Chapter VI

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 practices and rules of applied Dharma might change according to changing causes; but, even then, those practices have to be tested on the basis of the Sastras, not on the basis of advantage. There should be no such calculation. The Sastras may not always support rules which yield tangible visible advantage, nor can the Vedas etc. be expected to indicate only such acts. Dharma cannot be tested on those lines; direct or ocular proof is impossible. The Mimamsakas state that Dharma can be known only through the Vedic Manthras and that the Vedas attempt to elucidate only such truths as are beyond ocular demonstration.

If Dharma is followed with an eye on the consequences, it might even be neglected when the advantage is not patent or immediate. Every one will not have the same motive; every one will not have the same standard. For example, each will have a different idea of the fruits of Snana, Sandhya, Japa and Dhyana, which are prescribed. Some persons cancel the Gayathri Japam in the evenings and instead recite the Vishnu Sahasranama or the Sivasahasranama. "Kaale Sandhyaa Samaachareth": "Perform Sandhyavandanam in proper time"; that is the prescription. But, inspite of such directions, is it not a breach of Dharma when they cancel the evening Sandhya like this? Similarly there are prescriptions for every Varna.

"Chaathurvarnyam mayaa srishtam gunaa karma Vibhaagasah", says the Gita; the meaning is quite clear, "I have created the four varnas dividing them on the basis of quality and activities", that is the teaching. But relying on all kinds of paltry arguments and dry reasoning, many men follow the Dharma which appeals to them and without any fear of God or of sin, they drag the innocent, ignorant people also into the wrong path. That is the reason why the Lord comes down now and then in order to uplift the downtrodden and in order to re-establish Dharma. That causes the incarnation of the Lord; this has been said in ringing tones in the Gita.

"Dharma samsthaapanaarthaaya sambhavaami yuge yuge". 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 "glaani"; that is to say, when the indications are that dharma is in danger, "I will come in order to protect it from harm". He did not say that he will come down to protect it and preserve it after Dharma itself has been destroyed! Of what use is a doctor after life has left? So too, after Dharma, which is the very life-breath of humanity, has been destroyed, what is the need for the Bhavarogavaidya, that is to say, the Incarnation of the Lord? What is the Lord to protect? This is why the word 'glaani' is used to indicate, not the destruction, but the decline, the weakening of Dharma. The protection of Dharma is the task of the Lord, for Dharma is the very breath of the Jivi.

Dharma is not an ordinary affair. He who does not practice Dharma is as bad as dead; if he does practice it, he is of the divine nature. Now there is need to turn men on to the Dharmic path by means of good advice, tempting them with the attractive consequences of following the path, threatening to dissociate from those who do not, and inflicting punishment as a last resort; the traditional methods of Saama, Daana, Bheda and Danda. In ancient times, people never gave up the practice of Dharma even when they were threatened with death at the point of the sword. Now, without even the slightest pressure from others, people slide down and fall into Adharma. Indeed, Dharma is interpreted in various confusing ways and those who strictly follow the real Dharma are obstructed and laughed at and treated as worse than dried up grass. Those who are anxiously adhering to Dharma are branded as cheats, hypocrites and ignoramuses. Such calumniators do not know what Dharma is or what its principles are. Unfortunate individuals! The have no capacity to grasp the meaning of that word. You can judge for yourself how it 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; he cannot have an idea of the nature of the sun, its form, its shape, its brilliance, etc. So too for a person who has no conception of 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 he has faith and earnestness and the eagerness to practise it. Only such must be handled and sought to be corrected. Later, by the promptings of their own experience and the joy they derive therefrom, even the ignorant will plant in their hearts the seedlings of Dharma.

Nowadays, many educated persons immersed in Vedic and Sastric knowledge, and classic scholarship have lost faith in the texts of which they are masters; they have become afraid to stick firmly to Dharma, for it is being laughed at by their cynical friends; they have yielded to the crooked arguments of critics and sold their heritage for trivial returns; they interpret the Ekadasi fast as one of the means for regulating health, the waving of the camphor flame as a remedy for asthmatics, pranayama as helping digestion, pilgrimages as educational tours, charity as a means of self-advertisement... thus demeaning and desecrating the holy injunctions of Dharma.

Such men only deceive the world; they are barbarians who do not know or heed the principles of Dharma. They can learn something from a perusal of Manudharma.

Aarsham dharmopadesam cha
Vedasastra a-virodhinaa
Yastharkenaanusandhaththe
Sa dharmam veda, netharah

Thus said Manu: "Any person who wants to know Dharma can know it only by following a system of Logic or Tarka that is not opposed to Veda and Sastra". No conclusion opposed to Veda can be logical. Dry logic is profitless and Manu does not recommend it to those who want to study the Vedas, etc. Still there are many today who stick to this logical reasoning and following Adharma themselves, drag others too with them into the wrong path. That is why Vedavyasa declared long ago:

Na yakshyanthi, na hoshyanthi, hethuvadavimohithaah
Nimmokshyaham karishyanthi, hethuvaadavimohithaah

That is to say, those who follow the path of Causalism and logic, seeking cause-and-effect connection, will not offer sacrifices in the sacred fire, they will involve themselves in low demeaning acts. Vedavyasa has said this in Aranyaparva of Mahabharatha, while describing the conditions that are to be expected in the Kali era.

It is only by following the path of Dharma or rectitude that the sun and moon are revolving unerringly on their orbits; it is only the call of Dharma that makes all the divine powers adhere to their various duties and responsibilities; Dharma only keeps the five elements bound to the principles of their nature.

You should derive the greatest possible benefit from Dharma and avoid, while following it, causing any injury to yourselves or others. You must spread the glory of Dharma by making yourself a shining example of the peace and joy it gives. Do not follow the trail of dry logic; do not confuse your brain by cynicism and prejudice, do not get interested in what others do or believe in and try to reform them or correct their footsteps; have faith in the basic Atma which is your real truth; test all lines of conduct on that basis, whether it will hinder the process of revealing the Atma or not; and carry on, in the light of that faith and that test, your daily duties and rites. Then, you will never fall into error. You will also derive great joy.

There are some worldly maxims like "Udyogam purusha lakshanam" or "Karmam purushalakshanam", which say that being engaged in a profession is the sign of man, or being engaged in a task is the sign of manhood etc. But, the real maxim is "Dharmam purushalakshanam", "Observance of Dharma is the sign of manhood". Every one must engage in Dharmakarma, or tasks infused with Dharma, while putting into action the purusharthas of Dharma, Artha, Kama and Moksha.