Dharma Vahini, Chapter 13 - By Bhagavan Sri Sathya Sai Baba

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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:

You must receive training under Vidwans, who are also imbued with Dharma. You

must aspire to attain Atma-suddhi, self-purification, and Sathya, Truth. 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

Kshatrid. 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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Sathya Sai Baba Dharma VahiniTranslated from the Original TeluguPublished by Sri

Sathya Sai Books and Publications TrustIndex:

http://beaskund.helloyou.ws/askbaba/dharmavahini/index.html

 

 

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