36 - Truth is One, Paths are Many | Swami Tattwamayananda - a podcast by Vedanta Society, San Francisco

-4th chapter: verses 11, 12, 13
-The lecture was given by Swami Tattwamayananda on May 8, 2020.
-11th verse: “In whatever ways people worship Me, I fulfil their aspirations. Everyone follows My path, and approach Me from different angles”.
-First statement on interfaith harmony comes from Rigveda Samhita: “Truth is one, sages call it by various names”
-As one evolves spiritually, he passes through the following stages: (1) Rituals (2) Theology (3) Philosophy (4) Mysticism (5) Experience. Shankaracharya emphasizes experience as the natural culmination of spiritual practices. Then we see God everywhere and everything in God.
-People climb a hilltop from different trails. When they reach the top, they realize that all trails lead to the same destination. Similarly, when we reach the experience level, we become universal in our outlook. We see that beyond all social, cultural and linguistic differences - lies the same spiritual truth.
-Shiva Mahimna Stotra states: “The goal towards which you are traveling is one. The paths could be different. Those who reach the highest spiritual truth, see the whole creation as one spiritual family – they cannot harm or hate anyone, as they see everyone as non-different from themselves”.
-12th verse: “People looking for success and immediate results pursue ritualistic worship of different gods. This reflects the stage of their spiritual evolution, as people follow the path that is suitable for their own aspirations”.
-There are four levels of spiritual seekers: (1) Those who are in distress and seek God’s help (2) Those who pray for material comforts (3) Those who are inquisitive to know what lies beyond empirical comforts (4) Those who have realized the highest spiritual truth.
-13th verse: “God created the four-fold system in society based on people’s innate spiritual qualities (gunas) and their actions (karmas).” This verse is often mis-interpreted and should be properly understood. This system was not hereditary – rather it is based on the spiritual evolution and mental constitution of each person, so each one can progress by following his Swadharma. Swadharma, is work that naturally comes to us “unasked”, by virtue of our qualification and fitness.
-The four groups for conduct of duties are: (1) Brahmana (2) Kshatriya (3) Vaishya (4) Sudra. The groups should not be seen as higher or lower. Rather, it is a system to analyze people based on character types, so each person can determine their swadharma.
-The three gunas determine how we interact. These gunas are: (1) Sattva guna: tendency to be spiritually inclined and be naturally meditative (2) Rajo guna: tendency to be dynamic and active (3) Tamo guna: tendency to be lazy and avoid pursuit of higher knowledge.
-Chaturvarnya system is not hereditary. Mahabharata has several examples of saints who were not born as Brahmanas, but lived as Brahmanas. One example is of Vyadha, who was born to a meat seller, but was an illumined person (Brahmana), and followed his swadharma of selling meat.
-Shankaracharya defines Brahmana as one who has a dominance of Sattva-guna, and who demonstrate the characteristics of sama and dama. Sama is the ability to be naturally contemplative on divine presence. Dama is the ability to withdraw senses of perception and action and keep them focused on higher spiritual ideal.
-Shankaracharya defines Kshatriya as one who has a dominance of Rajo-guna, and in whom sattva-guna is secondary. He is dynamic and works hard to acquire power, wealth and success.
-Shankaracharya defines Vaishya as one who has a dominance of Rajo-guna, and in whom tamo-guna is secondary. He is interested in trade and agriculture.
-Shankaracharya defines Sudra as one who has a dominance of Tamo-guna, and in whom Rajo-guna is secondary. He is interested in serving others.
-The system described in 13th verse is a profound analysis of human types found in all cultures and civilizations. In course of time, it suffered from prejudices. Every century, great men emerged to articulate its true meaning.
-Buddha explains in Dhammapada the meaning of Brahmana: “Who struggles hard to free himself from desires, who has realized the supreme truth and his real nature, and who is devoid of any wrong thoughts - him I call Brahmana”

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