Often, when some of us Hindus mention that we are pure vegetarian, others question us on why we use animal products like silk, milk, etc.
It is important to understand the concept of purity and impurity (or guṇa and doṣa) from the perspective of sanātana dharma. This has been explained by Śrīmajjagadguru Śaṅkarācārya Svāmī Śrī Nischalananda Sarasvatījī Mahārāja, the Shankaracharya of Puri.
Tulasidasji has written about the purity of silk. He has called the silk worm as impure. However, it creates threads that are used to make divine clothes and hence, the silk worm is appreciated and reared by us.
The eleventh canto of Śrīmad Bhāgavatam has a section on guṇa-doṣa. It views the world as a creation of māyā. The same has been explained in the Bhagavadgītā, as below.
Bhagavadgītā:
मयाध्यक्षेण प्रकृति: सूयते सचराचरम् |
हेतुनानेन कौन्तेय जगद्विपरिवर्तते || 9.10||
Meaning: Arjuna, under My aegis, Nature brings forth the whole creation, consisting of both sentient and insentient beings; it is due to this cause that the wheel of Samsara is going round.
Taking the above into consideration, the whole of creation made of vices or doṣa. However, we cannot possibly renounce it, at the drop of a hat.
Therefore, we take the support of guṇas and doṣas or the concept of purity and impurity, as described in the śāstras. We accept whatever is mentioned in śāstras as guṇa and doṣa. It is due to the acceptance of the words of the śāstras (as ultimate authority or pramāna), that we consider silk clothes as pure.
Like silk, even drums are considered pure. If we touch leather otherwise, it is considered impure but the drums played in mandiras are considered pure. Tabalā, dhol, mṛdaṅga – all these have leather but are accepted as pure in śāstras.
Ripe mangoes that have been pecked at by a parakeet, are considered good even though they are unclean (jhootha) or technically impure. They are washed and eaten. As per śāstras, such mangoes are alright to consume.
Similarly, kuśa grass, tulasī, dūrva, palāśa, etc., are considered pure. The conch is obtained from an aquatic animal but the water sprinkled from it in our rituals is considered pure. Again, because śāstras have mentioned its purity.
We attempt to let go of the doṣas and imbibe the guṇas mentioned in śāstras. Ultimately, we are to transcend guṇas too, and attain Paramātmā.
Tulasidasji translated the chapter on guṇa and doṣa from the Śrīmad Bhāgavatam, as follows, in the Ramcharitmanas –
सुनहु तात माया कृत गुन अरु दोष अनेक।
गुन यह उभय न देखिअहिं देखिअ सो अबिबेक॥41॥
The above means that guṇas and doṣas, as created by māyā, do not have a real existence. Discernment or viveka lies in not considering either of them as real.
In order to help us ultimately transcend the perception of guṇas and doṣas, the śāstras have defined the guṇas and doṣas. When a person reaches such a stage of transcendence, he becomes guṇātit.
When we consume what is considered acceptable according by the śāstras and let go of that which is unacceptable, we are able to evolve further and finally reach beyond guṇas and doṣas.
Bhagavadgītā:
केषु केषु च भावेषु चिन्त्योऽसि भगवन्मया || 10.17||
Meaning: O Master of Yoga, through what process of continuous meditation shall I know You? And in what particulate forms, O Lord, are You to be meditated upon by me? (asks Arjuna)
Creation is an expression of Bhagavān. Jīva, jagat, Jagadīśvara – all three are manifestations of Saccidānanda Sarveśvara Brahmatattva. Bhagavān has several divine, sattva guṇa predominant, manifestations (called vibhūtis). These vibhūtis have been described by Bhagavān Kṛṣṇa in the Bhagavadgītā, in various ways as he guides Arjuna.
All manifestation is that of Bhagavān. Since this is hard to grasp, those manifestations that are divine, must first be considered to be the forms of Bhagavān, in our thinking. Taking the support of each of these vibhūtis, the mind attains divinity, and the individual is able to progress towards attainment of Bhagavān.
We cannot possibly renounce the whole of creation. What is considered as pure, divine and acceptable, we hold on to that, and keep dropping away what is impure and not helpful in our evolution. When we climb stairs, we leave one step down as we climb up, stepping on the other. As we go up, each stair we stepped up on, is left behind. Ultimately, we leave all steps below and finally reach at the topmost level.
From a scientific perspective, if one is to experiment to understand the purity of those objects that have been considered pure in the śāstras (like silk, turmeric, saffron, gold, etc.), it may take a lot of time, and resources but ultimately, in all probability, the conclusion arrived at would be the same – that these have supreme or special qualities. Instead of experimenting and waiting to get results, we must just follow the guidance of śāstras in matters of guṇa and doṣas.
Even the avatāra of Bhagavān doesn’t not refrain from accepting gobar (cowdung) and gomūtra (cow urine) as pure, for example. The first reason is that śāstras have considered it pure, hence. Additionally, their good qualities can also be proven through scientific investigation.
The Naiyāyikas – Morarji Desaiji claimed that like gomūtra, even human urine is pure and drinkable. We could accept this assumption as alright from the point of view of debate. However, the Naiyāyikas still considered this assumption as false, since according to śāstras, human urine is not drinkable but cow urine is. Even without any fallacy in the logic of it, what is said in the vedas and śāstras was accepted by the Naiyāyikas.
If we accept the concept of pure and impure, as opposed to the śāstras, it is not appropriate. Reason being, we are prone to making errors and our mind may or may not function well enough to make an accurate assessment in a given instance. Additionally, we may or may not get quick results if scientific investigation is undertaken.
Therefore, what is considered as pure, divine and acceptable, we hold on to that and keep on dropping away or renouncing what is impure and not helpful in our evolution, as per guidelines of śāstras.