Dharma Vahini

Dharma (the upholding principle, the prescribed code of conduct) has no prejudice or partiality; it is imbued with Satya (Truth) and Nyaya (Justice). It is for this reason man has to adhere to Dharma; he has to see that he never goes against it. It is wrong to deviate from it. And, to succeed in this, man must give up hatred against others and cultivate mutual concord and amity. Thereby, the world will grow, day by day, into a place full of happiness, in all ways. Then, the world will be free from Asanti (Disquiet), Anachara (Indiscipline), Akrama (Disorder) and Anyaya (Injustice).

Whatever it is you are dealing with, you must first grasp its real meaning and have a clear idea of what it is. And then, you have to cultivate it daily. By this means, wisdom grows, and lasting joy is earned. To accomplish this, one should adopt Dharma Karmas (the practice of actions as instructed in the Vedas). The wise, who are impartial and unprejudiced, walk on the path of Satya and Dharma, as instructed in the Vedas. That is the path to be followed by all men, even today.

Dharmajnana (the knowledge of Dharma) is reached in three stages: (1) You must receive training under wise people, who are imbued with Dharma. (2) You must aspire to attain Atmashuddhi (Self-purification) and Satya (Truth). (3) You must realise the value of knowledge of the Vedas, the voice of God.

Only the one who fulfils all these three can discriminate between Truth and falsehood in a true sense. This enquiry into Truth has to be done in amity and cooperation without any contradictions; all must be equally eager to discover it. Everyone’s opinion must be valued and listened to with respect. Then all opinions must be tested on the touchstone of Dharma and Sarvalokahita (Universal Good). The principles that pass this test have to be specially kept apart and used and spread in the world for the advancement of human welfare. By this means, all will develop joy and happiness in equal measure.

“Samitih samani,” (All are the same) says the scripture. All have the same claim for Sammana (Respect), Jnana (Spiritual Wisdom), the means of attaining it like Vidyabhyasam (Education), Brahmacharya and other Ashramas. Therefore, all must do and get done, noble and pure deeds.

Dustaguna visarjana (renouncing of evil qualities), Kanksa vikalpa (giving up of manifold desires) — these two are accomplished by one instrument in you, the instrument named Manas (Mind). Any object of human pursuit is gained only through that. Only through the Manas, one can stay firm on Dharma without wavering and contradicting. Chitta (Memory), on the other hand, presents before you the past and present deeds and experiences and invites you to see things in perspective and to judge them against that background. Through this process, that goes on in the mind, equanimity has to be attained. That is to say, become Eka-Chitta (Single-minded).

Remember that both of these — the Manas and the Chitta — have to be kept straight on the path of Sakalamana-Sukha (Welfare of all mankind). Dharma will shine and illumine only in that person, who aspires and strives for the welfare of all mankind. Such a person will receive not only the grace of the Lord, but also the privilege of merging in Him.

Whenever you give anything to anyone or take anything from anyone, see that you do not transgress the boundaries of Dharma. Do not go against its commands. Follow it at all times, believing this to be your bounden duty. Fill every ounce of your energy with the essence of Dharma and endeavour to progress in that path, more and more, with every passing day.

The Dharmic person will exhibit Nishchaya (Steadfastness) and Utsaha (Enthusiasm), in every act of his. One should be devoted to practising Dharma, and it should become an integral part of life. Whatever you do, with yourself or with others, do it, remembering that the Lord is omnipresent - watching everywhere and everything; this attitude of fear of God will help you to stick to Dharma at all times. A natural bent towards Satyacharane (Adherence to Truth), a leaning towards Dharmaparatvam (Right Conduct), an ever-present apprehension or fear that one might slide into sin — the instrument that is endowed with such virtues is called as Manas (Mind). Your task is to always direct it and utilise it for the welfare of all mankind.

Dependence on Dharma alone will ensure happiness and increase it. That alone will remove the spite that one develops towards others. It will not allow you to swell with pride, when another suffers or grieves. Such wickedness will not confer happiness on you; you can be happy only when all are happy, remember! Always, love and follow only truth; falsehood can never be beneficial.

There are two things in the world - things to be discarded or dishonoured and things to be accepted or honoured. You will find that all dishonour and discard Asatya (Falsehood), Adharma (Unrighteousness) and Anyaya (Injustice). And, all will hold in respect, Satya (Truth), Dharma (Righteousness) and Nyaya (Justice). Satya and Dharma, Asatya and Adharma, have both patent and latent aspects. Never commit or give scope to Anrita (Falsehood) and Anyaya (Injustice). The Dharma, as prescribed in the Vedas, is tested by all the canons of reasoning and it is capable of being tested. It is impartial and just. Faith in and love for it grows with daily practice. Ishvaropasana (Worship of the Lord) too has to follow the rules prescribed in the Vedas; by this means, people will get strengthened in Dharmic practice. This Dharma is the command of the Lord; it is the authentic voice or expression of God; and so, it can well be followed by all. For, who is a Devata (Divine person)? It is just a name for a person, who observes truth as his Vrata (Vow) in daily life.

Consider how much ability the Lord has given to man! As he is bestowed with such ability, with conscious efforts, he can reach the ultimate goal. It is within his reach. One should seek or pray for Divine help only after putting human efforts. That is the use to which the ability has to be put. With all his abilities given by God, man must start to observe truth in daily life. It is only to those gifted with eyesight that one can help to show things; the blind have no such luck. So too, God helps only those who put efforts in adhering to Dharma in true spirit. The Lord has also given man the instruments for developing his intellect and wisdom, is it not? If he uses them well and tries to realise himself, the Lord will add unto him fresh abilities and new sources of power, for He is ever full of grace towards the genuine strugglers. When man aspires to know and follow Dharma, the Reality too will reveal Itself to him.

Only if man has faith in Satya, can he be able to observe Dharma in all his activities; else, he will feel burdened to follow Dharma in his acts. Devote yourself to Satya; then, adherence to Dharma will come to you as a compliment. Each and everyone must necessarily get into Dharmic ways. For, the Lord has so shaped man that he is Paramayatnasheela (inclined to put great efforts) and Dharmacharanayuta (inclined to adhere to Dharma). So, man must serve his best interests by adhering to his basic nature, by concentrating on the Brahman (Absolute), to acquire Satya Vidya (True Education), and Dharmacharana (Practice of Dharma). “Satyenanrita” - Truth has to be sought and tested by all the Pramanas (means of inferring knowledge) by everyone. “Ojascha” - Must possess Parakrama (Valour) to observe Dharma rigorously; “Tejascha” - Fearless self-control; “Sahascha” - Discarding of all feelings of joy or sorrow, loss or gain at the ups and downs of life, having unshakeable faith in Satya and Dharma, and removing grief through Sahana (patience); “Balanca” - Developing mental and physical strength, earned by practicing the highest discipline, Brahmacharya (Celibacy); “Vakcha” - Speaking sweetly and softly, won through Satyavidya (True Education); “Indriyanca” - Withdrawing of Jnana indriyas (the five senses of wisdom) and Karma indriyas (the five senses of action) from vice and sin and the sublimation of all the senses for the service of Satya (Truth); “Sreeshcha” - Winning of the overlordship of all the worlds by the self-won conquest of the inner world; “Dharmashcha” - Adopting the Vedic rules, abandoning partiality or prejudice, pursuing truth at all times and discarding falsehood is what is Dharma. This Dharma brings good to all; it confers Ananda (Bliss) here and hereafter. It is essential that all mankind today comprehend and grasp all the above characteristics of this universal Dharma.

The Brahmana Varna is known by the following significant traits: Vidya (Knowledge), Guna (Virtue), Karma (Action) of the most exalted and beneficial kind, and the spread of virtue by example. He who promotes these and cultivates these and develops these, is a Brahmana, whoever he is. That is the qualification for the authority exercisable by the Brahmana. So, only the highly learned person and he who conducts himself as befits that learning, can deserve that status. Earning these qualifications is the effort to be made by those eager to justify that position. He should be always eager to promote Vidya (Knowledge).

Now, for the signs of a Kshatriya Varna (Warrior): They are efficient in all undertakings, have heroism, valour and courage, and an eagerness to punish the wicked and protect the virtuous. Those endowed with such qualities are entitled to the status of Kshatriya. They have to take up all tasks with the appropriate attitude and establish at home worthy rules keeping in mind the welfare of all.

Next come the Vaishya Varna (Business people): They have to try to make the currents of commerce flow smooth and fast without any crisis, increase safe communication links that tie the nations into one commonwealth, and make riches multiply in the world. This is their task. They have to aspire for “the Yashas (Fame) of great deeds and noble achievements” and “the splendour of having helped in the spread of Satya Vidya (True Education), business schools for promoting fair business practices and health by the erection of countless schools, hospitals, and the like.” They must devote their wealth to the promotion of all worthy causes. By this means, right conduct and righteousness are fostered in the world.

Now, for the Shudra Varna (Artisans), and their ideal characteristics: They have to produce and gather things of value, not deviating from the path of Dharma described before. They have to put earnest efforts and strive towards this cause. They must intelligently store and protect the things produced and, try to produce more and more, for the common benefit. The things thus collected have to be liberally utilised for the spread of Satya Vidya (True Education) and for the sustenance and support of the virtuous.

In this way, by the cooperation of these four Varnas of human endeavour, grain and wealth will be in abundance, and man will be rendered happy. The four Varnas have to feel that each Varna and their respective activities have been designed with the overall aim of maintaining Loka-Dharma (Worldly Dharma). If each Varna and Ashrama (stage of life) adheres to its duties, the welfare of the world will doubtless be assured; besides, each will be able to win, what is even more important, the Atmananda (bliss of the Atma). On the other hand, if all feel that they have to follow only one Varna, one code of duties, and one set of rules for all, the welfare and security of the world may be gravely endangered.

If all enter the field of trade, who will purchase and consume the goods offered? If all start teaching, who will learn and practise? If all are trained as brave commanders, who is to obey the commands? If all produce and grow, who will seek to possess the products of their toil? Therefore, it is to create the diversity that will contribute to unity and prosperity of the world, through the practice of Satya and Dharma in every individual and social act, that the Lord has ordained the way of living according to the four Varnas.

It is believed that Vrtti (occupation) was based on the Varna; but, no, castes were so named on the basis of the occupations. Today, there is neither occupation nor caste. An occupation today, another tomorrow; a caste today, another tomorrow — it is this instability that lies at the root of the disturbed atmosphere of the world, of the discontent that has spread.

Infuse every profession and occupation with the precious Antar-Dharma (Inner Morality), Satya-Vrata (incessant attachment to Truth), and Sahana-diksha (unperturbed equanimity of fortitude), and then, follow the duties of the Varna with its prescribed professions — that is the summum bonum, the supreme blessing. If you fail to do this, it will result in enmity between men, calamity of famine, and punishment to the entire world. Your saviour from that punishment is to learn to practise your prescribed duty, i.e., Dharma-shikshana!