DHARMA
Vidhura Needhi
Even when one is confronted with the worst trials and tribulations, he should not lose his balance. Patience is a virtue and the quality of endurance (kshama) is the hallmark of nobility. This is evidenced by Dharmaputra's absolute calmness and unperturbed outlook.
Sri Karpangadu Venkatachariar expounding the Mahabharata dealt with the ennobling advice given by Vidhura, a great counselor and an unparalleled statesman, to the blind king, Dhritarashtra, while explaining the impending consequences arising out of the enmity between the Pandavas and the Kauravas, Vidhura Needhi as it may be termed, brought out several valuable doctrines. For instance, Vidhura says that some are always intent on creating rift and conflict, reveling in sowing seeds of dissension or wounding others' sentiments. Friendship with such men should be shunned. Those endowed with wealth should help their kith and kin in want. They should however decide either to refuse to part with their one or render the aid, knowing full well that it will not be returned. There is no point in regretting or lamenting over the loss later.
Dharma Sastras, in which several codes are laid, are no doubt difficult to follow, but it will be wrong to discard them because of the hardship involved in putting them into practice. Words of wisdom dinned into the ears of those who refuse to listen and assimilate them, are like precious things lost in the ocean, which are irrecoverable. Dharma Sastras should be taught step by step. Since youth is the period when one is pulled on all sides by temptations, the restrictions on personal conduct are rigid. If there is no control over the Senses (Indriyas), the result will be unmitigated suffering. Lust, of any kind, should be controlled with grim determination through strict self-discipline. Even Devas are no exception and he instanced indra's overtures to Ahalya. Vidhura tells the king that Duryodana's acts against the Pandavas were unpardonable. Wealth accumulated by means other than fair, is bad. If the ill-gotten money is to be distributed with an eye on obtaining future benefits, it will be of no avail. The self-possessed, like Dharmaputra, should remain unruffled under all conditions, with his thoughts fixed on God.
June 16, 1964
Guide to virtue
A shrewd man would scrupulously avoid evil deeds and refrain from doing acts, which men of learning and the Shastras did not approve of, Stubborn in his decision to do only virtuous deeds; he would brook no delay in executing them. Avarice, anger and greed are among the qualities that should be renounced, if one is to live in peace and happiness. Even under the most adverse conditions, one should not give up courage, truth, patience, rectitude and charitableness. To the strong, endurance ads prestige, and to the weak, it is a source of strength.
In a discourse Sri Sengalipuram Anantarama Dikshitar dwelt at length on what is known as "Vidhura Needhi" ? the advice given by the chief counselor, to the agitated King Dhritarashtra on Dharmam, with the hope of making him realize his obligation to return to the Pandavas their share of the kingdom.
Vidhura told the king that anger was the starting point for other passions, which obstructed the path to salvation. The adage "time is a great healer" was more true in respect of anger than others. Anger would run itself out in course of time and the desire to wreak vengeance on the opponent would vanish. The Atharva Veda contained, inter alia, certain acts, which, if done without a flaw, would cause evil to others. These karmas had been purposely made rigorous, complicated and elongated ? the idea being to allow some time to bring down the heat of one's anger. A person performing the karma would, in almost all cases, get vexed and impatient halfway through, and ultimately give up the idea of revenge. Vidhura said it would be a grave folly to try to achieve stupendous tasks, if one did not have the strength of Dharmam on his side. The ruler of a country should be careful in choosing his advisers and allies. To be friend opportunists and antagonize true friends would result in self-annihilation. Procrastination, lethargy and fear should be discarded. Knowledge, unless combined with association with the virtuous (sat sangham) would lead to ahankara. A king should not indulge without limit in kama, drinking, gambling or hunting. He should avoid lavish expenditure. One who does not rejoice over other men's suffering and one who does not live for his own well-being are truly great. Any amount of teaching of Dharmam or virtue would have no effect on a lunatic, a person whose concentration was engaged on something else, and on one who was under the influence of anger, kama, hunger, fear or liquor. To impress on Dhritarashtra the need to stick to fair play and justice, Vidhura narrated a story relating to Prahlada. Even when his own son's life was at stake, Prahlada did not deviate from the path of Satyam and upheld the contention of his son's opponent. But all the advice of Vidhura proved a waste.
November 17, 1964
Nature of a true gift: Markandeya's exposition
Alms-giving should be regarded as part of one's duty, which it will be sinful to discard. A gift made in the expectation of name, fame or reward will be devoid of its value. Sage Markandeya commended to Yudhishtirar the example of King Sibi, who without even the slightest hesitation or displeasure killed his own son and made food of him to satisfy his guest (Brahma in disguise). When Brahma asked what made him do that grievous act, the king replied he felt it was his duty to please the guest and that failure to do so would be a sin. (Sibi's son was later restored to life by Brahma).
In his discourse Sri T.S. Balakrishna Sastrigal said that the dialogue between Markandeya and Yudhishtirar was itself an exposition of Dharmam. The sage related an anecdote about Sibi and three other kings to explain what constituted the noblest form of Dharmam. One king claimed ownership of the cattle, which he had already gifted away, while the second gave as a gift his horse to a scholar, but afterwards cursed him (in his absence) for having asked for it. The third king described his chariot, out of humility and courtesy, as Narada's but did not actually part with it. Sage Narada told the three kings that these blemishes in their otherwise clean record of Dharmic deeds lowered their ranks, compared to Sibi, Narada acknowledged Sibi to be superior even to himself.
Markandeya explained that a person became great by faithful adherence to his duties (swadharmam), giving alms to the worthy, speaking truth and leading a pious and righteous life. Persons committing sins and leading an immoral life seemed to prosper, while the pious, God-fearing and noble suffered. It was one's own deeds, good or bad, that resulted in happiness or sorrow; but it was impossible for men to cite one specific deed as the cause for the happiness (or sorrow) one enjoyed (or suffered) at a particular point of time. God, who is the Sutradhari, established that link. Whoever, endowed with wealth and comforts in the present life, used them for performing good deeds would be endowed with a happy living in future birth; whereas one who committed atrocities, harmed the good and defied the Code of Ethical conduct, would be happy neither in this birth nor in the births to come.
Every creature in the universe is bound by certain rules of behaviour. If anything goes wrong, though insignificant by itself, a series of reactions will be set in motion causing major disorders, which result in serious consequences. When it becomes impossible for the good to discharge their duties, because of the deeds of the wicked, God takes an avatar and sets things in order.
March 2, 1965
Factors that inhibit man's progress
Listening to the exposition of scriptural texts has been prescribed as one of the methods to secure the knowledge of the Self. "Will it not suffice to do the learning off and on instead of daily" is the question raised by some. Others wonder at the very purpose of hearing such expositions.
Philosophical and religious matters cannot be understood by attending a lecture or two. By continuously visiting the places where such themes are analysed, discussed and commented upon, it will be possible for a sincere man to grasp the fundamental doctrines. Gradually he will be able to digest even intricate injunctions. Unless the utterances in the Sastras are constantly listened to man is sure to forget them. Man's knowledge is covered by layer of dust in the form of ignorance and dissertations help him to wipe it out and make him realize Truth.
In his lecture Sri Abhinava Vidhya Thirtha of Sringeri referred to the three factors which inhibit a man's progress ? greed, anger and stinginess. At times, a person is jealous of others enjoyment, feeling unhappy that he has been denied the same. If he does not have what he likes, he feels depressed, and frustration makes him angry. Man cannot totally eschew both desire and wrath but to a great extent, they can be kept under check, and it is in this context that scriptures provide the guidance.
The Sringeri Sankaracharya narrated the tale of two intimate friends who vied with each other to marry a damsel (a creation of Brahma) to highlight how lust destroys even close friendship. He advised people to cultivate contentment and enjoy what God has bestowed upon them. His Holiness also cited the instance of a parsimonious man who did his accumulated money in a river bed, hoping to retrieve it later but lost it entirely in the floods. The money could have been used for charitable purposes. Acts of nobility, upholding Dharma, gaining knowledge through a study of Vedantic texts, leading a life of contentment, helping the cause of the have-nots will all help to keep one's mind pure.
January 28, 1982
Dharma holds key to an integrated life
Human life represents progress from animality to excellence ? not a static, cyclic repetition of biological necessities. It is an advancement from the transient to the permanent, from ignorance to wisdom and from mortality to life immortal. Progress is also a dual process of conserving the values which we have acquired and adding on to them in order to meet the contingencies and demands. This is the motive behind the aspiration for wealth, which gives us the wherewithal to indulge in legitimate pleasures. To lead an integrated life without stress and tension, without Jealousy, greed or hatred of fellowmen and in peace with outer Nature and the vicissitudes of fortune, we need a golden key ? "Dharma". Lord Rama demonstrated that He had secured all the three with this marvelous instrument. He symbolizes Dharma. His life presents an integrated picture ? of vital satisfaction, aesthetic longings, social pleasures, fame and popularity. The Ramayana is not just a "guardian" of the past ? it is a light that will guide humanity for ever.
In the present world of hectic hurry, no ideal attracts us except the excitement of the moment. The appeal to uphold the norms of righteous conduct, as contained in the epic, is irresistible. Those who read this mighty document will realize that Dharma is within the reach of all and it will secure all that a human being wants, if he chooses to follow the directives. Those who transgress these rigid rules will miss the real pleasures of life.
Sri Rama set His face against that wealth and power, which contravened the principles of Dharma, Dr. P. Nagaraja Rao pointed out in a discourse. "If my father's promise necessitates my banishment, I am ready for it," He declared. Dharma is the antiseptic that keeps away the toxins generated by unbridled longing for fame, etc. The Epic does not ask us to be poor but cautions that wealth should not "possess" us. Righteous conduct, as portrayed by Sri Rama, is the cementing factor, integrating the two values ? power and desire.
August 21, 1985
|