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by Sri Bmal Mohanty
VOL No. 6
December 2000
The
Universal Problem
Understanding the Creation
CHAPTER
EIGHT - DHARMACARAN Part one - WHAT IS RIGHTEOUS LIVING? ..
"Based
on lectures by Sri Bimal Mohanty"
The practice
of Dhrti does not confine to situations and happenings alone but also
extends to the agents that perpetuate these happenings. The person, who
apparently has become the cause of one's misfortune, is neither the enemy
nor the friend. This is an important consideration in the Sanatan Hindu
philosophy. A wise man does not react adversely to the agent but looks
deeper into the situation itself and tries to understand the cause behind
the effect in a dispassionate manner. That is the true meaning of Dhrti.
If evenness of mind in the face of opposites like pain and pleasure, good
and bad fortunes are not there, then the mind will remain preoccupied
and satisfied with the happening of the moment. The focus would shift
from Dharma. Hence a pre-requisite of the practice of righteous living
is codified as Dhrti.
The Sanatan Hindu Dharma being a way of living, emphasises the practice of Dhrti, synonymous with the practice of religion.
The second agenda in righteous living is Kshyama - or forgiveness. This in effect flows from Dhrti. In all interpersonal conflicts retaliating with vengeance or nursing a grudge is an instinct of base nature and does not befit humans who possess intellect and discerning power to resolve an issue.
The base animal instinct does not understand forgiveness. It only understands physical victory of the powerful and total defeat of the weak. But human instinct with its higher intellectual faculty recognises that even the weak or the wrong doer is also serving a purpose - a purpose ordained for him by the Lord. Hence where is the question of vanquishing him? The powerful then adds to his power by extending a hand of forgiveness. This is a true sign of a developed mind, hence a true sign of righteous living or dharmacaran.
When I am wronged by some one, my focus of attention should be towards the wrong itself and not the so-called wrong doer. Most developed religions subscribe to this concept. Whenever a wrong has been inflicted by someone to you, if the thought of revenge occupies the entire mind, there is no time to think of any remedial measure against re-occurrence of the wrong in future. By retaliating against someone who has wronged you, you may have a temporary satisfaction of proving your superiority, but by doing so, you have also failed to win over the wrong doer and in effect have crated a permanent enemy who would be waiting for his next opportunity to get even. This preoccupation with grudge and revenge leaves little time for self-development by rising above the base instincts.
