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SOCIETY AND REFORM
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itself and to its votaries. But no harm could possibly accrue to society and the cause of dharma (religion) would be actually advanced if the saintly few, who had renounced all interest in the various concerns of the world, adopted these injunctions as the guiding principles of their lives. For this reason the sadhu will offer the other cheek when smitten on one; but the layman will defend his rights, and fight to the bitter end for what is his due. As the sadhu has severed his connection with the world where men seek merit (dharma), wealth (artha) and pleasure (kama) the only ideal left to him to aspire after is moksha, the state of eternal tranquillity and joy in nirvana, on the other side of the troublous sea of samsara, i.e., transmigration.
The householder, who also aspires for moksha in the long run, knows that it cannot be attained except by severe self-discipline of a type which is not attainable by him as a layman. He, therefore, only aspires to perfect himself in the first instance, in his own dharma (duties), so that he may reach sannyasa in due course of time. The merit to be acquired by leading the life of a sravaka (householder), as enjoined in the scriptures, even if death supervene before sannyasa is attained, is sure to lead to happy, prosperous circumstances and surroundings in the next re-birth, and thus enable the soul to achieve its object in one or more incarnations with ease. You will now understand why all religions preach with one voice:
"Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: but lay for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal "-(Matt. vi. 19-20).
As wealth passes not the barrier of the grave, but merit does, it is enjoined:
"Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth"-(Luke xii. 33).
As for the conflict between the different ideals of a layman's life, kama, no doubt, regards the world as full of beauty and joy and longs for the pleasures which it can afford; but reason tells us that all these alluring visions of a beautiful world are liable to be speedily dispelled, unless we possess or procure the means to pay
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