YUGA DHARMA

It considers the yuga dharma constituent of a religion not only not applicable for all people universally, but even irrelevant to its own people of a later age, due to changes in conditions of life of the people concerned. So Indian tradition provides for appropriate changes in the smrtis and Yuga dharma, to make them relevant for the changed social circumstances which render them obsolete, and often harmful. Sri Ramakrishna expresses this Indian wisdom in a brief and meaningful utterance; the Moghul coins have no currency under the East India Company’s rule. Human and social distortions are the product of the dominance of these obsolete elements of a socio-religious and intra-anti-human practices, inter-religious and intra-religious frictions, disharmonies, and persecutions and the stagnation and immobility of human attitudes.

PLANTS LIFE

Evidence now supports the vision of the poet and the philosopher that plants are living, breathing, communicating creatures, endowed with personality and the attributes of soul. It is only we, in our blindness, who have insisted on considering them automata’.

‘Plant Life Magnified a Hundred Million Times’, containing a moving and vivid account of the pioneering work of the late Sir Jagadish Chandra Bose in this vital field between eight and five decades ago. The authors present, in the opening paragraph, the Bose Institute in Calcutta as the ‘Indian Temple of Science. Bearing the inscription: ‘This temple is dedicated to the feet of God for bringing honour to India and happiness to the world

SPIRITUAL LIFE

This second dimension consists of the truly spiritual part, with its emphasis on personal morality, worship and adoration, and the disciplines designed to ensure the spiritual growth of man. These constitute the essential and the invariable and the universal core of religion, while the former form its variable non-essential part, which is also relevant, but only when it does not choke the spirit of the latter.

Indian tradition calls the former the smrti, and the latter the sruti, constitute of a religion, and considers the sruti as eternal and universal in validity and the smrti as local, parochial and temporary in application. Accordingly, the sruti represents the sanatana dharma, eternal religion, which remains, while the smrti represents the Yuga dharma, the religion for a particular Yuga, or age, which changes.

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