2 Vedic Thought – 1

Korada Subrahmanyam

1.  Puruṣārthas :

The Indian culture or आर्यसंस्कृstandsति on four pillars – Dharma, Artha, Kāma and Mokṣa.

These four are called Puruṣārthas, which literally means ‘the purposes of a person’ (his life).

The term ‘Dharma’ is pregnant with meaning and therefore does not tolerate any translation ‘तिर्िेअनेन इति धर्यः’-‘the one by which the universe is being upheld’ – is the derivative meaning of the term ‘धर्य’। Dhrama is universal, i.e. applicable to all, irrespective of caste / creed / religion. Dharma is not religion. Religion is applicable to a group of people. “ सत्यं वद” (speak the truth), ’ अत ंसा परर्ो धर्यः’(non-violence is the best Dharma) etc. are universal norms, i.e. to be followed by everybody in the universe for a peaceful and prosperous living. If people go against such norms then there will not be peace or prosperity.

सनािनधर्यor the eternal or immutable Dharma – is the one that consists of many tenets such as the above and it is protected thru ages by the people of this country thru uninterrupted tradition. Dharma has got direct connection with the trio, i.e. Artha, Kāma and Mokṣa.

Artha means all the transactions involving money / wealth. Sanātanadharma prescribes that the Artha associated with Dharma only is acceptable.

Kāma refers to married life and Sanātanadharma prescribes that the Kāma associated with Dharma only is acceptable.

Mokṣa, literally means ‘relief’, i.e. relief from the cycle of birth and death and / or relief from the worldly bindings. In other words it is just arresting the cycle of birth and death and / or merging the Jīvātmā with Paramātmā. One may try to attain Mokṣa directly thru Dharma.

Vedavyāsa in Svargārohaṇaparva (5-62) of Mahābhārata (also called the fifth Veda) exclaimed –ऊर्ध्यबाहुतवयरौम्येष न त कतिि् शृणोति र्ार््। धर्ायदर्यि कार्ि स धर्यः तकंिेन?सेव्य (with raised hands, I am shouting here – the best of Artha and Kāma are available thru Dharma only. How come such a Dharma is not being practiced?)

It is not prescribed that one should follow Artha and Kāma but left to personal / individual choice.

But it is clearly stated that one should follow the तिवर्य(the trio of धर्य,अर्यand कार् ) without mutual hostility ( अन्योन्यर्् अनपस्पधं तिवर्ं- Vedसेवेिārthaj ānadīpikā p.129).

Kautalya in Arthaśāstra (1-3-1) states that the धर्यprescribed in the three Vedas is useful for maintaining the Dharma of the four Varṇas and the four Āśramas –एष िर्ीधर्यः चिुणां वणायनार्् आश्रर्ाणां च स्वधर्यस्र्ापनाि् औपचाररकः

2. Varṇas :

Brāhmaṇa, Kṣatriya, Vaiśya and Śūdra – are called Varṇas. Generally, the term ‘caste’ is used as a translation of Varṇa but it is not faithful. In Spanish language ‘custa’ means group, whereas ‘Varṇa’ has got a different connotation.

The Varṇa system is traced to Puruṣasūktam, that is found in all five Vedas. (Ṛgveda 10-90, Sāmaveda 617, Atharvaveda 19-6-1, Śuklayajurveda (Vājasaneyasamhitā) 31-1, Taitthirīyāraṇyakam (Yajurveda) 3-12-1) –ब्राह्मणो’स्य र्ुखर्ासीि् बाहू राजन्यः कृ िः । ऊरू िदस्य र्द्वैश्यः पद्भ्यार्् शूद्रो अजार्ि ॥

Brāmaṇa was born out of Paramātma’s face, Kṣatriya from hands, Vaiśya from thighs and Sūdra from the feet.Smṛtis (Dharmaśāstras – codes of conduct) have prescribed different duties to different Varṇas in order to maintain harmony in the society. Śrīkṛṣṇa in Bhagavadgīta (4-13) says that the cāturvarṇyam (the four Varṇas) is created by him (ईश्वरः / ब्रह्मन्following) the virtues and karmas (actions) of people – चािुवयर्ण्यं र्र्ा सृष्टं र्ुणकर्यतवभार्शः

So varṇa is not simply any group but a group with specific duties prescribed by Śruti (Veda) and Smṛti (Dharmaśāstram).

Therefore Varṇa is Varṇa (untranslatable) but not caste – this is due to cultural difference.

3.  Āśramas :

Brahmacaryam (celibacy), Gārhasthyam (house-hold life), Vānaprastham (living in a forest) and Samnyāsam (renouncing the world) – are the four Āsramas enumerated in Śuklayajussamhita.

Brahmacaryam : Brahma means Veda. The one who learns Veda is a Brahmacāri ( ब्र तण चरिीति ब्रह्मचारी)). After upanayanam (at the age of 8 years or so) the boy would join a Gurukulam (the premises of a Guru) and while learning and practicing Yoga (control upon mind, and sense organs, Dhyānam etc.) learns Veda and other Vidyāsthānams. After completion of education the स्नािकव्रिर््(like convocation) is performed and now the boy is ready to marry.

Gārhasthyam : After marriage ( तववा ) the boy becomes Gṛhastha. This Āśrama is for producing children and performing certain Dharmas.

The Gṛhastha is the resort for the people of other thru Āśramas, viz. Brahmacaryam, Vānaprastham and Samnyāsa.

A Gṛhastha has to offer food to Brahmacāris and Samnyāsins, perform yaj as, recieve guests (आतिथ्यर््), raising children, maintaining livestock etc. The term Gṛhastha means wife and husband as, as per Vedic culture, there cannot be two persons after marriage – Veda uses the term अधायङ्गी-अधो वा एष आत्मनो र्त्पत्नी ( बृ दारर्ण्यकोपतनषि्-4,-5)2

Jaimini in Pūrvamīmāmsā (6-1-4-17) rules that all the rites are to be performed together by Pati (husband) and Patnī (wife) as both have equal importance ( दम्पत्योः स ातधकारः ) –स्वविोस्तु वचनाि् ऐककम्यं स्याि्

Pāṇini, while analyzing the term ’पत्नी’ rules – ‘ पत्युनो र्ज्ञसंर्ोर्े(अष्टाध्यार्ी , 4-1-33) , which means all the rites have to be performed by पति and पत्नी , together.

Āpastamba in his धर्यसूिर््(2-14-17-18) rules that after पातणग्र णर््(marriage) the पत्नी shall partake in all rites and also in the results of पुर्ण्यकर्य(Puṇyam is opposite of पापर््or sin, it has no equivalent in English), i.e. पत्नी shall not partake in the results of पापकर्य(sinister activity).

During पातणग्र णर््,the पति is asked to take an oath such as –धर्े चार्ेकार्ेच च नातिचरातर्

I shall not cross my limits in terms of धर्य,अर्यand कार् with regard to my पत्नी ǀ Therefore, the Vedic tradition clearly mandates that after पातणग्र णर््, the पति and पत्नी will become दम्पिी and they together have to perform all Karmas and also they have equal rights in terms of धर्य , अर्यand कार् ( र्ोक्ष is individual) .

Vānaprastha : Literally it means living in a forest. After the sons and daughters settled in life, one should concentrate on J ānam and with or without पत्नी should proceed to a forest and recite Āraṇyakam (a portion of Veda) there. Bhṛgu, the author of र्नुस्मृतिprescribes the rules and regulations of a वानप्रस्र् (Manusmṛti, 6-2, 3) –

र्ृ स्र्स्तु र्दा पश्येि्वलीपतलिर्ात्मनः । अपत्यस्यैवचापत्यं िदारर्ण्यं सर्ाश्रर्ेि् ॥ सन्त्यज्य ग्राम्यर्ा ारं सवं चैव पररच्छदर्् । पुिेषु भार्ां तनतक्षप्य वनं र्च्छेि् स ैव वा ॥

A house-hold person (र्ृ स्र्),when notices wrinkles and graying of hair as well as children of children then he should proceed to a forest. One should give up the village food such as rice, cereals etc. as well as the bed, cart etc. and having entrusted wife to sons or taking her along, should go to forest.

Samnyāsa : ‘Samnyāsa’ is an Āśrama by which one would attain ज्ञानर््and consequently र्ोक्ष , i.e. relief from the worldly / mundane bindings. Merging जीवात्मा with परर्ात्मा in order to arrest the cycle of birth and death is also called र्ोक्ष ǀ

Yajurveda (िैतिरीर्संत6-िा3-10) says that a Brāmaṇa is born with three debts, viz. ऋतष ऋणर्् , देव ऋणर््andतपिॄणर््and one has to clear these debts thru ब्रह्मचर्यर््, andर्ज्ञ सन्तानर्् (producing children), respectively —जार्र्ानो वै ब्राह्मणः तितभः ऋणी वाजार्िे ब्रह्मचर्ेण ऋतषभ्यो र्ज्ञेन देवेभ्यः प्रजर्ा तपिृभ्यः

भृर्ुर्in तषयर्नुस्मृति(6-35) rules that one has to clear the three debts and then only should fix his mind in र्ोक्ष and if he did not clear the debts but tries for र्ोक्ष then he will go to नरक (hell) –ऋणातन िीर्ण्यपाकृ त्य र्नो र्ोक्षे तनवेशर्ेि् ।

अनपाकृ त्य र्ोक्षंिु सेवर्ानो व्रजत्यधः ॥

भर्वद्गीिा (18-2) defines Samnyāsa as a situation in which the काम्यकर्ायतण(the rites with some desire) are given up (but तनत्यनैतर्तिककर्ायतणareperformed) –

काम्यानां कर्यणां त्यार्ं संन्यासं कवर्ो तवदुः

Vedas and related literature prescribe as to what is Dharma and what is Adharma, Bhṛgu in र्नुस्मृति(2-6) following his predecessors, clearly states the origin of धर्य–वेदो’खखलो धर्यर्ूलं स्मृतिशीलेितद्वदार््च। आचारिैव साधूनार्् आत्मनस्तुतष्टरेव च ॥

The entire Veda, the स्मृतिs ( धर्यशस्त्रs) and style of those who learnt Veda, the behaviour of noble men and finally one’s satisfaction – are the origin of धर्यǀ

धर्यis not the same during all र्ुर्s, viz. कृ िर्ुर्, िेिार्ुर््and,द्वापरर्ुर्कतलर्ुर्—-

अन्ये कृ िर्ुर्े धर्ायः’परेिेिार्ां। द्वापरे अन्येच कतलर्ुर्ेनॄणांर्ुर्ह्रासानुरूपिः ॥ र्नुस्मृतिः-85,1

Following the decay of र्ुर्s the धर्यsof people are different – they are different in each र्ुर्, viz. कृ ि , िेिा , द्वापरand कतल ।

One has to follow a different स्मृति(धर्यशस्त्रर््)or code of conduct, has to be followed in each र्ुर् In। कतलर्ुर्we have to follow पराशरस्मृति(कलौ पाराशरी स्मृतिः)ǀ

While prescribing all-round discipline for a Brahamacārī, Bhṛgu in Manusmṛti, lists the following that are important without time barrier –

उपाध्यार्ान् दशाचर्यः आचार्ायणां शिं तपिा । स स्रंिुतपिॄनर्ािा र्ौरवेणातिररच्यिे॥

An Ācārya (one who performs upanayanam and teaches Veda) is ten times more respectable than an Upādhyāya (a teacher) . The father is more respectable than an Ācārya by a hundred times. The mother is more respectable than a father by one thousand times.

र्ं र्ािातपिरौ क्लेशं शवेिेनृणार््सम्भ ।

न िस्य तनष्कृ तिः शक्या किुं वषयशिैरतप॥ -र्नुस्मृतिः227 , 2

The parents, who tolerate a lot of difficulty in the birth of human beings cannot be paid back even by hundreds of years.

िर्ोतनयत्यं तप्रर्ं कु र्ायि् आचार्यस्य च सवयदा । िेष्वेवतिषु िुष्टेषु िपः सवय सर्ाप्यिे-॥228र्नुस्मृतिः 2

One should satisfy all the three, viz. mother, father and Ācārya regularly. All the Tapas gets completed only after the three are satisfied.

िेषां िर्ाणां शुश्रूषा परर्ं िप उच्यिे ।

न िैरननुज्ञािःर्न्यंधर्यसर्ाचरेि् ॥ र्नुस्मृतिः-229 , 2

Service to the trio, viz. mātā, pitā and Ācārya is called ‘great Tapas’. One should not perform any other Dharma without their permission.

सवे िस्यादृिा धर्ाय र्स्यैिे िर् आदृिाः । आनादृिास्तु र्स्यैिेसवायस्तस्याफलाः तिर्ाः ॥ र्नुस्मृतिः-234, 2

One who has taken care of his mātā, pitā and Ācārya is considered as having taken care of all Dharmas. If a person has not taken care of the trio all his activities are useless.

Śruti means Veda. Smṛti means Dharmaśāsram. The latter explains and elaborates the concepts that are there embedded in the former.

In Taittirīyopaniṣat (Śīkṣāvalli – 11) the धर्यsare prescribed — वेदानूच्य आचार्यः अन्तेवातसनर्् अनुशाखस्त । सत्यं वद ।

धर्य चर……..। देवतपिृकार्ायभ्यांनप्रर्तदिव्यर््

र्ािृदेवो भव । तपिृदेवो भव । आचार्यदेवो……एषआदेशःभव। ।

एष उपदेशः । एषा वेदोपतनषि् । एिदनुशासनर्् । एवर्ुपातसिव्यर््। एवर्ु चैिदुपातसिव्यर्् ।

After teaching Veda, Ācārya ordains the disciple – speak the truth, behave as per Dharma :….   do not be negligent towards the activities related to God, mother and father. Treat your mother as God. Treat your father as God. Treat your Ācārya as God. … This is an order. This is a preaching . This is the secret of Veda . This is an Act. One should serve like this. This should be practiced .

Another Smṛti  preaches as to how to treat children – लालर्ेि् पञ्च वषायतण दशवषायतण िाडर्ेि् । षोडशे वषे प्राप्ते पुिं तर्िवदाचरेि् ॥

Up to the age of five a child should be treated with affection, i.e. should not punish for any misdeed. Ten years after that, i.e. from five to fifteen years the boy / girl may be mildly punished. Once the son / daughter attains the age of sixteen he /she should be treated on a par with a friend, i.e. advise him.

Bhṛgu in Manusmṛti ordains that a girl should not be left without protection (this verse is mostly misinterpreted by taking the last line only and not appealing to context ) – तपिा रक्षति कौर्ारे भिाय रक्षति र्ौवने । रक्षखन्त स्र्ातवरेपुिा न स्त्री स्वािन्त्र्यर् यति ॥ र्नुस्मृतिः-3 , 9

Father would protect a girl child until the age of fifteen. During youth, i.e. sixteen to fifty years it is the husband to protect her. Sons / daughters will protect a lady during her old age. Thus, a lady should not be left with protection.

A lady should be respected by all means – insists Bhṛgu in Manusmṛti –र्ि नार्यस्तु पूज्यन्ते रर्न्ते िि देविाः ।

र्िैिास्तु न पूज्यन्ते सवायस्तिाफलाः-56तिर्ाः । 3

All the Gods will be playing in a house wherein the ladies are worshipped. All the activities will become fruitless where the ladies are not worshipped.

If the ladies are crying the clan would perish quickly and if they are not crying the clan would always flourish – declares Bhṛgu in Manusmṛti –शोचखन्त जार्र्ो र्ि तवनश्यत्याशु ित्कु लर्् । न शोचखन्त िुर्िैिा वधयिे िखि सवयदा ॥

The wife should be engaged in different activities – says Bhṛgu (Manusmṛti, 9-11)

अर्यस्य संग्र े चैनां व्यर्े चैव तनर्ोजर्ेि् ।शौचे धर्े’न्नपक्त्ां च पाररणाह्यस्यवेक्षणे ॥

One should put his wife on the job of earning money as well as spending. And also in cleaning , Dharma Karma, cooking and overall upkeep of the house

What if a girl is not married by her father – Bhṛgu responds –  िीतण वषायर्ण्युदी्षेिकुर्ार्ृयिुर्िी सिी ।   ऊर्ध्ं िु कालादेिस्माि् तवन्देि सदृशंManusmपतिर््ṛti,9॥-90

A girl, who has reached the age of puberty should wait for three years to get married by her parents. And after that she should get a suitable husband.

Web links

• www.ancientindianwisdom.com
• www.korāḍīyam (blog)

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