Manava Dharma

Author(s): Bhurmal Shastri, Nihalchandra Jain
Publisher: Aacharya Gyansagar Vagartha Vimarsha Kendra

Page 73

MANAV DHARMA / 51 been brought up by a prostitute hence learnt up to utter abusive language and the other parrot was brought up in a Brahmin Pandit's house, he remembered better verses and Mantras. which he used to utter. Thus it can be said that a man is always a follower of others. Man follows what he sees and becomes according to the company he keeps. Similarly if the son of a chandal happens to have good company and changes his habits accordingly; and if feelings of nonviolence and service to others selflessly, are developed in him, then he, too can get a respectable place, instead of hatredness, in the human society. Our Ancestor Acharyas have rightly written and explained this fact vividly in “Padma Puran” as given below :
न जातिर्गर्हिता लोके गुणाः कल्याण कारणम् । व्रतस्थमपि चाण्डाल माचार्या ब्राह्मणं विदुः ॥ ..
The meaning to say is that caste itself is not going to do good or bad to anyone. He, who adopts virtues, becomes a virtuous man. In the opinion and eyes of ordinary people he may be a chandal by birth, but because of his virtues and high qualities, he is not considered as a Chandal (Shudra) by learned and wise persons like Acharyas. None is powerful to provide pleasures or sorrows to any one, and the man, who has a determined faith in this principle need not flatter other people or fear from them (as is said, it yferoni garifa fcat:) that it is useless to accord honour and high rank to such Deities, who talk, more or less, only about worldly and material upliftment and it is also useless to regard such scriptures of higher value which are mainly written for attachment of wordly objects. It is also undesirable to give, such Preceptors and Mahantas an honourable position in the society who are merely indulged in wordly passions and desires. Even a Chandal of high moral virtues does not pay regard and honour to such Deities, Scriputures and Preceptors. As this is beyond his natural habit, he remains self determined. He deeply ponders over this problem that if a Deity, Scripture or an Angel (Paigambar)” or any other spiritual power is competent to provide pleasures and happiness to others then why should this whole universe remain in miseries, sorrows and sufferings? None is happy and well contented in this universe and this is the only real and virtual fact.
The reality is that the man has to suffer the consequences of his good or evil deeds or we can say that one who, tastes the sugarcubes feels the sweetness of it and one who tastes chilly (Mirch f ) feels its bitterness and irritation in the mouth.
Once there were two farmer friends. One believed in action and the other believed in the fate or in luck. In rainy season, monsoon