I thought that I have no dominion, or that everything is my
dominion. Even this body is not mine, or the whole Earth is
mine. At the same time, O best of regenerate persons, I
think that that is as much mine as it is of others....
Janaka said, 'All conditions here, in all affairs, have been
understood by me to be terminable. Hence, I could not find
that which should be called mine. (Considering)
whose is this, I thought of the Vedic text about anybody's
property, I could not, therefore, find, by my understanding,
what should be (called) mine. Depending upon this notion, I
got rid of idea of mineness. Hear now what that notion is
depending upon which I came to the conclusion that I have
dominion everywhere. I do not desire for my own self those
smells that are even in my nose. Therefore, the earth,
subjugated by me, is always subject to me. I do not desire
for my own self those tastes that exist in contact with even
my tongue. Therefore, water, subjugated by me, is always
subject to me. I do not desire for my own self the colour or
light that appertains to my eye. Therefore, light subjugated
by me, is always subject to me. I do not desire for my own
self those sensations of touch which are in contact with
even my skin. Therefore, the wind, subjugated by me, is
always subject to me. I do not desire for my own self those
sounds which are in contact with even my ear. Therefore
sounds, subjugated by me, are always subject to me. I do not
desire for my own self the mind that is always in my mind.
Therefore the mind, subjugated by me, is subject to me. All
these acts of mine are for the sake of the deities, the
Pitris, the Bhutas, together with guests.--The Brahmana
then, smiling, once more said unto Janaka,--Know
that I am Dharma, who have come here today for examining
art verily the one person for setting this wheel in motion,
this wheel that has the quality of Goodness for its
circumference, Brahmin for its nave, and the understanding
for its spokes, and which never turns back!'"
In interesting phrase, "...The
Brahmana then, smiling, once more said unto Janaka,--Know
that I am Dharma, who have come here today for examining
verily the one person for setting this wheel in motion..."
The word Dharma is often translated by many to denote
some sense of duty or vow; which is commonly understood as
some sort of method or path done by and agent of personal
individuality. This is probably correct on some level, but
seeing how we are students of the Esoteric Wisdom Tradition,
let us develop some thoughts to a deeper impersonal meaning
of Dharma. Here, the Brahmana is Dharma personified, much
like Krsna in the Bhagavadgita, appearing earlier in the
If one were to keep Dharma untranslated, that is, not fixed
to any conception of duty that the personality it aware of,
but rather to an Impersonal Cosmic Law; an eternal impulse
that is embedded within the Seven Rays of the Cosmos, one
might tend to think of Dharma as anelectro-spiritual
whose ray thou art, the flaming star that shines within the
lightless depths of ever-being, the boundless fields of the
Unknown" (Voice. 34).
Each member of Humanity is said to belong to a particular
Ray. We can find this in the writings of HP. Blavatsky and
T. Subba Rao (amongst others). Thus, each member of
Humanity has their own svadharma (per collective), initiated
by philosophical system corresponding with a Rays vibration.
Janaka realized the subtle Presence embedded within himself
as that same subtle Presence embedded in the Cosmos. He
recognized his body to the be cosmos, complete with "the
deities, the Pitris, the Bhutas," etc, and began to see
that he can no longer claim ownership of what is not "his."
Thinking so, Dharma (the Brahmana) examinesJanaka,
and states "Thou
art verily the one person for setting this wheel in
T. Subba Row in his commentary of the great text, "Idyll
of the White Lotus," comments on this topic perhaps in
a very mystical sense. Please try to find the connection, I
am certain it can be made;
current of cosmic life is but the light and the aura of the
Logos. Besides the Logos, there are innumerable other
existences, both spiritual and astral, partaking of this
life and living in it. These beings have special affinities
with particular emotions of the human soul and particular
characteristics of the human mind. They have of course a
definite individual existence of their own which lasts up to
the end of the Manwantara.
This light of the Logos...is the bond of union and
brotherhood which maintains the chain of spiritual
intercourse and sympathy running through the long succession
of the great hierophants of Egypt, and extending to all the
great adepts of this world who derive their influx of
spiritual life from the same source.
Every Buddha meets at his last initiation all the great
adepts who reached Buddhaship daring the preceding ages :
and similarly every class of adepts has its own bond of
spiritual communion which knits them together into a
properly Organised fraternity. The only possible and
effectual way of entering into any such brotherhood, or
partaking of the holy communion, is by bringing oneself
within the influence of the spiritual light which radiates
from one's own Logos.... such communion is only possible
between persons whose souls derive their life and sustenance
from the same divine ray, and that, as seven distinct rays
radiate from the " Central Spiritual Sun," all adepts and
Dhyan Chohans are divisible into seven classes, each of
which is guided, controlled and overshadowed by one of seven
forms or manifestations of the divine wisdom."
Perhaps this might make the quote from the Mahabharata,
and wisely adopted by the Theosophist; सत्यात् नास्ति परो
धर्मः - satyāt nāsti paro dharmaḥ- There is no Dharma higher
than Truth, all the more special.
"Owing to the limitations of sectarian ideologies and
organizational structures, and especially due to the
difficulty of distinguishing between the impersonal immortal
individuality and the changing personal mask, ardent
votaries fall prey to self-righetousness, an outburst of
exaggerated emotion mistaken for deep feeling."
Is this not what one can witness even within a Great Lodge?
It has been seen in Egypt, India, and so many TheosophicalTraditions.
What is one to learn?
Regarding the Anugita and this topic, HPB mentions this text
numerous times in the SD. Amongst the references, a very
sacred Ṛṣi is mentioned; Nārada.
Nārada, to my knowledge, can be seen extensively in the
Bhagavata Purāṇam and Mahābhārata, though I am certain other
texts as well. Perhaps very dimly hinted at in the
Bhagavadgita; first sloka of the 4th discourse.
The following is a link to Theosophical Movement Magazine
giving the student some brief, yet very important
information regarding this "active
and ever incarnating logos"- Nārada, The