You should bear in mind that Shrii Krśńa said something very valuable about devotees, sádhakas [spiritual aspirants], and those who dearly love Parama Puruśa. That is what I will discuss today. Bhagaván Shrii Krśńa said:

Shreyán svadharmo viguńah paradharmát svanuśt́hitát;
Svadharme nidhanaḿ shreyah paradharmo bhayávahah.

[It is better to follow one’s own human dharma, even if it lacks in some qualities, than to follow the dharmas of other beings. It is better to die as a human being than to live as an animal.]

Svadharma [humans’ “own dharma”] is the most precious of all objects. Even if the adoption of paradharma [dharma of other beings] brings pleasure, even if it is simple and easy to follow, even then human beings should stick firmly to their own svadharma. A question may, however, be raised here. What exactly is the nature of this svadharma?

Every object has its own properties, own specific attributes. Oxygen, for instance, has its own property, own specific attribute. Nitrogen also has its own property and distinctive characteristics. This specific distinctive property, in fact, is what distinguishes one object from another.

If the colour of milk is not white, nobody will accept it as milk; if water does not quench the thirst of a living being, no one will not accept it as water. Similarly, if fire does not have the capacity to burn, no one will call it fire. In fact, the identity of an object can be determined by the essential attribute of that object.

In the same way, humans have their own svadharma; and it is because of this svadharma that they are different from other living beings – just as oxygen, because of its svadharma, is different from nitrogen and hydrogen. Humans are basically animals, just as dogs and goats are. But the specific attribute that makes humans what they are, by virtue of which they are distinguished from other animals, is mánava [human] dharma, their own dharma. And what is the real significance of their own dharma, their svadharma? It is the aspiration to realize Parama Puruśa.

Animal life is completely materialistic. Eating indiscriminately, surviving and dying – this is pashu dharma [animal dharma]. Humans, however, are not like that, nor is their life like that. Food and clothing, life and death, are but secondary to them. Food-gathering is the main preoccupation of an animal. Give a kick to a cat, and you will see, it comes back in five minutes, hoping for some fish, because eating is the main thing in its life. To eat, live and somehow survive is the goal of life for sub-human beings. But for human beings the main jiivanavrtti [driving force in life] is to worship Parama Puruśa, to love Him with their entire being.

In order to worship Parama Puruśa, human beings need body, mind and soul. To pursue their sádhaná, people have to live, and in order to live, they have to strive for food, clothing and shelter. But provision of food, clothing and shelter are not their main concern. These things are no doubt necessary to keep themselves fit for sádhaná; people have to make necessary arrangements for these things; but surely these things are not the end. Whenever someone forgets this, a downfall sets in in that person’s life, because thereby that person has set his or her foot on the path of paradharma, discarding their own svadharma. They deviate from their own mánava dharma. So it is evident that humans’ svadharma is to practise this Bhágavata dharma, this mánava dharma. (Here the term dharma does not mean “religion”. It means guńadharma, or “property”, it means svabháva dharma [the characteristics of one’s own nature].)

Bhagaván Shrii Krśńa has said that even if adherence to svadharma brings about pain and suffering, or even leads to one’s death, one should remain firm in one’s svadharma. “If death comes while following svadharma, let it come, but I will never deviate from the human ideal, from mánava dharma.” This thought has been perfectly expressed here – Svadharme nidhanaḿ shreyah paradharmo bhayávahah [“It is better to die as a human being than to live as an animal”].

If someone has to die for their devotion to svadharma, at least they will die like a human being, not like an animal. The person will welcome that death rather than compromise with sin and vice. Therefore keep in mind that those who are genuine devotees, sádhakas of high order, loved by Parama Puruśa and closely bound to Parama Puruśa in love and affection, will never compromise with sin and vice. They will cling to their ideal totally, throughout their lives. To offer only a small part of themselves, retaining the major part, a sádhaka will never do. Never will a beloved devotee of Parama Puruśa perform such a sinful act.

Paradharmo bhayávahah – “That which is not the recognized Bhágavata dharma or mánava dharma, that which is basically pashu dharma [animal dharma], is certainly a dreadful and dangerous path.” Because not only does it bring about the downfall of the individual concerned; that person’s evil example will bring harm to others as well; certainly the person’s example will be bad. Deviation from mánava dharma is not merely an ordinary pátaka [sin] or an atipátaka [major sin], but clearly a mahápátaka [great sin], because others will also be induced to perform such evil deeds.

Every object moves ahead at its own speed. But in the course of time, owing to inner conflict, its speed is slowly retarded, and at some point comes to a complete halt. In order to accelerate it again, some force will have to be applied. Without such a force, nothing can be achieved. It is possible that it will cause temporary pain to the concerned being, or that there may be some temporary misunderstanding, yet the force will have to be applied. As I have already said, that force cannot be a simple blow with a small hammer; a hard blow will have to be struck with a big hammer. Certainly to strike such a blow is the duty of everyone. Whenever one observes that the speed of movement of society has slackened, one must strike it a blow from behind. Anyone who deals such a blow is a sadvipra – an honourable member of society, a revered guide. And when in later ages, the forward movement of the sadvipras also becomes arrested, and the speed of progress slows down, Parama Puruśa Himself will have to descend to the earth in order to inspire the sadvipras; to marshal their energy and to accelerate their progress. And to accomplish this task, the application of force becomes inevitable. That is why Bhagaván Shrii Krśńa has said:

Yadá yadá hi dharmasya glánirbhavati Bhárata;
Cábhyutthánamadharmasya tadátmánaḿ srjámyáham.

“When dharma declines and the speed of progress becomes slowed, Parama Puruśa descends to earth in the form of Táraka Brahma.”

The more that society will be well-knit, and that people will be deeply involved in spiritual practices, and that the number of members of the hariparimańd́ala [circle of the Lord’s ardent devotees] will increase, the stronger society will be. This can be achieved by sadvipras only, because it is for them that Parama Puruśa descends to the earth. Parama Puruśa is the constant companion of sadvipras under all circumstances. Devotees know that Parama Puruśa is permanently residing in the temples of their hearts.

What then will sádhakas do? What steps will they take to maintain the health of the society, to establish dharma, to maintain the speed of social progress? It may be said here that there is just one step to be taken, and that is a very simple and easy one. In the Giitá it has been said: Sarvadharmán parityajya Mámekaḿ sharańaḿ vraja [“Set aside all other dharmas and take shelter in Me alone”].

One basic element of human beings is their own práńa dharma.⁽¹⁾ Some people have one such quality, some two, and some twenty or twenty-five. Fire possesses not only its essential quality, the power to burn, it has some other qualities as well, such as keeping the environment clean, etc. All these are the dharma of fire. A human too has certain upadharmas [secondary properties or characteristics], as for instance his or her particular style of eating, particular style of laughing, style of bathing, etc. All these come within the category of upadharmas. Humans bathe regularly – not that they bathe on one particular day of the week; they bathe daily. All these are the especial qualities of human beings. It is in reference to these secondary properties that is has been said Sarvadharmán parityajya Mámekaḿ sharańaḿ vraja. In other words, whatever other qualities and properties humans may have should all be considered secondary properties. That is, take your bath, eat your food, go on with your daily work, but remember that these are not your main vrtti [propensity]; do not take these to be your main propensity, but secondary propensities. Learn to follow only one thing as your main vrtti, your primary dharma, and that is Mámekaḿ sharańaḿ vraja – “accept only Me as your refuge.”

Mámekaḿ sharańaḿ vraja – “take refuge in Me alone.” Why this advice? The reason is simple. It is not possible to put one foot in one boat and the other foot in another boat and to sail in that way. If you try to do that, you will end up in the water, and perish. Worship the non-dual Parama Puruśa with a single name. “Just as you move towards the shelter of Parama Puruśa, I say from My side: Ahaḿ tváḿ sarvapápebhyo mokśayiśyámi má shucah.⁽²⁾ Be you a sinner, lowly, fallen, a filthy mole, or even a worm from hell – whatever you may be – I assure you that I will always be with you. From your side you do your duty – take shelter in Me – and from My side I assure you of your liberation.” Ahaḿ tváḿ sarvapápebhyo mokśayiśyámi má shucah.

Human beings want to do many great things in life. But their individual abilities are extremely limited; they are tightly bound by human imperfection. They want to do many things but cannot. Because between microcosm and Parama Puruśa is the world of Máyá, the spell of Máyá, the serpentine noose of Máyá. Humans are totally powerless before it. What then is the suggestion of Parama Puruśa? He asserts – human beings have no reason to lose their nerve on that account. It is indeed true that if they want to fight on the basis of their own individual efforts against the mighty Mahámáyá, they will not be able to, because they are very weak and Mahámáyá is terribly powerful. But the Lord has assured his devotees: “You are my devotees; do not worry; the burden of a devotee is borne by the Lord Himself.” Daevii hyesá guńamayii mama Máyá duratyayá – “This very Mahámáyá, so powerful so frightening, so dangerous, is in fact My own Máyá, a power under My control. Had it been a power in others’ hands, it would have been a matter of grave concern. But since it is a power under My control, and you have taken refuge in Me, whom should you be afraid of? This divine Máyá is My own Máyá, and you are My dear devotee. So why should you be afraid of this Máyá, why should you be unnerved?” But this Máyá, to be sure, is a power invincible and insurmountable. The gulf that exists between the jiiva [individual being] on the one hand, and Shiva [Supreme Consciousness] on the other hand – the world of Máyá – is indeed almost impossible for any individual being to cross over with his or her own power. Here duratyayá means “insurmountable”. Mámeva ye prapadyante – “whoever takes shelter in Me” – Máyámetáḿ taranti te – “can cross over this Máyá; I will take that person by the hand across the world of Máyá, I will take that person beyond the realm of darkness. So let there be Máyá or no Máyá, you need not lose heart. I am with you; you are sure to have a place on My own lap.”

So bear in mind that the genuine devotee has, under no circumstances, reason to be disheartened or unnerved. Live in the world with absolute peace of mind, and go on doing your duty; continue with your sádhaná and bhajanas for your own liberation. Parama Puruśa certainly assures you of the supreme attainment.

Footnotes

(1) See also “Práńa Dharma” in A Few Problems Solved Part 6 or Prout in a Nutshell Part 6 or Ananda Marga Philosophy in a Nutshell Part 4. –Trans.

(2) “I will save you from all sin, have no fear about that.” (Bhagavad Giitá) –Trans.