Chapter XII
Values in Later
Texts
Soon after the propagation
of Vedanta through the Upanishads and
other texts, the sages (rishis), steeped in austerities
(tapas) and spiritual experience gained therefrom, composed the codes of
law ( smrithis ), expatiating upon the
codes of conduct for the people during the various stages of life as well as
when they occupied various statuses in society. The codes of law, however, did
not acquire the authority that the Vedantic texts
had, for they dealt with rights, responsibilities, duties and obligations.
Ancient law codes and
Atmic reality
Such codes of law can be
found in sacred scriptures adored by followers of other religions. They
consider such social codes and individual guidelines given by their prophets
and seers as valuable and binding. We, too, revere them and should continue to
revere them as regulations set up for the good of society and the progress of
humanaity. For we must admit that they were framed by outstanding sages and
well-wishers of the people.
But, in the process of
time, the codes of law suffered change by omissions, additions, and differences
in emphasis. The sages allotted for each era (yuga) a
particular code of law as authoritative, for too many codes of law with
divergent counsel caused confusion and doubt.
They said that those in
the Kritha era have to consider one code of law as specially laid
down for them, those in the Thretha era have
to follow the dictates of another, those in the Dwapara era
have to observe the path prescribed in a third, and those in the Kali era
have to resort to a fourth.
When centuries roll over
the land one after another, new problems arise and new situations and
predicaments confront one, so the laws and limits of the past have to be altered
here and there. Indeed, such adjustments are a part of the design. The people
have to be shown the path to spiritual progress under the altered
circumstances, so the code of law that suits the new era is declared as
binding.
Nevertheless the following
has to be borne in mind and carefully noted in memory by the readers. The Atma dharma (divine dharma)
enunciated in the Vedanta is eternal,
unchangeable. It can never be watered down or “adjusted to the needs of
the times”. The lasting teaching is: Faith in the Atma as
the core, the reality, the goal is true for all time.
However, the moral codes
and ideals of good conduct, the spiritual disciplines that one can adopt to
control the mind and senses and purify the intelligence have to suit the
conditions of the people and the bonds they cultivate among themselves and
other groups. With the changing face of social conditions, they also have to
undergo adjustments and modifications. They could be appropriate and
beneficial under certain circumstances of time and space, but they might
be not so under other circumstances.
For example, food
regulations that are prescribed during certain periods are withdrawn and new
rules are laid down during other periods. Climatic conditions dictate the
type of food needed. Traditional codes of law (smrithis)
recognize the need and allow changes in food habits, in order to maintain
health.
The same attitude is also
seen in other matters. For the same reasons, under modern conditions, it is
desirable to have changes in the regulations and limits that govern society. Of
course, the fundamental principles of dharma must
remain unaffected. They can never be shaken or unloosened.
Love.
