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A gist of Sri SARPV Chaturvedi Swami’s Exceptional Speech on Dharma
The Jagat or the manifested world is a combination of Atma and Anatma or the Prakruti. Both of these have Action or Kriya in common, either without any particular end in view (Kriya) or with a particular end in view (Prakriya). Even though the Jada or Material seems not to have any action, even it does. Because, for everything in this universe, the four - a cause, a process, a purpose and a connection, are mandatory.
The following and protecting the Dharma is compulsory for all the Humans, either they do it personally or help those who are doing it. Karma Pravaha is natural and automatic but Dharma Pravaha has to be done willingly or else one would be forced by the nature to do it. This is called Jata Kartavya or Birth-Responsibility. One who refuses to do this duty of protecting and following the Dharma would be punished by being bound by Bhava-Bandhas or Karmic - Shackles and experience the pain. The difference between Karma- Pravaaha and Dharma Pravaaha can be understood by an example. Just as cotton is available naturally Karma- Pravaaha is natural but just as the cloth has to be made out of cotton and is not available naturally Dharma-Pravaaha has to be effected by us and is not natural.
And these actions are always continuously taking place i.e., Sada (always), Sarvatha (everytime), Sarvadha (in all manners) and Sarvatra(everywhere), this continuous nonending series of actions is called Karma Pravaaha or the flow of Action. Even a Jada or material thing such as a mike has its own flow of action. And about a man it’s needless to stress. And even among men the one who is scholarly has more Karma Pravaha than a simpleton. Apart from this Karma Pravaaha which is all prevalent there is also Dharma Pravaaha or the flow of Dharma. But the difference is that the Dharma Pravaaha is in our own hands. We can influence this flow of Dharma through our desire. Just as a teacher gives some homework to the students in spite of teaching everything to the students, like wise God gave Humans the Sastras to follow on our own in spite of giving us the Body, the Mind, Senses, and the World to experience. And not only that he personally descends to this earth to teach us how to follow the sastra.
So this capacity to cause this Dharma-Pravaaha is the special identity of a Man. Hence he should remember this above all the other identities such as a scholar, a ruler, a Brahmana, etc. That’s why Dharma is the Swabhavika Stithi or the natural state of Humans. Likewise the Dharma other natural states too like Dravya Swabhava Stithi (Material Natural State), Prakarana Swabhava Stithi (it’s state in a particular circumstance) and Sanga Swabhava Stithi (it’s state when it is in combination with something else). For example the natural state of water is liquidity, this is called Swabhava Stithi or natural state. Now how water behaves in a particular circumstance like in cold conditions it becomes ice, this is its Prakarana Stithi and how it is when it is joined by heat is its Sanga Swabhava Stithi. Likewise everything and everyone has their own Dharma in a similar three-fold manner. Even Sin and Enemies or Inauspiciousness also has its own Dharma. Even it may be inimical to us but it does have a Dharma.
But as humans have a developed consciousness he has many more Dharmas. Like Vrutti Sambandhita Dharma - Dharma related on one’s vocation, Ashrama Dharma i.e. Socio-Spiritual position based Dharmas etc. Also there is Adhikara Dharma for those who are in power. But even general public has to know Adhikara Dharma as they have the responsibility known as Rastra Nirikshanam or State Supervision to check as to whether the Rulers are following their Dharma properly or not. And lastly Kartvyata, this is a general personal responsibility of himself. All this knowledge is called Dharmikam as it pertains to various Dharmas. Now coming to Jada or Matter, it has no Punya (Merit) or Paapa (Sin) Aarjanam (gathering) in its present state. Even though it’s current state is the result of its past action. The matter has none of the four possibilities in respect of following of Dharma that are applicable to humans, namely, the scope for :- Anacharanam (non-compliance), Atikramanam (Flouting of the norms), Avagamanam (Understanding) and Abhivartanam ( scope for Improvement).
No man is allowed to plead ignorance of these Dharmas, because for a man to plead ignorance of these Dharmas amounts to the Adviteeya Papa or Paramount Sin. Hence pleading ignorance and lack of chance to perform Dharma is a great sin as far as Dharma is concerned. So, upon who does the responsibility of teaching the Dharma lies? It rests with four aspects: 1. Atma Chaitanya or Self- Conscience – this is supposed to tell what is good or what is bad for oneself, 2-4. Parents, Guru and King - They should make proper arrangements for their wards to know the Dharma and also provide the scope or opportunity to follow it. If these are not done then it is an unpardonable crime on their part according to the Sastras. In order to get Abhivardhana or to improve upon our following of Dharma, we need Mantra (Mystic Syllable), Prarthana (Prayer), Prerana (Inspiration) and Upadesha (Initiation). Another aspect of Dharma is Dharana or to bear. That which bears when followed is Dharma. This aspect of Dharma has various shades viz.,Deha or Tanu( Body) Dharana, Prana (Vital Force) Dharana, Maana (Mind) Dharana, Bhuddhi (Intellligence) Dharana, Atma (Soul) Dharana, Loka( World) Dharana or Jana (fellow humans) Dharana. That which bears all these harmoniously is Dharma. In other words that which is responsible for us to be able to possess all the above harmoniously is Dharma. Owing to the ignorance of the above knowledge we think Dharma is something which is far for us and may or may not be followed. Now let’s consider each Dharana separately. Deha Dharana : This is a form of Shakti which bestows upon us the health, which means, dieseaselessness, Drudha Dhatrutwam (Vitality), Oorjas or Yevvana (Vigour & Youth). If this Deha Dharana is absent then we get six inimical results
Hence humans should include in their daily prayer to the Lord the sincere wish to be able to avoid the first two and to follow the last two. Because the prayer has much more power than mere studying about Dharma. In spite of we knowing all about Dharma, this sort of prayer is essential because it acts like a switch that we operate in order to light a lamp which makes the already existing current and bulb to work in unison.
namely, 1. Roga (disease), 2. Atyayasa (Weakness), 3. Vyarthatha (uselessness), 4. Vipatti (Trouble), 5. Apayam (Danger), 6. Ayuktasrayam (Immoral or improper company) If one has any of these it means that Dharma is absent or insufficient with respect to the Deha or Body. Mano (Mind)Dharana – the Mind or Manas has Tri-Ratnam or Tri-Nidhi, the three Treasures, namely, Shanti (Peace) Nidhi, Daya (Compassion) Nidhi, Dhairya (Courage) Nidhi. If these Nidhis or Treasures are absent then the opposites take their place. Buddhi Dharana: It has following qualities – Smruti (Comprehensive Memory) Shakti, Pratibha (Talent) Shakti, Sumati (Nobility). If this is absent the opposites result. Atma Dharana: This has two qualities, one is Bhakti (Devotion) and the other is Gnana (Knowledge). In the absence of this one gets Moha or Infatuation and ignorance. Loka Dharana : It is due to only this that the Loka or Universe is stable. Everything’s getting created, then growing, then stabilizing and then getting recycled. All these various actions happen due to the one Dharma Shakti. It’s just like we get air, light, etc from one electricity. Loka dharana has two qualities one is Gati (Movement) and the other is Anugraham (Grace). If this Dharana is absent then we get Vigati (abnormal Movement) and Nigraham (Distruction). Gati is the normal movement and Vigati is absence of it, including threat from Meteors etc. When Anugraham is there then the goodwill between humans prevails and when it is absent then Nigraham is present and it’s like an explosion of accumulated sins of all humans beings in form of Naisargika Apaya (Natural calamities), Raajya Apaya (Political Threats), Ardha Apaya (Economic Hardships or dangers) Ardha Apaya means an Ecomonic Meltdown or Economic Depression, Raajya Vipatti means evil minded persons becoming rulers, instability in the
country and fool becoming rulers and Naisargika Vipatti means troubles due to Planets, Sun etc, like famine and so on. Even if we merely remember the names of these various Dharanas and pray for those being granted to us, it ensures at least 50% chances that we get these. That’s why paying for those is so important and the clarity about various divisions of Dharanas itself bestows auspiciousness. Jana Dharana: By this we get Maana (Honour) and absence of it results in Apamana (insult) Jana Dharana in respect of one’s Bandhu Gana (Relatives) results in either Sneha (Friendship), Preeti (Affection) and Aikyata (Unity) or in case this Dharana is defective or absent then Klesha (ill will), Virodh (opposition) and Viyoga (Separation) results. Hence Sastras say ‘Dharanat Dharmamityayuhu’ So Dharma is that Maha Shakti which bears all the above multitude of aspects that are essential for the success of human life. Dharma appears to have many origins, so how do we need to understand this Dharma? We need to understand Dharma through the process known as Pragnya Vikasa. The Ramayana contains Rajya Vyavahara (Knowledge of Rulership), Neti Neyati or Danda Neyati (Jurisprudence), Loka Paripalana Niyati (Cosmic Law), Samajika Niyati (Social Law), Praja Vyavaharana Niyati (People Management), Ardha Nirvahana Niyati (Economics), Sampatti Anveshana Niyati (Creation of Wealth)so on and so forth a number of Niyatis. All the various Niyatis or Principles are envisioned by those who move up in the direction of Pragnya Vikasa (Advancement of Intelligence). They envisions all the above Niyatis or Principles which are already present in the cosmos and which are functioning even prior to our discovery of those. This Pragnya Vikasa depends on three things, 1. Antaranga shuddhi – Inner Purity & Aacharya or
Guru Bhakti, 2. Veda Sastra Adyayanam – the Study of Vedas and 3. Goodwill to do good to others. So the people who have goodwill for others and who do service to the Gurus along with Study of Vedas or Adyayanam perceive these Niyatis. And the resulting perception would be complete or total, that is, Samagra Gnana – complete Knowledge, Sarvarva Gnana - and Siddha Gnana – Ready to use Knowledge. Hence it is most comprehensive. Pragna Vikasa is also known as Yugapad Vikasam or Vikasa Yogapatyam. Here the rule is that if you have an ‘X’ amount of goodwill,l the Lord will give you 10X amount of Gnana and if you have 10X of goodwill he will give you 100X of Gnana. So this will be a step by step gradual process of evolution. And thus will a person be given the proportionate amount of Gnana corresponding to the goodwill. Not only that, if once you have good will you will be given 10 times more Buddhi and Shakti. But you should have clear cut vision and desire for doing good to the world. This is called Pragya Vikasa Siddhi. Hence it is useless to despair that you have no Gnana (Knowledge) or Dhana (Wealth) etc So, by this process of Pragna Vikasa we get the knowledge about Dharma and Adharma. But if this principle of Pragna Vikasa is catering to the growth of humans then why do we need Sastra (Scriptures of Sanatana Dharma)? We need Sastra for Four reasons: 1. Dharma-Adharma Viveke Mohanam – We are usually subjected to infatuation when we have to decide about Dharma and Adharma, because many a times Dharma appears as Adharma and Adharma appears as Dharma. For example in instances like Lord Sri Rama killing Vali or Arjuna killing Karna, etc. At such times we need Sastra to show us the way forward by understanding issues. 2. Chaturanga Dharma: One of the aspects of Dharma is known as Chaturanga Dharma or fourfold Dharma. That is when someone who is aware
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commits a mistake to such a person the punishment is more, i.e., for 1. Adhikari -One who is aware (Vidhusho Adhikrame Danda Bhuyastwam) more punishment is prescribed, 2. Sandarbham – punishment is prescribed based on circumstance of crime, 3. Lakshyam – Purpose of crime and 4. Udhesyam – with respect to whom the crime was committed. Suppose you call someone a dog it is a sin but if that someone happens to be your own mother then sin is maximum and if it is your teacher it is a bit less and if it is your servant then it is even less but still a sin. These four limbs (Chaturanga) of Dharma are known through the Sastras alone. 3. Manam:- The gradations or measures of Merits and Sins. Division of Sins :- Asaheeya Apacharam – Intolerable Sin, Alpa Apacharam- Minute Sin, Maha Patakam- Great Sin, Upa Patakam – a smaller Sin that would lead to a Great Sin, Laghu Patakam – Small Sin, etc Divisions of Merits : Maha Punyam – Great Merit, Upa Punyam – a Merit that would lead to a Great Merit, Laghu Punyam – Small Merit, Samanya Punyam – Ordinary Merit, Vishesha Punyam – Special Merit, etc These secrets are known only to those who know Dharma deeply and the source is Sastra. 4. Todana Vidya: Knowledge of compensatory exercises for sins committed. This deals with the various situations as below. i) Paraspara Shamanam : In the cases where there is mutual counteraction there the sins and merits negate each other but in certain cases both the sins and the merits will have to be experienced. Pravesham : this means that even though due to some merit a particular sin is not totally wiped off but it gets greatly reduced in its impact or the result.
Parivartana-Viparivartanam : not only the given merit or sin gets completely wiped off by a some other sin or merit but later still remains powerful. Pardakyam: both sin and merit remain as they are.
Satyam or Truth is a subtle Niyati or Law. It is inside every individual. There are various properties of a car like accelerator, brake, gear, wheel, etc these are called Gati, its natural Gati. But when we operate these and make use of these in a particular way it is called Anugati. Ritam is the Niyati or Law of the world or universe. This becomes Satyam or Truth when it is in an individual. When this Satya or Niyati that which is inside us is applied, used or divided and brought forth into action it is called Dharma. When there is Sanchalalam-Revolution,SankatamTrouble, Virodham-Opposition, etc in that Dharma, that Vyavaharam or Transaction is called Neti or Law Satya-Asatya, Dharma-Adharma etc are examined when determining this Neti. The resultant of the application of Neti is Nyayam or Justice. Hence, Rta ->Satya->Dharma->Neti->Nyayam. This is the sequence. The various parts or Angas or limbs of Nyaya or Justice are : 1. Nirdharana Nyayam: to determine whether someone has any right over something or not. 2. Shamanam: Compensation 3. Praapanam: Restoring the lost thing to the owner 4. Danda : When Punishment. Hence we should daily meditate on these very important things beginning from Nyaya to Rta.
Doing some sadhana for enabling these aspects to prevail in the world is one thing but daily while worshipping the Lord we should meditate on these aspects by reciting the mantras viz., Om Nyayaya Namaha, Om Neetyai Namaha, Om Dharmaya Namaha, On Satyaya Naamaha, Om Rtaya Namaha. This will enable these to get established in us. This will annihilate all our sins. There are various ways of conveying something, one is Yukta – aptly, Yukta-Sannikarsham – not so apt but very near to it, Yukta Vaidooryam – very far from being apt, Yukta-Vipareetam opposite to being apt. As our Rishis are Tatwa Darshis who saw ‘as it is’, that’s why they say very correctly or aptly. In same manner they spoke about three types of persons with respect to Justice system: 1. Kshamarha – One who committed Excusable or forgivable offence 2. Dandarha - One who committed a culpable or Punishable offence and 3. Nyayarha – One whose action is Justifiable But who should get what? There are people who desire Danda or punishment for the wrong actions they performed, they are known as Danda Sannadhas. Other kind are Kshama Apekshas – those who desire forgiveness. But the Rishis said that only former are to be forgiven but not the later. Kshama or forgivemess is to be granted to the following people: 1. Prarambhaha – those who have just begun to sin. 2. Abhimataha – those who have abhimata or good grace of Lords devotees or those who are close to Devotees or Servants of the Lord. 3. Sadguna Pachurayam – even though someone did some mistake but they are having many other good qualities.
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4. Patsyatapam – those who sincerely regrets many a times the sin which they committed. Aga-Dhahana Siddhihi: Like Rishis who do Vyatikramana-Sahasa i.e., act apparently contrary to Dharma and perform acts of great Courage. But we should not act like them but rather only follow what Dharmas they teach us. That’s why we should not attempt to drink poison just because Lord Shiva drank it (An act of great courage) nor do Rasalilas like Sri Krishna (which appears to be contrary to Dharma). Due to their extreme effulgence sins do not touch them unlike us.
Nyayadheeshas or Root Judges. And in this Divine Justice System would be devoid of three weaknesses of the man-made judicial System. Those being: 1. Aadikyam – Greater punishment for a small crime. This doesn’t happen in Divine Justice. But if this happens in Man-made Judicial System then, the Lord, following the Ubhayakartavyata Nirvahana Nyaya – Law of Duel Responsibility, gives such a person the compensatory result just like a mother would give gifts to her son in case he receives more punishment then his mistake deserves. 2. Avashistham - Small and insignificant punishment for a great crime. When this happens in Man-made Juducial System then the culprit person would be served the punishment in four ways i) Kalantara Phalam, he would get the punishment in due time, ii) Agnatha Bhukti – the culprit will experience the consequence but he won’t know that it is due to that particular crime of his, iii) Dehantara Phalanam – the culprit will experience the punishment after he leaves his physical body, and iv) Vamsantara Phalanam – the punishment would be mated out to his children or his lineage also. Out of these the Kalantara Phala is due to four reasons i) Parimiti – the quantum of negative action or sin is too low to bear fruit as of now, ii) Anubhava – the punishment is postponed as the culprit is not in a position to experience its fruits as of now, iii) Sangraha – the punishment will come when it can give the intended effect i.e., when it is strong enough and iv) Vipaksha Gati – when currently the time for some other opposite action (Merit) to bear fruit hence this punishment will wait until that good time is over and then manifest. Thus various are the ways in which the Karma works. Sometimes it is found that criminals are
Now the lesson for us is that we should have such Achara(behaviour) that the Papa Karma Pravaha (the flow of sinful actions) should come to an end and we should be eligible for Kshama (forgiveness). An action could be punishable in one country but not in other, etc. Such is the condition today as there are differences in religious teachings about crime and punishment. Only some surface level agreement has become possible but not full between various religions. When a crime is committed against someone, the punishment should be mated out by the victim but if the punishment is thus mated out then there is a scope for a chain of revenge reactions from both the sides. Hence the judicial system is put in place and this is called Sangathana Sambandhi or that which pertains and is limited to a particular action or crime. But when this man-made Judicial system fails to deliver then there is a higher Justice System that never fails. It is the Divine Judicial System. It is five fold. It is called Dharma, Kaala, Vidhi, Prakriti and Paramatma. This is called Sarvasambandhi (universally related to all) as these are related to everyone. All these are various names for the Divine Justice alone and these are called Panchanga (five limbs) of Divine Justice. These are also known as Moola
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living a happy and fun-filled life or that a good person is suffering, this is called Abhuktam, that is, apparently no result has manifested for an action done. This is due to three reasons. i) Sadhana,ii) Sahakara and iii)Samayanupalabdhi i) Sadhana – lack of Means. (You should have a job to get money or get suspended) Sahakara – lack of Support. (You should have a son for you to experience his death, this is due to Granthi lipi or entwined fates) [because experience of pain is of various kinds, such as Anubhavam – if you feel pain due to some of your experience, Bandhabandham – if you feel pain due to the pain of someone close to you, Anuvartanam – someone close to you is feeling the pain due to your bad actions and you too are feeling the pain, Aaropanam – making other alone experience the pain for your actions, Tatphalam – the pain you get in future life due to Aaropanam], Samayanupalabdhi – There is no time for you to experience this particular fruit as you are experiencing some other result at this time.
5. Daya Parishyangam – If elders are graceful towards you then it will be warded off 6. Sahayam – If you are at some sacred places etc it will not come 7. Tatva Swabhavikata – Due to the inherent nature of the action done the result will come in the time of its fruition. 8. Samoohika Vidhi – Collective destiny like earth quakes, slavery of nations, etc 9. Svanashana Mahanashana Hetu Bhutatva Siddhih: The unjust Rulers will get Svanashana Mahanashana Hetu Bhutatva Siddhih, that means, due to his sins many people will perish and the crime of destruction of so many persons even due to earth quakes etc in his kingdom will be upon his head and he will be experiencing the bad results in his future lives due to this Great Compounded Sin of being the cause for the - destruction of so many people en masse. Fate is also of various kinds. Kanistha Vidhi – a weak fate – if for example, you are fated to get some money but Balistha Vidhi – a strong fate – is that you will not get the money now because of some evil karma which is more powerful at present. In such cases the Balistha Vidhi prevails. Finally Prayaschitta (Purification). In Sanatana Dharma there is clear cut Science and Methodology for Prayaschitta. This is a real saving grace for human beings who are bound to commit sins of various kinds. But due to following reasons one is deprived of taking advantage of these Methods: 1. Abhavaha – Lack of Knowledge - we do not know which Prayaschitta is to be done 2. Adhikaha – Problem of Plenty - we are confused which one to do out of so many available 3. Dhavanam – Habit of always doing Prayaschitta and again repeating the sin those who regularly do Prayaschitta
The pain or punishment also follows the following laws : 1. Agamana and Nirgamana or Gamana – The fruits waits for someone to come or go from your life. 2. Nirdharita Prakriya or Nirdharita Avapti – When it is your fate that something good should come to you this fruit will not come 3. Balam – If you have some good karma the bad effects will wait before appearing until the good karma is exhausted. 4. Gunam – Your good qualities will make the punishment wait and think or ponder
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4. Bahusangati – many methods of doing a particular Prayaschitta, which of them to select? 5. Atyapeksha – not doing whole heartedly or completely but expecting the results of Prayaschitta Now what does one get out of this Prayaschitta? The effects of Prayaschitta are i) Kshama Forgiveness ii) Kalanka Mochanam – the social stigma will be removed iii) Kshemam – one becomes safe vi) Yogyata - qualification to do good actions and v) Kalanka Nashanam – Complete bolt will be washed off. To understand this we should know what happens when we do some karma – if it is good karma then the effulgence of white light will envelop us and if it is a bad deed then a black fog like thing will envelop our soul, this is called kalanka, this will get destroyed by Prayaschitta. For this Prayaschitta to be fruitful we need two things. 1. Atitapam – Maximum genuine regret, because the result of Prayaschitta will be in proportion to this, and 2. Guna - One should strive and get the Guna or Good Quality due to the lack of which you committed that sin or bad deed. The process of cleansing through a Prayaschitta should be clearly understood. There are 4 parts to this Prayaschitta – if you feel genuine regret one part of the sin will be washed off, if you resolve not to do it again second part will be washed away, if you resolve and begin some good action in order to wipe off this sin third part will be washed away and once you complete that resolved action your total sin will be washed away. So is internal change in the sinner is important or external action like Prayaschitta is also important? If external action is also important then is it a general action of doing good or specific Vedic Rites are important? All the three, the inner change, the external action
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are needed to get the complete result. The Vedic Rite helps in fulfilling and completing that which remains incomplete in the process of Prayaschitta. It gives Atma-Shakti and also gives Divyanuyogaha or the connection with the divine. The knowledge of Dharma is got through many channels. 1. Sistacharam – That which the elders are doing 2. Sarva Sammati or Common Sense 3. Pratyeka Anubhavam – Personal Experience or knows that which makes him happy and that the same might make others too happy, 4. Sastra: The rest of it will come from Sastra or Shesham Sastrene Poorayet. So now how to safeguard the Dharma? It is through Dharma Rakshana Soopanam 1. Following Yama and Niyama, 2. Safegarding the Lord who is giving the power and encouragement to do this safeguarding through cultivating Bhakti, Vaidika Sampatti, Aastikata, etc 3. Encouraging the Dharmikas and punishing or discouraging or transforming the Adharmikas, 4. In order to get the needed Gnana and Kriya Avagahana we should respect and protect Vedas, Brahmins well versed in Vedas, Vedic Institutions, etc, 5. Protection and developing the Protsahana Shakti Kendras like Temples, Mutts, Acharyas, Cows, etc 6. Protecting the Culture and traditions like Sangeeta (Music), Natya (Dance), Chitra Lekhana (Painting), Lekhana (writing) etc, 7. Transforming the anti Dharma forces that misinterpret, malign, the Dharma and Vedas and make them accept the Vedas and Dharma 8. Praja Sena or cooperation from the general people for all the above.
This is the Protective Stairs for Dharma called Dharma Soopanam. The following are the abilities or inabilities expressed by general public when asked to strive to safe-guard the Dharma: 5. People think that as they are weak then how they can save Dharma. 6. Dharma Mahattha Vadam - As Dharma is very huge and complex, how are they capable of saving it - through our Acharya or relevant fraction of it for us depending upon our situation and capacity. 7. Karma Prasnam - should I save myself first then Dharma? Or should I save Dharma first and then myself? Or If I save myself will Dharma be saved? Or If I save Dharma will I be saving myself too? But we should realize that our safety is part of saving Dharma and not different. It follows Madhya Sthagita Yana Sambhandha Nyayam or the Law of a Car stuck up in a traffic jam. How can we get out unless we work towards releasing the Jam? Hence Dharma Raksha is the best way of Swa-Raksha. 8. Our country, world welfare, Kula. 9. The Dharma Moolam is Veda. And Veda based Sastras, Kavyas and life histories of Dharma Acharyas and Heroes. 10. Sharda Nimantra Nyayam - we should pay them for them agreeing to eat at our home. 11. Utsaaha Paddhati - A 10 page booklet about a subject is a way to get a person interested in a 100 pages book. A 100 page book is a way to get a person interested in a its full commentary. A Commentary is a way to get him interested in a Translation of the original and A translation is a way to get him interested in the original text. Guana Abhiyantrana Vidya or wisdom engineering. Ruchi - taste if someone has a taste he should add sugar and make it more interesting. Shanka - if someone has doubts knowledge can be given by removing the doubts. Aakshepam - if they are completely non-believers the more wider knowledge is given to make them understand the subject. These three are like irrigating the knowledge in order to make it grow.
1. A common booklet that is suitable for all Vedic religions. A Hindu Bible Project or Sara Sangraham. 2. Necessary aspects of Dharma Raksha - a) kalam - How much time can u give, b) Artham - how much money can you give - Dharmic social work, c) Kratu - effort or worship ( Yagna, etc) for visible physical work effort is needed but for invisible subtle aspect Kratu are needed. Drusta - effort - meant for harnessing visible resources. Adrustha - Krutu - worship is meant for harnessing invisible resources. A Maha Kratu for Viswa Shanti. It's like lifting a big stone with a help of a crow bar. Or a car with small lifter. Otherwise it's like keeping the load on head even while sitting in the car. d) Swaanustham – 3. How to get Dharma Rakshana Arhata – the qualification to save Dharma. 1. Should do dharma anusthana. 2. Feeling sorry for unable to do much dharma acharana 3. Feeling sorry for having done Adharma 4. Tapas Sampatti - words are only preliminary but to get things done tapas Shakti is needed. For children one should be in one year deeksha. The pregnant women and her husband should read Santana Gopalakrishna mantram. The mother should imagine the physical features and the qualities and work they should be doing for Dharma Raksha. This is the great work for Dharma Raksha. 5. Gnana Sampatti - A comprehensive book of FAQ's. 6. Sthapana 7. Niskashana 8. punarsthapana. 4. Main persons who are anti-dharma are :i. Atankavadi ii. Mata parivartanam - it is like sira chedam if others do it its like anga chedam iii. Dweshi iv. Duspracharaka v. Asneham cause Samajika bhangam vi. Nireshwara Vadam vii. Loukika Vadam socialism - As we consider all atmas as one, we are the best socialists. viii. Phala vadi (First Part Concluded)
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