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Dharma connotes
righteous duties
The most widely used word
“Dharma” is not exactly definable. But broadly, it can be said to
connote righteous duties, Divine ordinances, customary usage,
certain ideals before mankind, justice, equity, good conduct or
morality. It is commonly understood that those who follow it are
bound to be protected by God. But those who had zealously upheld it
were found to be thrown amidst severe tests, indicating the greater
power of destiny. When fate starts operating and exerting its
influence, even the most balanced persons may falter and land
themselves in trouble. Their faculty of thinking may suddenly fail
to function. The Mahabharata illustrates this theme by the manner in
which the five brothers who were wedded to Dharma were made to
suffer despite their patience and perseverance and their keenness to
adhere to the Code of Virtue. The emphasis in the epic is to help
people develop their character and maintain
integrity.
The classic’s main lesson
is about the ruinous consequences of resorting to gambling, in any
form. Those caught in its grip cannot easily escape because of the
temptation that it holds – that success awaits round the corner. A
person may continuously lose, but still there will be a lurking hope
in him that all that had gone out of his hands can be regained in
one attempt. In the case of Yudhishtirar, who accepted an invitation
to play a game of dice, he ought to have thought of his constant
mentor Lord Krishna. But as destiny would have it, he meekly yielded
to his weakness.
In a discourse, Pandit V.
Natesan explained the grief that befell the blind king because of
his deep affection to his sons who, he was fully aware, were
unscrupulous, jealous, conceited and power-mad. Yet, he could not
overcome attachment and supported their move to harm the Pandavas.
Transgression of Dharma led to destruction because the path was not
one of expediency but a necessity.
On behalf of the Pandavas,
Lord Krishna went on a peace mission but the haughty Duryodhana
attempted to insult him and even harm him. That the Lord stayed with
a devotee who displayed humility ignoring the requests of even
wealthy persons reveals his sympathetic preference to
devotees.
August
16, 1986
Moral values and
everyday life
The
term that is liberally used in Scriptural texts – Dharma – can be
defined as “morality” or “righteous conduct.” It is not a commodity
that can be obtained on payment. On the other hand, it is an
integral part of man’s life. If severed from him, disastrous
consequences will follow. Man often behaves insane and acts against
established norms because of his disrespect to this
value.
The need to follow the Law
of Righteousness has been repeatedly emphasized in Hinduism because
it derives its strength from the Vedas, which are but revelations of
God. Hindu religion is not the contribution of any individual. It
reflects the quintessence of ancient wisdom, is valid always and
applicable to all mankind. As such “Dharma” should never be
violated.
But invariably it may be
noticed that people conduct worship in their houses for an hour or
so and go through the various austerities but during the rest of the
day, adopt deceitful means and cheat other, whatever may be their
sphere of activity, forgetting the very purpose of their earlier
prayers to God. They feel that the pooja they have conducted will
offset the effects of the violation of the moral code while they are
engaged in the irrespective professions. There is a big hiatus
between our personal life and moral activities. Because of this
factor, people act selfish, turn cruel and behave of religious
duties but do not rigidly follow the rules of Virtue in their trade
or official business.
Sri Vishwesha Thirtha
Swami of Pejawar Math in a discourse said moral values cannot be
separated from man’s day-to-day functions. Every act of his should
be dedicated to God and discharged only in a righteous manner.
Others should not be defrauded or cheated. The purpose of observing
religious austerities is to apply the Moral Law in the profession
that one practises. Dharma is what the soul is to the body. Even as
a soul-less body (a corpse) is detested, a life that has no moral
base (not adopting the Code of Ethics) is purposeless. Hence, all
efforts should be taken to see that Dharma percolates.
October 12,
1987
Sacrifice,
trait of noble life
Man’s existence should be
guided by certain principles. Each one of us must have an aim in
life which ought to be fulfilled. Invariably, people on their onward
journey regret (when they leave this world) that they had not
achieved anything and that they traveled all along without a
purpose. Whether successful or not, (during their stay here), they
ought to have conducted themselves with others in utter
humility.
Sacred texts plead with
people to treat those in a lower strata, with kindness and not to
injure their sentiments. Spiritual knowledge acquired should reveal
to them not to commit the mistake of identifying the body with the
soul. The lives of several great men remind us of the sacrifice they
had done while some had adopted even deceitful methods to gain
power.
Sri Kripanandavariar in a
discourse cited the story of Karna who donated all that he had in
response to demands for donation. A king on his rounds saw a creeper
on the roadside seeking a support to grow and he left his chariot to
enable it to climb on it, walking back to his castle. But the
episode of another ruler Kumanan was different. When his brother
wanted to become the king, he handed over the reins of
administration to him without any hesitation. Generous as he was
while occupying the throne, even when he was residing in a forest
all alone without power, he obtained the rare gem that a cobra
possessed and gave it to a poor poet who wanted help. The latter
informed the ruler about his brother’s rare gesture. Growing jealous
of Kumanan’s popularity, the ruler announced the gift of a kingdom
for one who obtained his head. Even for this, Kumanan agreed and
when his severed head was presented before him, the younger brother
felt ashamed and regretted his own avarice and for the injustice
meted out to the elder brother.
On the other hand,
contrary to this inhuman behaviour, the Ramayana highlights how
Bharata refused to accept the kingdom that was thrust on him because
he felt that it legitimately belonged to his brother Rama. He never
expected his mother to have been so unkind as to deprive Rama of His
emperorship. Till Rama’s returned from exile, he administered the
country only as the former’s regent. Power did not corrupt him as in
the case of Kumanan’s brother.
January 26,
1993
Morals may be taught
only to the deserving
There can be no greater
folly than to explain the subtleties of the Law of Virtue (Dharma)
to a man, who is hungry because his entire concentration will be on
obtaining his next meal. An empty stomach will not be receptive to
expositions on philosophy. Equally vain will be to repeat these
intricacies to one whose belly is full as the tendency will be to go
to sleep.
Sacred texts convey, to
those, who are willing to submit themselves to God, the procedures
to be adopted to reach Him through different episodes expounding
Dharma. Scriptural injunctions when obeyed will make man perfect;
Religious exercises like offering worship to God, praising His
glory, doing only good, maintaining moral purity and abstaining from
pernicious deeds will cleanse the mind, in turn ensuring spiritual
progress.
There is no point in
unfolding the nuances of Moral Law to certain categories of persons,
who, instead of listening to them, may deride and even question the
very need to follow Dharma. The Mahabharata contains a dialogue
between Vidhura, an embodiment of piety, resoluteness and
perfection, and Dhritarashtra, the cunning blind emperor, who
harboured vicious thoughts. Vidhura lists a number of persons to
whom discoursing on righteousness will only be an exercise in
futility.
Sri Vidhyadheesha Thirtha
Swami of Palimar Math, Udupi, in his lecture referred to the
categories of people on whom scholars should not waste their lungs
describing ethics, morality and the concept of Dharma, as enumerated
by Vidhura. Haughty persons, who always parade their arrogance
claiming intellectual superiority will not listen to any advice.
Sometimes such men will however seek Divine grace to achieve success
in their plans. Persons, who are apt to forget in a few hours what
is taught, should not be given instructions on such
topics.
Men of unsound or
unbalanced mind, those who are indolent, lethargic and are tired
will also be apathetic towards such vital matters. So too are the
hungry. Lord Krishna in His Gita says that those who are moderate in
eating, sleeping, and in enjoyments will have tranquility of mind
and be free from afflictions. The misers’ thoughts will be on
conserving their wealth and so they should be excluded. Even if they
decide to donate, they will first calculate the return they may get.
Those, who are perpetually in the grip of inexplicable fear, always
fidgety and yield to passion are others in the roster of the
prohibited. Dhritarashtra combined in him all these
disqualifications. ‘Add one more’, says Sri Madhwacharya referring
to those, who are inherently impetuous, wicked, conceited and
vicious.
February 24,
1994
Virtues promote
happiness
Sages and saints have left
a rich legacy for the benefit of posterity. This treasure is still
available in the form of guidelines which when followed will result
in obtaining peace and bliss. One among this galaxy of such masters
was Rishi Gautama, who prescribed eight personal qualities which
when cultivated will enable a person to enjoy happiness. If all of
us adopt them in our lives, the world will become a better place to
live.
The sage starts with man’s
need to display compassion towards al beings. God has nothing
whatsoever to achieve for Himself but still on account of His mercy
and His desire to uplift mankind has taken many incarnations. The
tendency to relieve the suffering of others is compassion, which
occurs naturally among some while in some others arises due to the
company of Godly persons.
The second quality is
forbearance. Even though a person may have the power to take action
to retaliate, still he should forgive the wrong doer. The Ramayana
points out how God incarnate never recalled even a hundred wrongs
committed against Him but was satiated even with a single favour
extended to Him. Anger burns the very person who gives room to it.
The third trait is not to find fault with others who are competent,
prosperous or famous. We should appreciate the good in others and
not search for their defects.
Purity is the fourth
requirement. One should maintain personal cleanliness and see that
the surroundings are hygienic. The fifth essential is avoidance of
lethargy. Many may give excuses for not being in a position to carry
out their duties. Laziness should be totally eschewed. Instead, a
person should show zeal in discharging his obligations.
Auspiciousness accounts for the sixth noble quality. It is necessary
for a person to speak and conduct himself in a pleasant manner, not
put on a wry face. Manu has said Do not verbalise a distressing
truth. Do not say anything that is gratifying but false.’ Lord
Krishna adds, “Speech that causes no pain, is true, aggreable and
beneficial, and the practice of studying the scriptures constitute
austerity of speech.”
In a lecture Sri Abhinava
Vidhya Thirtha Mahaswami referred to the ‘Absence of niggardliness’
as the seventh requisite. Hoarding and not parting with anything for
charity arise out of greed. A person should realize that he cannot
carry his wealth when he leaves the world. The last of the eight
qualities is ‘Absence of attachment’ as most of our problems stem
out of our worldly desires. A detached man experiences inward joy.
Virtue alone will accompany a person to the next world.
October 25,
1995
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