* Question asked to Shree Hari by Shivram Vipra desirous to know in detail about Dharmas of Varnashram. * Speciality of capability of change in Dharma as per requirement of Yuga. * Six fold Dharma.
Suvrat’s query on tenets of Dharma, Lord Hari explaining the origin of Dharma, names of religious code makers.
Suvrat said; -
‘O King !’(Pratapasimh), once the most respected Brahmin Shivaram, saluting with folded hands politely asked, Lord Narayan Muni: 1.
Brahmin Shivaram said:-
‘O Lord!, I wish to know about the eternal righteous code (Dharma). O Lord!, you alone are the knower of all duties ; you alone are the knower of religion in all its aspects and you alone are the supporter of the righteous law. 2.
Like Samaveda, the righteous law is difficult to understand even by the wise and it exists entirely depending only on you. 3.
O Achyuta! On this earth, whenever there occurs gloom, time and again you protect it properly by incarnating yourself. 4.
Hence, no one else than you, is the creator, protector and spokesman, in all of the heaven ,earth or in the lower region (Patala) and even in the highest assembly of Brahma. 5.
Therefore, I request you, to explain the prescribed duties of men of different social orders (Varnas), along with the stages of life (Ashramas) and also the duties of others, severally. 6.
Suvrat said: -
‘Having listened to this query which is beneficial to all, put forth by the eminent Brahmin, the Lord, the protector of the righteous law, was pleased and spoke as follows: 7.
The venerable Narayan Muni, said: -
‘O Brahmin! you have put a query which is the pathway to spiritual goal. Therefore, I shall explain to you the ancient law, in terms of the authoritative words of enlightened seers. 8.
The righteous law is the one which is contained in the Vedas and the unrighteous one is its perversion. Veda is said to be Narayana’s incarnation of himself, which is without a beginning. 9.
The righteous laws, are elaborated by the seers who have grasped the true meaning of the Vedas. Again those truths memorized and elaborated in various religious texts (Smrities) are regarded as authorities. 10.
Vedas along with its ancillaries, accompanied by the Puranas, Nyaya, Mimamsa and Dharmashastra are the source-books of fourteen branches of the Vedic lore as well as of the righteous law. 11.
Following are the promoters of Dharmashastra - Manu, Atri, Vishnu, Harit, Yadnyavalkya, Angirasa, Yama, Vyasa, Apastamba, Samvarta, Katyayana, Brihaspati, Parashara, Ushanas, Shankha, Likhita, Daksha, Gautama, Shatatapa, Vasishtha. 12-13.
There are other sages who are the followers of this line of Dharma. The books composed by them may be also regarded as authorities. 14.
O Brahmin! Though these treatises are authorities, their statements and interpretation of Dharma, is to be understood, according to the prevailing age (Yuga). 15.
Speciality of capability of change in Dharma as per requirement of Yuga.
In the Krita Yuga, Manu’s code was appropriate. In Treta Yuga Gautama’s code, in the Dvapara Yuga the code of Shankha and Likhita and in the Kali-Yuga the law-book of Parashara is regarded as standard. 16.
Among those rules of conduct, which are beneficial in Kaliage, are explained in Mokshadharma (Parva of Mahabharat) and Shreemad in Bhagavata Purana and in Bhagavadgeeta (by cha - i.e. and - Shri Vasudeva mahatmya is also to be taken). 17.
One, who follows the righteous code stated by Vedic scripture (Shruties) and religious texts, attains eminence in this world and incomparable bliss after death. 18.
Six fold Dharma.
That righteous law is six fold - (1) for four social orders (2) for men being in four stages of life (3) the righteous law prescribed for social orders (Varnas) and four stages of life (Ashramas) together; (4) one pertaining to particular designation (Gauna); (5) occasional and (6) - the code of conduct common to all i.e. universal. Thus, division of the righteous code has been said by the experts as six-fold. Now, I shall explain to you in brief, characteristics (of each) of these. 19 - 20.
That code of conduct, which proceeds resorting to the category of social order (Varna), (e.g. Brahmin etc) is said to be the Varna-dharma, like the thread ceremony (i.e. Upavit/ janoi), etc. 21.
That code of conduct, which proceeds resorting to the category of stages of life (Ashrama- Brahmacharya, Grihastha, Vanaprastha and Sanyasa) is said to be ‘Ashrama-dharma’ , like begging alms (Bhiksha), staff (Danda), etc (for Brahmachari and in case Ascetic also). 22.
That code of conduct, which proceeds with reference to both Varna and Ashrama is called Varnashrama-dharma. E.g. putting on girdle of Mounja grass etc. 23.
That code of conduct is called qualitative (Gauna) which is relative to the qualities of particular designation, just as the duty of a coroneted king is the welfare of his subjects. 24.
That code of conduct, which proceeds with reference to a particular occasion, is known as occasional, just as the procedure of atonement. 25.
O Brahmin! That code of conduct, which is common to all the Varnas and all the Ashramas is called universal (ethical) code, just as non-violence. 26.
The righteous code, practiced in pious, pure premises becomes fruitful and the same followed in unholy place, is said to be as good as not practiced i.e. futile. 27.
On this earth, that land is called sacred – the holy land Aryavrata, where a black deer (krishna Mriga) roams about its own. 28.
That place should be considered as holy and fit for religious activity, where men of pure heart, devoted to Hari, live. 29.
This Dharma is neither attained by torturing the body (by heard penance, Hatha-kriya, etc) nor by spending heaps of wealth. It is not attained even by Gods having no faith (then what to say about men). 30.
This Dharma is to be nourished by men having faith, practicing it consistently in the sacred place. This alone, will accompany (help) for the life here-after, neither relatives nor wealth. 31.
Thus ends the first chapter entitled ‘Narration of sixfold characteristics of Dharma’ in the fifth Prakaran of Satsangi jivan, the life story of Lord Narayan, also titled as Dharmashastra (the rules of the code of conduct). 1