Some interesting questions ..

Why my friend asked this question, I do not know. Perhaps he thought that because I am taking all pains to gather positive quotes and progressive thoughts from the Sastra books of old and medieval times, that I am trying to show that there have been no negative aspects which needs correction and all the old was great and wonderful.

Far from it. I am well aware about the negative aspects and I am of conviction that as progressive-minded Hindus we must rectify and update and never cover up the wrong things. Three things I have never changed a bit in adhering to staunchly. One, I never have any sympathy for any system of thought which discriminates among human beings on the basis of birth or gender. I do not have any sympathy in any idea which smacks of discriminating women. And third, I am in my own way very devoted to Sri Ramakrishna and Swami Vivekananda, Sri Aurobindo, Mother and Sri Ramana and so I do not entertain attitudes of superiority or inferiority to any religion or method of worship, provided it is sincere and private and truthful.

Then why do you take so much pains to verify books archaic and old and of abstruse languages, was the next question from the friend. Hindu religion and its ancient culture have multiple voices. Never it has been arrested into a single narrative or perspective. Of course varna-dharma has been the dominant narrative down the time. But staunch counter-voices of equality have been raised all down that time. May be you can say, it is not so voluble as the dominant other one. But never the less this voice of equality has not been less voluminous. In fact it has been registered more authentically in various segments of people. My efforts have been towards help preserving and if possible promoting such positive vistas and thought currents and thereby making strong the voice of equality and genuine human values, right from those common references which the voices of discrimination and negativity claim solely by default. Actually this is vexing efforts but the patience will pay in the long run is, at least, what I believe.

Srirangam Mohanarangan

***

Being a progressive-minded Hindu ..

Religion is understood usually as past-referencing and always trying to stay close to the old books and practices. To be progressive in religion is usually criticised by people who want to stick to tradition as much as possible. But when we see in history, nearly all the religions are undergoing changes, fast or slow, vast or minimal, may be due to many reasons and necessities. People who are progressive-minded always welcome changes and adjustments. The reality and the world do impose changes on all things mundane and the religious institutions and customs are not excepted. 

So when change is the reality, it is always better to understand and orchestrate changes in the positive directions, having the common good of all clear in mind. In Hinduism there are enough encouraging attitudes and examples down the time available for those who want to be progressive-minded. From ancient times the Hindu culture has been multi-voiced and never has been conditioning itself into a single narrative. Of course the need for conservatism on some things and on some occasions is never lost sight of. But conservatism itself is never allowed to define the whole culture of Hinduism itself. 

May be you can say, the progressive-minded voice is less voluble compared to the voice much grounded in tradition and age old practices. The progressive-minded voice may be less voluble but not less voluminous. If there are teachers who teach the age old customs, unmindful of whether those customs are needed today or not, there have been other sages and Jnanis who have been boldly advocating principles of equality and fairness to human beings. Even in the discussions of Sabhara, who has written a commentary on Purva Mimamsa, we see sages like Badari advocating the right to perform yajnas and study of the scriptures to all the castes without discriminating. Of course Badari's view is listed under purva-paksha (views to be criticised and set aside). But the presense of progressive-minded persons is all the more vouched for. Even the Sukla Yajur Veda mantra says that its auspicious mantras are for one and all, irrespective of caste or nationality. Even a thousand years ago, Sri Ramanuja preached the path of prapatti to all under the sun seeing no discriminations. Following his lead, a hundred years later Sri Azhagiyamanavala Perumal Nayanar in his Acharya Hrudayam has boldly recorded in writing the equality of prapanna kulam. There are numerous examples of so many sages, bhaktas, jnanis preaching progressive ideas and updating the social attitudes of the people of the Hindu faith. 

Starting even before Nayanmars and Alwars, coming down to Sri Ramakrishna and Swami Vivekananda the message was always one of progress and never one of stagnation, the message has been one of human equality and never of discrimination. But some traditional people may not like this and they may prefer to uphold varna dharma as adamant as ever. And also, you must choose to be progressive-minded. Falling a prey to the old attitudes of varna dharma can never be an option for any person who cherishes human values. For such progressive-minded Hindus, the clarifications regarding various questions like what is sanatana dharma will be useful. 

'Four-caste system' has been denoted by the term 'varna dharma' consistently. And 'varna dharma' has been decried or sidelined by many sages down the time. According to Sri Azhagiyamanavala Perumal Nayanar, 'varna dharma' is not relevant to the society of prapannas (people who have surrendered their all to Sriman Narayana). He is juxtaposing 'Prapanna Kulam;' as against 'varna dharmam', saying among prapannas all are equal irrespective of caste, status, gender, educated or not, renunciate or householder. To even think of questions like caste with regard to Prapannas is a grave sin, unforgivable.

Like him there were many sages in the past and also after him there have been many jnanis who have been upholding, that in Bhakti, humanity is one. Many poets and thinkers in Hindu society have been upholding this message of equality, the recent example being Mahakavi Bharathi.  

I am giving here some quotes, first from Sage Vyasa and again from Muni Panchasikha. I give these to illustrate my point that the real meaning of sanatana dharma has been something different, different from what people, whether they are traditionalists or otherwise, think.

Vyasa -

'satyam damas tapassaucham santOshO hree: kshamA Arjavam |

jnAnam samO dayA dhyAnam Esha dharma: sanAtana: ||'

Translation:

'Truthfulness, self-control, penance, cleanliness, happiness, shyness, forbearing, earnest in straightforwardness, wisdom, mental poise, compassion, meditativeness - these are indeed called sanatana dharma.'

Muni Panchasikha -

'bhOgEshu asakti: satatam tathaiva Atma avalOkanam - srEya: param, manushyANAm'

Translation - ' Always not being attached to pleasures and always intent on seeing one's own Self by meditation - this is the way to greatness for human beings. 

 

What is the basis of Sanatana Dharma?

Vayu Purana says :

'Adroham, greedlessness, self-restraint, compassion to beings, penance, pursuing the path of God renouncing desires, truthfulness, sympathy and empathy, forbearance, fortitude - these are the basis of the Sanatana Dharma, which requires great effort.'

Sanskrit -

adrOhaschApi alObhascha damO bhUtadayA tapa: /

brahmacharyam tathA satyam anukrOsa: kshamA dhruti: /

sanAtanasya dharmasya mUlam Etat durAsadam//

(Vayu Purana 57. 116) 

 

You can note one thing here. Nowhere in these lists which are always called 'esha dharmam sanatanam' 'this is sanatana dharma', is any mention of 'varna dharma' or 'four-caste'. Varna dharma was specifically listed separately as samayachara. Here samaya does not mean 'time' or as it is commonly used in Tamil expressions 'religion'. Samaya is the technical word meaning three divisions of vidhi, niyama and pratisheda. (You can read the explanation about 'samaya' in this context here. )

 

We will see more examples and quotes on 'sanatana dharma'. 

 

Gautama lists these universal human virtues even under 'Atma Gunas', 'Soul qualities' and metaphorically calls them as golden flowers eight. 

 

Daya, kshama, lack of asooya, saucha, anayasam, mangalam, akarpanyam, aspruha. 

 

We can translate these as compassion, patience, being non-jealous, cleanliness, not fretting over unnecessary things, auspiciousness, being generous-minded, non-covetousness. These eight qualities are metaphorically expressed as eight golden flowers. And the real puja which Bhagavan likes is worshipping him internally with these eight flowers. Gautama even says that you can be perfect in all other forty samskaras. But if you do not have these 'Atma Gunas' eight flowers, then there is no salvation for you. Even if you are lacking in samskaras, if you have these Atma Gunas eight, you will never be denied salvation. This is what Gautama says in his dharma sastra: 

 

'yasya tu khalu samskArANAm EkadEsOpi ashtAvAtmagunA: atha sa bhramNassAyujyam sAlOkyam cha gacchati gacchati ' 

The meaning of this sentence I have explained already. 

 

In the Bhagavata Purana, Yudhishtira wants to know the dharma in all its aspects. While replying to his request Narada lists thirty virtues and calls those thirty virtues as characteristics of Sanatana Dharma which is common to all human beings. Narada is saying 'this great and eternal Dharma, containing these thirty characteristics, which is for all human beings, I have told you in detail.' 

'ayam sarvEshAm nruNAm trumsatlakshaNavan parO dharma: samudAhruta:'. 

He started by saying 'I will tell you that Sanatana Dharma which I heard from Narayana in Badarikasrama'. 

'vakshyE sanAtanam dharmam nArAyaNa mukhAt srutam' 

Those thirty lakshanas of Sanatana Dharmam are as per Narada: 

 

' Truthfulness, mercy, penance, cleanliness, endurance, power of differentiating between right and wrong, control of mind and the senses, non-violence, celibacy, giving up of 'I and mine', studiousness in knowing, straight-forwardness, happiness, service unto the great persons who see everything as equal, gradual withdrawal from worldly activities, observation of the fruitlessness of human actions, to be mentally silent, always seeing into the nature of Atman, equitable distribution of food, eatables etc. among all creatures conducive to their good, to look upon them, especially human beings as one’s own self and as the Divine, hearing (the holy name or stories of the Lord), chanting of His name, contemplation on Him, service to Him, worship of Him, bowing to Him, becoming God's servant, relating to Him as his friend and dedicating one's everything including one's own self to Hari - these thirty characteristics are said to constitute the highest dharma of all human beings whereby the Antaryami (innermost Soul) in everything is propitiated and pleased. Oh King.' 

Sanskrit slokas listing the thirty virtues: 

' satyam dayA tapa: saucham titikshEkshA samO dama: | 

ahimsA brahmacharyam cha tyAga: svAdhyAya Arjavam || 

santOsha: samadruk sEvA grAmyEhOparama: sanai: | 

nruNAm viparyayEhEkshA maunam Atma vimarsanam || 

annAdyAdE: samvibhAgO bhUtEbhyascha yathArhata:| 

tEshu Atma dEvadA buddhi: sutarAm nrushu pAndava || 

sravaNam kIrtanam chAsya smaraNam mahatAm gatE: | 

sEvEjyAvanati: dAsyam sakyam Atma samarpaNam ||' 

(Bhagavata Purana, Skandam 7, ch 11)  

 

Almost in all such quotes from either dharma sastras or puranas, mostly we find the universal human virtues collectively named as Sanatana Dharma. In some places of puranas confusing Sanatana Dharma and Samayachara Dharma is also seen. 

 

On the whole, when we study the scriptures we come to understand that the Dharma as such or Hinduism as a whole comprises of three parts - 1) philosophical part consisting of Tatva vichara through Vedanta or Agama Jnana Pada or philosophic portions of puranas; 2) Sanatana Dharma, which speaks about universal and time-independent human virtues, devotion to God and which are always called sanatana or paro dharma and 3) samayachara, which includes varna dharmas. The first part speaks about the transcendent state, the second part speaks about unchanging and universally applicable virtues for all human beings and the third part, which is man-made (paurusheyi vyavasta) speaks about various castes and their functions. 

 

As progressive-minded Hindus it is our cherished mission or it should be, to achieve social equality. And what ideas and practices that lead towards social and individual discrimination it is our duty to rectify and update, give up unwanted habits of thought and regressive practices and achieve social development in all levels. And whatever books, whoever sages that set us on progressive lines do us good and great help. 

 

It is important to understand these three aspects distinct and separate. Philosophical enquiries and devotional worships, concept of common and universal human virtues, which make possible a good human life both as a person and as a society. And we have varna dharma coming under samayachara, human arrangements which should be updated and changed. We have a lot of independent and commentorial treatises dealing with philosophy and devotion. A lot of books have been written about the varna system and even a lot of commentaries on dharma sastras. 

 

But has any full length treatise dealing totally and exclusively with the universal human virtues been written, any such treatise in any language, anywhere in the world? The Nicomachean Ethics of Aristotle comes to my mind. But a poetically consistent and concise book exclusively on the universal human virtues, is to my mind by our great sage of wisdom, Tiruvalluvar in his incomparable Tirukkural. It is the great book of human ethics, which speaks about the universal human virtues applicable anywhere, to anyone, at anytime. 

Srirangam Mohanarangan 

 

***

Clarity about Sanatana Dharma and samayachara

There are eternal principles which do not change over time. And there are social customs and laws which do change and should change over time. These social customs may linger with no relevance in time due to many reasons. But on that account such customs can in no way become eternal. The eternal principles which are operative in life, in the universe are the tattvas.

The social arrangements and contracts, which are man-made, are called 'samayacharas'. Apastamba Dharma Sutra and its commentary by Haradattacharya are very clear in stating this man-made nature of 'samayacharas'.

Apastamba - 'athAta: sAmayAchArikAn dharmAn vyAkyAsyAma:' (1)

The term 'samayachara' is translated as 'accepted customary' by Mr Patrick Olivelle. And Patrick Olivelle further explains this by saying 'that is, the dharmas that are accepted or agreed upon (samaya) by those who know dharma'. (pp xl, Dharmasutras). That is, 'an agreed upon social contract or arrangement of customs by men' is denoted by the term 'samayachara'. Apastamba classifies all the social customs like 'four castes' under 'samayachara'. Haradattacharya's commentary confirms this man-made arrangement that is at the basis of samayacharas.

Haradattacharya's commentary - '..paurushEyi vyavasthA samaya: | sa cha trividha: | vidhir niyama: pratishEdha iti |'

'samaya is human arrangement of state of things. It falls into three divisions like vidhi, niyama and pratishedha.'

To order human beings to do something is vidhi. Prescribing how to do that is niyama. Prohibiting something as not to be done is pratishedha. All these three are elements of 'samaya'. The social customs and practices based on this 'samaya' (constituting of vidhi, niyama and pratishedha) are called 'samayacharas'.

So clearly we can see that religion or devotion to Devata or God or Paramatma or Bhagavan is totally different and it is called Upasana. That upasana or devotion or spiritual practice is based on one's 'Atma gunas'. Atma gunas are all good and humane qualities. Proverbially they are listed as eight by Gautama in his Dharma Sastra. What are those?

Daya, kshama, lack of asooya, saucha, anayasam, mangalam, akarpanyam, aspruha.

We can translate these as compassion, patience, being non-jealous, cleanliness, not fretting over unnecessary things, auspiciousness, being generous-minded, non-covetousness. These eight qualities are metaphorically expressed as eight golden flowers. And the real puja which Bhagavan likes is worshipping him internally with these eight flowers. Outside puja with the flowers of the garden are only happy reminders and kindlings for this inner puja. This is the real meaning of 'sanatana dharma'. But down the time people have been confusingly using terms. Clarifying our own thoughts is always good.

Srirangam Mohanarangan

***

Regarding Sanatana Dharma ..

What is Sanatana Dharma?

Some say or even some traditional people will say that it is the 'four caste system'. Is it unilaterally true? That is to say, have all the sages down the time been uniformly meaning by the term sanatana dharma, this 'four-caste system'? When you read the old books and do some homework in the history of Hinduism, you can come easily to the conclusion that it is not so.

'Four-caste system' has been denoted by the term 'varna dharma' consistently. And 'varna dharma' has been decried or sidelined by many sages down the time. Even some eight hundred years before, in Sri Vaishnavism, Sri Azhagiyamanavalapperumal Nayanar, in his magnum opus 'Acharya Hrudayam' has categorically stated his uncompromising stand on this point. According to him, 'varna dharma' is not relevant to the society of prapannas (people who have surrendered their all to Sriman Narayana). He is juxtaposing 'Prapanna Kulam;' as against 'varna dharmam', saying among prapannas all are equal irrespective of caste, status, gender, educated or not, renunciate or householder. To even think of questions like caste with regard to Prapannas is a grave sin, unforgivable.

Like him there were many sages in the past and also after him there have been many jnanis who have been upholding that in Bhakti, humanity is one. Many poets and thinkers in Hindu society have been upholding this message of equality, the recent example being Mahakavi Bharathi.

Of course, if we want to be progressive-minded Hindus, we must choose to uphold this tradition of equality and bhakti, rather than falling prey to the notion of 'four-caste ideology'. Hinduism is not univoiced. It has these alternate voices, the voice of equality always sounding steady and persistent, thanks to great jnanis, sages, poets and thinkers.

I am giving here two quotes, one from Sage Vyasa and another from Muni Panchasikha. Both the quotes are from the old and found in the anthology, namely, Smrutimuktaphalam. I give these to illustrate my point that the real meaning of sanatana dharma has been something different, different from what people, whether they are traditionalists or otherwise, think.

Vyasa -

'satyam damas tapassaucham santOshO hree: kshamA Arjavam |

jnAnam samO dayA dhyAnam Esha dharma: sanAtana: ||'

Traanslation:

'Truthfulness, self-control, penance, cleanliness, happiness, shyness, forbearing, earnest in straightforwardness, wisdom, mental poise, compassion, meditativeness - these are indeed called sanatana dharma.'

Muni Panchasikha -

'bhOgEshu asakti: satatam tathaiva Atma avalOkanam - srEya: param, manushyANAm'

Translation - ' Always not being attached to pleasures and always intent on seeing one's own Self by meditation - this is the way to greatness for human beings. 

 

*

What is the meaning of the word 'sanatana' really? When can we use the word 'sanatana'? The answer is given by Brahmavaivarta Purana, when it is extolling Devi or Divine Mother.

Also it gives explanations for so many things. Like, can Maya be called the giver of liberation? Why the Divine Mother is called Narayani? Why again is she called Sanatani? Let us see the slokas and their meanings.

'Maa' stands for moksha. ' yaa' means the giver. So she is extolled as mAyA, since she bestows moksha from the transmigratory existence.

Sanskrit - 

 

mAscha mOkshArtha vachanO yAscha prApaNa vAchaka: /

tam prApayati yA sadya: sA mAyA parikIrtitA // 

 

She incarnates as the half of the form of Narayana and she is the same as Narayana, in all his light. She resides always in the sareera of Narayana; hence she is thought of as Narayani. 

 

Sanskrit - 

 

nArAyaNArdhAnga bhUtA tEna tulyA cha tEjasA /

sadA tasya sarIrasthA tEna nArAyaNI smrutA // 

 

The word to denote 'nirguna' and 'nitya' ( beyond qualities, existing for ever) is the word ' sanatana'. So since she is beyond qualities and always existing, she is extolled and praised as 'Sanatani'. 

 

Sanskrit - 

 

nirguNasya cha nityasya vachakascha sAnAtana: /

sadA nityA nirguNA yA kIrtitA sA sanAtanI // 

 

( Brahmavaivarta Purana, krishna-janma-kanda, ch 27, slokas 28, 29, 30) 

 

*  

 

What is the basis of Sanatana Dharma?

Vayu Purana says :

'Adroham, greedlessness, self-restraint, compassion to beings, penance, pursuing the path of God renouncing desires, truthfulness, sympathy and empathy, forbearance, fortitude - these are the basis of the Sanatana Dharma, which requires great effort.'

Sanskrit -

adrOhaschApi alObhascha damO bhUtadayA tapa: /

brahmacharyam tathA satyam anukrOsa: kshamA dhruti: /

sanAtanasya dharmasya mUlam Etat durAsadam//

(Vayu Purana 57. 116) 

 

A super thought showing the essential nature of Hinduism, namely ' even though it is one path yet it has multiple forms suited to the nature and choice of devotees' is contained in this prayer of Visvanara to Bhagavan Siva. This comes in Siva Purana, Satarudra Samhita, ch 13, slokas 42, 43

Visvanara said : Brahman is one and hence It is called unique. It is all. True, true, other than It there is nothing else here. There is One Rudra no second thing. Therefore I take refuge in you, Mahesa.

Sanskrit -

Ekam brahma Eva advitIyam samastam

satyam satyam nEha nAnAsti kinchit /

EkO rudra: na dvitIya: avatasthE

tasmAt Ekam tvAm prapadyE mahEsam //

You are the doer, and destroyer of all things. O Sambhu! Being really formless, and having unique form, you remain the same in different forms, just like Sanatana Dharma, even though one and unique, is the same in different forms. Therefore I am taking refuge only in Thee, in whatever way .

kartA harttA tvam hi sarvasya

sambhO nAnArUpEshu EkarUpa: api arUpa: /

yadvat pratyak dharma Eka: api anEka:

tasmAt nAnyam tvAm vinEsam prapadyE //

Remembering Swami Vivekananda's Chicago Speech

* 

What is the Sanatanam Guhyam? The eternal mystery?

chittam Eva hi samsaram tat prayatnEna sOdhayEt /

yas chitta: tanmayO bhavati guhyam Etat sanAtanam //

Once own mind is the world. With effort let one cleanse it. What a person thinks of, that very thing that person becomes. This is the eternal mystery, sanatanam guhyam.

( Maitri Upanishad, VI 34) 

 

* 

 

Let us pay heed to the ever new voice of the old Rishis! -

' That great Divinity gives us spiritual strength.

That very Divinity gives us strength physical and all other strengths.

It is verily that great Divinity that everything ( viswa) worships,

Also That the devas worship too.

Immortality and death are just contained within the shadow of That Divine.

Who else can be the great Divinity whom we can worship by offering our thought, word, deed ! '

Sanskrit:

' ya AtmadA baladA yasya viswa

upAsatE prasisham yasya dEvA: /

yasya chAyAmrutam yasya mrutyu:

kasmai dEvAya havishA vidhEma // '

( Rig Veda X, 121, 2)

Is that Divinity for all to worship or is it for only some? A mantra in Sama Veda answers :

' Come one and all ( viswa) !

Gather your spiritual power of resolution

And let us all go together to that great Divinity, who is the Unique One,

And has come to us people's guest.

Even though that great Divinity is very ancient

It desires always who come anew ( and so never hesitate)

To that great Divinity alone all the paths lead into.

And that Divinity is verily Uniquely One! '

Sanskrit:

' samEta viswA OjasA patim divO

ya Eka id bhar atithirjanAnAm /

sa pUrvyO nUtanam AjigIshan

tam vartanIr anu vAvruta Eka it'. //

( Sama Veda, Purvarchikam, ninth decad, 3; pp 25 in svAdhyAya mandal edition) 

 

Let us salute our great land along with these sages

'தென்குமரி வடபெருங்கல்

குணகுடகடலா எல்லை

குன்று, மலை, காடு, நாடு

ஒன்றுபட்டு வழிமொழியக்

கொடிது கடிந்து, கோல் திருத்திப்

படுவது உண்டு, பகல் ஆற்றி

இனிது உருண்ட சுடர்நேமி

முழுதாண்டோர் வழி காவல! .. '

Eng:

' You are protecting this land,

Coming in the line of such rulers

Who ruled this land fully

Extending from Kumari in the South

To the great mountains in the North

Encompassed by seas in the East and the West

All in unison approving in common pursuit

Chastising evil, maintaining straight the sceptre of justice,

Sustaining by the just portions of taxes,

Administering unswayed by likes and dislikes

With the cycle of shining good governance running smoothly,

That is how the rulers, your forefathers also administered this great land! ..'

( Purananooru, 17, sung by Kurunkozhiyur Kizhar , Sri U V S ed 2 with old commentary)

' This land which extends north of the ocean and which lies south of the Himavat or Himalaya mountains, this varsha is called Bharath by name and the people living there are called Bharatis by name.'

Sanskrit:

'uttaram yat samudrasya Himavat dakshiNam cha yat

varsha yat bhAratam nAma yatrEyam bhArathI prajA .'

( Vayu Purana, ch 45, slokas 75, 76)

Srirangam Mohanarangan 

 

***