Dharma

ye vai bhagavatā proktā

ye vai bhagavatā proktā upāyā hy ātma-labdhaye |
añjaḥ puṁsām aviduṣāṁ viddhi bhāgavatān hi tān ||
yān āsthāya naro rājan na pramādyeta karhicit |
dhāvan nimīlya vā netre na skhalen na pated iha ||
(Śrīmad Bhāgavatam: 11.2.34–35; cited in Hari-bhakti-vilāsa: 10.497, 524; Bhakti Sandarbha: 125, 216, 218; Mādhurya-kādambinī: 3.3)

“Know to be Bhāgavatas [i.e., Bhāgavata-dharmas—limbs of bhakti to Bhagavān] those well known means of realization (1) which are stated by Bhagavān for unlearned persons for the sake of [their] easy attainment of the Self (Ātmā) and (2) by taking shelter in which a human being, O King, shall never be hindered. [Even by] Running or keeping the eyes closed, one shall not stumble and shall not fall here.”

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kālena naṣṭā pralaye vāṇīyaṁ veda-saṁjñitā

kālena naṣṭā pralaye vāṇīyaṁ veda-saṁjñitā |
mayādau brahmaṇe proktā dharmo yasyāṁ mad-ātmakaḥ ||
(Śrīmad Bhāgavatam: 11.14.3; cited in Bhakti Sandarbha: 76)

“[Bhagavān Śrī Kṛṣṇa:] This speech known as the Veda [which is] lost because of time [and] in the dissolution [of the universe] in which dharma based of me is present was dictated to Brahmā by me at the beginning [of the universe’s emanation following its prior dissolution].”

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nāhaṁ kāmān na saṁrambhān na dveṣān nārtha-kāraṇāt

nāhaṁ kāmān na saṁrambhān na dveṣān nārtha-kāraṇāt |
na hetuvādāl lobhād vā dharmaṁ jahyāṁ kathañcana ||
saṁprīti-bhojyāny annāni āpad-bhojyāni vā punaḥ |
na ca saṁprīyase rājan na cāpy āpad-gatā vayam ||
akasmād dviṣase rājañ janma-prabhṛti pāṇḍavān |
priyānuvartino bhrātṝn sarvaiḥ samuditān guṇaiḥ ||
akasmāc caiva pārthānāṁ dveṣaṇaṁ nopapadyate |
dharme sthitāḥ pāṇḍaveyāḥ kas tān kiṁ vaktum arhati ||
yas tān dveṣṭi sa māṁ dveṣṭi yas tān anu sa mām anu |
aikātmyaṁ māṁ gataṁ viddhi pāṇḍavair dharma-cāribhiḥ ||
kāma-krodhānuvartī hi yo mohād virurutsati |
guṇavantaṁ ca yo dveṣṭi tam āhuḥ puruṣādhamam ||
yaḥ kalyāṇa-guṇāñ jñātīn mohāl lobhād didṛkṣate |
so’jitātmājita-krodho na ciraṁ tiṣṭhati śriyām ||
atha yo guṇa-sampannān hṛdayasyāpriyān api |
priyeṇa kurute vaśyāṁś ciraṁ yaśasi tiṣṭhati ||
sarvam etan na bhoktavyam annaṁ duṣṭābhisaṁhitam |
kṣattur ekasya bhoktavyam iti me dhīyate matiḥ ||
(Mahābhārata: 5.89.24–32)

“Neither out of desire, nor out of anger, nor out of enmity, nor for the sake of wealth (artha), nor because of a dispute, nor out of greed shall I ever forsake dharma. Foods are to be eaten out of affection or to be eaten [when] in distress. Neither are you affectionate, O King, nor are we beset with distress [and thus we will not accept your offering of foods]. O King, without cause, you hate the Pāṇḍavas, your brothers, who, since birth, have been amiable, compliant, and endowed with all virtues. Furthermore, hatred of the Pāṇḍavas without cause is not right. Who can say what against them—the Pāṇḍavas—who are fixed in dharma? One who hates them hates me. One who is with them is with me. Know me to be possessed of oneness of heart with the Pāṇḍavas, who are adherent to dharma. They say one who, acquiescing to desire (kāma) and anger out of delusion, hates and contends with a person endowed with virtue is the lowest of human beings. One of uncontrolled mind and uncontrolled anger who out of delusion and greed wishes to see relatives endowed with auspicious qualities does not remain in prosperity for long. Alternately, one who with kindness captivates even those endowed with virtue who are not dear to one’s heart long remains in eminence. All this food beset with sin is not fit to be eaten. The lone kṣattṛ’s [food] is fit to be eaten—this my judgement determines [to be the right course of action].”

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nāsāṁ dvijāti-saṁskāro na nivāso gurāv api |

nāsāṁ dvijāti-saṁskāro na nivāso gurāv api |
na tapo nātma-mīmāṁsā na śaucaṁ na kriyāḥ śubhāḥ ||
tathāpi hy uttamaḥ-śloke kṛṣṇe yogeśvareśvare |
bhaktir dṛḍhā na cāsmākaṁ saṁskārādimatām api ||
(Śrīmad Bhāgavatam: 10.23.42–43)
“Although they have neither the saṁskāra of a twice-born, nor residence with the guru, nor austerity, nor self-inquiry, nor cleanliness, nor meritorious rites, still certainly [they have] firm bhakti to he of highest praise, Kṛṣṇa, the Īśvara of all masters of yogas, whereas even we who are endowed with the saṁskāra [of a twice-born] and so forth do not [have bhakti to Kṛṣṇa].”

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dhig janma nas trivṛd vidyāṁ dhig vrataṁ dhig bahujñatām

dhig janma nas trivṛd vidyāṁ dhig vrataṁ dhig bahujñatām |
dhik kulaṁ dhik kriyā-dākṣyaṁ vimukhā ye tv adhokṣaje ||
(Śrīmad Bhāgavatam: 10.23.39)
“Fie on the threefold birth, fie on the education, fie on the vow, fie on the great learnedness, fie on the family, and fie on the rites and expertise of we who are utterly averse to Adhokṣaja!”

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śvapākam iva nekṣeta loke vipram avaiṣṇavam

śvapākam iva nekṣeta loke vipram avaiṣṇavam |
vaiṣṇavo varṇa-bāhyo’pi punāti bhuvana-trayam ||
na śūdrā bhagavad-bhaktās te tu bhāgavatā matāḥ |
sarva-varṇeṣu te śūdrā ye na bhaktā janārdane ||
(Padma Purāṇa; cited in Hari-bhakti-vilāsa: 10.164–165; Dig-darśinī-ṭīkā on Hari-bhakti-vilāsa: 5.455; Bhakti Sandarbha: 247)
“Like a dog-cooker [is not to be looked at], one should not look at a non-Vaiṣṇava brāhmaṇa in this world. Even a Vaiṣṇava outside the varṇas [i.e., who does not belong to any of the four varṇas] purifies the three worlds. Bhaktas of Bhagavān are not śūdras. Rather, they are accepted as Bhāgavatas [i.e., to belong to Śrī Bhagavān and not to any caste]. Among all the varṇas, they are śūdras who are not bhaktas of Janārdana.”

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varṇānām āśramāṇāṁ ca janma-bhūmy-anusāriṇīḥ

varṇānām āśramāṇāṁ ca janma-bhūmy-anusāriṇīḥ |
āsan prakṛtayo nṝṇāṁ nīcair nīcottamottamāḥ ||
(Śrīmad Bhāgavatam: 11.17.15)

“The lower, low, higher, and higher characteristics of the varṇas and āśramas of human beings have come about according to [their] place of birth [from the body of the Puruṣa described earlier in SB 11.17.13–14, i.e., the śūdras, vaiśyas, kṣatriyas, and brāhmaṇas are ranked from low to high in accord with their respective birth places from the feet, thighs, arms, and face of the Puruṣa, and gṛhasthas, brahmacārīs, vānaprasthas, and sannyāsīs are ranked from low to high in accord with their respective birth places from the loins, heart, chest, and head of the Puruṣa].”

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ahiṁsā satyam asteyam akāma-krodha-lobhatā

ahiṁsā satyam asteyam akāma-krodha-lobhatā |
bhūta-priya-hitehā ca dharmo’yaṁ sarva-varṇikaḥ ||
(Śrīmad Bhāgavatam: 11.17.21)

“Non-violence, truthfulness, non-thievery, the absence of lust, anger, and greediness, action that is beneficial and pleasing to [all] beings [alt., fondness and well-wishing for all beings]—this is the dharma for all varṇas [i.e., these qualities are fit to be cultivated by the members of all the varṇas and by those outside the four varṇas as well].”

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śamo damas tapaḥ śaucaṁ santoṣaḥ kṣāntir ārjavam

śamo damas tapaḥ śaucaṁ santoṣaḥ kṣāntir ārjavam |
mad-bhaktiś ca dayā satyaṁ brahma-prakṛtayas tv imāḥ ||
tejo balaṁ dhṛtiḥ śauryaṁ titikṣaudāryam udyamaḥ |
sthairyaṁ brahmaṇyam aiśvaryaṁ kṣatra-prakṛtayas tv imāḥ ||
āstikyaṁ dāna-niṣṭhā ca adambho brahma-sevanam |
atuṣṭir arthopacayair vaiśya-prakṛtayas tv imāḥ ||
śuśrūṣaṇaṁ dvija-gavāṁ devānāṁ cāpy amāyayā |
tatra labdhena santoṣaḥ śūdra-prakṛtayas tv imāḥ ||
(Śrīmad Bhāgavatam: 11.17.16–19)

“Equanimity, self-control, austerity, cleanliness, contentment, forbearance, straightforwardness, bhakti to me, compassion, and truthfulness—these are the characteristics of brāhmaṇas. Might, vigor, resolve, valor, tolerance, munificence, endeavor, steadiness, brahmaṇya [i.e., support of brāhmaṇas], and dominion—these are the characteristics of kṣatriyas. Faith (āstikya) [in the śāstra], charitability, non-deceitfulness [i.e., honesty], service to brāhmaṇas, and non-satiation with increases of wealth—these are the characteristics of vaiśyas. Service without deceit to the twice-born, cows, and the devas, and satisfaction with that which is attained thereby—these are the characteristics of śūdras.”

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