Dharma Vahini
Original in Telugu
The ashramas (stages of Vedic religious life) that regulate man’s life in this world are four: brahmacharya, gruhastha, vanaprastha, and sannyasa (studentship, householdership, retirement to the forest by withdrawing from householdership, and renunciation). All these four ashramas are put in place and named separately because of the householder. That is the chief stage, since the householder fosters the other three. So, the householder is the greatest of all.
Just as all living beings depend upon air for their existence, the other three stages are dependent on the householder. The householder not only provides food and drink to the other three, but he also provides facilities for the study of the Vedas. Manu, in his dharma sutras (pithy, profound, and aphoristic statements about Dharma), has emphasised this point very clearly, is it not? He has declared that the householder too attains liberation; only he must follow strictly the dharma laid down for his stage. There is no doubt that everyone, to whichever stage he may belong, who adheres to the dharma of that stage, will attain moksha (Liberation).
If we examine the smritis (these are texts authored by sages based on _shruti_s but without any distortion from the latter’s actual meaning; _shruti_s are the original Vedas) authored by sage Manu and others, and in the _shruti_s, such as Narada Parivrajakopanishat, it is mentioned in some instances, the householder who adheres to his dharma is reckoned as the highest type of man, while in some other instances, it is laid down that only the renunciates, who have renounced everything and are desireless, are the most revered. Therefore, the doubt may arise, whether one should adopt the householder stage of life which is the base and support of all stages or whether one has to take up the universally honoured stage of renunciant, the nivritti (Inward) path? There is an intimate relation between the beneficent and taintless householder, and the worship-worthy saintly sages. So, there is no harm whichever stage you belong to, you do no wrong, if you adopt one or the other. All four stages lead you to moksha (Liberation), if you follow strictly the dharma laid down for each and if you devote yourselves steadfastly to your uplift. Each stage is the greatest in its respective way; the conduct of the individual, his practices, that is the essential test. If one is engaged in good conduct, every stage is holy. That is, if one properly follows and acts as per the dharma laid down for each, every stage is holy, pure, excellent, and commendable. That is the injunction of the shastras (Scriptures).
Those who are endowed with atma-jnanam (Knowledge of the Atma), do cross the bhava-sagara (Ocean of birth and death) and without doubt, attain shashvata mukti (Lasting Liberation). On the other hand, regardless of whether they are born in a great lineage or they are devotees or illiterates or great sages, those who part ways and stop following the dharma laid down particularly for them, or neglect the study of Vedas or other holy scriptures such as the Geeta, Upanishads, etc., or do not meditate on the Lord, and are inclined only toward outward paths or worldly ways, they are sure to suffer grief.
There is no deed nobler than nityanushthanam [adherence to one’s prescribed regular (daily and occasional) duty]; there is no tapas (Penance or Austerity) greater than nityanushthanam; there is no dharma higher than nityanushthanam. This is the biggest lesson that the Geeta, the essence of all Upanishads, has taught. Manu also said that nothing matters for those who are ever striving, in whatever ashrama (stage of life) they may be and whatever may be their caste. They will be endowed with vijnana (Highest Wisdom) and attain the Lord. The person who is free from all desires, who has not even the slightest inclination to possess or enjoy the sensory world, and who is ever in the bliss of Brahman-consciousness, such a vijnani (Wise person) is far, far, from any tinge of sorrow, and he is established in supreme joy and peace. At least, in the last moments, if a man is absorbed in contemplating Brahman (brahmanishtha), he can successfully merge in “That,” beyond doubt. For a sthitaprajna, a person of steady wisdom, such characteristics come naturally. A strong and constant mental conformation or feeling, “Aham Brahmasmi” (I am Brahman) is the panacea for all the ills of man. And, moksha (Liberation) itself comes through the realisation of “I am Brahman”. That is the real dharma (Duty) of man.
An ajnani (Ignoramus), who is low in buddhi (Intelligence), believes that the body is himself! A pandit (Scholar), who is capable of a little ratiocination and inquiry, has mixed feelings; he believes that the body is himself and also believes that the jiva (individual soul) is himself. But, the mahatma (Wise), who is capable of seeing the anatma separate from the atma through deep inquiry and discrimination, believes in the truth of “Aham Brahmasmi” (I am Brahman), and he does not stray away from that conviction.
The castes like brahmana, complexions or skin tones like aruna (tawny or reddish-brown), ashramas (stages of life) like brahmacharya (celibacy), etc. — these are only deha dharmas (corporeal dharmas); they are not the atma dharmas or the dharmas of the inner Self. Moreover, deha dharmas are conditioned by time and place; they are motivated by reasons related to this world and they only cause bondage. They are ordained by the bhagavat-sankalpa (Divine Will) for the sustenance and administration of the world. They have to be observed by everyone who is bound by worldly limitations. For those who are untouched by limitations and extensions, that is to say, who are beyond worldly ties, these deha dharmas or acharas do not count. That is why the persons who are ever engaged in the contemplation of Brahman (i.e., brahmanishthas), those who have grasped the basic reality (i.e., tattvavettas), do not observe them so much! They are not bound to caste or colour; they see everything as Brahma-tattvam (Absolute Reality) itself. But, until that stage is reached, you have to follow the rules of caste and ashrama (stage of life) without exception. This is the deha dharma or the dharma for the body-conscious.
The great sages who grasped the truth about atma dharma declared that sat, chit, and ananda (Being, Awareness, and Bliss) are the three svarupa-lakshanas (Essential characteristics) of the atma dharma. Therefore, those great sages who are mahavijnanis (Very wise ones) can be said to have attained Brahman, which is essentially sat-chit-ananda Itself. For mukti (Liberation), atmasuddhi (Self-purification) is what is needed, not caste or colour.
How to attain atmasuddhi? The answer is: through dharmacharana (practice of dharma). And, for the practice of dharma, varna (Class or Caste) and ashrama (Stage of life) are very much necessary! Only through the practice of dharma laid down for each class of men and stage of life, atmasuddhi (Purification of the Self) is possible; through atmasuddhi, moksha (Liberation) is attained. Though caste and stage of life are not the conditions for moksha, they are very much needed for atmasuddhi. The practice of dharma fills you with experience; through that experience, truth is established; the truth brings forth purification, and the purification leads to liberation. Those with shuddhirupa manastattvam (Purified nature of mind), may belong to any caste or stage of life; that does not matter; they will become free from all bondages and do attain liberation because they have got the antahkarana shuddhi (Mental Purity) which is the necessary qualification for vijnana (Spiritual Wisdom). This is what the scriptures mean when they say, “Only those with antahkarana shuddhi can attain moksha.”
Those who have raga and dvesha (Attachment and Hatred), even if they dwell in the forest, cannot escape dosham (Defectiveness or Malignancy). Those who have indriya nigraha (conquered the senses), even if they are householders, can be tapasvis (Ascetics). If engaged in acts which are not harmful or condemned, they are entitled to be called jnanis (spiritually wise people) wherever or whichever stage of life they are in. For the one who is free of raga (attachment), his home itself is the tapovanam or the place of penance. Mukti (Liberation) cannot be won by progeny, or by riches, or by charity, or by yajnas and yagas (sacrificial rites); the only qualification needed for liberation is atmasuddhi (Purification of the Self).
Therefore, in order to decide what is right action and wrong, the shastra (Scripture) alone is the pramana (an accurate means of inferring knowledge that cannot be negated by any other means of knowledge). Whether one is a brahmachari, gruhastha, vanaprastha or sannyasi (student, householder, forest-dweller or renunciant) or whatever path one chooses, if the person has the realisation of parabrahman which is his svasvarupa (own true Reality) as the goal, and if he constantly strives to realise it, he will surely succeed in attaining vimukti (Liberation) with ease.
Swatmadrishti (Attention fixed to realise or have the vision of one’s own true Self) is the means of moksha (Liberation). Understanding that this is the lesson that the Vedanta (the final judgement of the Vedas) teach, if one adheres to practising the principles of dharma laid down for the particular ashrama (stage of one’s life), anyone, whatever the caste, can attain parama-padavi (highest status or liberation). If there is the will and the strength to adhere strictly to gruhastha ashrama dharma (householder dharma) and if one is able to free oneself from all hindrances or bindings in acquiring jnana (Wisdom), through that wealth of vijnana sampatti (spiritual wisdom), one can, even without entering sannyasa ashrama, remain a householder and yet become free from all moha-bandhana (Delusional bindings) and get liberated. Rajarshis (Sages of royal descent) like King Janaka, Ashwapati and Dilipa, attained parama mukti (Liberation) while continuing in the householder stage; they strictly adhered and steadfastly followed the gruhastha ashrama dharma and thereby succeeded in overcoming all obstacles by winning the grace of the Lord; they had nirvikalpa samadhi (a state of complete absorption where there is no second thing) as their supreme goal, i.e., the Godhead they wanted to reach and constantly fixed their attention on that Godhead. Isn’t it? Therefore, do not doubt it; the stage of householder is no hindrance for attaining liberation.
The husband and wife must both have the harmony of mind and agree upon that they should cross this ocean of samsara or cycle of worldly existence and attain mukti (Liberation) comfortably while remaining as householders and following the dharma laid down for them (i.e., gruhastha ashrama dharma). Couples who strictly adhere and follow this path are sure to attain moksha (Liberation). This resolution to reach that goal must be equally strong and steady in both. Otherwise, sannyasa (Renunciation) is the refuge! See, even the midday Sun is associated with His consort, Chayaydevi (Goddess of Shadow); the full and clear Moon with all its sixteen _kala_s (Phases) is closely associated with the cool rays of light, acting like nectar. So too, no matter how great a person a husband is, he will shine with sacredness only by his dharmapatni (dharmic wife) who is filled with virtues, such as prasannata (Purity), shanti (Peace), kshama (Forbearance), sheela (Moral conduct).
There is no rule that a gruhastha (householder) should renunciate even though he is always facing obstacles in his spiritual sadhana and is completely detached from all worldly desires. No matter how large the obstacles he may be facing, renunciation can never be fruitful without the full approval of his wife. If still bothered by the difficulties in the spiritual sadhana and both the husband and wife have the harmony of thoughts and agree upon, both can adopt vanaprastha ashrama and retire to forest. However, if they have children who are young and not independent yet, even adopting vanaprastha ashrama at that stage is not favoured by the scriptures. They can take vanaprastha ashrama after making their children independent and with no objections from them. The shastras (Scriptures) therefore recommend that a person must be in the householder stage till the age of 48, whether any hindrances arise or not. Also, this is in favour of the world. One has to be in it and must perform one’s duty, without hindrance. If hindrances come, dedicate and accept them as the will of the Lord and repent for it; that is the way to follow the householder dharma. Gruhastha dharma is the same for both wife and husband.
Index
Preface
Dharma is the Basis for the Existence of All Beings
Atma Dharma is the Foundation for All Dharmas
Any Act Dedicated to God is a Dharmic Act
Dharma of a Stree
Cultured Women are the Divine Embodiments of Dharma
Dharma is Immutable
Significance of Chanting Gayatri Mantra
Grihastha, the Householder, the Greatest of All
All Are Entitled to the Heritage of Brahmavidya
Temples are the Centres of Saadhana to Attain Saakshaatkaaram
Three Yugas - Vedic, Upanishadic & Puranic
The Significance of Temples
Learn to Practice Dharma to Avoid Punishment
Grihastha, the Householder, the Greatest of All
Original in Telugu
The ashramas (stages of Vedic religious life) that regulate man’s life in this world are four: brahmacharya, gruhastha, vanaprastha, and sannyasa (studentship, householdership, retirement to the forest by withdrawing from householdership, and renunciation). All these four ashramas are put in place and named separately because of the householder. That is the chief stage, since the householder fosters the other three. So, the householder is the greatest of all.
Just as all living beings depend upon air for their existence, the other three stages are dependent on the householder. The householder not only provides food and drink to the other three, but he also provides facilities for the study of the Vedas. Manu, in his dharma sutras (pithy, profound, and aphoristic statements about Dharma), has emphasised this point very clearly, is it not? He has declared that the householder too attains liberation; only he must follow strictly the dharma laid down for his stage. There is no doubt that everyone, to whichever stage he may belong, who adheres to the dharma of that stage, will attain moksha (Liberation).
If we examine the smritis (these are texts authored by sages based on _shruti_s but without any distortion from the latter’s actual meaning; _shruti_s are the original Vedas) authored by sage Manu and others, and in the _shruti_s, such as Narada Parivrajakopanishat, it is mentioned in some instances, the householder who adheres to his dharma is reckoned as the highest type of man, while in some other instances, it is laid down that only the renunciates, who have renounced everything and are desireless, are the most revered. Therefore, the doubt may arise, whether one should adopt the householder stage of life which is the base and support of all stages or whether one has to take up the universally honoured stage of renunciant, the nivritti (Inward) path? There is an intimate relation between the beneficent and taintless householder, and the worship-worthy saintly sages. So, there is no harm whichever stage you belong to, you do no wrong, if you adopt one or the other. All four stages lead you to moksha (Liberation), if you follow strictly the dharma laid down for each and if you devote yourselves steadfastly to your uplift. Each stage is the greatest in its respective way; the conduct of the individual, his practices, that is the essential test. If one is engaged in good conduct, every stage is holy. That is, if one properly follows and acts as per the dharma laid down for each, every stage is holy, pure, excellent, and commendable. That is the injunction of the shastras (Scriptures).
Those who are endowed with atma-jnanam (Knowledge of the Atma), do cross the bhava-sagara (Ocean of birth and death) and without doubt, attain shashvata mukti (Lasting Liberation). On the other hand, regardless of whether they are born in a great lineage or they are devotees or illiterates or great sages, those who part ways and stop following the dharma laid down particularly for them, or neglect the study of Vedas or other holy scriptures such as the Geeta, Upanishads, etc., or do not meditate on the Lord, and are inclined only toward outward paths or worldly ways, they are sure to suffer grief.
There is no deed nobler than nityanushthanam [adherence to one’s prescribed regular (daily and occasional) duty]; there is no tapas (Penance or Austerity) greater than nityanushthanam; there is no dharma higher than nityanushthanam. This is the biggest lesson that the Geeta, the essence of all Upanishads, has taught. Manu also said that nothing matters for those who are ever striving, in whatever ashrama (stage of life) they may be and whatever may be their caste. They will be endowed with vijnana (Highest Wisdom) and attain the Lord. The person who is free from all desires, who has not even the slightest inclination to possess or enjoy the sensory world, and who is ever in the bliss of Brahman-consciousness, such a vijnani (Wise person) is far, far, from any tinge of sorrow, and he is established in supreme joy and peace. At least, in the last moments, if a man is absorbed in contemplating Brahman (brahmanishtha), he can successfully merge in “That,” beyond doubt. For a sthitaprajna, a person of steady wisdom, such characteristics come naturally. A strong and constant mental conformation or feeling, “Aham Brahmasmi” (I am Brahman) is the panacea for all the ills of man. And, moksha (Liberation) itself comes through the realisation of “I am Brahman”. That is the real dharma (Duty) of man.
An ajnani (Ignoramus), who is low in buddhi (Intelligence), believes that the body is himself! A pandit (Scholar), who is capable of a little ratiocination and inquiry, has mixed feelings; he believes that the body is himself and also believes that the jiva (individual soul) is himself. But, the mahatma (Wise), who is capable of seeing the anatma separate from the atma through deep inquiry and discrimination, believes in the truth of “Aham Brahmasmi” (I am Brahman), and he does not stray away from that conviction.
The castes like brahmana, complexions or skin tones like aruna (tawny or reddish-brown), ashramas (stages of life) like brahmacharya (celibacy), etc. — these are only deha dharmas (corporeal dharmas); they are not the atma dharmas or the dharmas of the inner Self. Moreover, deha dharmas are conditioned by time and place; they are motivated by reasons related to this world and they only cause bondage. They are ordained by the bhagavat-sankalpa (Divine Will) for the sustenance and administration of the world. They have to be observed by everyone who is bound by worldly limitations. For those who are untouched by limitations and extensions, that is to say, who are beyond worldly ties, these deha dharmas or acharas do not count. That is why the persons who are ever engaged in the contemplation of Brahman (i.e., brahmanishthas), those who have grasped the basic reality (i.e., tattvavettas), do not observe them so much! They are not bound to caste or colour; they see everything as Brahma-tattvam (Absolute Reality) itself. But, until that stage is reached, you have to follow the rules of caste and ashrama (stage of life) without exception. This is the deha dharma or the dharma for the body-conscious.
The great sages who grasped the truth about atma dharma declared that sat, chit, and ananda (Being, Awareness, and Bliss) are the three svarupa-lakshanas (Essential characteristics) of the atma dharma. Therefore, those great sages who are mahavijnanis (Very wise ones) can be said to have attained Brahman, which is essentially sat-chit-ananda Itself. For mukti (Liberation), atmasuddhi (Self-purification) is what is needed, not caste or colour.
How to attain atmasuddhi? The answer is: through dharmacharana (practice of dharma). And, for the practice of dharma, varna (Class or Caste) and ashrama (Stage of life) are very much necessary! Only through the practice of dharma laid down for each class of men and stage of life, atmasuddhi (Purification of the Self) is possible; through atmasuddhi, moksha (Liberation) is attained. Though caste and stage of life are not the conditions for moksha, they are very much needed for atmasuddhi. The practice of dharma fills you with experience; through that experience, truth is established; the truth brings forth purification, and the purification leads to liberation. Those with shuddhirupa manastattvam (Purified nature of mind), may belong to any caste or stage of life; that does not matter; they will become free from all bondages and do attain liberation because they have got the antahkarana shuddhi (Mental Purity) which is the necessary qualification for vijnana (Spiritual Wisdom). This is what the scriptures mean when they say, “Only those with antahkarana shuddhi can attain moksha.”
Those who have raga and dvesha (Attachment and Hatred), even if they dwell in the forest, cannot escape dosham (Defectiveness or Malignancy). Those who have indriya nigraha (conquered the senses), even if they are householders, can be tapasvis (Ascetics). If engaged in acts which are not harmful or condemned, they are entitled to be called jnanis (spiritually wise people) wherever or whichever stage of life they are in. For the one who is free of raga (attachment), his home itself is the tapovanam or the place of penance. Mukti (Liberation) cannot be won by progeny, or by riches, or by charity, or by yajnas and yagas (sacrificial rites); the only qualification needed for liberation is atmasuddhi (Purification of the Self).
Therefore, in order to decide what is right action and wrong, the shastra (Scripture) alone is the pramana (an accurate means of inferring knowledge that cannot be negated by any other means of knowledge). Whether one is a brahmachari, gruhastha, vanaprastha or sannyasi (student, householder, forest-dweller or renunciant) or whatever path one chooses, if the person has the realisation of parabrahman which is his svasvarupa (own true Reality) as the goal, and if he constantly strives to realise it, he will surely succeed in attaining vimukti (Liberation) with ease.
Swatmadrishti (Attention fixed to realise or have the vision of one’s own true Self) is the means of moksha (Liberation). Understanding that this is the lesson that the Vedanta (the final judgement of the Vedas) teach, if one adheres to practising the principles of dharma laid down for the particular ashrama (stage of one’s life), anyone, whatever the caste, can attain parama-padavi (highest status or liberation). If there is the will and the strength to adhere strictly to gruhastha ashrama dharma (householder dharma) and if one is able to free oneself from all hindrances or bindings in acquiring jnana (Wisdom), through that wealth of vijnana sampatti (spiritual wisdom), one can, even without entering sannyasa ashrama, remain a householder and yet become free from all moha-bandhana (Delusional bindings) and get liberated. Rajarshis (Sages of royal descent) like King Janaka, Ashwapati and Dilipa, attained parama mukti (Liberation) while continuing in the householder stage; they strictly adhered and steadfastly followed the gruhastha ashrama dharma and thereby succeeded in overcoming all obstacles by winning the grace of the Lord; they had nirvikalpa samadhi (a state of complete absorption where there is no second thing) as their supreme goal, i.e., the Godhead they wanted to reach and constantly fixed their attention on that Godhead. Isn’t it? Therefore, do not doubt it; the stage of householder is no hindrance for attaining liberation.
The husband and wife must both have the harmony of mind and agree upon that they should cross this ocean of samsara or cycle of worldly existence and attain mukti (Liberation) comfortably while remaining as householders and following the dharma laid down for them (i.e., gruhastha ashrama dharma). Couples who strictly adhere and follow this path are sure to attain moksha (Liberation). This resolution to reach that goal must be equally strong and steady in both. Otherwise, sannyasa (Renunciation) is the refuge! See, even the midday Sun is associated with His consort, Chayaydevi (Goddess of Shadow); the full and clear Moon with all its sixteen _kala_s (Phases) is closely associated with the cool rays of light, acting like nectar. So too, no matter how great a person a husband is, he will shine with sacredness only by his dharmapatni (dharmic wife) who is filled with virtues, such as prasannata (Purity), shanti (Peace), kshama (Forbearance), sheela (Moral conduct).
There is no rule that a gruhastha (householder) should renunciate even though he is always facing obstacles in his spiritual sadhana and is completely detached from all worldly desires. No matter how large the obstacles he may be facing, renunciation can never be fruitful without the full approval of his wife. If still bothered by the difficulties in the spiritual sadhana and both the husband and wife have the harmony of thoughts and agree upon, both can adopt vanaprastha ashrama and retire to forest. However, if they have children who are young and not independent yet, even adopting vanaprastha ashrama at that stage is not favoured by the scriptures. They can take vanaprastha ashrama after making their children independent and with no objections from them. The shastras (Scriptures) therefore recommend that a person must be in the householder stage till the age of 48, whether any hindrances arise or not. Also, this is in favour of the world. One has to be in it and must perform one’s duty, without hindrance. If hindrances come, dedicate and accept them as the will of the Lord and repent for it; that is the way to follow the householder dharma. Gruhastha dharma is the same for both wife and husband.