Dharma Vahini

The principles of dharma will not change to suit the convenience of man. Dharma is immutable. Dharma persists as dharma, then, now, and forever. Of course, the samanya dharmas (moral customary practices) and dharma vidhis (mandatory rules that are prescribed to be followed by each varna—caste or tribe) might change according to changing causes; but, even then, those practices and rules have to be in agreement or harmony with the shastras (scriptures), and not on the basis of advantages. There should be no such calculation. Neither shastras nor vedas support such practices and rules, which yield tangible, visible advantages. Dharma is imperceivable on the basis of pratyaksha (direct perception) or anumana (inference from direct sensory perception). The mimamsakas (people specialized in hermeneutics) state that dharma can be known only on the basis of vedas and that the vedas attempt to elucidate only such truths that are beyond the categories of pratyaksha or anumäna or any other pramanas (means of knowledge).

If dharmas are followed on the basis of hetu (purpose or objective), and when the purposes are not served, those dharmas might even be neglected or given up! Everyone will not have the same purpose or objective. For example, each will have a different idea of the fruits of snana (ablution), sandhya (morning and evening prayers), japa (repetition of the name of the Lord) and dhyana (meditation), which are prescribed. Some people stop gayatri japam (repeating the gayatri mantra) during the sandhya prayers and instead, recite the sahasranama (thousand names) of Lord Shiva or Lord Vishnu. “Kale sandhya samacharet” is what is prescribed; meaning, perform sandhya prayers at prescribed times. But, in spite of such directions, is it not a breach of dharma as some people stop performing sandhya prayers? Similarly, there are achara dharmas (prescriptions or duties or obligations) for every varna (caste), as known by experience.

“Chaturvarnyam maya srushtam guna karma vibhagashah,” so says the gitacharya. But, relying on all kinds of paltry arguments and dry reasonings, many men follow adharma (immorality) without any fear of God or of sin, they even drag the innocent and ignorant people into the wrong path. That is the reason why the Lord descends now and then in order to uplift the downtrodden and in order to re-establish dharma. It is the call of dharma that causes the incarnation of the Lord; this has been said in ringing tones in the gita, is it not?

“Dharma sansthapanaarthaya sambhavami yuge yuge” [“I shall incarnate Myself for the re-establishment or revival of dharma in every yuga (age).”]

Here, one point has to be clearly grasped. Many who read the gita take it that the Lord incarnates when dharma is destroyed and when the forces of adharma begin to prevail. But, there is no basis to draw the conclusion that dharma gets destroyed. The gita too does not say so. The word that is used is glani (decline or disinclination); that is to say, when the indications are that the practice of dharma is in danger, “I will come in order to protect dharma from harm.” He did not say that He will come down to protect it and preserve it, after dharma has been destroyed! Of what use is a doctor arriving after life has left the body (of the patient)? So too, after dharma—which is the very life-breath of humanity, has been destroyed, what is the need for the bhavaroga vaidya, that is to say, the incarnation of the Lord? What is the Lord to protect? That is why the word glani is used to indicate, not the destruction, but the practice of dharma is in danger. The protection of dharma is the task of the Lord, for dharma is the very breath of the jiva (living being).

Dharma is not an ordinary affair. He who does not practice dharma is as bad as dead or like a stone. Now, there is need to turn men on to the dharmic path by means of sama (good advice), dana (tempting them with the attractive consequences of following the path), bheda (threatening to dissociate from those who do not practice dharma) and even danda (inflicting punishment) as a last resort. In ancient times, people never gave up the practice of dharma, even when threatened with death at the point of the sword. Now, without even the slightest pressure from others, people slide down from the practice of dharma. Indeed, dharma is interpreted in various confusing ways, and those who strictly follow the real dharma are obstructed and treated as worse than sere grass. Those who are anxiously adhering to dharma are branded as cheats and hypocrites. Such calumniators do not know what dharma is or what its principles are. Unfortunate individuals! They have no capacity to grasp its true essence, and they do not know even the literal meaning of that word. Each one can judge for himself how far a true interpretation of the word dharma can be understood by persons who do not know even the literal meaning of the word.

What can a person born blind know of the sun or its rays? Of course, he can feel the heat, when the rays of the sun fall on his body; but, he cannot have an idea of the nature of the sun, its form, its shape, its color, etc. So too, for a person, who does not practice dharma, who has no faith in dharma, the joy derived by its observance is something incomprehensible. To dilate on dharma before such a person is as useless a venture as blowing a conch before a person who is stone-deaf. He can only see the conch at the lips of the person in front of him, he cannot hear the least bit of sound. So, when dharma is taught to a person or extolled, care must be taken to see that they have the faith, earnestness, and the eagerness to practice it. Only such must be handled and sought to be corrected. Later, by the promptings of their (those who are practicing dharma) experience and the joy they derive therefrom, even the ignorant will endeavor to plant the seedlings of desire to practice dharma in their hearts.

Nowadays, many elite educated persons immersed in vedic and shastric (scriptural) knowledge, and classic scholarship related to ancient texts have lost faith in the texts of which they are masters; they have lost faith in dharma too and neither practice dharma nor adharma. Due to fear of the world, modern education system, and also due to their own deceitful ideas, they started interpreting even the traditions of the sanatana dharma (ancient eternal dharma) such as ekadasi vrata (fasting on the eleventh day of the lunar month), snana (bathing, cleansing externally), sandhya (cleansing internally by chanting gayatri mantra) and upavasa (fasting; cleansing at gross and subtle levels) as one of the means of regulating health; karpura harati (a ritual of offering lighted camphor to a deity) and its smoke as causing disease to lungs; pranayama (breathing exercises) as remedial means for digestive disorders; acts such as pilgrimage and bathing in holy rivers as educational tours or for experiencing the world; acts of charity as a means of self-advertisement… thus demeaning and desecrating the holy injunctions of dharma. Such people only deceive the world; they are barbarians who do not know or heed the principles of dharma. They can learn something from perusing Manu’s text on dharma (Manu Dharma).

“Arsham dharmopadesham cha vedashastravirodhina yastarkenanusan dhatte sa dharmam veda naitarah”

Thus said Manu: “Only those, who inquire into the vedas and the dharma shastras following tarka (rationale) that is not contradicting to the vedas and the shastras, can know about dharma; others cannot know it.” This implies that whatever reasoning or rationale Manu has discussed is not contradictory to vedas and shastras; he never stated that vedas and shastras are based on reasoning. Dry reasonings are utterly profitless. Still, there are many today who resort and rely on such paltry argumentations, dry reasonings, and follow adharma. By their fallacious reasonings, they even drag others who are on the path of dharma, and influence them to choose the wrong path. That is why Vedavyasa declared long ago about the changes that would occur in the present. He said that such fallacious rationalists would oppose worship and the idea of God.

“Na yakshanti, na hosyanti, hetuvada vimohitah nishnesvihakari syanti hetuvada vimohitah”

That is to say, those who follow hetuvada (path of causalism and reasoning, seeking cause-and-effect connection), will not worship deities, will not offer sacrifices in the sacred fire; they will involve themselves in low, demeaning acts. Vedavyasa has said this in aranya parva of the mahabharata, while describing the conditions that are to be expected in the Kali Age.

Only by following the path of dharma or rectitude that the sun and the moon are revolving unerringly in their orbits; it is only the call of dharma that makes all the deities and demigods adhere to their various duties and responsibilities; dharma only keeps the five elements bound to the principles of their nature.

While following dharma, avoid causing any harm or danger to yourselves or others. You must spread the glory of dharma by holding forth yourself as a shining example of the peace and joy it gives. Do not follow the trail of dry logic and confuse your brain; have faith in the basic atma which is your real truth; check all dharmas on that basis, whether it will hinder the process of revealing the atmic joy or not; and then, carry on, in the light of that faith. Then, you will never fall into error. You will also derive great joy.

There are worldly maxims like “Udyogam Purusha lakshanam” (being engaged in a profession is the sign of a man) or “Karma Purusha lakshanam” (being engaged in a task is the sign of a manhood). But, these are not acceptable at all, for, it is not possible for everyone to get jobs in present times. Are they not called men who are unable to find jobs? So, such maxims were made to suit the conveniences and self-interests. The real maxim applicable equally to all is, “Dharmam Purusha lakshanam” (observance of dharma is the real sign of manhood). All men must engage in tasks infused with dharma, while putting into action to serve the purusharthas (four aims or purposes of human life): dharma, artha (wealth), kama (desire), and moksha (liberation).

Just as pativrata dharmam (chastity and adoration of the husband) is for women, brahmacharya (celibacy) is for men. Just as woman should consider one person and one person only as her master and husband (i.e., eka pati), man too has to be faithful to one woman and one woman only, as his mate and wife (i.e., eka sati). Just as she has to consider the husband as God and worship him and act in accordance with his wishes for the fulfillment of her duty of pativrata, so too, man should honor his wife as the griha-lakshmi (Lakshmi of the home) and act in accordance with her wishes. Then only can he deserve the status of “purusha” (man).

Character and manners, name and fame, dishonor and disrepute, vice and wickedness, good and bad are all equal and uniform for both men and women. There is no such thing as women alone being bound by the above rules and regulations and men being free; both are equally bound by the above rules of dharma. Women are not puppets in the hands of men. Both have to engage in dharma karmas—tasks infused with dharma, equally. Both must observe shanti (peace), satya (truth), prema (love) and ahimsa (non-violence) in following dharma. Both will fall into adharma and bring disgrace to mankind, if they behave without consideration of these four sacred attributes. Men too are bound in certain matters, just as women are; men have no right to do certain things, just as women have no right to do certain things. These are some important directives in the testimony of wife and husband.