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An analysis of Dharma and Adharma A gist of Sri SARPV Chaturvedi Swami’s Exceptional Speech on Dharma

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.

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.

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.

And these actions are always continuously taking

place i.e., Sada (always), Sarvatha (everytime),

Sarvadha (in all manners) and

Sarvatra(everywhere), this continuous non-

ending 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.

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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

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).

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.

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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

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

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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.

ii) 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.

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 four-

fold Dharma. That is when someone who is aware

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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.

iii) 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.

iv) 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,Sankatam-

Trouble, 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.

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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

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.

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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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

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)

ii) 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, Bandha-

bandham – 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],

iii) Samayanupalabdhi – There is no time

for you to experience this particular

fruit as you are experiencing some

other result at this time.

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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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.

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

- 15 -

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) Swa-

anustham –

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)

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.