Sanatan Dharma | 7. Param Dharma Part - I | Sri Vinod Babaji Maharaj

 

The duties of an individual towards family, society, nature and mankind are called Loukika Dharma (Loukika = related to material world, Dharma = duty). They are concerned with the body and its relation with the world and therefore, it is also referred as Jada Dharma.

The duty of a person to realize his/her eternal relationship with the Supreme Personality of Godhead is called Parloukika Dharma. Since it is concerned with Ātma (the pure soul), it is also called Ātma Dharma or Param Dharma.

All creatures are searching for peace and happiness. Happiness does not exist in this material world. If material things and people could give happiness, then why would one cry when a person dies? Even when the body of the person is still lying-in front of others, people cry saying, “Where have you gone leaving me?” This means the person he/she loved is not that body. It was the soul that existed inside the body. That soul has now gone away. That is why people feel a sense of loss. Actually, one can love only the soul or the Supersoul. Love towards the body or the bodily identity of a soul is only temporary and hence, doomed to result in pain.

The soul is a part and parcel of the Super soul, that is, the Supreme Personality of Godhead. Happiness is the nature of the soul. That is why, the happiness which we experience when we love another person is not due to the body but because the soul inside that body is made of happiness. We mistake the happiness received from the soul as happiness received from the body. The material body or things made of five elements cannot give happiness to the conscious soul. Ānanda (happiness) is the nature of the Ātmā (pure soul).

God is attracting all the souls towards Himself like a magnet. He is the Supersoul and that is why, all souls are naturally attracted towards Him. Due to ignorance, we mistake this attraction as desires for worldly pleasures and worldly love. This hankering for love and happiness can only be fulfilled by developing Prem Bhakti for Radha Krishna. Eternal peace can be found only by realizing our relationship with God. There are innumerable forms and names of God. There are also different paths to realize the eternal relationship with God. All these different paths to the Supreme Lord fall under Param Dharma.

It is already mentioned in previous articles that the five basic principles of Dharma make the foundation for Param Dharma. If a follower of any religion or sect does not follow Non-violence, Truth, Abstinence from stealing, Purity and Sense control, then they only become fake spiritualists.

But it is important to understand what is NOT Param Dharma. For that, let us first understand the two types of ego or identity of a person: Jada Ahankār and Chid Ahankār.

• Jada Ahankār is the ego related to the body or bodily identity. For example, “I am Priya”, “I am beautiful”, “I have a lot of money” etc.
• Chid Ahankār is the ego related to one’s eternal spiritual form. For example, “I am Ātma, a part of the Supersoul”, “I am servant of Krishna”, “I am a Manjari of Radharani” etc.

Regardless of which religion or sect in the world we are talking about, Param Dharma is the process of destroying Jada Ahankār and developing Chid Ahankār. It is not a sudden enlightenment (unless caused by a spiritually powerful Sadhu) but a gradual process. As the Jada Ahankār diminishes, the Chid Ahankār develops. At last, just like a snake that sheds its dead skin, the sadhak becomes separated from Prakriti (matter made of five elements) while still staying inside the material body. At that time, Impersonal monists realize their oneness with the Supersoul, while devotees realize their eternal spiritual form. This is the goal of spirituality.

But there are many paths of worship that are not related to Chid Ahankār at all. Many people go to temples or any religious place only to pray for worldly pleasures or relief from suffering. This cannot be called Param Dharma, although it involves worshipping God/demi-gods/goddesses.

Relief from suffering is a by-product of Param Dharma. One cannot be peaceful as long as they have worldly desires in their heart. Not only worldly possessions or love, but desire for honour, fame, power, etc are also worldly desires. To clearly understand the nature of desires, they are classified according to the Guna (mode of nature) that they arise from:

1. Tāmasik Kāma: Desires that arise from the mode of darkness and destruction are called Tāmasik Kāma. It is the desire to perform actions that are taboo and prohibited by the Vedas. For example, murder, stealing, adultery, etc.
2. Rājasik Kāma: Desires that arise from the mode of passion are called Rājasik Kāma. The desire to perform actions that are allowed by the Vedas but aimed at acquiring worldly pleasures constitute Rājasik Kāma. For example, worldly love, having kids, acquiring money, etc.
3. Sāttvik Kāma: Desires that arise from the mode of goodness are called Sāttvik Kāma. The desire to perform actions that cause the welfare of mankind in general constitute Sāttvik Kāma. For example, building temples, Dharamshala (hostels at pilgrimage places for travellers to stay at a minimum fee), Gaushala (shelter for cows), etc.
4. Nirguna Kāma: Desires related to realization of one’s own spiritual form are called Nirguna Kāma. This desire is free from the three modes of nature and solely aims at Param Dharma. The desire to see Radha Krishna, serve Guru, etc are examples of Nirguna Kāma. The desire (related to bhajan) to wake up early for bhajan, eat or sleep less, stay in Vraja Dham also fall under this category.

One must forsake all other desires and develop Nirguna Kāma. It is important to understand that when a sadhak is yearning to see Krishna (or whichever form of God they like), he cannot entertain even thoughts of universal welfare. As explained in articles about Bhava Bhakti and Prem Bhakti, the sadhak is immersed in a divine mood at that time. His mere existence causes immense welfare to the universe. But he is not physically able to engage in such actions.

Now the question arises – how to develop Nirguna Kāma? Is there only one path or many paths to the Supreme Personality of Godhead?

There are many different paths to realize the eternal relationship of the Ātmā with God. The Supreme Personality of Godhead is Krishna. But “Heavenly Father” of Christians, “Allah” of Islam, etc are all indifferent from Krishna. Even within Sanatan Dharma, there are different sects that worship a different form of God each. The scriptures say that there is only one Supreme Personality of Godhead. But He manifests in many forms to please the devotees of different natures and tastes (likings). How is this possible? Let us understand this through an instance.

Once, five blind men wanted to see an elephant. Obviously, they could not. But they decided to visit a fair where they heard a tamed elephant entertained the visitors. On approaching the elephant, they started feeling the elephant’s body with their hands. Each one was standing at a different place around the elephant. Hence, one of them only touched the elephant’s trunk, while the second touched only one of the legs, the third touched only the belly, the fourth touched only the ear and the fifth touched only the tail of the elephant.

On their way back, they started discussing how an elephant looked. One said, “Today I came to know that an elephant looks like a big pipe (he touched only the trunk)!” Immediately, another man said, “What?! You have misunderstood. An elephant looks like a pillar (he touched only the leg).” The third man sneered and said, “Both of you are insane! An elephant looks like a big boulder (he touched only the belly).” “Lies! An elephant looks like a hand winnowing fan (he touched only the ear),” said the fourth man. The fifth man smirked and proudly said, “None of you know how an elephant looks. An elephant actually looks like a thick rope (he touched only the tail).”

Another man was listening to their conversation. He was confused. “How did you five blind men see an elephant?” he asked. They explained to him how they went to a fair and felt an elephant's body with their hands to estimate its appearance. The man understood the situation. The five blind men then asked him, “You are a man with eyes. Please tell us which one of us is correct?” The man replied, “All of you are correct, but each one of you have grasped only a part of the whole body of an elephant. The elephant would be the sum total of all five men’s experiences.”

Similarly, the Impersonal monists think the Supreme Personality of Godhead is formless and made of light, bliss and Supreme consciousness. But that is only the effulgence of Krishna’s divine body.

The Padma Purāṇ states:

Yannakhenduruchir brahma dhyeyaṁ brahmādibhiḥ suraiḥ,
Guṇatrayamatītaṁ taṁ vande vṛindāvaneśhvaram.
(Padma Puran - Pātāla khanda 77.60)

Meaning: The light of whose toenail tips is worshipped as Brahmå by demi-gods like Brahmā and who is beyond the three modes of nature, I bow down to such Lord of Vrindavan (Sri Krishna).

Some other Yogis experience the divine powers of Krishna and think acquiring Siddhis (spiritual powers) is the definition of oneness with God. Yet others see Shiva as the Supreme Lord of the universe. Some see the Goddess Durga as the Supreme controller. Some fall in love with the compassionate and peaceful nature of Sri Rāma, while others like the naughty and intense love of Krishna. All are correct. There is only one Supreme Personality of Godhead, but He manifests in different forms for different devotees and worshippers. Although there is difference in transcendental qualities of each form like the difference in 16 forms of the moon, but in tatva, They are same.

The concept of same tatva (element) with its different forms could be easily understood with the help of another example like the water in the ocean, the river, the pond and a glass of water are all chemically same i.e., the two atoms of Hydrogen and one atom of oxygen in each molecule of water but the ocean is home of innumerable creatures as large as whales, while there are different kinds of fresh water fish in the river. The ocean regulates the temperature of the earth, the river provides drinking water to many civilizations, the pond has a different ecosystem and the glass of water is mainly used for drinking and cooking. Each of them is very different in its function. Similar is the difference in transcendental qualities of different forms of God, although they are same in tatva.    

Mattaḥ parataraṁ nānyat kiñchid asti dhanañjaya,
Mayi sarvam idaṁ protaṁ sūtre maṇi-gaṇā iva.
(Bhagavat Geeta 7.7)

Meaning: There is nothing higher than Myself, O Arjun. Everything rests in Me, as beads strung on a thread.

For example, the greatest attainment of a devotee of Lord Shiva is oneness with Shiva or residence in Sadā Shiva Loka (which is situated beyond the material abodes), unless the greatest of all Vaishnavas (Lord Shiva) gives Bhakti of Rāma/Krishna to His fortunate devotee.

The devotees of Sri Rāma and Narayan/Krishna of Dwarika can attain the Aishwarya mood (in awe of His transcendental powers) of devotion. But Madhurya mood (loving devotion as a friend, parent, lover, etc) is greater than Aishwarya mood because it pleases Krishna to the point of completely controlling Him. This is possible only in Vraja mood of loving devotion to Radha Krishna.

In this way, there are infinite paths to realize one’s relationship with God. The Supreme Personality of Godhead is infinite. He has infinite manifestations, qualities, names and pastimes. He savours infinite kinds of moods of different devotees.

Ye yathā māṁ prapadyante tāns tathaiva bhajāmyaham,
Mama vartmānuvartante manuṣhyāḥ pārtha sarvaśhaḥ.
(Bhagavat Geeta 4.11)

Meaning: In whatever way people surrender unto Me, I reciprocate accordingly. Everyone follows My path, knowingly or unknowingly, O son of Prthā.

This is why, Sanatan Dharma teaches us that one must respect all religions and sects within religions equally. But one must also consider his own religion as best for himself and follow its teachings with determination (provided the religion is based on the five basic principles of Dharma).

It is very common to see devotees of one religion or sect to ignore or belittle devotees (especially Sadhus) of other religions or sects. Such a person is not a devotee at all. All manifestations of God are actually same as one’s own beloved form of God. All practitioners of spirituality of different paths to God are beloved devotees of God. If one doesn’t like another devotee, then it shows his lack of devotion to God. God will never be pleased with him. One who truly loves God will also love His devotees.

My Gurudev Shri Tinkodi Goswami Maharaj was above all these narrow-minded sentiments. Once, a Bhairavi (female Tantra practitioner) visited my Gurudev. Since their way of worship involves five Tāmasik instruments of sadhana meat, wine, sex, Yogic postures and fish, my God brothers were very apprehensive of her. Although they did not downright insult her, but they did not want her to enter the premises where Gurudev resided.

Gurudev asked her, “Mother, where have you come from? Please accept prasadam at our place.” She said she had come from Kāmākhyā (one of the most important Tantric centres). Baba asked me to bring her inside his room. I told the Godbrothers but they were very apprehensive and argued how can such a lady with impure lifestyle enter Baba’s room? They started preparing to give her prasadam outside the Ashram. But Gurudev repeatedly insisted on bringing her inside his room to give prasadam. “Vinod, regardless of which way of worship she follows, she is a Sadhu. That is why, she must be given the honour suitable for a Sadhu,” Gurudev said to me. I immediately brought her inside and served her prasadam myself.

So, one should always respect devotees of other religions and sects. They are not devotees of any ‘other God’. There is only one Supreme Personality of Godhead who manifests in infinite forms. Follow your own way of worship with utmost determination. Have full faith that your way of worship is the best way for yourself. But never belittle or differentiate between other forms of God.

Sanatan Dharma teaches us that Allah is same as Rāma and Krishna. There is no place for narrow mindedness in Sanatan Dharma. There is also no ritual to convert people of other religions to Hindus. If someone worships Allah, a follower of Sanatan Dharma must encourage him to worship Allah with staunch determination. Sanatan Dharma says where there is violence, there is no Dharma. And where there is Dharma, there cannot be violence. Therefore, although we must speak against violence of any kind, we must respect Allah and his devotees. Same is true for Christians or devotees of any other religion. Only then we are true followers of Sanatan Dharma.