Man must dedicate himself to Dharma and be engaged always in
Dharma so that he may live in peace and the world may enjoy peace.
He cannot acquire real Peace, nor can he win the Grace of the Lord
through any means other than the Dharmic life. Dharma is the
foundation for the welfare of humanity; it is the truth that is
stable for all time. When Dharma fails to transmute human life,
the world is afflicted by agony and fear, tormented by stormy
revolutions. When the effulgence of Dharma fails to illumine human
relationships, mankind is shrouded in the night of sorrow.
God is the embodiment of Dharma; His Grace is won by Dharma. He
is ever fostering Dharma, He is ever establishing Dharma, He is
Dharma Itself. The Vedas, Sastras, Puranas and Ithihasas proclaim
aloud the Glory of Dharma. In the scriptures of the various
religions, Dharma is elaborated in the language familiar to the
adherents. It is the duty of every man everywhere at all times to
pay homage to the Dharma-Narayana the personification of Dharma.
The stream of Dharmic activity should never run dry; when its cool
waters cease to flow, disaster is certain. Humanity has reached
this stage only because Dharma, like the river Saraswathi, flows
unseen, below the ground, feeding the roots and filling the
springs. Not only humanity, but even birds and beasts have to
adhere to Dharma, so that they may be happy and survive in comfort
and joy.
Therefore, the waters of Dharma have to be kept flowing
perpetually and full, so that the world might enjoy happiness.
Disaster now dances madly on the world stage, because Right is
neglected and there is disbelief in the essentials of Dharmic
life. So man has to understand clearly the very heart of Dharma.
What is meant by Dharma? What is the essence of Dharma? Can
Man, common man, lead a happy life and survive if he sticks to
Dharma? These doubts confuse the mind of man naturally in the
course of his life. Solving them is necessary, even urgent.
As soon as the word Dharma is mentioned, the ordinary man takes
it to mean: The giving of alms, feeding and providing lodging to
pilgrims etc., the adherence to one's traditional profession or
craft, law-abiding nature, the discrimination between right and
wrong, the pursuit of one's innate nature or the freaks of one's
own mind, the fruition of one's fondest desires, and so on.
Of course, it is a long, long time since the spotless
countenance of Dharma has been tarnished beyond recognition.
Beautiful fields and groves run wild with neglect and soon become
unrecognisable bushland and thorny jungle; fine trees are hewn by
greedy men and the shape of the landscape is changed. With the
passage of time, people get accustomed to the new state of things
and they do not notice the transformation, the decline. This has
happened to Dharma also.
Every man has to acquaint himself with the outlines of Dharma,
expounded in the Vedas and the Sastras and the Puranas.
Misunderstood by incompetent intelligence, unbridled emotion and
impure reasoning, they have been grossly diluted and their glory
has suffered grievously. Just as the rain drops from the clear
blue sky get coloured and contaminated when they fall on the soil,
the unsullied message of the ancient Rishis, the example of their
shining deeds, the bright untarnished urges behind their actions
are all turned into ugly caricatures of the original grandeur, by
uncultured interpreters and scholars.
Books written for children contain illustrations to clarify the
text; but they spend their time with the pictures, forgetting what
they are intended to make clear; in the same way, the unwary and
the uneducated mistake the rituals, designed to illustrate the
grand truths, as profoundly real in themselves; they ignore the
truth which they were meant to elucidate. Travelers moving along
the road rest for a while in wayside shelters but during their
stay, they damage by neglect or misuse the very structure that
gave them rest. So, too, the dull and the perverse alter the very
face of Vedic morality and deceive the world into believing that
their handiwork is what the Vedas teach!
When such mauling of Dharma took place, when the face of Dharma
suffered disfigurement at the hands of the enemies of God, the
Lord responded to the call of the gods and the godly and saved the
world from ruin, by restoring Right and Truth in the field of
Dharma and of Karma, i.e., in both Ideal and Practice.
Now, who can cure the present blindness? Man has to slay the
six-fold beast of Arishadvarga, leading him on to disaster through
the pulls of Lust, Anger, Greed, Delusion, Pride and Hate. Thus,
only can Dharma be restored.
The Lord was referred to as Dharma by the Vedas and as Vijnana
by Buddha. For, in those days, no one liked the word "Veda", as in
the times of the Asura called Somaka, when those who followed the
Vedas desisted from calling them "Veda". While in mortal dread
such behaviour is passable. Yet the Buddha was full of reverence
for the Vedas; he was ever infused with God. The Buddha is often
spoken of as an atheist, a Nasthika! Well, if the Buddha is a
Nasthika, who then is the Asthika, the theist? The entire life of
the Buddha is a saga of Dharma. Sankara is criticised by some
people as opposed to the path of Dharma and Karma. But Sankara
opposed only the Dharma and Karma which have fulfillment of Desire
in view. He was indeed the Great Teacher who taught the path of
Dharma and Karma, of endeavour impelled by the understanding of
the basic Truth.
The adherence of Sankara to Dharma and Karma based on Truth,
the faith of the Buddha in the essentials of the Vedas can be
appreciated only by those who have the higher vision. Without
that, one will be led astray in the interpretation. In order to
climb a great height, a ladder as tall as the height is needed, is
it not?
Whoever subdues his egoism, conquers his selfish desires,
destroys his bestial feelings and impulses and gives up the
natural tendency to regard the body as the self, he is surely on
the path of Dharma; he knows that the goal of Dharma is the
merging of the wave in the sea, the merging of the self in the
Over-self.
In all worldly activities, you should be careful not to offend
propriety, or the canons of good nature; you should not play false
to the promptings of the Inner Voice, you should be prepared at
all times to respect the appropriate dictates of conscience; you
should watch your steps to see whether you are in some one else's
way; you must be ever vigilant to discover the Truth, behind all
this scintillating variety. This is the entire Duty of Man, your
Dharma. The blazing fire of Jnana, which convinces you that all
this is Brahman (Sarvam khalvidam Brahmam) will consume into ashes
all traces of your egoism, and worldly attachment. You must become
intoxicated with the nectar of Union with Brahmam; that is the
ultimate goal of Dharma, and of Karma inspired by Dharma.
"Sacrifice ajnana and ahamkara at the altar of Jnana, and
install Dharma therein"; this is the message of the Veda. Every
single unselfish act, which prepares the ground for the merging of
the Soul with the Over-Soul, which broadens the vision towards the
basic Brahmam immanent everywhere, is a Dharmic act. Each such act
is a tiny stream that swells the river of holiness rushing towards
the sea of Brahmajnana. Your acts and activities are all rituals
in the worship of the Paramathma that pervades the Universe.
Whatever is done in an attitude of dedication and surrender is a
component of the Dharma, which leads to Realisation. The strategy
of the Bharathiya way of life is directed towards the
sanctification of every moment and every word, thought and deed,
into a step towards the realisation.
You have to understand ancient Dharmakarmas by entering into
their symbolic meaning. The spiritual field has many a technical
term, with its own special connotation. These have to be clearly
understood, so that you can grasp correctly the teaching of the
Sastras. Let us take an example: People used to celebrate Yajnas
in ancient times; and they sacrificed Pasus or animals in these
Yajnas. But, the animal is only a symbol. It was not the dumb
creature that had to be cut to pieces. The animal leads a life of
sacrifice, without man completing its career at the sacrificial
pole! The animal that has to be disemboweled and offered is
different; in the spiritual vocabulary, animal means "the
body-consciousness", "the I-consciousness"; and it is this that
has to be slaughtered. The Lord is known as Pasupathi or Govinda;
Pasupathi means the Lord of all Jivas, Pasu meaning Jiva; Govinda
means the Guardian of Cows or Jivas, "Go" meaning Jiva. The
tending of cows is a symbolic leela of Krishna to indicate His
Mission of tending Jivas.
The Sastras have profound inner meanings. The aim of Dharma is
to make the Jiva give up the attachment to external nature and the
illusion that it causes and to make it realise its Reality or
rather, un-realise what it has now taken as real, so that it may
stand revealed in its genuine identity.
These meanings must be learnt by young and old. Take for
instance, the Siva Temple. Right in front of the Idol of Shiva we
have the image of Nandi, the Bull. You are told that the Sacred
Bull is the vehicle or Vahana of Shiva and, that is the reason for
its being there. But, really speaking the Bull or the Pasu
represents Jiva while the Lingam is the symbol of Shiva. "No one
should pass between the Bull and the Lingam, the Jiva and the
Shiva", it is said; for they are to merge in one. Shiva has to be
seen through the two horns of Nandi, they say. People when asked
the reason for this procedure reply, "Well, it is holier than
other methods of viewing the Lingam". But the inner meaning is,
"You must see the Shiva in Jiva" - Pasu and Pasupathi are one:
Nandi and Iswara become Nandiswara. Both are only two ways of
referring to the same entity. When in bondage, it is Nandi; it is
Iswara, when the bound becomes free and Nandiswara is achieved; it
is worshipped and is entitled to be so honoured. When the Pasu is
offered to the Pasupathi, and its separate identity is cast away,
that is the true Yajna. The significance has now been forgotten.
Today, these symbolic acts have changed beyond recognition. The
practices of today and the principles of yesterday are far apart.
Even the smallest detail of secular life has to be inspired by the
higher ideal of spiritual fulfillment. Then, even simple folk can
be led step by step towards the goal. When you do not discriminate
the process and the purpose of every act, but still go on doing
it, it becomes a funny fossilised version. Once, even Prahlada
said, "Since it is difficult to destroy egoism, man finds it easy
to destroy this dumb animal as a substitute. Animal sacrifice is
the manifestation of Thamoguna; it is the path of bondage. The
sacrifice of the animal of egoism is the Sathwic Yajna, in the
Godward path of Liberation."
Thus the Paramaartha of those ancient days is turned into
Paaramaartha of these days! (Paramaartha means the highest goal;
Paaramaartha means the fool's goal). Thus, every one of the
ancient practices, once full of meaning, has grown wild beyond
recognition. Branches have shot out in various directions. It is
not now possible to pluck the tree by the roots and plant a new
one. So, the existing tree has to be trimmed and trained to grow
straight. The highest goal has to be constantly remembered, and
not diluted into the lowest.