Sai message for the day

[Guest guest]

We do not have a precise idea of what dharma is and we are not able

to conduct ourselves according to the little knowledge we have.

Scholars expound dharma in a variety of ways. They designate one

thing as dharma in one context and quite another in a different

context. This adds to our confusion. Swami! Kindly explain dharma to

us

 

What our elders and scholars had taught about dharma needs to be

understood correctly. You should not hastily conclude that their

views are contradictory. Take for example the dictum, satyannasti

paro dharmah. What is to be chiefly noted here? The dictum

means, `There is no dharma higher than satyam,' and more too. The

deeper meaning is, `the foundation of dharma is satyam.' Now consider

another dictum, ahimsa paramo dharmah. What does this mean? Earlier

it is satyam which is said to be the foundation of dharma. Now,

ahimsa, absence from violence, is called the highest dharma. Now

ahimsa does not mean only refraining from violence. Harming none

through word, deed or thought is true ahimsa. Here, it is seen that

satyam has been touched upon obliquely. Satyam knows neither fear nor

wrath. Satyagraha is not a hapy compound word. Where there is satyam,

wrath does not exist. Satyam does not inflict pain. One, who is

rooted in satyam, cannot undertake violence. Rather he considers

ahimsa as his dharma. It is also said, vedokhilo dharmamulam. Veda

which desribes yajnas, yagas and other rituals treats their

performance as dharma. It is our duty to perform the deeds enjoined

on us by Veda. Here, you have to consider dharma from the perspective

of duty. You have to perform your duty, fulfil your obligations.

Therefore, it is said, kartavyam yoga ucyate. In the verse from

Gita, svadharme nidhanam sreyah, paradharmo bhayavahah, you have

to realise that " svadharme " refers to atmadharma. On the other

hand, the dharmas of the four castes and of the four stages, of life

are matters of birth. The population of the world is a mixture of

black, white, yellow, and brown hues and these are to be found in all

countries. The dharmas of the four stages of life brahmacarya,

garhastya, vanaprastha, and sanyasa are to be viewed as four kinds

of steps, four processes of sadhana to reach Brahman, after

performing the deeds enjoined as one's duty. Thus, dharma is very

subtle. The life force of satyam resides in utterance as does that of

dharma in practice or action.