Rta, Satya, Dharma – Conclusion


That the principles of धर्म (Dharma) will have to align and follow the principles of nature
is indicated in a timeless proverb. The same proverb also says that the principles of both are the not the same. For man, the principles observed in nature alone do not suffice. The process and principles about about earth, water, heat, wind, clouds are not appropriate. The living organisms of the world and capability to predict their mannerisms are not sufficient to men. From the behavior of lizard and mosquito, cat and dogs, cow and tiger it appears as though hunger alone is the central or core principle. In times of hunger -whatever it finds for its mouth is fine. Jeevo Jevasya Jeevanam (Bhagavatha — 1 -13- .16) — in this there is no place for hunger and shyness; no wisdom of this is divine and this is reject; this is respectable and this is not so; this is superior and this is inferior such a discrimination does not exist. Such a life is not acceptable to human heart. Arjuna standing in the battlefield and glancing around the words that came out of his mouth were:

That is voice of heart. This internal objection is unknown to the animals. The affection towards its calf is restricted to couple of weeks. Barring the momentary affection and affiliation towards its kith and kin it does not seem to have any other kind of attachment. Its food, the fear for its life and faith that it is secure in its herd are the three important things that is in the internal mind. These to some extent are natural and to certain extent have grown because of its practice. The intentions or reasons behind them are selfish and physiological selfishness. Hunger, Pain, Fear, faith of the known circles apart from these physiological selfishness — there does not appear to be thinking about rendering favours to others, introspection, remembering about divinity, effort towards future welfare all these are uncommon in the animal kingdom. This thinking about welfare of fellow human beings and spiritual thinking is characteristic of human race. The device that is absent in other animals is installed in humans. That is the internal mind. The parts of that device are compartmentalized to be two, four or many by the experts. Experience of happiness and misery, indications of likes and dislikes is the function of mind; knowledge of the object and its memory is the function of conscious; reasoning and conclusions is the function of intellect, all these are provoked or catalysed by feeling of "I or Me", "Mine" which is the ego. These are the four dimensions of the heart. Such a heart which is four dimensionally balanced device functions so actively and with such sensitivity in humans that it is unseen in other animals. Therefore principles of धर्म (Dharma) to align with principles of nature will require active participation of heart and mind is clearly established.

Man is not independent of nature. He is part of it. But, he has a unique characteristic; by birth he is similar to other animals but in his achievement he is capable of rising above others. This capability for development of soul is embedded in him by nature herself. The method or system of rising is धर्म. From birth being element of nature and by efforts differentiating oneself from nature is the special dharma.

An island is isolated from the entire land mass but a person who aspires to visit the island and needs a ship or boat to reach it will have to travel to the port a mile or hundred miles on the land. He has to reach the shore by walking and similarly a person who has fallen in water has to swim to reach the shore. Similarly while transcending or going beyond nature one has to transact with nature. That act or behavior conducive to the nature or environment is धर्म.


But the present time is not favorable to धर्म. धर्म means effort, exhaustion, thinking effort, soul searching effort and effort to restrain the soul. Time also aspires for easier and comforting things. It discourages efforts. It aspires for all things to be achieved effortlessly. Acquisition of wealth without hard work and earning playfully.

Everything needs to be automated and mechanized. At press of a button heaven and salvation by turn of the wheel is aspired. When time is such, sweating with efforts is being uncivilized and unscientific.

But this time also has changed. Time has arrived where dirt is considered dirt. Time and again in this mechanical world there have to be seeds of life. Thus in the society which is filled with people who are artificial in mannerisms let great people who are orators get included by grace of the Supreme.




Devanahalli Venkataramanayya Gundappa (1887-1975) was a great visionary and polymath. He was a journalist, poet, art connoisseur, philosopher, political analyst, institution builder, social commentator, social worker, and activist.



Haricharan has been an entrepreneur and software marketer. He has a deep interest in Indian history, culture, and Carnatic music. In 2014, he translated D V Gundappa's classic 'Baligondu Nambike' into English as 'Faith for Life.'

Prekshaa Publications

Prekṣaṇīyam is an anthology of essays on Indian classical dance and theatre authored by multifaceted scholar and creative genius, Śatāvadhāni Dr. R Ganesh. As a master of śāstra, a performing artiste (of the ancient art of Avadhānam), and a cultured rasika, he brings a unique, holistic perspective...


इदं किञ्चिद्यामलं काव्यं द्वयोः खण्डकाव्ययोः सङ्कलनरूपम्। रामानुरागानलं हि सीतापरित्यागाल्लक्ष्मणवियोगाच्च श्रीरामेणानुभूतं हृदयसङ्क्षोभं वर्णयति । वात्सल्यगोपालकं तु कदाचिद्भानूपरागसमये घटितं यशोदाश्रीकृष्णयोर्मेलनं वर्णयति । इदम्प्रथमतया संस्कृतसाहित्ये सम्पूर्णं काव्यं...


इदं खण्डकाव्यमान्तं मालिनीछन्दसोपनिबद्धं विलसति। मेनकाविश्वामित्रयोः समागमः, तत्फलतया शकुन्तलाया जननम्, मातापितृभ्यां त्यक्तस्य शिशोः कण्वमहर्षिणा परिपालनं चेति काव्यस्यास्येतिवृत्तसङ्क्षेपः।


इदं खण्डकाव्यमान्तं मालिनीछन्दसोपनिबद्धं विलसति। मेनकाविश्वामित्रयोः समागमः, तत्फलतया शकुन्तलाया जननम्, मातापितृभ्यां त्यक्तस्य शिशोः कण्वमहर्षिणा परिपालनं चेति काव्यस्यास्येतिवृत्तसङ्क्षेपः।


इयं रचना दशसु रूपकेष्वन्यतमस्य भाणस्य निदर्शनतामुपैति। एकाङ्करूपकेऽस्मिन् शेखरकनामा चित्रोद्यमलेखकः केनापि हेतुना वियोगम् अनुभवतोश्चित्रलेखामिलिन्दकयोः समागमं सिसाधयिषुः कथामाकाशभाषणरूपेण निर्वहति।


अस्मिन् स्तोत्रकाव्ये भगवन्तं शिवं कविरभिष्टौति। वसन्ततिलकयोपनिबद्धस्य काव्यस्यास्य कविकृतम् उल्लाघनाभिधं व्याख्यानं च वर्तते।

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