10. MODIFYING THE ŚĀSTRA-S

D: With the passage of time, strict adherence to the scriptural injunctions is becoming difficult. Can the śāstra-s be slightly modified to put them in tune with the present-day trends?

A: We should never be shortsighted in our views. Just because accepting bribe has become a common affair, are we justified in enacting legislation to permit it? That would only help its intensification. We should, likewise, not seek to modify the śāstra-s. Consideration of changes in our ways of living is inherent in our śāstra-s. “Follow to the utmost extent possible” is what they command. We, in our present condition, should abide by them to the maximum extent possible.

Śrī Kṛṣṇa has said:

(BG, II.40)

(Even a little of this dharma saves one from great fear.)

In the light of this, how are we justified in attempting to modify the śāstra-s?

Further, it can never be said that the performance of sandhyāvandana and the like are impossible in the present times.

This apart, one who wishes to bring about a change in śāstra-s should be a knower of the past, present and future. Without

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even knowing the mechanism by which karma-s yield fruit, how can we change the śāstra-s? We just cannot. This is because we are incapable of asserting with certainty, “Follow this. Even if it be difficult now, you shall derive benefit from it later.” We are unaware of what is in store for us in the future birth, nor are we aware of the happenings of the previous births. In short, we are not omniscient and so are incompetent to modify the śāstra-s.

D: Yāga-s are being performed at several places. Expenditure is incurred for them. Some people raise the objection that the money could have been utilised to uplift the downtrodden instead of wasting it on yāga-s. Is the objection valid?

A: The expenditure on yāga-s is but an insignificant fraction of what we spend on material pleasures. How can we object even to this? Further, gratified by the holy offerings, the Lord showers on us His returns that are many times greater than our meagre offerings. For instance, pleased by the yāga, Īśvara brings about sufficient and timely rains. It cannot therefore be said that expenditure on yāga-s is a waste.

We sow seeds and reap the crop. As against this, is it sensible to say that sowing seeds is a waste and that we could have eaten the seeds instead? Like seeds sown, yāga-s yield precious fruits. The śāstra-s do not expect a poor person to perform a yāga involving much expenditure. That the scriptures command us to adhere to dharma to the maximum extent possible by us is a pointer to this. The expenses in yāga-s are therefore only for our betterment. It is improper to look upon these expenses as wastage.

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❑ Parables of Acharyal

A lawyer argued, “Your Honour, my client should not be treated as guilty. It is true that he stole. But there is a reason for that. He was forced to commit the theft because his family was starving. With the stolen money, he not only helped himself but also his family. While stealing, he did not destroy any property. In fact, he did not even damage the lock as he used a duplicate key. The money that he took away was meagre compared to the rich man’s hoard of black money. My client performed a service to the Government by unearthing black money. This apart, the wealthy man has so much cash that this little depreciation ought to mean nothing to him.”

How would the judge respond to such an argument? He would presumably declare, “I am not interested in such arguments that ignore the law of the land. Stealing is an offence under the Indian Penal Code. Even you admit that your client did steal. So I am duty-bound to punish him.” Then he would hold the lawyer’s client guilty and send the thief to jail.

Judges determine whether an act is a punishable offence or not by relying on the penal code and not on fanciful arguments that disregard the penal code. Likewise, to determine what is dharma and what is adharma, a person must turn to the Veda and not to mere reasoning that is independent of the scriptures.

The penal code, having been formulated by humans, may require occasional revision. However, the Veda-s, which emerged from Īśvara, are ever flawless and need no modification.

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