Introduction to Tantra Sastra - Aghori

FOUR AIMS OF BEING 149
mistaken notions on the subject, the Tantras take no
exception to the ordinary rule that it is necessary not to
let them run away. If one would not be swept away and
lost in the mighty force which is the descent into matter,
thought and action must be controlled by Dharma.
Hence the first three of the aims of life (trivarga) on the
path of pravṛ tti are dharma, artha and kāma.
DHARMA
Dharma means that which is to be held fast or kept
—law, usage, custom, religion, piety, right, equity, duty,
good works, and morality. It is, in short, the eternal and
immutable (sanātanā) principles which hold together
the universe in its parts and in its whole whether
organic or inorganic matter. “That which supports and
holds together the peoples (of the universe) is dharma.”
“It was declared for well-being and bringeth well-being.
It upholds and preserves. Because it supports and holds
together, it is called Dharma. By Dharma are the
people upheld.” It is, in short, not an artificial rule, but
the principle of right living. The mark of dharma and of
the good is ācāra (good conduct), from which dharma is
born and fair fame is acquired here and hereafter. 1 The
sages embraced ācara as the root of all tapas. 2 Dharma
is not only the principle of right living, but also its
application. That course of meritorious action by which
man fits himself for this world, heaven, and liberation.
Dharma is also the result of good action—that is, the
merit acquired thereby. The basis of the sanātanadharma
is revelation (śruti) as presented in the various
Śāstras—Smṛ ti, Purāṇ a, and Tantra. In the Devī-Bhā-
1 Mahābhārata, Śānti-Parva (cic. 88). Anuśāsana-Parva, civ.
2 Manusmṛ ti (I. 108, 110).