Sathya Sai Vahini - Post 33

 

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.

 

The truths of Atma-dharma are based on the eternal foundations of the core of a person and nature (prakriti), which is the projection of the divine will. So, they are beyond the reach of change. They are as relevant and as valid today as they were thousands of years ago. Even when a thousand more years roll by, their relevance and validity cannot be affected in the least. Vedanta will stand firm, regardless of the past becoming the present and the present flowing on into the future.

 

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.