The Religion based on Vedas, the Sanatana Dharma or Vedika Dharma, is the oldest of all living religions and stands unrivaled in the depth and splendor of its philosophy, while it yields to none in the purity of its ethical teachings, and in the flexibility and varied adaptation of its rites and ceremonies. It is adapted to every human need and ---.
Annie Besant & Bhagwan Das--Sanatana Dharma 1898.
Continuing the flow of thoughts from my earlier Blog dated July 27, 2014, let me now humbly explore as to what construed Dharma and Ethical living as well as Adharma during the period of around 1500 BCE- 150 BCE. While the exact chronology of time period is difficult to be assigned, the period appears as 1200 BCE-900 BCE for Rigveda, 900 BCE-500 BCE for later Vedas and early Upanishads( a collection of Vedic texts known as Vedantas or the end of Vedas), Dharmasutra and Dharamsastra texts of around 700 BCE-100 BCE. There have also been a great surge in the interpretation of Dharma and Ethical living during the periods of Lord Mahavira and Siddhartha Gautama ( 550 BCE-470 BCE ).
Several sages, some of whom unheard of by many of us, have been spreading the message of Dharma and fighting Adharma during this period. A few to name will include Sage Narada, Sage Thirumoolar, Rishi Agasthya-- one of seven Saptarishis, Rishi Vishwamitra, Sage Vashishta, Sage Ved Vyas-- the author of great epic Mahabharata, Sage Shukadeva Goswami-- son of sage Ved Vyas and famous narrator of Sheree Bhagwat Purana, Maharishi Valmiki-- the author of Ramayana and couple of female seers including Seer Maitrayi-- wife of sage Yajnavalkya, Seer Lopamudra-- wife of sage Agasthya. Besides, can we ever forget the correct interpretation of Dharma and Ethics, conveyed by none other than Lord Krishna, Himself, in sacred scripture Bhagwat Gita and during war of Mahabharata?
In RIGVEDA and ATHARVEDA, the word appears as DHARMAN, meaning SUSTAIN ER or SUPPORTER.
- The world is upheld by Dharma. पृथिविम धर्मना धृर्तिम ।
- Dharma is called because it holds up the entire creation. धरानाद धर्मामितयाहूह ।
In ancient MYTHS OF HINDUISM, Dharma meant adoring and submitting to Cosmic Laws, the rules that created Universe from chaos based on prevalent philosophies at that time. Dharma also meant performing Rituals to please and appease scores of deities of EARTH, HEAVEN and COSMOS. It is difficult to comment on the prevalent laws and practices except an opinion that every MYTH is not MITHYA. Myth is one form of TRUTH ( not universal SAT), prevalent in the mind of a sect or a group of people at a point of time and within a framework of available knowledge and challenges.
ETHICS in VEDAS are based on SATYA and Rta ( ऋतम )--that which is properly joined;order,rule,truth.While Satya was considered the principle of integration rooted in the ABSOLUTE, Rta was taken as expression of SATYA, which coordinates and regulates the operation of universe and mankind in general. Conformity with Rta enabled progress and hence considered Dharma, while its violation led to punishment and hence considered ADHARMA. In RIGVEDA, the focus is on Rta, and the word appears around 400 times in the text.
In one of the indirect interpretations on virtues for ethical living from VEDIC LITERATURE, conveyed by Teacher Guru PRAJAPATI to his three disciples--Gods, Asuras and Men, based on the heavenly word "DA" (दा).( Reference BRHADARANYAKA UPANISHADS---5.2.3);
दा--दाता-------Be Charitable or DAN AM---conveyed to men to share wealth.
दा--दाम्यता---Be Self Controlled or DAM AM---conveyed to Gods to control their arrogance and show of power.
दा--दयाध्वम--Be Compassionate or DAY AM--- conveyed to Asuras to show compassion towards others.
Dharma and Ethics have been closely interwoven in most of the text and hymns of four Vedas, whether related to prayers, offerings, sacrifices or even appeasements. Indirect references to EXPECTED ETHICS from individuals and society in general are clearly visible in some of the Vedic Hymns( Quoting English translation);
"MAY I BE PLEASING TO SPEECH;PLEASING TO THE LORD OF THE SPEECH;O DIVINE, PLACE IN ME THE SWEETNESS OF SPEECH--- (iii--1.10, Kanda III, Prapathaka 1, YAJURVEDA )."
"MAY THE DIVINE GANDHARVA, WHO PURIFIETH THOUGHT, PURIFY OUR THOUGHT; MAY THE LORD OF SPEECH TODAY MAKE SWEET OUR UTTERANCES--- (iv--1.1 g, Kanda iv, YAJURVEDA)."
"UNITY OF HEART AND UNITY OF MIND, FREEDOM FROM HATRED, DO I PROCURE FROM YOU."
"THE SON SHALL BE DEVOTED TO HIS FATHER, BE OF THE SAME MIND WITH HIS MOTHER; THE WIFE SHALL SPEAK SWEET WORDS TO HER HUSBAND.(III.30--- ATHARVEDA, under charms to secure harmony.)"
"AS THE BOWSTRING FROM THE BOW, THUS DO I TAKE OFF THY ANGER FROM THY HEART, SO THAT HAVING BECOME OF THE SAME MIND, WE SHALL ASSOCIATE LIKE FRIENDS. (vi 42.1 ATHARVEDA )."
In fact, in verse 11 of chapter 5 of BRIHADARANYAKA Upanishads on the subject of "The interdependence of Created Objects ", Sage Yajnavalkya conveys to his Seer wife Maitreyi--
DHARMA ( RIGHTEOUSNESS) IS THE HONEY ( EFFECT) OF ALL BEINGS AND ALL BEINGS ARE THE HONEY( EFFECT) OF THIS DHARMA. Likewise, the bright, immortal being who is in his DHARMA, and the bright, immortal being identified with the DHARMA in the body are both HONEY. The knowledge of this self is the means to immortality.
While the expanded interpretation of Dharma and Ethical living in the period of 108 Upanishads or PURANIC HINDUISM shall be shared in my next blog,let me first discuss its interpretation in DHARMSASTRAS--the texts on HINDU RELIGIOUS LAWS compiled by great Hindu Seers and Philosophers of ancient times for Ethical Conduct and Behavior, both at Personal level and at Community level. It comprised of duties of an ideal householder as well as for those practitioners of Hindu religion, with detailed classification covering four Varnas and Ashrams. Some of these Dharmsastras texts have been compiled under the names of MANUSMRTI or MANAV DHARM SHASTRA attributed to legendary first man and law giver Manu, YAJNAVALKYASMRTI covering model legal procedure, penances and path to Moksha, NARADASMRTI (judicial text par excellence), VISNUSMRTI focusing on Bhakti tradition, Tirthas etc and many more. Broadly , the contents of Dharmsastra texts have been classified into;
ACARA--Rules and Practices pertaining to daily rituals, life cycle rites and other duties.
VYAVAHARA--Rules on truthful speech, right conduct, violations, disputes, Rajdharma, nyaya, 18 Hindu titles of law, court issues etc.
PRAYASUTA--Rules on renunciation, categories of sins, Karma, Pilgrimages, penances, vratas, utsavas, santi etc.
Let me turn the pages of MANUSMRTI, which is a comprehensive compilation of laws covering all facets of life. Though the focus of most of laws is on BRAHMANS, yet it covers duties and obligations of all four Varnas. Quoting Manusmrti, verse 2.160;
य़स्य वाच्मनसी शु देू सभ्यग्गुणे च सर्वदा, सवै सर्वम अवाप्रोति वॆदाऩ्त उपगऩ्त फलम् ।
He, whose speech and thoughts are pure and ever perfectly guarded, gains the whole reward, conferred by Vedanta.
सन्तोषम पऱम् अास्थाय़ सुखार्थी सन्यतो भवेत् ।( Manusmrti verse 4.12 ).
He who desires happiness must strive after a perfectly contented disposition and self control.
In another verse 4.170, UNRIGHTEOUS CONDUCT has been spelled out;
अधार्मिको नरोयो हि यस्य चअप्यनृ तम धनम्, हिन्सारत्श् चयो नित्यम नइहअसौ सुखम एधते ।
Neither a man who lives unrighteously, nor he, who acquires wealth by telling falsehoods, nor he who delights in giving injury to / hurting others, ever attain happiness in the world.
Verse 8.14 and 8.15 of Manusmrti talk of Ethical living in society and justice. Quoting these,
यत्र धर्मो हाधर्मेण सत्य़म यत्रअनृ तेन च, हन्यते प्रेक्षमाणाऩाम हतास् तत्र सभासदः ।
Where justice is destroyed by injustice, or truth by falsehood, while the judges look on, there they shall also be destroyed.
धर्म एवम हतो हन्ति धर्मो रक्षति रक्षितः ।
Justice being violated destroys; justice being preserved preserves. Another verse 12.33 of same script conveys Qualities of Darkness;
लोभः स्वपने अधृतिौः र्य नास्तिक्य़म भिऩ्नवृतिता, याचिष्णुता प्रमादश च तापसम गुणलक्षणम् ।
Covetousness(greediness), sleepiness, pusillanimity(timidity or cowardice), cruelty, atheism, leading an evil life, habit of socializing favors and inattentiveness are the marks of Qualities of darkness.
PARASARASMRTI is another ancient script by Maharishi Ved Vyas, also author of Mahabharata and scribe of Vedas and Purana. Two verses from this script conveying expectations from Ethical Living are:
चतुर्णामपि वर्णानाभाचारो धर्मपालकः, आचार भ्रष्ट देहानाम भवेदधर्मः परान्मुखः।
A blameless life that fosters righteousness, is what is proper for all castes. Righteousness turns its back to those whose bodies are defiled by a blamable life. It talks of desirable conduct, character & behavior.
सऩ्धया स्नानम जपो होमो देवतातिथि पूजनम, आतिथ्य़म वैश्वदेवम च षटकर्मापि दिने दिनेः ।
Ablution and prayer, recitation of sacred Mantras, offerings, worship of Gods, hospitality to unexpected guests and offerings made in the name of Visvadevam are the six duties to be performed each day.
Well, these sacred scriptures had scores of verses on expected conduct, character and behavior by different Varnas to lead an ethical Life in society. There have been few contradictions like differentiation in punishments to different Varnas, made as laws, or several other rituals prescribed by these Dharamsastras, difficult to be digested in today's context. May be, these were essential to support and sustain the society and the governing system at that point of time since Vedas had communicated Dharma as sustain-er or supporter. These scriptures did bind the society into, may be then, a righteous framework of Dharma and Ethical living.
I have no intention of summing up the ingredients of Dharma or Ethical living at this stage. It does appear that while Dharma talked of sustenance, bindings, customs, rituals, rules, nyaya or justice, ethical living conveyed Satya, self control, compassion, contentment, charity, right speech & thoughts, mind control, non lust, acquisition of knowledge, non violence,belief in God and religion, good behavior towards guests, avoidance of greed, a blameless life and conformance to social laws. There also needs more clarity as to whether PERSONAL ETHICS were adequate to meet the requirements of SOCIAL ETHICS as well. As we go along, more and more clarity on evolving patterns is expected to emerge. Let me close this blog by an inspiring quote;
I AM PROUD TO BELONG TO A RELIGION WHICH HAS TAUGHT THE WORLD BOTH TOLERANCE AND UNIVERSAL ACCEPTANCE.
SWAMI VIVEKANANDA 1893.
