Aryans and We. Archi Devi Dasi (Ekmekchjan Adelaida)

us the same way as we treated those in suffering around us. The Bhagavad-Gita notes many times the importance of the attitude to sufferings and happiness of this material world. A commoner differs from a self-realized person by the attitude to these two aspects.

      In life we often have to encounter sufferings of living beings. When we express our compassion to them, we gather the so called pious reserve which gives God the ground to be compassionate to us when it is our turn to suffer. A pious person is able to overcome the desire for revenge when suffering comes (and it is typically caused by other living beings) and to rise to the guna of goodness (that is when one gets the ability to forgive). This is how a person progresses. But if while satisfying passions one only enjoyed and ignored others’ suffering, then when he/she suffers, God does not ‘offer His hand” to him/her and the person degrades to the guna of ignorance by means of envy and anger and refers to violence in attempts to keep enjoying. Thus, devoutness (compassion, mercy) is the basis of advancement but uncontrollable pleasure of senses accompanied by arrogance, that is the callous attitude towards other living beings (including animals), is the basis of degradation.

      In the material world a living being appears in a difficult situation. On the one hand, one wishes to enjoy independently from God, but on the other hand one has got the nature of His eternal servant, that is dependence. This contradiction is the underlying cause of all sufferings of a living being.

      Caged in this material world, living beings choose methods of fulfillment of their desires and accordingly get under the influence of certain gunas. The Bhagavad-Gita describes gunas as cause-and-effect mechanisms of this world. As it has been said, the Aryans consider the material world the place where living beings try to fulfill their desires – to enjoy and prevail – independently from God. And they try to realize these two desires via the three modes. The most spiritually elevated persons get the power in order to enjoy a little by themselves and do few good things to others, those lower than them strive for power in order to enjoy and acquire wealth by using other living beings and persons with the lowest level of consciousness take away the power to abuse. How can all these be understood? It means that pious people are very attached to ethical principles and understand that only by means of such principles in this material world a relative quiet and prosperous life can be provided. By ethical principles the Aryans did not mean those principles which are set based on the history or the experience of some or other nation, but the principles which are set by the Supreme Personality of Godhead Himself. Such mindset is natural for people who accept existence of the Supreme Personality of Godhead, dependence on Him and who give special importance to His opinion. Pious persons are always focused on the Vedas (the art how to connect in different situations to the Lord and solve problems via Him) and their consciousness is enlightened by this knowledge. They understand well characteristics of the material world and know how to govern society for it to be happy as far it is possible in this world.

      The basis of the activity of pious persons is the sense of duty, the external regulating force is honor and the ultimate goal is liberation. What does “the sense of duty is the activity basis” mean? When one is sure that he/she is the eternal spiritual parcel, he/she can easily understand all delusiveness of the connection with this world. From this point of view, one’s attitude to life and situations formed around the life is greatly different from the atheist’s attitude. When one knows his/her eternal nature and understands the reincarnation concept, such person becomes free from miserly thinking which is generated by the death (destruction) anxiety. The concept of our own eternity gives us the strength to sacrifice our one life without degradation of our virtues, if the life has not happened to be very successful from the point of view of material happiness and welfare. It is a very important mood and it is not be possible to be an Aryan without it. The atheist’s heart is filled with envy and the consecutive hatred which one starts to nourish to all people successful from the point of view of material welfare. The ultimate goal of an Aryan is to restore the spiritual consciousness. Such person has to solve various psychological problems which require а balanced condition. Such person understands that the more his/her behavior is instable and heedless, the more he/she will be entangled in material existence, in the cycle of birth and death. That is why, on the one hand, one tries not to have extra false attachments to temporary (from the point of view of soul) objects of sensory pleasures (as we can see it is the internal attitude); on the other hand, one sets a high value on the necessity to fulfill duties (the external behavior). Such person understands that it is not by mere chance that he/she has got into a certain situation and he/she tries to behave in a way so as not to attain such outcomes which could cause sufferings to him/herself and others. Activities of really virtuous people are based on their high conscience of their own duty. We need to highlight that the Aryan society was different from all other civilizations by its ability to bring up these very personalities. Nowadays the ability to bring up well-doers is also the main problem which people are trying to solve but to the best of our belief they have selected the incorrect route.

      The Bhagavad-Gita (Chapter 3, Verses 18-21) says:

      A self-realized man has no purpose to fulfill in the discharge of his duties prescribed by the Vedas, nor has he any reason not to perform such work. Nor has he any need to depend on any other living being.

      Therefore, without being attached to the fruits of activities, one should act as a matter of duty; for by working without attachment, one attains the Supreme.

      Even kings like Janaka and others attained the perfectional stage by performance of prescribed duties. Therefore, just for the sake of educating the people in general, you should perform your work.

      Whatever action is performed by a great man, common men follow in his footsteps. And whatever standards he sets by exemplary acts, all the world pursues.

      As we see, the determining factor in people’s upbringing was the example given by the leaders of society. Society can never be virtuous, if its leaders are not. Therefore, the Aryan society paid a great attention to the purity of religious figures and state leaders. The higher caste which a person belonged to was, the stricter requirements were applied to him/her in terms of qualities of this person. The least significant requirements were applied to commoners.

      As said above, the external regulating principle of the Aryans’ behavior was their honor. This factor played a great role in the Aryan society. When Arjuna refused to fight, Krishna told him (the Bhagavad-Gita, Chapter 2, Verses 31-36):

      Considering your specific duty as a kshatriya, you should know that there is no better engagement for you than fighting on religious principles; and so there is no need for hesitation.

      O Pārtha, happy are the kshatriyas to whom such fighting opportunities come unsought, opening for them the doors of the heavenly planets.

      If, however, you do not perform your duty of good fighting, then you will certainly incur sins for neglecting your duties and thus lose your reputation as a fighter.

      People will always speak of your infamy, and for a respectable person, dishonor is worse than death.

      The great generals who have highly esteemed your name and fame will think that you have left the battlefield out of fear only, and thus they will consider you insignificant.

      Your enemies will describe you in many unkind words and scorn your ability. What could be more painful for you?

      These texts in fact give the component by which one can reach eternity in this material world. In the material world our eternity is the glory. A virtuous person understands that he/she does not possess independence in this world. We are connected with people by familial bonds and our glory is their honor and our disgrace is their dishonor. Upon a closer view, it can be seen that actually in human society honor plays a great role. The sense of dignity which is felt by a well-reputed person cannot be changed for anything. Good reputation makes the life of a person and his/her family comfortable. Honor, thus, in the Aryan society was more valuable than wealth. For the sake of honor, people without a moment of hesitation gave their lives. The most disgraceful act of the Aryans was so called “civil death”. This ceremony was very humiliating. In the Aryan society, honored men wore ancestral jewelry, grew long hair and moustache.