Dharma has no prejudice or partiality; it is imbued with truth
and justice. So, man has to adhere to Dharma; he has to see that
he never goes against it. It is wrong to deviate from it. The path
of Dharma requires that man must give up hatred against others and
cultivate mutual concord and amity. Through concord and amity, the
world will grow, day by day, into a place of happiness. If these
are well established, the world will be free from disquiet,
indiscipline, disorder and injustice.
Whatever the thing you are dealing with, you must first grasp
its real meaning. And, then, you have daily to cultivate it, for
your benefit. By this means, wisdom grows and lasting joy is
earned. The two basic things are: Dharma and Karma. The wise, who
are impartial and unprejudiced, who are confirmed in Dharma, walk
on the path of Sathya, as instructed in the Vedas. That is the
path for all 'men' today.
The knowledge of Dharma is reached in three stages:
- You must receive training under Vidwans, who are also imbued
- You must aspire to attain Atma-suddhi, self-purification,
and Sathya, Truth.
- You must realise the value of Vedavidya, the Voice of
When these three are completed, then, man understands the Truth
and how that Truth is to be separated from untruth. This enquiry
into Truth has to be done in amity and co-operation; all must be
equally eager to discover it for the benefit of all. Every one's
opinion must be tested on the touchstone of Dharma, of Universal
Good or Sarva-Loka Hitha. The principles that pass this test have
to be specially kept apart and used and spread in the world for
advancement of human welfare. By this means all will develop joy
and happiness in equal measures.
"Samithih Samaani", says the Scripture. All have the same claim
for Jnana and for the means of attaining it, like education.
Therefore, all must do and get done, noble and pure deeds.
The renouncing of evil deeds, the giving up of desire... these
two are accomplished by the same instrument name Manas or Mind.
The Purusharthas or the Objectives of Human Life have to be gained
only through that. As a result of persistent training, it will
learn to obey your interests. The Chiththam, on the other hand,
presents before you past and present experience and invites you to
see things in perspective and judge them against that background.
Equanimity has to be attained in and through this process, that
goes on in Chiththa. That is to say, become Eka Chiththa.
Remember also that both these - the Manas and the Chiththa -
have to be kept straight on the path of Sarva-Manava-Sukha or the
Welfare of all mankind. Dharma will shine and illumine only in the
person who serves all and confers joy on all. Such will receive
not only the grace of the Lord but also the unique 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 reveal decision and enthusiastic
exultation in every act of his. His adherence to Dharma must be of
that order. An attitude of fear that the Lord is seeing everywhere
and everything, an ever-present apprehension that one might slide
into sin, a natural bent towards truth, a leaning towards right
conduct... the Manas is endowed with such virtues. Your task is to
direct it and utilise it for the welfare of all mankind.
Dependence on Dharma will ensure happiness and increase it. It can
remove the spite that one develops towards others. It will not
allow you to swell with pride when another suffers or grieves. Can
such wickedness confer happiness on you? You can be happy only
when all are happy, remember! Always, love and follow only truth;
falsehood is never beneficial.
Men respect and disgrace; but, you will find no one who honours
falsehood, deceit and injustice. And all will hold in respect
truth, straight forwardness and justice. The Dharma as prescribed
in the Vedas is tested and capable of being tested. It is
impartial and just. Faith in it grows with practice. The worship
of the Gods 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 of
God and so, it can well be followed by all. For, who is a Devatha?
It is just a name for a person who observes Sathya, as his Vratha
in daily life.
Consider how much talent the Lord has given to man. With that
endowment, seek the Purusharthas, and move forward on the path to
the Lord, adhering strictly to the demands of Sathya. That is the
use to which the talent has to be put; that is the purpose of the
gift. It is only those gifted with eyesight that can see things:
the blind have not that luck. So too, only those gifted with
Sathya, longing for Purusharthas and adherence to Dharma, can see
the Lord; all others are blind. The Lord has also given man the
instruments for developing his intellect and discrimination. If he
uses them well and tries to realise himself, the Lord will add
unto him fresh talent and new sources of power, for He is full of
Grace towards the struggling. When man seeks to follow Dharma, the
Truth too will reveal itself to him.
If you are careless about the discipline of Sathya, every duty
laid on you by Dharma and every Karma prompted by Dharma will hang
heavy as a burden. Search for the reality behind all these
phenomena and that search will make all Dharmakarmas light and
pleasant. The Lord has so shaped man that he is inclined towards
God and delighted at the expansion of his vision and happy when he
is moral and virtuous. So man must serve his best interests by
adhering to his basic nature, by concentration on Brahma, by the
cultivation of Sathya and the practice of Dharma:
"Sathyenaavrtha". Sathya has to be sought and tested by all the
canons of reasoning.
The discipline consists of:
- Ojascha, the heroism to observe Dharma rigorously;
- Thejascha, fearless self-control;
- Sahascha, the discarding of all feelings of joy or sorrow at
the ups and downs of life, the unshakable faith in Sathya and
- Balamcha, mental and physical health of the most excellent
kind earned by discipline and Brahmacharya;
- Vaakcha, the desire and the ability to speak sweet and
straight, won by the practice of Sathya and Prema;
- Indriyamoha, the withdrawal of the five Jnanendriyas and the
five Karmendriyas from vice and sin and the sublimation of all
the Indriyas for the service of Sathya;
- Sreescha, the winning of the overlordship of all the worlds
by the self-won domination of the inner world;
- Dharmascha, the destruction of one's prejudices and the
pursuit of Truth at all times - the prayer man has to make, is
"May all this be conferred on me" as found in the "Chamaka"
Dharma brings good to all; it confers Ananda here and
hereafter. It is essential that all mankind today see the glory of
this Universal Dharma. The Brahmin is known by his significant
traits: Vidya, Virtue, Karma 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 Brahmin, whoever he
is. That is the qualification for the authority exercisable by the
Brahmin. Only the highly learned man and the man who conducts
himself as befits the learning, can deserve the status. Earning
these qualifications is the effort to be made by those eager to
justify that position.
Now for the signs of Kshatriyas: Their efficiency in all
undertakings, heroism and courage, adventure and an eagerness to
punish the wicked and protect the virtuous. Those endowed with
such qualities are entitled to the status of Kshatriyahood. They
have to take up all tasks with that attitude and establish at home
worthy rules for all, that are auspicious.
Next the Vaisyas: They have to try to make the currents of
commerce flow smooth and fast, to forge communication links that
tie the nations into one commonwealth, and make wealth multiply in
the world. That is their task. They must ensure that the concord
between peoples is unbroken and undiminished. They have to aspire
for "Yasascha", (the frame of great deeds and noble achievements)
and "Varchascha" (the splendour of having helped in the spread of
education and health by the creation of schools, hospitals and the
like). They must devote their wealth for the promotion of all
worthy causes. By this means, virtue and righteousness are
Now for the Sudras and their ideal characteristics: They have
to produce and gather things of value, not deviating from the path
of Dharma. Always earnest to realise the objects of human
existence and striving for the same, they must intelligently store
and protect 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 genuine Vidya and for the sustenance
and support of the virtuous.
In this way, by the co-operative effort of these four types of
human endeavour, wealth will become much and manifold; man will be
rendered happy. The four Varnas have to feel that the social order
has been designed with the over-all aim of maintaining Lokadharma.
If each Varna 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 Bliss of the Atma. On the other hand if
all feel that there is but one Varna, one code of duties and one
set of rules for all, the welfare and security of the world will
If all enter the field of trade, who will purchase and consume
the goods offered? If all start teaching, where are those who will
learn and practise? If all command, who obeys? If all produce and
grow, who will seek the products of their toil? It is to create
the diversity that will contribute to unity, through the practice
of Sathya and Dharma in every individual and social act, that the
Lord has ordained the way of living according to the Varnadharma.
It is believed that Vritti followed the Varna, that occupation
was based on the Varna; no, Varnas were so named on the basis of
the Vrittis only. Today, there is neither Varna nor Vritti; one
profession today, and another tomorrow - a Varna today; another
tomorrow - it is this instability that lies at the root of the
disturbed atmosphere of the world, of the discontent that has
Infuse every profession and occupation with Inner Morality,
with constant attachment to Truth, with the 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, the lot of man will be misery
and chronic poverty. The choice is between the first, the
Sriramaraksha, and the second, the Lokasiksha of Durbhiksha. Your
Raksha (Saviour) from that siksha (punishment) is this
Dharmasikshana (learning Dharma)!