper is as great in his place as a king. A king cannot sweep properly; neither can a sweeper rule a kingdom properly." This is the broad division.

The Famous Verse on Equality

This first is guṇa. Then karma means action. Some brāhmaṇas there are who are not so spiritually inclined but took to archery and business, etc. So this is how degradation has started. But that should not be. We are only talking about the ideals of how a person can progress from one state to another.

I mentioned that we are all born equal. Nobody is superior. Nobody is inferior. We are all born—all babies are born—not great. So we are all born equal. But do not think all babies are equal. All seeds look alike. Some seeds are ordinary seeds; some seeds are hybrid seeds. Differentiation comes only later on.

So there is a beautiful verse:

Janmanā jāyate shūdraḥ

By birth, all of us are shūdras.

Saṃskārāt bhavej dvijaḥ

By saṃskāras (certain sacraments, a certain way of life), we become dvija (twice-born, born a second time). That means one has attained to a higher quality of life.

Veda-pāṭhād bhavet vipraḥ

By the study of spiritual scriptures and practice of spiritual teachings, one becomes a vipra.

Brahma jānāti brāhmaṇaḥ

Only when a person realizes Brahman is he entitled to be called a brāhmaṇa.

So that is the most beautiful verse, which is the essence of this division of people into these four personalities.

Duties of the Four Varnas

How should these people behave? Now there are dharmas—what is called sāmānya dharma (common dharma). This means certain guidelines for leading life that are equal for, common to, all people. Whether they are the fourth class, third class, second class, first class, doesn't matter. Children, old people, grown-up people—these are sāmānya dharma.

Certain types of duties, etc., are specific to the individuals, to the families. Now āshrama dharma means how one should behave according to the stage in one's life. That is specific. How one should behave according to one's caste or varna—that is also specific. But there are certain common things that is called universal dharma, vishva dharma.

What is Universal Dharma?

Do you know what universal dharma is? Once somebody asked a famous rabbi: "Can you explain Judaism?" And he said, "I don't have much time." And Judaism is supposed to be a very complex religion, even more complex than Hinduism in one way.

So this rabbi was very wise. He said, "If you don't have time, I also don't have time to explain to you. I will tell you: What you wish others to do to you, you do that. And what you don't wish others to do to you, don't do it to others. If you understood this, the rest is commentary."

This is called universal dharma.

The Ten Qualities of Samanya Dharma

But in our Manusmṛti and Mahābhārata, there are ten qualities to be developed. These are called sāmānya dharma:

Contentment
Forgiveness
Self-restraint
Non-stealing
Purity
Control of senses
Discrimination between right and wrong, also between the real and the unreal
Spiritual knowledge
Truthfulness
Absence of anger

All these come under the general or universal dharma. These are the tenfold characteristics of dharma according to Manu. Follow this and you will be following dharma correctly.

Specific Dharmas

Now dharma also, as I mentioned, there are specific dharmas. There is individual dharma. There is family dharma called kula dharma. And there is also what is called societal dharma. Because we are individuals, we are members of the family, and we are also members of a society.

That is where āshrama dharma—dharma according to the stages of one's life—and also according to one's particular caste or type of personality, is very important.

Modern Understanding of Varna

Interestingly, many people nowadays severely criticize the caste system. As it exists, as it is misused, their criticisms are absolutely right. But then, if it is understood in the light of types of personality, then the caste system is absolutely right.

To give an example: Suppose a modern young man or woman wants to get a job. They have what you call a psychological profile. You know, some psychologists are employed. You will not be told that they are psychologists. Simply, one of the interviewers will go on putting certain types of questions. And depending upon the answer, he will classify you under a certain category.

And at the end, you will know the result. The result is either you will be given the job or you will not be given the job. But the report goes to the officials: "This person's psychological profile is unfit or fit for this kind of job."

Even more interesting: When some murders take place, there are psychologists who try to get into the mindset of those murderers, especially if they are not caught. "What type of person could commit this kind of crime?" Psychological profiles.

This is what our ancient Hindu ṛṣis have done. They studied the behavior of people, classified them under four of these things.

Yamas and Niyamas

So we are talking about common dharma, and those ten qualities I mentioned. In another way of putting these things, you know Patañjali Ṛṣi's Yoga Sūtras? There are ten dharmas. They are called yamas and niyamas.

The Five Yamas (Self-Restraint)

Ahiṃsā (non-violence)
Truthfulness
Celibacy in thought, word, and deed
Non-stealing
Non-covetousness

These constitute yama or self-restraint.

The Five Niyamas (Religious Observance)

Internal and external purity
Contentment
Austerity
Study of scriptures or recitation of mantra
Consecration of the fruits of all one's actions to the Lord

These constitute niyama or religious observance.

Further Elaboration in the Bhagavad Gita

If you want further elaboration, in the Bhagavad Gītā, there is the 16th chapter. It is specially dedicated to the sāmānya dharma. What is that? Daivī-āsura-sampad-vibhāga-yoga—division of one's qualities of a spiritual personality and qualities of a demonic personality.

The idea is you must know what type of qualities you have. But all these discussions, you know, elaborations, can fall into four types of character. Keep it in mind—four types of qualities which all of us must take up.

The Four Supreme Qualities

What are these? The greatest of all the qualities is called ahiṃsā, non-violence. Ahiṃso paramo dharmaḥ—ahiṃsā is the supreme dharma: non-violence, truthfulness, observance of truthfulness, purity, self-control.

Ahiṃsā is non-violence, satya is truthfulness, dharma, and purity is shaucha. If anybody remembers these four, he will become the greatest spiritual personality. So all the duties are there for us so that we develop these four qualities. And that will gradually unfold our divinity and take us to the highest goal.

Detailed Duties of the Four Varnas

So briefly, the society is divided into four categories. These are called, in other words: philosophers, warriors, cultivators and merchantsmen, and domestic servants or menial servants. These are the four.

The Scriptural Basis

Here I want to bring to your notice that these are not arbitrary types of division. Some brāhmaṇas are accused: "You have arrogated for yourself the highest position!" Our scriptures are telling: The Creator created all human beings with their four divisions.

The complexion of brāhmaṇas that was obtained was white. That which the kṣatriyas obtained was red. That which the vaishyas got was yellow. And that which was given to the shūdras was black. So white, red, yellow, and black.

White is a symbol for sattva-guṇa.
Red is the symbol for rajo-guṇa. That is why red light—rajo-guṇa means "stop there, start there." Green means "start." Rajo-guṇa means "don't have rajo-guṇa, stop there."
Yellow means a mixture of red and black.
Black means pure darkness, inertia, tamas.

This is the beautiful division that has been made.

The True Nature of Varna

Bharadvāja said: "If the distinction between the four orders of human beings be made by means only of color, then it seems that all the four orders have been mingled together." That is not right.

So another ṛṣi said: "There is really no distinction between the different orders. The whole world at first consisted of brāhmaṇas, created equal by the Creator. Men have, in consequence of their actions, become distributed into different orders."

How Degeneration Occurs

How do they become? How does degeneration come?

From Brahmana to Kshatriya: They that became fond of indulging in desire and enjoying pleasures, possessed of the attributes of severity and wrath, endued with courage, unmindful of the duties of piety and worship—these brāhmaṇas became kṣatriyas. All are born brāhmaṇas only. But when they started indulging in uncontrolled worldly enjoyment, sensuality, then they became kṣatriyas.

From Brahmana to Vaishya: Again, those brāhmaṇas who, attending to the duties laid down for them, became possessed of both good attributes—goodness and passion—and took to the professions of cattle-rearing and agriculture, became vaishyas.

From Brahmana to Shudra: And those brāhmaṇas who started telling untruths, injuring other creatures, possessed of cupidity, engaged in all kinds of acts for a living, fallen away from purity of behavior, and thus wedded to the attribute of darkness, became the shūdras.

The Principle of Equality

All are born brāhmaṇas. But according to the type of activities, quality of their mind—what Shri Ramakrishna calls "lust and gold," kāma-kāñchana—to the extent they became possessed of these qualities, they degenerated themselves. Brāhmaṇas became kṣatriyas, brāhmaṇas became vaishyas, brāhmaṇas became shūdras.

That means what? All men are equal. All are potentially divine. But the responsibility lies upon us—how can we manifest our divinity?

If a person doesn't do anything, sleeps and sleeps, is inert, is dark, his brain is dull—he will be called a shūdra.
If the same person is extremely selfish, wants everything for himself and his family, he is a vaishya.
If the same person also enjoys but also shares his enjoyment with others and tries to cheer up the society—such persons are called kṣatriyas.
But the persons who are dedicated only to offering their whole life to others, for others' welfare—they are called brāhmaṇas.

Prāṇārpaṇa jagat-tāraṇa—Shri Ramakrishna was hymned as one who offered his whole life for the welfare of this world.

Specific Duties According to Varna

The Duties of a Brahmana

So in the Mahābhārata, Shānti Parva, there are wonderful descriptions of what are the duties of these four people. I will briefly tell you what distinguishes a brāhmaṇa, or philosophical or spiritual type of personality.

Self-restraint and studying have been declared to be the first duty of brāhmaṇas. I have no words to express how beautifully this concept is there. A person is not learned, but if he has self-restraint, then he is a first-class brāhmaṇa.

Then:

Study of the Vedas
Propagation of the Vedic teachings
Patience in undergoing austerities

By practicing these, all their acts are accomplished. So these are the two things:

Self-restraint
Study of the Vedas and propagation of the scriptures

This is their life's work.

Example: Gopala's Mother and Khudiram

You know, there was an incident. Swami Vivekananda returned from the USA, and some of his American devotees were there. And one day, he took them to see the mother of Gopala, Gopala's mother. And there, you know, she was a very poor woman. And on the way, he was giving a description of this old woman. He said: "That is the old India of fasts and vigils and prayers, passing away, never again to return."

You know, people—she was the typical embodiment of brāhmaṇa character. She was not, of course, studying Vedas and other things, but self-restraint, austerity of fasts and vigils and prayers.

But if you want this example for this teaching, I would say: Kṣudiram, the father of Shri Ramakrishna. You know, absolutely self-restraint, study of the scriptures, propagation of the scriptures. This is the brāhmaṇa quality.

The Duties of a Kshatriya

What should be the duty of the kṣatriyas? Second quality—warriors, protectors, political leaders, etc.

He should:

Protect the people
Always exert himself for the destruction of robbers and wicked people
Put forth his prowess in battle

These are very important. His main duty is twofold:

He should protect the good people, promote goodness
He should try to overcome the evil people so that the society will be protected

And if people do not—if kings or warriors or political officials, politicians or statesmen or government—fall from this ideal, then it is one of the worst type of kṣatriyas.

There is no higher duty for a kṣatriya than the suppression of evil people.

Secondary Duties of Kshatriyas

Then further:

Gifts
Study
Arranging for sacrifices

These are his secondary duties.

Establishing all his subjects in the observance of their respective duties, a king should cause all of them to do everything according to the dictates of righteousness. Whether he does or does not do any other act, if only he protects his subjects, he is regarded as the foremost among the kṣatriyas.

What a beautiful idea! What is the idea? Protect good people and try to subdue, control the evil people. And third is: see that his citizens follow their respective duties properly.

The Duties of a Vaishya

Then vaishyas. What should the vaishya do?

He should:

Make gifts
Study the Vedas
Perform sacrifices
Acquire wealth by fair means

Because he doesn't have a high spiritual life. But whatever he earns—you know, vaishyas means merchants, business people nowadays, business classes—who are the rulers today in today's world? It is the vaishyas. It is the business people. It is the merchants. It is the huge companies who contribute their, you know, "humble donations" to particular political parties.

"Humble donations"—what do you mean by humble donations? You will get back, you know, a thousand percent interest back in the form of concessions and other things.

The Ideal Vaishya

But a real good vaishya should:

Make gifts
Study the Vedas
Help others also in studying Vedas
Perform sacrifices

Why? Because he will have money to perform like pūjās and other things. And not only pūjās means—supposing the Ramakrishna Order ashram, one center, wants to construct a school or a hospital. To whom do you think we will go? To the politicians? No! We go to the rich people because they have the money.

We serve two purposes by this:

Our purpose is served
We are forcing him to be a little bit religious or spiritual by this

After all, it is not his money—he robbed it from others! So we rob a little bit of it from him in a legal way.

The Duties of a Shudra

Then the duty of the shūdra. Shūdra means that personality which is dull of intelligence, energy, and idealism. Such a person should:

Humbly serve all other people
Dedicate his service to the Divine Lord

So that slowly, through this dedicated service, he becomes more rājasic, he acquires more intelligence, and he understands better. That is how he rises in the estimate of spiritual progress. That is how he will make spiritual progress.

Summary and Transition to Samskaras

So these are the most important ideas we have. So two things we discussed in the last class and this class:

Āshrama Dharma: What are the specific duties of every man according to the stage that he is in?
Varṇa Dharma: What is varṇa dharma according to the type of personality?

Then we also indicated there are certain common dharmas which must be practiced by everybody, irrespective of which type of personality, which stage of the āshrama we are in, etc.

The Four Essential Qualities

And all these dharmas can be classified into four types, we said. What are they?

Non-violence (Ahiṃsā)
Truthfulness (Satya)
Purity (Shaucha)
Self-restraint (Dama)

These are the four.

The Four Goals of Life

What is the purpose of all this? There are four purposes—to progress in spiritual life towards our destination of manifesting our divinity. But there are four stages or four steps through which we progress. What are they?

Dharma: First, acquisition of dharma
Artha: Then you acquire the means of enjoyment
Kāma: Then you enjoy in a particular way
Mokṣa: Then only renunciation will come

Ultimately, we renounce all desires for this earthly enjoyment, and we have only one desire. What is that? To become forever united with our true nature, which is called Brahman-hood.

Introduction to Samskaras

Now, part of this dharma is called saṃskāra. In English language, these are called sacraments. You know, every religion has certain sacraments.

What is a Sacrament?

Now, what is a sacrament? Any act that is made sacred is called a sacrament. What is the purpose of this sacrament? To take us nearer and nearer to God.

In the beginning, I mentioned: Life is a journey. So this journey is from non-divinity, or less amount of divinity, to our fullest manifestation of divinity. So the whole of human life is not meant for selfish enjoyment but like a pilgrim progressing towards God. Therefore, life also must be purified.

The Meaning of Samskara

So in Hinduism, we use this word saṃskāra. The word saṃskāra:

Kāra means "to do"
Sam means "to refine"

If we want to do something, we will have to purify that thing.

Supposing a guest comes to you. You want to offer certain food. Will you offer dirty food in a dirty plate? What do you do? Very nice food, in a very nice dish, in a very nice place, in a very nice manner—we offer it to the person. Then only it will become very pleasant.

The Concept of Yajna

This concept has come: Whatever we see in this life is a gift of God. God has given it to us. Therefore, it is our duty to give back at least some part of it back to God. Now this idea is called yajña. I already discussed it long back.

What is yajña? It means to simply give back what we received from God to Him, and later on to recognize we have nothing to give because we ourselves belong to God only. Then that recognition comes. Realization becomes complete.

Fire as Purifier

So in the olden days, to purify—because everything is impure—to purify a thing, they used to light up a fire and offer it in the fire. Why? Because Agni, or fire, is the greatest purifier.

If you don't believe me, you go and sit in a blazing fire—then you will understand how pure you will become! You may not understand. We will understand how pure you will become afterwards. Purity means to be oneself.

Purification for Divine Offering

Hinduism recognized: Every human being must be purified so that he can manifest his divinity. In devotional language: If you have to offer yourself to God, then you must first purify yourself.

The Purification Ritual in Puja

That is why, every time we do pūjā—have you noticed? Whenever I do pūjā, have you noticed what do I do? I take water and sip it thrice. Always. The very first act that we do is: take a little bit of water, take Ṭhākur's name, and sip it. When you got initiation, I also made you do that.

What is the idea? Three times you purify:

Your gross body
Your subtle body
Your causal body

Life as a Sacrament

The same concept has been extended from birth to death. This person's personality is to be offered to God. Only then can we manifest our divinity, our inherent divinity within.

So in order to do that, the whole life must become a sacrament. From that word saṃskāra (meaning "sacrament"), Hinduism has developed: Every stage, even before the birth of the child until the child has died, and even after his death, the purification ceremony goes on.

The Number of Samskaras

And there are nearly 41 such sacraments, which I will not go into, but all of them can be divided into 16 main sacraments. This is called saṃskāras.

Two Purposes of Samskaras

And if we do that, two purposes are achieved:

We become pure
It orients our mind towards spiritual life

The purpose of purification has only these two purposes:

To make the object pure
To direct it towards God

In order to offer to God, we must become pure. Having become pure, we don't remain alone. We offer ourselves to God.

The Ultimate Offering: Sharanagati

The ultimate offering is called sharṇāgati. In case you have forgotten, the greatest dharma is to give up all the other dharmas. In the last—practically the last verse of the Bhagavad Gītā—what is that?

Sarva-dharmān parityajya—having given up all other dharmas—individual dharma, family dharma, societal dharma—ultimately we must offer ourselves completely, surrender ourselves completely into the fire of God.

The Example of Pavahari Baba

The example was: You know, there was a great soul called Pavahari Baba. His whole life he made himself an object of Yagna,homa. And in the end, he lit up the homa fire, sat in it, and thinking of God, he gave up his body. Those of you who have read Pavahari Baba's life—they know that was his final offering, self-surrender to God.

Conclusion: The Journey of Life

So the whole life is a journey. A journey needs a lot of preparation. That preparation has two orientations:

To purify oneself
To direct this journey towards God

That is the purpose of sacraments.

There are 41 sacraments, but we will only deal with 16 important sacraments which contain all the other minor sacraments, which we will discuss in our next class.

Closing Prayer

ॐ शान्तिः शान्तिः शान्तिः

Om Śānti, Śānti, Śāntih.

Om, peace, peace, peace be unto all.

Hinduism 15