1. NOTE FROM THE EDITOR

Dear Bhagavatas,
We present below excerpts from Chapter 13 0f "Hinduism Rediscovered" on " Samanya Dharma" or Sanatana Dharma". This is the first of the two parts on the subject. Hope you will find it interesting.

Dasoham
Anbil Ramaswamy

2. CHAPTER 13 of "HINDUISM REDISCOVERD"
SAMANYA DHARMA OR SANATANA DHARMA

SECTION 1 : DHARMA IN GENERAL ( DUTY )
"DHARMA" is the essence of Hinduism. The word has several meanings. It is derived from the root "Dhr" which means to 'sustain', ' to hold together' - something that gives coherence and meaning. It is related to the Latin word "firmus" (firm) and 'forma' (form). It is 'law' both the 'eternal law' of nature as also the 'moral law 'governing mankind. It is law, religion, rectitude and morality regulating life of men so as to fit into the wider context of nature and the cosmos.

It refers to the moral and religious duty, law, custom which forms a foundation, upholds and sustains. Hindus refer to this as 'Sanatana Dharma" (the ancient correct way ) meaning the principles which holds the worlds together. In fact, Dharma is duty and it relates to moral nature and behavior rather than religious beliefs alone. This also means the whole complex of law, justice, custom, ethics and manners. The implication is the preservation of the person and his highest values depends upon restraining the wayward appetites and desires. It has the connotation of an ordered social hierarchy; it is an order in which every one plays roles with reference to others. Duties and responsibility have the first priority. Freedom is not the opportunity to do as one pleases but the psychological state of living harmoniously and happily within the frame work of Dharmas.

This Sanatana Dharma has many facets. It is Rita ( harmony), when it refers to Universal Dharma, Varna ( Caste) to Social Dharma, Ashrama ( Stage of life ) to Human Dharma and Swadharma (Individual ) to one's personal, individualistic Dharma.

This adherence to 'Dharma' or the human propensity to be good and do good is quite a 'natural' characteristic since the human soul is essentially divine. This 'Dharma' blossoms the most in a concern for all other living beings. Its predilection is towards making life worth while for others and thereby for ourselves as well. Dharma also refers to the continuous efforts to eliminate Karma by surrendering to the divine will. Dharma relates more to moral nature and conduct than to religious belief.

Dharmaputra described as the incarnation of Dharma says - "I never act, solicitous of the fruits of my actions. I give away because it is my duty to give; I sacrifice because it is my duty to sacrifice. I accomplish to the best of my power a person living in domesticity should do, regardless of the fact whether these acts have fruits or not . . .The man who wishes to reap the fruits of virtue is a trader in virtue"1

Hinduism is a theonomous culture in which the essentials of social law also constitute the essentials of individual law.

The only thing that differentiates human from the beast is this Dharma. "Food, Sleep, Fear and Sex are common to both humans and animals. What humans have in addition is the observance of codes of conduct (called Dharma) - without this, man becomes equal to beast"2. As a general rule, all the important Hindu texts assert that people regardless of their age and occupation should observe some common moral obligations (e.g.) Truth, Nonviolence, Gratitude, Doing one's duty, Forgiving, High thoughts, Simple living, Giving without grabbing, Love, Contentment, Patience at all times etc.. Such rules are called Sadharana Dharma ( Ordinary duties) as distinct from Varnashrama Dharma.

Hinduism provides the 'modus vivendi' for how to live gracefully and die peacefully Hinduism allows you to be in the midst of your activity and still keep yourself unperturbed by means of Karma Yoga - which blends our material interests with the wisdom of the Upanishads.

In the famous 'Yaksha Prasna' in the Mahabharata, the Yaksha asks Dharmaputra to answer a few questions and stipulates that if he does not give proper answers, he would be killed the same way as his other Pandava brothers were killed. One of the questions is - "What is the most astonishing thing in this world"? Dharmaputra answers :
Seeing and knowing that people all around them are dying day in and day out before their very eyes, those that observe this phenomenon imagine that they themselves are going to live forever and go on indulging in sensuous pleasures without realizing that they are also subject to the same inevitable and inexorable death sooner or later. And, this is the most astonishing thing". The Yaksha not only spares him but brings back to life all his brothers also.

The moral is that life is short and whatever 'Punya' one could earn, it has to be done within this short tenure. It is said - "Nobody knows what will happen to whom tomorrow. Whatever good is to be done tomorrow. The wise man hastens to do it here and now. Tomorrow may be too late".3

SECTION 2 : SAMANYA DHARMAS
We will have in the following a quick glimpse of the dos and don'ts which our 'Dharma Sastras' prescribe for our guidance. The list is by no means exhaustive nor does the attempt reflect all that has been said.

2.1. SATYAMEVA JAYATHE
"SATYAMEVA JAYATHE" (i. e.)"Truth Only Triumphs" 'SATYAM VADA' - "Speak the Truth" is the first and cardinal commandment of Hinduism. The slogan "Satyameva jayathe" quoted above is the official motto of India inscribed on the national symbol of the three lioned column. It was practiced as an article of faith by Mahatma Gandhi along with nonviolence which was his other creed. What is Truth? Is it possible to tell the truth at all times and in all the circumstances? True, when the people around you are indulging in falsehood and if you alone attempt to be truthful - you will be considered as trying to fool others or fooling yourself. In other words, you will be deemed to be either a ''fool or a knave''.

Hinduism has an answer for this dilemma. It says that Truth does get qualified qualitatively according to circumstances. Every rule has an exception.

The truth of the matter is that there is nothing like 'Absolute truth, the whole truth and nothing but the truth' as they declare on oath at the court rooms.
Truth is defined as that which does not cause harm. Falsehood is no doubt a sin, but it does not amount to sin in certain circumstances.

"At the time of wedding, when enjoying conjugal bliss, when there is danger to life, when the entire wealth is about to be looted and for the sake of saving a good friend - a lie may not count as a lie".4 A parallel expression in English may be found in "Anything is fair in love and War"

Truth is not only telling exactly as what one has seen or heard; it should also be doing good. Then only, it can be regarded as truth."5

This is one reason why Dharmaputra had to utter a 'half truth' when he said 'Aswattama Hatah'( died) loudly and 'Kunjaraha ( elephant)' in a low voice when the elephant named Aswattama was killed. Drona heard only the first portion of the statement, imagined that his own son also by name Aswattama had been killed and in a fit of grief gave up his life. It was a war and there was no way of saving the battle unless Drona was eliminated and Drona could be eliminated only if he comes to know of the death of his son, Aswattama. Even so, as the half truth harmed Drona by killing him, Dharmaputra was not spared; He had to go through the appropriate Naraka, when the time came.

2.2. AHIMSA PARAMO DHARMAH
Non Violence Is the Supreme Virtue' Says Hinduism.

Seeing God in every living being, Hinduism inculcates a veneration for every thing - Cows, ants etc. Even rivers are considered to be living beings, hence venerated as also trees as vouched in the Sastras and expounded scientifically by the great Indian Scientist J.C.BOSE. This reverence is expressed in forms of 'Ahimsa' or nonviolence to animals as well as humans and as a result most pious Hindus are vegetarian. The word 'Ahimsa' is derived from the root "Han" to kill. or 'To damage'. By adding the negative prefix it means not to kill.

There are 4 aspects of this negative connotation.

1.      Vegetarianism
2.      Harmlessnes
3.      Pacifism and
4.      Passive resistance

A doubt can arise whether the principle of 'Ahimsa' so loudly proclaimed is not inconsistent with the sacrifice of goats, horses etc. referred to in the Vedas. No doubt, the Vedas did prescribe some animal sacrifices; it even spoke of 'Purushamedha' a human sacrifice. But, the concept should be viewed in the context in which they were so prescribed. The Upanishads which came subsequently to analyze and explain the Vedic texts lost no time in clarifying that these sacrifices were more symbolic and allegorical than referring to the actual sacrifice of the animals or human and that the effects of these sacrifices could be secured by substitute materials like Gritha (Ghee), Masha (Black gram) and certain other leafy vegetables. Even today, it may be observed that in the shradda ceremonies, Ghee, Rice, Black gram and Thila (sesame seeds) are used, may be as substitutes for the sacrifice of living beings. This view has been upheld in subsequent recensions and sacrifice of living beings is prohibited by Dharma as also by law.

A further question can be asked whether vegetarianism is not also "himsa" in the sense that it has been proved that plants have life? It has further been proved that in the case of plants, lifeline runs in the trunks in some cases, roots in others and seeds in others and that is why Sastras have prohibited cutting the plants at their respective lifelines - and this has been confirmed by modern science. Modern Science concurs with Sastras in the view that those parts where the lifelines do not run, no harm is caused when those parts are cut . These parts correspond to say hairs on our head or the nails on our fingers or toes which when cut or clipped do not entail any pain.

The cow is an expression of brotherhood between man and beast, of man's 'identity with all that lives'. The cow is referred to as "Gomatha" and is treated with the same respect as one would treat one's own mother. Modern scholars are convinced that "Milk and dung from cows contribute far more to Indian society than what butchering the scrawny beasts would accomplish"6

Mahabharata states clearly that killing of a cow was the worst of all crimes. "All that kill, eat and permit the killing of cows rot in hell for as many years as there are hairs on the body of the cow so slain" 7

The 'Panchagavya' or the five products from the cow Viz., milk, curd, ghee, dung and urine are deemed the most sacred amalgam that can purify any defilement.

In fact, 'Ahimsa' is called the first of flowers :'Ahimsa Prathamam Pushpam' - Hinduism holds everything is but a spark of the same divinity and therefore no harm should be done to anything that is living. Lord Krishna declares
"The wise see alike in regard to one well endowed with learning and humility, a Brahmana, a cow, an elephant, a dog and a dog - eater (because they know that though different outwardly in form, they have similar souls" 8

Like Truth, 'Ahimsa' cannot be an 'absolute' one. Supposing somebody tries to rape a woman. Hinduism does not say that she should not offer any resistance. Even Mahatma Gandhi; the greatest protagonist of Nonviolence advised the woman to use all in her power and command not only to resist but go to the extent of killing the criminal, if she finds it necessary and goes on to say that such an act on her part will not constitute violence, since it is done in pure self defense of her honor.

2.3. GRATITUDE : Kritajnatha
Hinduism asks you to be grateful to the person who has done you good and forget the one who has harmed you. At the same time, Hinduism advises you not to expect gratitude from someone for the good you have rendered. In fact, Hinduism asks you to forget immediately whatever good you have done lest you should harbor any expectation of return. When you do not expect gratitude, it is also a kind of yoga. Be satisfied that you have done your duty.

In the order of nature, it is not practicable to render benefits to those from whom we received them or the chance happens only very rarely. But, the benefits we receive must be rendered again in an equal measure to somebody. Too much good should not be allowed to remain in your hands. It will fast corrupt and recoil on you. Be quick in paying it to somebody in need!.

It is not good to forget the good done to you; If anyone has harmed you, forget it that very moment" says Tiruvalluvar. .9 And again he says 'Any fault can be exonerated but there is no exoneration for the fault of ingratitude'.10
Hinduism also cautions- While you discipline yourself to be grateful, - Don't expect gratitude; Forgive the ungrateful - Only if you expect gratitude, you have disappointment - Your true greatness lies in not expecting gratitude.

2.4. GO ON DOING GOOD; IT IS YOUR DUTY
Water finds its level. It always flows downward unless artificially pumped up. Similarly, parents sacrifice their all for the sake of their offspring not with the expectation that the children would or should return the love. At least, this is the normative code which Hinduism advises. And, more often than not, the children do not return nor can they ever do so with the same measure, or same measure of intensity. But, when a child is born to him or her, the process is repeated. The repayment schedule starts.

In fact, there is an opinion that when you cheat a creditor in this life, he is born as your child in your next birth to take back with compound interest what he had provided you in this life.

Hinduism believes that this one-way flow of love and consequent sacrifice is only nature-intended but cautions that if you cannot return love to your parents, at least do your duty by them, when the time comes - care for them in their old age. And, this accounts for the cohesive family values which the West can only admire but finds it hard to emulate due to the absence of the family value systems in their society. Do the obsequies and funeral rites with devotion; Do the 'Shradda' ceremonies with dedication. After all, that is what the word means. 'Shradda' means duty, devotion, dedication. It is not that 'Shradda' is going to benefit the parents directly. It is one way of expressing your gratitude. It is one way of invoking their blessings for your own prosperity and the prosperity of your progenies.

'Shradda' is a sort of 'foreign exchange' Bank. The 'Pindam'( the ball ) that you offer with rice, til (Sesame) or water does not go to them 'as such' and is only symbolic. But, they get converted into the currency of their 'Pitru-loka'( the world of manes) and delivered to them wherever they are. The dead parents are supposed to be Vasus , the grandparents Rudras and the Great grand parents Adityas all within the Pitru Loka. Their blessings in acknowledgment are showered on you and your children in the form of prosperity and happiness. This is like a soiled currency note being tendered by you at a post office counter for sending money to a person in a different place not being delivered in the same soiled state but an equivalent being delivered. The 'Shradda Pindam' also reaches your forefathers in the form acceptable to them and their blessings returned to you in a form acceptable to you.

In this connection, it may be mentioned that the common crow is supposed to be in contact with our forefathers and in this capacity they constituted a sort of communication channel carrying information and performing other courier responsibilities.. Hence, the practice of "pinda pradhana".( Offering of riceballs) to the crow with an implied request to feed our 'Pitrus'.

Since the family was looked upon on as the unit of the social system, members of the joint family joined together in Shraddha and 3 generations of the dead were believed to participate in the benefits of the ceremony stationed in the respective regions in the 'Piturloka' Viz. Vasu, Rudra and Aditya. Thus, the dead and the living were linked together by this rite - and constitutes a binding force in consolidating the lineage. Those entitled to participate in the rites were 'Co-pindas' (Sapinda).

In the patriarchal joint family even though the head of the family was powerful, as far as the family property was concerned, he was just a trustee and manager who could not give away property as he likes - and others have a coparcenary interest on his death as in the "Dayabhaga" system or even during his lifetime as in the 'Mitakshara" system.

How the good deeds done saves a person is explained thus : "Alone in the midst of a forest, or in the battlefield, or in the midst of enemies, water or fire, deep under the ocean, or on top of a mountain with no way to get down, while asleep, while deranged, while being - careless or indifferent - it is the 'Punya' that one had acquired that really gives one the protection needed".11

Hinduism advises you to go on doing good to others unmindful of any return or even their gratitude. "It is for the welfare of others rivers flow, the trees bear fruit, the cows give milk; this body of ours is for doing good to others"12 This is reiterated in another way :
"Rivers themselves do not drink of the waters they carry; trees do not eat of the fruits they bear; clouds do not eat of the grains they help to produce; the riches of the good are for the welfare of others.13

"If possible do all the good you can; If not, at least don't harm anyone 'says Hinduism'. A good Hindu is a Good Human.

2. 5. WHAT IS GREATNESS?
In Hinduism, as perhaps in other religions also, it is not how 'long' one lives that matters. It is how 'well' one has lived. Both Jesus and Adhi Sankaracharya died within 40 years of age. But, what gigantic contributions they had made is only too well known to be mentioned. By the way they lived, they have proved that one may have the power of a giant but greatness lies in not misusing that power'. The power of the rich and powerful lies in not exploiting the poor but in helping them.

An elephant and a dirty pig faced each other while crossing a bridge that was so narrow as to allow only one of them. The elephant stepped aside to give way to the pig. The impetuous pig thought that the elephant gave the right of way out of fear. But, the elephant out of its magnanimity ignored the ego of the pig. When worthless people suffer from megalomania, the really great would ignore and forgive them with a dismissing smile.

"To err is human; to forgive is divine" is a proverb. Hinduism teaches you the same. It says -
"There is no penance comparable to forgiveness; There is no greater happiness than contentment There is no worse disease than the thirsting of desire. There is no nobler religion than compassion".14 (To continue)