Sai Baba Sri Sathya Sai Baba

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Sri Sathya Sai Baba Dharma Vahini

  Sathya Sai Baba Dharma Vahini

Dharma Vahini Index

Chapter XIII

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:

  1. You must receive training under Vidwans, who are also imbued with Dharma.
  2. You must aspire to attain Atma-suddhi, self-purification, and Sathya, Truth.
  3. You must realise the value of Vedavidya, the Voice of Parameshwara.

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 Dharma;
  • 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" (ojaschame etc.)

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 fostered.

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 be endangered.

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 spread.

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)!

The End


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