Runas and Yajnas - a common sense insight

Dedicated fondly with the greatest reverence to Bhishma on Bhishmashtami. To this superlative legendary personality we are indebted with all the five runas – as a human being, as an elemental, as our pitr, as a Deva as he is a Vasu and as a Rishi, who gave the highest wisdom in the simplest language in the Shanti and Anushasana Parvas of the Mahabharata.

 

    Every living being is interconnected with each other. At the human being level, the interconnections are numerous and complex. Yet the ahamkara imagines that “I” alone reigns supreme, towering above others. While it is very obvious to observe this inter connectedness and dependence at play for the normal day today transactions and assess the socio -politico-economic weightage, to observe the subtler connections takes a little bit of inner cleansing. In reality, we seem to owe a lopsided benefit in our favor. We seem to get more benefit than our contributions. This debt one understands that is accrued against these entities is called “runa”. The process of repaying this runa necessitates a special effort, which involves sacrifice, is referred as “yajna”. In other words, they are two sides of the same coin. This entire process of realizing the debt, its repayment and consequent internal growth is a vital part of spiritual growth.

    The question arises why should one even bother about Runas, let alone perform Yajnas. Do other lower life forms even bother about them? At a common sense level, the dependence must give a proper perspective of our actions and position in the Universe. While the Ahamkara, I-ness, puts us smack in the center with puffed up hubris, the reality is we will be nobody, non-entity, without all the interactions and interconnections. This heavy one-sided equation helps us understand and appreciate these contributions. Mere awareness of this debt urges one into action.

Pancharunas: It is common sense that we are so interdependent as human beings. Apart from the social value, our entire life revolves with such connections. Our job, schools, shops, services and society all seem to have a tremendous value add to our lives. While we may be the smartest in the school, the entire school ecosystem of facilities and teachers are there as a part of a larger equation. In the same way, even if we are the founder CEO of a company, the cogs of the wheel are many, though it appears we are at the center. Thus through simple common sense, we can infer, we owe a lot of debt to the human society from the doctor who took care of my prenatal care and delivery to people who will be carrying my dead body to cremate. This human debt is referred as Manushyaruna.

    While it is very easy to acknowledge human connections and runa, as we focus on the next, it becomes increasingly subtler to grasp. As humans we are all dependent on the ecosystem. The plants and animals are not here for our exploitation, as the arrogant, myopic Abrahamic faith has made us to believe. They existed long before humans and will outlive us as a species. The food, the oxygen and our entire existence is a runa we owe to the other living beings. This debt we owe to the entire ecosystem is referred as Bhutaruna.

    The next three Runas are much subtler and are usually clustered together and referred as Runatreya as referred even in the Vedas - the three debts. We owe our entire life and knowledge to our ancestors. If in our lineage one small variation had happened, we would not even be alive today. Besides, all our ancestors lived under harsher conditions from famine to war, from abusive invaders to other challenges. Especially in Indian context, our ancestors definitely evolved a much more sophisticated culture and civilization, filled it with so much wisdom traditions, unlike any other nationality. This runa we owe to our ancestors is referred as Pitruruna.

    Unlike other civilizations, our Sanatana Dharma finds much of our knowledge, not only in spirituality but in other spheres as well, has come down from Rishis. Unlike other nationalities, we have Itihasapuranas like Ramayana, Mahabharata, Bhagavatam; Upanishads, Vedas and a huge corpus of literature. They range from metallurgy to medicine and astronomy to fine arts. We have wonderful contributions through Siddhas and Yogis. Numerous Sampradayas of Bhakti, Jnana, Yoga, Sankhya and others inspire us to evolve at our pace. This huge runa humanity owes to the rishis is referred to as Rishiruna.

    As our gaze becomes refined, we can sense the even more subtle contributions of the Devas. These are divine beings filled with power and strength. They seem to regulate the elemental forces like sunlight, air, water etc. Whether they exist as personified beings or not, one cannot shy away from their contributions to our existence as a living being. This recognition is possible only with a Sattvic mind. This tremendous runa we owe is referred as Devaruna.

    In a strict sense, many of the Runas were typically ascribed for the spiritual seeker. The ones enslaved to the sense objects will find it extremely difficult to even acknowledge the runas, let alone their repayment. As we realize that even the understanding of Runas, let alone the attempted repayment is a sign of inward growth.

Panchayajna: As we understand from the above Runas, our existence is possible to a heavily one sided debt. Any sensible person will want to raise their hand and claim that they want to contribute something back, how much ever it may be a token notion. The very mention of the word Yajna conjures fire rituals of the yore, where Rishis and Ritviks make an offering into the agni with chants of mantras.

WHY: It appears for each runa there is a corresponding Yajna. Yaj means to worship, adore, invoke, revere and it is usually imagined as performing some rituals. To grasp a simple explanation of Yajna, the following quote from Swami Krishnananda goes a long way -

Yajna – sacrifice – whatever be the form it may take, is a summoning of the higher power into one's own self, and a consequent surrender of the lower self for the higher dimension of one's own being, known as the superior Self.

    The attempt and the zeal to repay this debt is purifactory, declares Krishna. He further declares it is mandatory for human beings. (यज्ञदानतप:कर्म न त्याज्यं कार्यमेव तत् |
यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् || yajña-dāna-tapaḥ-karma na tyājyaṁ kāryam eva tat
yajño dānaṁ tapaśh chaiva pāvanāni manīṣhiṇām - Acts of sacrifice, charity and austerity should not be abandoned, but should be performed; Sacrifice(worship), charity and austerity are purifiers even for the wise BG 18-5)

    The very act of aligning the Yajna to repay our runas is a strong evolutionary ladder, as highlighted by Sri Krishna in the Bhagavad Gita. This concept is ancient and is found even in the Taittiriya Aranyaka (2.10) portion of the Vedas.

पञ्च वा एते महायज्ञाः सततप्रतायन्ते सततसंतिष्ठन्ते | देवयज्ञः पितृयज्ञो भूतयज्ञो मनुष्ययज्ञो ब्रह्मयज्ञ इति ||

यद्देवेभ्यो जुहोति स देवयज्ञः | यत्पितृभ्यः स्वधाकरोति स पितृयज्ञः | यद्भूतेभ्यो बलिं हरति स भूतयज्ञः | यन्मनुष्येभ्योऽन्नं ददाति स मनुष्ययज्ञः | यत्स्वाध्यायमधीते स ब्रह्मयज्ञ इति ||

pañca vā ete mahāyajñāḥ satatapratāyante satatasaṃtiṣṭhante | devayajñaḥ pitṛyajño bhūtayajño manuṣyayajño brahmayajña iti ||

    This verse is proof to connect the idea of five Runas and Yajnas found in the Vedas is a very ancient concept and one that mirrors nature.

WHAT: The five debts, runas, have a corresponding Yajna to balance out. They include:

a) Manushya Yajna: Being hospitable and in service to other human beings, treating uninvited sudden guests like devatas, taking care of the needy and underprivileged and being zealous to repay the society. Doing Anna Dana is considered as exemplary as it is life giving to others.

 

b) Bhuta Yajna: Sharing one’s food with other living beings, being concerned about their welfare, planting more trees or digging/cleaning water bodies.

c) Pitr Yajna: Remembering and honoring ancestors through Tarpana, even offering few drops of water in their memory is considered as fulfilling this duty. - Shatapatha Brahmana - 11.5.6.3

d) Deva Yajna: Daily worship and remembrance with gratitude to Devas through rituals, prayer, japa or even merely invoking it in thoughts.

e) Brahma/Rishi Yajna: Studying, reciting, listening and sharing of the scriptures, dwelling upon the purport of the wisdom shared by the rishis. The Shatapatha Brahmana recommends Svadhyaya. This would include studying Itihasapuranas, Upanishads, Gita etc and using it to do an inner transformation.

    While these prescriptions may look like a lot of external ones, they actually work on the inside of the individual and are meant for their rapid spiritual evolution.

HOW: While we realize what our responsibilities are, what needs to happen and why, there is a lingering question of how to do it, what must be the attitude behind our actions? Krishna comes to our rescue in the BG – 3-9 - The world is bound by their own actions when not performed in the spirit of Yajna. Therefore, O son of Kunti, perform the actions only for that sake (Yajna) alone, free from all attachments.

यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः । तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर ॥

yajñārthātkarmaṇo’nyatra loko’yaṃ karmabandhanaḥ । tadarthaṃ karma kaunteya muktasaṅgaḥ samācara ॥

Pramana: There is a lot of nitpicking even amongst the trads, let alone the atheists, if these core ideas of Santana Dharma has any shastra sanctity. Hence this small incomplete compilation.

1. Tarpana Mantra: At the end of invoking specific ancestors either on Amavasya or their annual tithi, the following universal prayer is offered.

आब्रह्मस्तम्बपर्यन्तं देवर्षिपितृमानवाः। तृप्यन्तु पितरः सर्वे मातृमातामहादयः॥

ā-brahma-stamba-paryantaṃ devarṣi-pitṛ-mānavāḥ | tṛpyantu pitaraḥ sarve mātṛ-mātāmahādayaḥ ||

From Brahma, the creator, down to a blade of grass (stamba). It encompasses the entire spectrum of existence - the Devas, rishis, pitrus and manavas- May all of them be satiated, satisfied, or pleased, starting with the mother, the maternal grandfather, and so on.

2. Manusmriti takes a unique practical angle. Fearing that people may not get the subtle reasoning of the Shatapatha Brahmana, it puts the focus on Panchasoona (MS 3-69) - For the sake of expiating (cleansing) the offenses (Panchasoona) committed in all these five, the Great Sages prescribed for householders the daily performance of the Five Great Sacrifices.

तासां क्रमेण सर्वासां निष्कृत्यर्थं महर्षिभिः । पञ्च क्लृप्ता महायज्ञाः प्रत्यहं गृहमेधिनाम् ॥

tāsāṃ krameṇa sarvāsāṃ niṣkṛtyarthaṃ maharṣibhiḥ | pañca klṛptā mahāyajñāḥ pratyahaṃ gṛhamedhinām ||

    It gives the following prescription (MS 3-70) – Teaching is offering BrahmaYajna, Tarpana is PitruYajna, Homa is DevaYajna, offering food to living beings is BhutaYajna and gracious hospitality of athiti is ManushyaYajna.

अध्यापनं ब्रह्मयज्ञः पितृयज्ञस्तु तर्पणम् । होमो देवो बलिर्भौतो नृयज्ञोऽतिथिपूजनम् ॥

adhyāpanaṃ brahmayajñaḥ pitṛyajñastu tarpaṇam | homo devo balirbhauto nṛyajño'tithipūjanam ||

    Manusmriti (MS 4-21) – As a prescription for all householders, Manu strongly advises that one should never omit/neglect the Rishi-yajna, Deva-yajna, Bhuta-yajna, Nri-yajna and Pitri-yajna according to one's ability.

ऋषियज्ञं देवयज्ञं भूतयज्ञं च सर्वदा । नृयज्ञं पितृयज्ञं च यथाशक्ति न हापयेत् ॥

ṛṣiyajñaṃ devayajñaṃ bhūtayajñaṃ ca sarvadā | nṛyajñaṃ pitṛyajñaṃ ca yathāśakti na hāpayet ||

3. Apart from the Taittriya Samhita, there is extensive insight coming from the Shatapatha Brahmana. It will suffice to merely quote them.

Verily, there are five great sacrifices. They are indeed great sacrificial sessions (Mahasattrani): Deva-yajna, Pitri-yajna, Bhuta-yajna, Manushya-yajna and Brahma-yajna. (SB 11.5.6.1)

पञ्च वा एते महायज्ञाः । तान्येव महासत्राणि देवयज्ञः पितृयज्ञो भूतयज्ञो मनुष्ययज्ञो ब्रह्मयज्ञ इति ॥

pañca vā ete mahāyajñāḥ | tānyeva mahāsattrāṇi devayajñaḥ pitṛyajño bhūtayajño manuṣyayajño brahmayajña iti ||

 

Day by day he offers to the Devas (even a stick of wood); thereby he completes the Deva-yajna. Day by day he offers to the Pitrus, even if only with a vessel of water; thereby he completes the Pitri-yajna. Day by day he offers food to Beings; thereby he completes the Bhuta-yajna. Day by day he gives food to Men, even down to a cup of water; thereby he completes the Manushya-yajna. Day by day he studies, Svadhyaya; thereby he completes the Brahma-yajna. (SB 11.5.6.2)

अहरहर्देवेभ्यो जुहोति । तेन देवयज्ञं समाप्नोत्यहरहः पितृभ्यः स्वधाकरोत्यपोदकेन वा तेन पितृयज्ञं समाप्नोत्यहरहर्भूतेभ्यो बलिं हरति तेन भूतयज्ञं समाप्नोत्यहरहर्मनुष्येभ्योऽन्नं ददात्याकाष्ठादुदपात्रात्तेन मनुष्ययज्ञं समाप्नोत्यहरहः स्वाध्यायमधीते तेन ब्रह्मयज्ञं समाप्नोति ॥

aharahardevebhyo juhoti | tena devayajñaṃ samāpnotyaharahaḥ pitṛbhyaḥ svadhākarotyapodakena vā tena pitṛyajñaṃ samāpnotyaharaharbhūtebhyo baliṃ harati tena bhūtayajñaṃ samāpnotyaharaharmanuṣyebhyo'nnaṃ dadātyākāṣṭhādudapātrāttena manuṣyayajñaṃ samāpnotyaharahaḥ svādhyāyamadhīte tena brahmayajñaṃ samāpnoti ||

Of this Brahma-yajna, the sound (of recitation) is the fuel. When he calls out (the text), he offers the oblation. Whatever he studies, that is the Vasat call (the final sacrificial command). Therefore, he who daily studies his lesson utters the Vasat call (completes a perfect sacrifice) (SB 11.5.6.3)

तस्य वा एतस्य ब्रह्मयज्ञस्य । घोष एव समिदाह्वयेन जुहोति तद्यत्किञ्चाधीते तदेव वषट्कारस्तस्मादहरहः स्वाध्यायमधीयानो वषट्करोति ॥

tasya vā etasya brahmayajñasya | ghoṣa eva samidāhvayena juhoti tadyatkiñcādhīte tadeva vaṣaṭkārastasmādahahahaḥ svādhyāyamadhīyāno vaṣaṭkaroti ||

4. Runatreya confusion – Some folks believe Runatreya is only for Brahmanas, quoting Taittiriya Samhita – 6-3-10-5 mantra - Every individual (Brahmana) is born with three inherent spiritual debts: to the Rishis for knowledge, to the Devas for life-sustaining forces, and to the Pitrus for one's lineage. One becomes truly free only by repaying these through lifelong study, performing sacrifices, and raising the next generation.

जायमानो वै ब्राह्मणस्त्रिभिर्ऋणवा जायते ब्रह्मचर्येण ऋषिभ्यो यज्ञेन देवेभ्यः प्रजया पितृभ्य एष वा अनृणो यः पुत्री यज्वा ब्रह्मचारी वासयन् ॥

jāyamāno vai brāhmaṇas tribhir ṛṇavā jāyate brahmacaryeṇa ṛṣibhyo yajñena devebhyaḥ prajayā pitṛbhya eṣa vā anṛṇo yaḥ putrī yajvā brahmacārī vāsayan

    The Shatapatha Brahmana 1.7.2.1 recognizes four Runas - Verily, whoever exists, he is born as a debt. At his very birth, he is born as a debt to the Devas, to the Rishis, to the Pitrus, and to mankind.

ऋणं ह वै जायते योऽस्ति । स जायमान एव देवेभ्य ऋषिभ्यः पितृभ्ये मनुष्येभ्यः ॥

ṛṇaṃ ha vai jāyate yo'sti | sa jāyamāna eva devebhya ṛṣibhyaḥ pitṛbhye manuṣyebhyaḥ ||

    How to reconcile? First of, the Runatreya is a combination of subtle ideas and a person cannot be considered a Brahmana if (s)he doesn’t recognize this debt and is proactively engaged in repaying it. If we add the grosser and more obvious runas to human beings and other elements, it adds up to the five discussed elsewhere. Secondly, any and every spiritual progress runs through the path of identifying the runas and repaying it. Thirdly, while the Vedas prescribe PanchaMahayajnas for every human being’s progress, it stands to map against the corresponding runas.

Spiritual path of Runa and Yajna:

    Runas give a perspective of our roots. The human tendency is to remain glued on the fruits, be it to Kama, vasanas or ahamkara. Runa understanding and repayment align life with dharma. Krishna repeatedly reiterates that Runa understanding and repayment is not optional, in the path of realizing the highest. Yet some used the BG – 18-66 as a case to do nothing and merely rely on Krishna. This is such a gross misunderstanding.

Abandoning all DHARMAS, (of the body, mind, and intellect), take refuge in Me alone; I will liberate thee from all sins; grieve not.

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज । अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥

sarvadharmān parityajya māmekaṃ śaraṇaṃ vraja । ahaṃ tvā sarvapāpebhyo mokṣayiṣyāmi mā śucaḥ ॥

    There is a corresponding sloka in Srimad Bhagavatam – 11-5-41 - O King, one who has given up all material duties and has taken full shelter of the lotus feet of Mukunda, who offers shelter to all, is not indebted to the Devas, rishis, human beings, relatives, friends, mankind or even one’s Pitrus who have passed away. Since all such classes of living entities are part and parcel of the Supreme Parabrahman, one who has surrendered to the Parabrahman’s service has no need to serve such persons separately.

देवर्षिभूताप्तनृणां पितृणां न किङ्करो नायमृणी च राजन् । सर्वात्मना य: शरणं शरण्यं
गतो मुकुन्दं परिहृत्य कर्तम् ॥

devarṣi-bhūtāpta-nṛṇāṁ pitṝṇāṁ na kiṅkaro nāyam ṛṇī ca rājan । sarvātmanā yaḥ śaraṇaṁ śaraṇyaṁ gato mukundaṁ parihṛtya kartam ॥

    The above two slokas definitely indicate the state of the highest who has passed through every spiritual state Krishna has advised the sadaka to observe, which includes setting a very evolved example by following his words of instruction in BG 3-21 - Whatever a great man does, that other men also do (imitate); whatever he sets up as the standard, that the world (people) follows.

यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः । स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते ॥

yadyadācarati śreṣṭhastattadevetaro janaḥ sa yatpramāṇaṃ kurute lokastadanuvartate

    Runas and Yajnas comprise of a daily evolutionary ladder, with progress being made at every step, as noted by Krishna in the Gita. May we take these core teachings and understanding to our heart and apply it in our daily lives and we will all attain the highest state as highlighted in the Gita and the Srimad Bhagavatam in this very Janma.

ॐ तत् सत

Yuga - Patterns in time - 1

    Rishis embodied wisdom. They didn’t make Nostradamus style predictions. But they made more incisive behavioral predictions and we see them true as what Veda Vyasa described as Kali Yuga’s patterns. We understood more from Parikshit’s interactions with Kali on where his domain resides. It may benefit us to take a big picture and visualize the different concepts of Yugas. Yuga is a measure of time. On a cosmic scale, it measures in hundreds of thousands of years. But at a human level, it is measured more in gunas, human behavior and mindset.

 

   Srimad Bhagavatam repeatedly reiterates the above idea. We earlier saw in Parikshit encountering Dharma as a bull. The same idea that was introduced in Chapter 17 of Canto 1 is finding traction in the final Canto 12, Chapter 2.

ततश्चानुदिनं धर्म: सत्यं शौचं क्षमा दया । कालेन बलिना राजन् नङ्‌क्ष्यत्यायुर्बलं स्मृति: ॥ (SB 12-2-1)

tataś cānu-dinaṁ dharmaḥ satyaṁ śaucaṁ kṣamā dayā kālena balinā rājan naṅkṣyaty āyur balaṁ smṛtiḥ

Due to the adverse effect of time, in the age of Kali, Dharma, Truth, cleanliness, Forgiveness/Tolerance, Compassion, lifespan, physical strength and memory will diminish with every passing day.

    This sloka once again reminds that Dharma as defined through satyaṁ śaucaṁ kṣamā dayā is the yardstick used for measuring the yuga amongst humans. The degree to which their potential is maximized defines the Yuga pattern. Let us capitalize on Parikshit’s question to Sri Suka on what are the patterns that exists in different Yugas, the evils seen in Kali and how to protect oneself from it.

How does Guna change play out? Let us look at a simple fan. It has an on-off switch and a regulator usually with different settings. It takes a combination of both to have the fan run at a desired speed. Even if the regulator is set to high, but the fan is switched off, it won’t run. Let us reimagine this analogy. There is a switch that can be pointed to Dharma or Kama. Unlike our fan where electricity can be stopped, in the analogy, Karma is the electricity, but it cannot be blocked, implying a nonstop action mode. The regulator usually has different modes 0-3 and in our analogy we have Tamas, Rajas-Tamas, Rajas and Sattva as the different options. These are preset options in the analogy. But in real life our Gunas are affected by Karma and Karma is affected in turn by the Gunas. There is a cyclical impact on each other so much that we can GunaKarma always together.

    Vyasa’s powerful insight is to enlighten us that what happens in an individual gets exaggerated in the society, resulting in Dharma’s existence expressed as different Yugas. We see Varnas as Gunakarma expression in an individual, when subject to different stages of life, the same exudes as Ashrama. But when GunaKarma plays out as a trend in the society manifesting as its major facet, it spans much longer due to its momentum and can impact generations upon generations. In Varnas – a spiritual insight, we saw how GunaKarma plays out in the individual.

    In this three part series, Vyasa explains how the same acts at societal level. We compare the different yugas in the first, followed by the traits and impact of Kali and finally how to remain immune and escape from the clutches of Kali.

Yugas and their nature:

    The idea of Dharma as the unit of measurement is reiterated time and again. Definitely Yuga is a unit of time. Nonetheless, Vyasa’s focus seems to be on Dharma as the framework to define it. It is evident that the term was used for both cosmological unit of time measurement as well as classifying the tendency of the masses in a given period of time, based on dharmic adherence, giving rise to a conflated notion dominated by the former. Let use Vyasa’s lens to study the Yugas by teasing out his statements and regrouping for the ease of our understanding.

Krita (Satya)Yuga: Krita has all the four legs of Dharma – Satya, Daya, Tapas and Dana fully developed. (Note: Dana and Shaucha seem to be interchangeably used as one state results in the other) The emphasis is that Dharma is well rounded and fully established - (कृते प्रवर्तते धर्मश्चतुष्पात्तज्जनैर्धृत: । सत्यं दया तपो दानमिति पादा विभोर्नृप ॥ kṛte pravartate dharmaś catuṣ-pāt taj-janair dhṛtaḥ satyaṁ dayā tapo dānam iti pādā vibhor nṛpa SB 12-3-18).

    Vyasa goes a step deeper by analyzing the Gunas that form the very fabric of Prakriti. Sattva, Rajas and Tamas are the three Gunas which influence the material world by its combinations. His insights provide deep ramifications as we understand that Gunas are the framework for the society, be it Varnasharma or the modern adhoc one.

    In Krita Yuga, the Gunas are manifest as contentment, compassion, friendliness, tranquil, self-controlled, forbearing, finds peace in one’s true self(Atman), possessed of equal vision and always endeavor for spiritual perfection. (सन्तुष्टा: करुणा मैत्रा: शान्ता दान्तास्तितिक्षव: । आत्मारामा: समद‍ृश: प्रायश: श्रमणा जना: ॥ santuṣṭāḥ karuṇā maitrāḥ
śāntā dāntās titikṣavaḥ ātmārāmāḥ sama-dṛśaḥ prāyaśaḥ śramaṇā janāḥ SB 12-3-19)

    The Gunas are dominated by Sattva in Krita Yuga, hence it is also referred as Satya Yuga. People take deep interest in attaining higher levels of Knowledge and austerity. (प्रभवन्ति यदा सत्त्वे मनोबुद्धीन्द्रियाणि च । तदा कृतयुगं विद्याज्ज्ञाने तपसि यद् रुचि: ॥ prabhavanti yadā sattve mano-buddhīndriyāṇi ca tadā kṛta-yugaṁ vidyāj
jñāne tapasi yad ruciḥ SB 12-3-27)

Treta Yuga: There is a serious impact on the Gunas and the legs of Dharma shrink by a fourth. Adharma creeps over the space vacated by Dharma. It manifests itself as untruth (lying), violence, discontent and quarrel. (त्रेतायां धर्मपादानां तुर्यांशो हीयते शनै: ।
अधर्मपादैरनृतहिंसासन्तोषविग्रहै: ॥ tretāyāṁ dharma-pādānāṁ turyāṁśo hīyate śanaiḥ
adharma-pādair anṛta- hiṁṣāsantoṣa-vigrahaiḥ SB 12-3-20)

    Treta Yuga is dominated by devotion to rituals and austerities. They are not driven to violence and strong emotions and are free from strong lustful gratifications. Their mind is equally interested in the three vargas – Dharma, Artha and Kama. They have a strong affinity to the three Vedas and most people in the society will be Brahmanas. This is a clear clue that Varna is based on GunaKarma and not the degenerated caste system of today. (तदा क्रियातपोनिष्ठा नातिहिंस्रा न लम्पटा: । त्रैवर्गिकास्त्रयीवृद्धा वर्णा ब्रह्मोत्तरा नृप ॥ tadā kriyā-tapo-niṣṭhā nāti-hiṁsrā na lampaṭāḥtrai-vargikās trayī-vṛddhā varṇā brahmottarā nṛpa SB 12-3-21)

    Due to the lost focus on Atman and Jnana and settling for Dharma, Artha and Kama, there is emergence of Rajas. Though devoted to their duties, the masses are driven by desires and even duties are for a sense of honor. Bhakti becomes the vehicle instead of Jnana, but the emphasis is on rituals and austerities.

Dwapara Yuga: As Dharma is further weakened by another quarter to half the original, Treta Yuga descends to Dwapara. The qualities of tapas, satya, daya and dana stand no match to the ravages of time. These noble ideas get replaced by violence, untruth, discontent and animosity. (तप:सत्यदयादानेष्वर्धं ह्रस्वति द्वापरे । हिंसातुष्टय‍नृतद्वेषैर्धर्मस्याधर्मलक्षणै: ॥ tapaḥ-satya-dayā-dāneṣv ardhaṁ hrasvati dvāpare hiṁsātuṣṭy-anṛta-dveṣair dharmasyādharma-lakṣaṇaiḥ SB 12-3-22)

    The dominant Varnas(mindset) will be that of Kshatriya and Brahmana, who are extremely motivated by the desire of fame, perform yagas and yagnas, indulge in the study of Vedas. They possess wealth and are joyous with their large families. (यशस्विनो महाशीला: स्वाध्यायाध्ययने रता: । आढ्या: कुटुम्बिनो हृष्टा वर्णा: क्षत्रद्विजोत्तरा: ॥ yaśasvino mahā-śīlāḥ svādhyāyādhyayane ratāḥ āḍhyāḥ kuṭumbino hṛṣṭā varṇāḥ kṣatra-dvijottarāḥ SB 12-3-24) One can see a swing from Dharma towards more Kama, but the momentum of the past Yugas, keeps dharma on life support.

    It is important to realize that the Varnas or the mindset that dominate are not that of castes, but the natural outlook of the masses. Having a right understanding of Varnas – a spiritual insight, is imperative to grasp Veda Vyasa’s words.

    We observed that Gunas that were dominated by Sattva in Satya Yuga became Rajasic in Treta and in Dwapara it gets tainted as Rajas-Tamas. The Tamas veers the mind away from Dharma and it gets more under the sway of Kama. When greed, discontent, false pride, hypocrisy and envy become prevalent, along with attraction desire and selfishness driven actions, then it is the age of Dwapara, fraught with Rajas and Tamas. (यदा लोभस्त्वसन्तोषो मानो दम्भोऽथ मत्सर: । कर्मणां चापि काम्यानां द्वापरं तद् रजस्तम: ॥ yadā lobhas tv asantoṣo māno dambho’tha matsaraḥ karmaṇāṁ cāpi kāmyānāṁ dvāparaṁ tad rajas-tamaḥ SB 12-3-29)

Kali Yuga: Dharma and its manifestations are reduced to a mere fourth its original and they are replaced by their counterparts of Adharma. Yet there is a disturbing element. The trends of dharma shrinking and Adharma growing stay as a pattern. This makes Kali Yuga to manifest more difficult situations as time moves on. The negatives that manifested in the individual, in a small way, in Dwapara, become well established trends by the masses in Kali.

    Perversion is the hallmark of Kali Yuga with the way of life. The tendency of people is strongly driven by desire and desire modifications which are expressed dominantly as greed, bad behavior, merciless, meaningless quarrel. They are unfortunate (owing to their bad karmic baggage and vasanas) and obsessed with material desires and their fulfillment. Sudras are the dominant varna. This is not birth based, but guna karma based. (Sudra, root word means one who wants to avoid pain, pain is the state where the desire is not met) (तस्मिन् लुब्धा दुराचारा निर्दया: शुष्कवैरिण: । दुर्भगा भूरितर्षाश्च शूद्रदासोत्तरा: प्रजा: ॥ tasmin lubdhā durācārā nirdayāḥ śuṣka-vairiṇaḥ durbhagā bhūri-tarṣāś ca śūdra-dāsottarāḥ prajāḥ SB 12-3-25)

    The reason why Kama is the driver of the gunas is because the guna composition is prevailed by Tamas. As we saw Sattva of Satya Yuga became Rajas in Treta and further muddled as Rajas-Tamas in Dwapara, in Kali Yuga it becomes increasingly predominated by Tamas. This Tamas expresses itself and dominates as deception, falsity, laziness, sleep, violence/cruelty, depression, sorrow, delusion and fear, coupled with overall wretchedness everywhere. (यदा मायानृतं तन्द्रा निद्रा हिंसा विषादनम् ।
शोकमोहौ भयं दैन्यं स कलिस्तामस: स्मृत: ॥ yadā māyānṛtaṁ tandrā nidrā hiṁsā viṣādanam śoka-mohau bhayaṁ dainyaṁ sa kalis tāmasaḥ smṛtaḥ SB 12-3-30)

    In summary, we realize that GunaKarma at individual level is the foundation of Varnashrama, but at the societal level is the basis for Yugas. Unlike the short duration at the individual level of Varnashrama, the Yuga impacts can be felt for hundreds and thousands of years. It is also important to understand that while the society may have a certain Yuga pattern, but it is the individual’s responsibility to regulat GunaKarma at their level. We will learn about this after studying the last sloka in depth to understand the evil effects of Kali in the next article.

To be continued..

ॐ तत् सत