THE LAW OF DHARMA AND THE VEDAS

Dharma is indeed linked with action, for we often say that a person does his dharma, and that implies action. Action is part of our nature, as all of us are engaged in some kind of action or the other at the same time, and we see it in prakrti (or nature) in all its modifications. We also see that success in action is often the result of a number of persons acting together. At the same time we find that there are some who believe that we should be indifferent to all that is in the world. But, even he who is said to be indifferent acts. He might appear to be inactive, but is not really so. And we believe that he has not acted, because he has not succeeded in achieving his object (or objective). We have to go beyond the commencement of an action to understand all this. As the sun may appear to be inactive, but it is in fact acting all the time; and so are all the creatures on this world acting accordingly.

There is an immutable law of action at work within all forms of life, according to which all must act. For instance, we see things growing in size, but without apparent action; yet there is sound, motion and vibration within them which is unperceived.

Action is eternal, because it is meant to be performed for the sake of something else; and also because we see it all the time everywhere. The number of creatures engaged in action is so large, that it cannot be counted; and it is not necessary to refer to the same creature again, because all are acting at the same time. We say so because we know the manner in which action takes place; and if we take necessary evidence or observe the working of prakrti or nature, we shall find that it is so.

It may be argued that action, performed in the ordinary course of nature, is of little importance as it does not serve any special purpose; and those who believe that all action should be of this kind would naturally argue in this fashion. But we see that when people have a purpose or aim in action, it is the result of deliberate intention or precise thinking.

According to some, the Vedas deal with the problem of the soul as their principal subject matter. However, this is not correct, as we find that they deal with the world of prakrti or nature, which is not permanent. This has been stated to be their subject matter; and that is how they are taught and explained. Further, all Vedic literature is of the same kind, as they deal with the problem of action. They tell us what actions to perform and how to perform them. We find that man is always engaged in action; and this should enable us to acquire definite knowledge in regard to the law of action. Any contradiction of the fact that there is action everywhere should be disregarded; for we know that it is impossible.

But every action is not dharma. We cannot say that an action of the body, performed by a healthy man in the ordinary course of nature is dharma. The sacred books have their won idea of dharma, and are based on certain principles, admitted by all to be true. There is no inconsistency or contradiction in the sacred books. And if there is any inconsistency anywhere, we should take it to be in our own thought or interpretation rather than in them. We should therefore, accept what is contained in these books.

The action of a healthy body, performed spontaneously or in the ordinary course of nature, is obviously the result of impulse. This is not the idea of dharma as given in the sacred books. It would be an incorrect application of the rules laid down by them to think that it is so. Their statement regarding dharma is definite and complete, and leaves no gaps to be filled. Further, we can verify this for ourselves by making an experiment and a careful study of the sacred books. If we do so, we shall find that there is only one inescapable conclusion. That there is action everywhere, and all things are subject to it. This is proved by the fact that we can find nothing in the world that is eternal.