Yog is to be one with nature. In this sense, anything that follows the code of nature is in yog. Suppose we observe the things around us, say a tree...
Green leaves, branches spreading far and wide, fruits and flowers, a tall thick trunk and roots that run deep into the ground -- that's what we would expect to see. Now, if one were to imagine a tree devoid of these attributes, would it still be called a tree? Why doesn't a tree (even in our imagination) exist without these attributes? This is because each of these individual traits is indispensable for the tree to perform its dharma.
A tree withstands the vagaries of nature – storms, downpours and floods – to protect the flora, fauna and soil. A tree provides for those around it – animals, birds and insects with food and shelter, as nurturer and healer. A tree purifies the air around it, binds the soil together, participates in causing rain, a tree decomposes to enrich the earth and it befriends the environment. The tree imbibes the character of strength and stability, of tallness and of expanse, of benevolence and of selflessness, and that of not succumbing to adversities. All of which means that a tree performs its dharma.
Dharma is not religion. It is the lifeline that keeps Creation going. For a lay person, dharma is the code of nature, that which sustains Creation, something which is inherent in every microcosm and is thus instinctive to human existence; but that whose awareness we are losing on account of ignorance.
It is the dharma of every one of us to protect those who are weaker; to feed all persons, animals and plants in the vicinity; to provide clothing and shelter to those in need and give according to each one's capacity. We need to protect, conserve and nurture the environment, avoid pollution, and foster holistic growth and abundance. It is our dharma to develop strength of character such that we are able to deal with injustice and exploitation.
With ignorance comes increasing incidence of adharma. It is time for resurrection of lost principles and values and it is time for conservation through the practices of yog. Sanatan Kriya accounts for basic purification of a being so that he may progress undeterred on the path of truth and non-violence, non-stealing and non-hoarding, as laid down by Vedic seers.
"Shaucha, santosha, swaadhyaya, tapas, ishwar pranidhan niyama'' is the Vedic way to develop 'human' character. Shaucha refers to observance of intrinsic and extrinsic cleanliness as well as purity of thought. Santosha may be understood as contentment in what one has – this motivates one towards growth, devoid of greed and with consideration for others.
Swaadhyaya is synonymous with constant evaluation of the self so that one may correct oneself promptly at the slightest deviation from dharma. Tapas involves heating oneself through selfless labour, service and charity – it is this heat that facilitates the evolution of a being. Ishwar Pranidhan or submission to the Divine Will at all times while dedicating all that one does to the Supreme Energy ensures that all deeds are in line with dharma.
Vedic rishis earmarked the first quarter of human life for the study of dharma. Only then he was to venture into subsequent purusharthas of artha and kama. Only that being who is conscious of his dharma can transcend worldly pleasures and experiences to enter the realm of moksha or the highest good.
Read more: Dharma in sync with nature - The Times of India http://timesofindia.indiatimes.com/life-style/spirituality/speaking-tree/Dharma-in-sync-with-nature/articleshow/6690989.cms#ixzz11h3J8Abp
Green leaves, branches spreading far and wide, fruits and flowers, a tall thick trunk and roots that run deep into the ground -- that's what we would expect to see. Now, if one were to imagine a tree devoid of these attributes, would it still be called a tree? Why doesn't a tree (even in our imagination) exist without these attributes? This is because each of these individual traits is indispensable for the tree to perform its dharma.
A tree withstands the vagaries of nature – storms, downpours and floods – to protect the flora, fauna and soil. A tree provides for those around it – animals, birds and insects with food and shelter, as nurturer and healer. A tree purifies the air around it, binds the soil together, participates in causing rain, a tree decomposes to enrich the earth and it befriends the environment. The tree imbibes the character of strength and stability, of tallness and of expanse, of benevolence and of selflessness, and that of not succumbing to adversities. All of which means that a tree performs its dharma.
Dharma is not religion. It is the lifeline that keeps Creation going. For a lay person, dharma is the code of nature, that which sustains Creation, something which is inherent in every microcosm and is thus instinctive to human existence; but that whose awareness we are losing on account of ignorance.
It is the dharma of every one of us to protect those who are weaker; to feed all persons, animals and plants in the vicinity; to provide clothing and shelter to those in need and give according to each one's capacity. We need to protect, conserve and nurture the environment, avoid pollution, and foster holistic growth and abundance. It is our dharma to develop strength of character such that we are able to deal with injustice and exploitation.
With ignorance comes increasing incidence of adharma. It is time for resurrection of lost principles and values and it is time for conservation through the practices of yog. Sanatan Kriya accounts for basic purification of a being so that he may progress undeterred on the path of truth and non-violence, non-stealing and non-hoarding, as laid down by Vedic seers.
"Shaucha, santosha, swaadhyaya, tapas, ishwar pranidhan niyama'' is the Vedic way to develop 'human' character. Shaucha refers to observance of intrinsic and extrinsic cleanliness as well as purity of thought. Santosha may be understood as contentment in what one has – this motivates one towards growth, devoid of greed and with consideration for others.
Swaadhyaya is synonymous with constant evaluation of the self so that one may correct oneself promptly at the slightest deviation from dharma. Tapas involves heating oneself through selfless labour, service and charity – it is this heat that facilitates the evolution of a being. Ishwar Pranidhan or submission to the Divine Will at all times while dedicating all that one does to the Supreme Energy ensures that all deeds are in line with dharma.
Vedic rishis earmarked the first quarter of human life for the study of dharma. Only then he was to venture into subsequent purusharthas of artha and kama. Only that being who is conscious of his dharma can transcend worldly pleasures and experiences to enter the realm of moksha or the highest good.
Read more: Dharma in sync with nature - The Times of India http://timesofindia.indiatimes.com/life-style/spirituality/speaking-tree/Dharma-in-sync-with-nature/articleshow/6690989.cms#ixzz11h3J8Abp
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