Dharmavyadha

Message #s 30410; 30564; 30613; 30742; 30895; 31202; 31521
Message 30410 of 31530 < Previous | Next > "Krishnamurthy Ramakrishna" <puttakrishna@...> krishramakri... Date: Sun Mar 5, 2006 6:03 pm Offline Subject: Teachings od DharmaVyAdha - (1) Send Email . --------------------------------------------------------------The teachings of DharmavyAdha is covered under the following Categories;
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1. 2. 3. 4. 5. 6. 7. 8. 9.
Description of Dharma (Code of Living). Description of violence and non-violence auspicious and in-auspicious karma; path for Self realization Teaching of Philosophy Description of five elements / Control of sense organs Description of GuNas and their effects Life Support function (prANa) / understanding God Service of parents Summary of discussion / return of Kaushika
At Mithila, DharmavyAdha welcomed the Brahmin Kaushika in his butcher shop, saying he was expecting the brahmin's arrival, being sent by the devoted wife. The Brahmin was very surprised for the second time, both the devoted wife and DharmavyAdha knowing the brahmin's previous experiences of the day. DharmavyAdha said to Kaushia; this is not an appropriate place for a cultured Brahmin like you and took him to his home. Dharmavyadha offers him service and declares that he is at the service of Brahmin. Kaushika sympathizing with DharmavyAdha about his occupation, said; "karmaitadvai na sadrisham bhavatah pratibhAti mE Anutapyai bhrisham tAta tava ghorENa karmaNA" - O! Great man, I am sorry for you, engaged in this business of selling meat. I don't believe, this profession-normally the realm of cruel people, is fitting for you. DharmavyAdha replies; " kulOchitamidam karma pitru-paitAmaham param vartamAnasya mE dharmE svE manyum mA krithA dvija" - This has been the family business for generations. I am born to this family and this
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karma is very appropriate for me, for I am born to this family of butchers. You do not have to feel sorry for me. " vidhAtrA vihitam pUrvam karma svamaanupAlayan prayatnAccha guru vriddhou shushrUshE aham dvijOttama" - On top of it, this is not my chosen profession. This karma is prescribed by Brahma (the creator) to my family. I am following the karma prescribed to the family I am born to, dutifully and devotedly caring to the needs of my old parents. " satyam vadE nAbhyasUyE yathAshakti dadAmi cha dEvata, atithi bhrityA nAmavashishTEna vartayE" - I always speak only the truth. I do not have jealousy towards anybody. I offer charities, treat guests, feed employees, and only eat the remaining food. " Na kutsayAmi aham kinchinna garhE balavattaram kritamnvEti kartAram purA karma dvijOttama " - I will not make fun of any one, nor do I point out the bad behavior of a guilty. I will not accuse anyone, because a karma (good or bad karma) keeps following the doer of the karma. "krishi gOraksha danDanItih trayI business are the and study of the (para lOka) vANijyam iha lOkasya jIvanam vidyA tEna lOkO bhavatyuta" - agriculture, dairy and means of living in this world; Rulership (danDanIti) three vEdas are the means for achieving other worlds
"karma shUdrE krishih vaishyE sangrAmE kshatriyE smritah Brahmacharyam tapO mantrAh satyam cha brAhmaNe sadA" - service of people by shUdra, agriculture, dairy and business by vaishya, dutiful rulership and fighting by kshatriya, brahmacharya (control of sense organs), tapas (austerity), study of scriptures and observing satya (truthfulness) for Brahmins are the division of labor prescribed by Brahma. "rAjA prashAsti dharmENa svakarma niratAh prajAh vikarmANascha yE kEchitta anyunakti svakarmasu" - The king dutifully protects the people engaged in their sva-karma (prescribed per birth in a varNa-discussed in the commentary at the end); It is also the king's duty to punish anyone abandoning sva-karma and navigate them towards their sva-karma " BhEtavyam hi sadA rajnyah prajAnAm adhipA hi tE vArayanti
vikarmastham nripa mrigam ivEshabhih " - The people shall obey the rulers with bhaya (fear) and devotion; otherwise, the king will punish abandonment of sva-karma and navigate them towards their sva-karma, just as hunters round up animals running helter skelter. "JanakasyEha viprarshE vikarmasthO na vidyatE Svakarma niratA varnah chatvArOpi dvijOtthama " - Oh! Brahmin, in this kingdom ruled by Janaka, no one will abandon their sva-karma. People of all the four varNas - brahmin, kshatriya, vaishya, shUdra follow their sva-karma very religiously. "Sa Esha JanakO rAjA dur-vrittham api chEt sutam daNdyam daNdyE nikshipati tathA na gLAthi dhArmikam" - Our King Janaka will punish any one who abandons sva-karma, even if he is his own son; He will not at any time punish any one following dharma. " suyukta chArO nripatih sarvam dharmENa pashyati shrIscha rAjyam cha daNdascha kshatriyANAm dvijOtthama" - The king gathers intelligence through appointed persons. He rules this kingdom without any political considerations, strictly according to dharma (dharmENa pashyati). The king owns all the wealth of the land and his main duty is protecting dharma and punishing adharma. " rAjAnO hi svadharmENa shriyam-icchanthi bhUyasIm sarvEshAm Eva varNAnAm trAtA rAjA bhavatyuta " - a King always conducts himself in sva-dharma and wishes to acquire huge wealth through such a path. He remains the protector of all varNas. " parENa hi hatAn brahman varAha mahishAn aham Na svayam hanmi viprarshE vikrINAmi sadA tvaham " - O! Brahmin, though I am a a butcher by birth, I will not kill the animals. I will sell the meat of buffaloes and pigs, that are butchered by others. " na bhakshyAmi mAmsAni ruthugAmi tathA hi aham sadA upavAsI cha tathA naktabhOjI sadA dvija " - However, I do not eat meat and have not eaten meat until today. I meet with my wife only at appropriate times. I will fast all day and eat only in the night. Though my varNa-dharma is cruel, I don't have to be cruel. " ashIlascha api purushO bhUtvA bhavati shIlavAn
prANihimsA-ratascha api bhavatE dhArmikah punah " - One can be kind-hearted, even following a cruel occupation. This is my experience. One becomes cultured through undivided devotion to God. Even Conducting a cruel business, he can be a follower of dharma. " vyabhichArAn narEndrANam dharmah sankIryatE mahAn adharmO vardhatE cha api sankIryantE tatah prajAh " - If the king deviates from dharma in ruling the country, then adharma propagates throughout his kingdom, resulting in mixed breed among people (varNa sAnkarya). " bhErunDA vAmanAh kubjAh sthUlashIrshAh tathaiva cha kLIbAh cha andAscha badhirA jAyantE atyuccha lOchanAh " -increasing adharma in this world, causes increasing birth of disproportionate bodied, short, ugly, and big headed people, and also deaf, blind, visually challenged and neuter people. " pArthivAnAm adharmatvAt prajAnam abhavah sadA Sa Esha rAjA janakah prajA dharmENa pashyati anugrihNah prajAh sarvA svadharma niratAh sadA " - A king void of dharma, translates to the downfall of his people. However, as a result of king Janaka following dharma, the people are happy and contented and follow the varNa dharma ( occupation of their birth). " yE chaiva mAm prashamsanti yE cha nindanti mAnavAh sarvAn supariNitEna karmaNa tOshayAmyaham " - I treat equally, the person who praises me or accuses me; I treat the cultured people with appropriate protocol. " yE jIvanti svadharmENa samyunjynati cha pArthivAh na kinchit upajIvanti dAntA utthAnashIlinah " - The king who follows the dharma, is honest and truthful, who properly organizes his army, and controls his sense organs and actions, who is able and competent, does not depend on others; his dharma is his support. Commentary: Two questions arise here; 1) is varNa-Ashrama Dharma relevant in today's world economies? 2) What is sva-dharma in today's economic system ? We need to understand the Varna system in the first place to review these
questions. VarNa is loosely translated as caste in English. VarNa encompasses lot more -the inadequacy of the English language begs a detailed description, when describing Sanskrit words. VarNa is a spiritually based economic system - allowing for earning a means of living, while at the same time making spiritual progress. What is the origin of VarNa? Sri Krishna says " chAtur-varNyam maya srishTam guNa karma vibhAgashah...." (Geeta 413). - The fourfold varNa system has been created by me according to Variations in GuNa and Karma (work). The four are brAhmaNa, Kshatriya, Vaishya and ShUdra (Geeta 18-41). GuNa is the spiritual Skills a jIvAtma (individual soul) accumulates in transmigrating from life to life. Three guNas are described in Geeta Chapter 14. Sattva (divine), Rajas (activity) and Tamas (Inert) are the three guNas in their purest form; every individual has a mixture of the three guNas in differing proportions and this is what drives an individual's aptitude for different kinds of work and therefore birth in an appropriate family; the mechanics of this cosmic matching is described comprehensively in the shAstra. The expressions of these guNas in defining an individual is described in chapters 17 and 18 of Geeta. The guNa, therefore describes the spiritual state of an individual. If we look at the current corporate model, any individual has the opportunity to become the CEO, if he/she plays by the rules of the corporation and accumulates skill sets, through multiple promotions, that are required to perform the duties of the CEO. This model appears to be no different from the model described by Sri Krishna and our scriptures, as a jIvAtma moves from life to life-in a re-birth modelenhancing the spiritual skills required in realization of the Self. A question may arise - is any one of the karmas of the four varNas Superior to the others? Krishna does not discriminate among them when He says " Yatah pravrittih bhUtAnam yEna sarvam idam tatam sva-karmanA tam abhyrchya siddhim vindati mAnavah" - (18-46) - From whom emerges the manifestation and evolution of beings, by whom all this is
pervaded, worshipping Him by performing one's own duty, man attains perfection (realization of divinity in him). He also continues to say "It is better to perform one's own duty though short of merits or incomplete, rather than performing well the duty of another person; the person who performs sva-karma (actions ordained) doe not incur sin (18-47);similar sentiments in verse (3-35). In reviewing the questions posed in the beginning, present day commentators have described sva-dharma in different ways. While many uphold that sva-dharma is what is described in our Scriptures, some define svadharma as the occupation one is trained to perform or the occupation on has an aptitude in. The objections to this are 1) sva-dharma thus defined can only result in fruits of action that are limited and impermanent; does not allow attainment of "siddhi" as said above in Geeta 18-46 (may not impact on spiritual skills). 2) Such a definition violates Sri Krishna's command in Geeta 16-24; " tasmAt shAstram pramANam tE kArya akArya vyavasthitou jnyAtvA shAstra vidhAna uktam karma kartum iha arhasi " - therefore, in determining what ought to be done and what ought not to be done, the scripture is your authority; Having known the laws of the scripture, you should do karma (work) in this world. As if recognizing the difficulty of observing sva-dharma in the current World economy, the 20th century philosopher Shri D.V. Gundappa, in his masterpiece work in Kannada, Manku Thimmana Kagga (The Ramblings of Timma, the ignorant), advises the following; " EraDu kONegaLa nIm mADu manada Alayadi Hora-kONeyali lOgara AtagaLanAdu viramisobbane mouna-doLamaneya shAntiyali varayOga sUtravidu - Manku Timma " - (verse 701) In the mind's mansion, organize two chambers In the outer chamber, play the games of the world in the tranquility of the inner, repose in silence this is the best recipe for an integrated life - Manku Timma. D.V. Gundappa is advising that if the environment presented to us is not conducive to practice sva-dharma in public life, in whatever varNa we are
born to, there is scope to observe sva-dharma in our private life. If our efforts are sincere, somewhere along the way, we will receive the grace of a Guru. Message 30470 of 31530 < Previous | Next >
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"advaitins" <advaitins@...> Thu Mar 9, 2006 2:21 am Subject: Teachings of DharmaVyadha - some references Ref. Post #30410, Mar. 5, 2006
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For those who would like to study the subject by themselves, the original Mahabharata reference is at: http://sanskrit.gde.to/mirrors/mahabharata/txt/03.txt The English translation is at: http://www.sacred-texts.com/hin/m03/m03206.htm (chap. 206 ff) (chapt. 198 ff)
Kanchi Mahasvamigal's lectures on the subject are at: http://www.kamakoti.org/newlayout/template/hindudharma.html 17 chapters) (Part 20,
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"Krishnamurthy Ramakrishna" <puttakrishna@...> krishramakri... Date: Wed Mar 15, 2006 2:25 am Offline Subject: Teachings od DharmaVyAdha - (2) Send Email Following his teachings on VarNa Dharma and Sva-Dharma, the vyAdha now expounds on Vyakti-Dharma or individual dharma.
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" Shaktya annadAnam satatam titIkshA dharmanityatA yathArham pratipUjA cha sarvabhUtEshu vy sadA
tyAgAt anyatra marthyAnAm guNAh tishTanti pUrushE " - A person who feeds the hungry ( to the extent he can afford),patient and forbearing, follows dharma, compassionate to all living beings, recognize people according to their merits, is a generous person. " mrishA vAdam pariharEt kuryAti priyam ayAchitah na cha kAmAnna, samrambhAnna dvEshAt dharmam utrsrajEt ' - a person desirous of shrEyas (realizing the self) should totally avoid dishonesty; must do good to others even unasked (ayAchitah); desire, fear or jealousy shall not stray him away from dharma. " priyE na atibhrisham hrishyEt apriyE na cha sanjvarEt na muhyEt artha-krichrEshu na cha dharmam parityajEt " - He shall not be very elated by pleasant circumstances nor troubled by unpleasant events; he shall not compromise dharma due to financial pressures. " Karma chEt kinchit anyat asyAdiratanna tat AcharEt Yat kalyANam abhidhyAyEt tatra AtmAnam niyOjayEt " - an action known to be defective should not be repeated; He must apply himself in such actions that are not opposed to dharma, and that which yield desired results consistent with dharma. " Na pApE pratipApah syat sAdhurEva sadA bhavEt Atmanaiva hatah pApO yah papam kartum icchati " - One should not plot revenge against an offender; a follower of a pious and wise person, shall not at any time, deviate from dharma by resorting to desires and jealousy; otherwise he will ruin himself. " Karma chaitat asAdhUnAm vrijinAnAm asAdhuvat Na dharmO asthIti manvAnAh shuchIna-vahasanti yE " " ashraddhadhAnA dharmasya tE nashyanti na samshyah mahAdriti-rivAdhmAta pApO bhavati nityadA " - It is not the way of the saints to revenge wrong-doing against him; a non-believer in dharma will make fun of a saint. A person void of faith in the dharma will perish; a man of having no faith in dharma will ultimately perish. " mUDhAnAm avaliptAnAm asAram bhAvitam bhavEt Darshayati antarAtmA tam diva rUpam iva amshumAn " - The life of such an ignorant person is insipid; just as the Sun lights the worlds, the soul of such a person projects his sinful acts on to his mind (he however determines his actions are proper)
" na lOkO rAjatE mUrkhah kEvala AtmaprashamsayA Api chEha shriyA hInah kritavidyah prakAshatE " - Self applause is a foolish act and he will not rise to fame; A cultured person, even if poor, will rise to fame. " abruvan kasya chit nindAtma pUjAm avarNayan Na kaschit guNa-sampannah prakAshO bhuvi drishyatE " - The world does not witness self-applause from a man of higher guNas. " vikarmaNA tapyamAnah pApAt viparimuchyatE Na tat kuryAm punariti dvitIyAt parimuchyatE " - Repentance overcomes the effects of sinful acts; determination to refrain from sinful acts will prevent future downfall. " karmaNA yEna tEnEha pApAt dvija-varOttama evam shrutiriyam Brahman dharmEshu pratidrishyatE " - Oh! Brahmin, a man must therefore repent for sinful acts. Repentance neutralizes sinful acts, that are not neutralized by other good deeds. The "shruthi" upholds this truth. " pApAnya-buddhvEha purA kritAni prAk dharma-shIlO api vihanti paschAt dharmO rAjannudatE pUrushANAm yat kurvatE papam iha pramAdAt " - A sinful act of a person of dharma, unknowingly committed is removed by the adherence to dharma; Dharma neutralizes the acts of carelessness of dhArmic people. " pApam kritvA hi manyEta nAham asmIti pUrushah tam tu dEvAh prapashyanti svasaivA-ntara pUrushah " - A sinful person may disregard or overlook his acts; but the Gods and the soul inside are constant witness to his acts. " chikIrshEh dEva kalyANam shraddha-dhAnO anasUyakah vasanasyEva chidrANi sAdhUnAm vivraNOti yah " - On must perform good deeds with faith and without jealousy. A man of dharma must try to eliminate his minor shortcomings, just as one sews the holes in his dress. " pApam chEt purushah kritvA kalyANam abhipadyatE muchyatE sarva-pApEbhyO mahA-bhrENEva chandramAh " - Such a person's minor acts of sin are annulled by his persistent adherence to dharma,
just as the Moon is cleared by thick clouds. " yatha Adityah samudvanaih tamah pUrvam vyapOhyati Evam kalYaNamAtishTan sarva pApaih pramuchyatE " - A seeker of Self knowledge, who is following a disciplined routine to achieve it, his present and past sins don't bear fruit, just as a rising Sun eliminates darkness (I believe this should be interpreted that he achieves liberation). " pApAnAm viddhi adhishTAnam lObhamEva dvijOttama lubdhAh pApam vyavasanti narA nAtibahushrutAh " - Extreme Greed is the seat of sinful acts; ignorant, greedy and misers continue to engage in sinful acts. " adharmA dharmarUpENa triNaih kUpA ivAvritAh tEsham damah pavitrANi pralApA dharma-samshritAh sarvam hi vidyatE tEshu shishTa AchArah sudurlabhah " - Such misers present an appearance of adherence to dharma, just as grass covers a well; they project an appearance of adherence to Dharma; However, they lack shishTa AchAra -Higher Conduct-in their personal life. At this point, the Brahmin, Kaushia asks DharmavyAdha - How should I understand what is Higher Conduct and what is not Higher Conduct? DharmavyAdha continues to expound on this. .......................................(To be continued )
Commentary: In the Sanathana Dharma, two paths are described; PrEyO Dharma and ShrEyO Dharma. The PrEyO Dharma is associated with desire oriented karma, for the goal of PrEyas - achieving heavens after death. The ShrEyO Dharma is the path of ShrEyas - the realization of the Self. Though Dharma-VyAdha is not addressing PrEyas directly, his teachings in this section also include the dharma to be followed in the pursuit of PrEyas. He tells the Brahmin that
the desires should be consistent with his dharma {Desires are not per se discouraged. Krishna himself says, He is the desire that is consistent with Dharma (Dharma aviruddhO bhUtEshu kAmO-smi Bharatarshabha - Gita, 711)}. In describing ShrEyO dharma, in the pursuit of ShrEyas, Dharma-VyAdha is advising the Brahmin that one should be steadfast in Dharma, not swayed by desire, fear and jealousy. We may recall Sri Krishna's teaching in Gita; "Trividham NarakssyEdam dvAram nAshanam Atmanah kAmah, krOdhas tathA lObhah tasmAt Etat trayam tyalEt" - (16-21)- The gates to hell are of three kinds desire, anger and miserliness or hoarding; therefore a seeker should reject these three. Dharma-VyAdha stresses on the value of repentance, even saying that the shruti upholds it. He says, if one recognizes he has erred in following the dharma, repentance negates sinful acts.
The post on DharmavyAdha - (1) dealing with the varNa system generated very passionate discussion. Lot of discussion was related to birth and VarNa. The following mantra from KaTOpanishat (2-2-7)offers additional insight to help understand re-birth. " YonimanyE prapadyantE sharIratvAya dEhinah sthANumanyE anusamyanti yathA karma yathA shrutam " - The soul (dEhi) according to Karma and knowledge(shruti), enters a womb for a body or take the life Of a tree or immovable life (sthANu). (The knowledge here, I believe, should be interpreted as parA vidya or knowledge of the Self). BhagavAn Shankara comments - "yathA karma yadyasya karma Tat yathA karma; Yaih yAdrisham karma iha janmani kritam tat vashENa ityEtat. tathA yathA shrutham; yAdrisham cha vijnyAnam upArjitam tat anurUpam Eva sharIram pratipadyantE iti arthah. yathA prajnyam hi sambhavAh (Ai. AraNyaka -2-3-2) iti shrutyantarAt. "
- yathA Karma is that karma which is his karma; according to the karma performed in this life, he takes a life, being dependent(vashENa) on this karma. He also continues to say that, the body he takes also depends on the knowledge acquired in this life. The other shruti (AitterEya AraNyaka) says - one begets life according to knowledge acquired. The dEhi selects the parentage for the next life, navigating through the food chain. Lower births - animal or plant - are as much a possibility as that of a human, weather varNa by birth or not. Message 30613 of 31530 < Previous | Next >
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"Krishnamurthy Ramakrishna" <puttakrishna@...> krishramakri... Date: Tue Mar 21, 2006 1:39 am Offline Subject: Teachings od DharmaVyAdha - (3) Send Email ..........Continued from DharmavyAdha (2). The Brahmin, Kaushia, asks DharmavyAdha - How should I understand what is Higher Conduct and what is not Higher Conduct? DharmavyAdha continues to expound on this.
From:
" yajnyO dAnam tapO vEdAh satyam cha dvijasattama panchaitAni pavitrANi shishTA-chArEshu sarvadA " - Oh! the superior among brahmins, performing yajnya, giving charities (dAna), austerity, study of scriptures and truthfulness - these five constitute Higher Conduct. " kAma krOdhou vashE kritvA dambham lObham anArjanam dharmam ityEva santushTAh tE shishTAh shishTa-sammatAh " - Overcoming desires, anger, arrogance and greed, cherishing and following dharma such a person is accepted as a shishTa ( a person of higher conduct) by shishTas. " na tEsham vidyatE avrittam yajnya-svAdhyAya-shIlinAm AchAra pAlanam chaiva dvitIyam shishTalakshNam " - A person always engaged in yajnya does not act by his own dictum; he is guided by dharma. Such is the second characteristic of a shishTa.
" guru-shushrUshaNam satyam akrOdhO dAnam Eva cha Etat chatushTayam Brahman shishTachArEshu sarvadA " - Serving the guru, truthfulness, overcoming anger and offering dAna (charity) - these four are always permanently seated in a person of higher conduct. " shishTachArE manah kritvA pratishTapya cha sarvashah yAmayam labhatE vrittim sA na shakyA hyatO anyathA " - Having decided to be seated in higher conduct, and declaring so (to himself), the above four traits - Serving the guru, truthfulness, overcoming anger and offering dAna will ensure a person achieve his goal. " vEdasya upanishat satyam satyasya upanishat damah Damasya upanishat thyAgah shishTAchArEshu nityadA " - The essence of vEdas is "Satya"-Truth(the outcome of study of vEdas is an understanding of Para Brahma). The essence of Satya is seated in Dama( control of sense organs and organs of karma). The essence of such control is seated in ThyAga (renunciation). Therefore these four - study of vEdas, Satya, Dama and Thyaga- are always associated in a person of higher conduct. " yE tu dharma anasYyantE buddhi-mOhAnvitA narAh apathA gacchatAm tEsham anuyAtA cha pIDyatE " - A deluded person who is jealous of the person of higher conduct, who is ....... towards Dharma, who takes the path opposite to higher conduct (apathA),such a person and his followers will perish. " yE tu shishTAh suniyatAh shruti-tyAga-parAyaNAh Dharma-panthAnam ArUDAh satya-dharma-parAyaNAh Niyacchanti parAm buddhim shishTA-chArAnvitA janAh upAdhyAyamatE yuktAh sthityA dharmArtha-darshinah" - A person of higher conduct, is therefore one, who follows vrata (engaged in a ritual), vEdas, Dharma, and are ThyAgis, follows the guidance of Guru, and who has the intellect focused on Para Brahman, and who really understands the true significance and consequence of Dharma. " NnAstikAn, bhinna-maryAdAn krUrAn pApa-matou sthitAn Tyaja tAn jnyAnam Ashritya dhArmika anupasyEva cha
kAma lObha grahAkIrNAm pancha indriya jalAm nadIm nAvam dhriti-mayIm kritvA janma-durgANi santara " - A shishTa rejects atheists, those who transgress the norms of the world, dharma-brashTas, and cruel people; He exercises his discrimination in serving the follower of dharma. He crosses over the river of birth and death infested with the crocodiles of desire and anger and the floods of the sense organs. " kramENa sanchitO dharmO buddhi-yOga-mayO mahAn shishTAchArE bhavEtsAdhU rAgah shuklEva vAsasi " - A person of higher conduct, in following his routine of good deeds within the framework of Dharma, will be successful in merging his mind in the intellect. He glows through his higher conduct, just as a white cloth shines when painted. " ahimsA satyavachanam sarvabhUta-hitam param ahimsA paramO dharmah sa cha satyE pratishTitah satyE kritvA pratishTam tu pravartantE pravrittayah " - Speaking the truth and being non-violent are soothing to all beings. Non-violence, seated in Satya is a very high dharma. When the mind and intellect are seated in Satya, the activities (pravritti)of a righteous person expresses as karma. " satyamEva garIyastu shishTAchAra nishEvitam AchArascha satAm dharmah santah cha AchAra lakshaNAh " - The Truth exhibited by a shishTa is the highest Truth. Righteous conduct is the dharma of a saintly person. Righteous and higher conduct are the characteristics of a saint. " yO yathA prikritih jantuh sa svAm prikritim ashnutE pApAtmA krOdha-kAmAdhIn dOshAn ApnOti anAtmavAn " - The guNa and karma of a human or animal is consistent with the svabhAva (nature or instinct). A person of desire, anger, lack of control of sense organs and mind becomes a person of sin. " ArambhO nyAyayuktO yah sa hi dharma iti smritah anAchArah adharmEti Etat shishTa anushAsanam " - Any activity that is logical and accepted as logical is considerd Dharma. An activity that is against tradition, illogical is considered adharma by the people of higher conduct.
" akrudhyantO anasUyantO nirahankAra matsarAh Rujavah shama sampannAh shishTachArA bhavanti tE " - A man of higher conduct does not get angry under any excited situations; he does not feel jealousy at the progress of other people nor is he arrogant in achieving very high merits; he is not conceited, he does not show revenge against anyone that hurts him; he remains calm under all circumstances. " traividya-vriddhAh shuchayO vrittavantO manasvinah Guru-shushrUshavO dAntAh shishTachArA bhavantyuta " - A person of higher conduct is adept in the scriptures, displays purity at body and mind level, good natured, controls his senses and mind and serves his Guru. " tEshAm ahIna satvAnAm dushkarah AchAra karmaNAm Svaih karmabhih sat-kritAnAm ghOratvam sam-praNashyati " - They are hlghly cultured, are determined to complete a work with faith, however difficult it is; they have, by their own self-effort, become people of higher conduct. They neutralize sinful acts of other people(followers). " Tam sadAchAram Ascharyam purANam shAshvatam dhruvam Dharmam dharmENa pashyantah svargam yAnti manIshNah " - virtuous conduct and higher conduct are extraordinary traits. They produce extraordinary fruits, they are time immemorial, are permanent and real. an observer of such higher conduct reaches heaven. " AstikA mAna-hInAscha dvijAti-jana-pUjakAh shrutavratta upasampannAh santah svarga-nivAsinah " -A theist, modest person, one who respects brahmins, and cultured reach heaven at the end of their life. " Eda uktah paramO dharmO dharma-shAstrEshu chAparah shishTA-chArascha shishTAnAm trividham dharma-lakshaNam " - There are three distinctive marks of dharma - 1) following the teachings of vEdas, 2) organizing life per dharma-shAstra and smrithis and 3) following the guidelines of the person of a shishTa. " dhAranam cha api vidyAnAm tIrthAnAm avagAhanam kshamA satya Arjavam shoucham satAm AchAra darshanam " - studying all disciplines of learning, going on pilgrimages, forgiveness, truth,
simplicity, and cleanliness (internal and external) are also the distinctive marks of a shishTa. " sarvabhUta dayAvantO ahimsA niratAh sadA parusham cha na bhAshanTe sadA santO dvija-priyAh " - compassion towards all beings, non-violent to all beings at all times, and in high esteem by brahmins are the characteristics of a person of higher conduct. " shubhAnAm ashubhAnAm cha karmaNAm phalam sanchayE vipAkam abi-jAnanti tE shishTah shishTa-sammatAh " - a shsisTa is indifferent to the fruits of action (auspicious or in-auspicious) " nyAyO-pEtAh guNO-pEtAh sarvalOka-hitaishinAh santah svarga-jitah shuklAh sam-nivishTA-scha satpathE " - A person of higher conduct is just to all, he exercises shama (control of mind) and dama (control of sense organs) and goes to heaven by the merits of his good deeds. " dAtArAh sam-vibhaktArO dInAnugraha-kAriNah sarvapUjyAh shrutha-dhanAh tathaiva cha tapasvinah sarvabhUta-dayAvantah tE shishTAh shishTa-sammatAh " - He follows nonviolence, follows the guidelines of learned people, he is disposed towards charities; takes care of the family in a just way towards all; supports the poor and is respected by all. " Ana-shishTAh sukhA-llOkAn ApnuvantIha cha shriyam pIdayA cha kalatrasya bhrityAnAm cha samAhitAh " - A person of higher conduct who lives by the remnants after offering charities not only goes to heaven at the end of the life, but also receives fame in his lifetime; he treats un-invited guests, even at the cost of his family members, servants and employees " ati-shaktyA prayacchanti santah sadbhih samAgatAh lOkayAtrAm cha pashyantO dharmam Atma-hitAni cha Evam santO vartamAnAh tvE dhantE shAshvatI samAh " - A person of higher conduct follow the dharma of the land, that are also soothing to him. He lives a life of fame for a long time. " ahimsA satya-vachanam anRishansyam atha Arjavam adrOhO na abhimAnascha hrIh titIkshA damah shamah " - Non-violence, truthfulness, compassion, absence of malice, absence of pride, holdpdfMachine - is a pdf writer that produces quality PDF files with ease! Get yours now! Thank you very much! I can use Acrobat Distiller or the Acrobat PDFWriter but I consider your product a lot easier to use and much preferable to Adobe's" A.Sarras - USA
back from committing sinful acts (hrI), forbearance (titIksha) and peace are the hall-marks of a person of higher conduct. " dhImantO dhritimantascha bhUtAnAm anukampakAh akAma dvEsha samyuktAh tE santO lOka-sAkshiNah " - Good persons exhibiting discrimination, determination, compassion towards all beings, free from desire and anger are the leaders of the society. " trINyEva tu padAnyAhuh satam vratam anuttamam na chaiva druhyEt dadyAccha satyam chaiva sadA vadEt " - Three important duties to be observed by a person of higher conduct are 1) non-violence, 2) offering dAna (charity) and 3) always being truthful. " sarvatra cha dayAvantah santah karuNa-vEdinah gacchantIha susantushTA dharma panthAnam uttamam shishTAchArA mahAtmAnO yEshAm dharmah sunischitah " - Such a person who is sympathetic and compassionate towards all beings, being a follower of Dharma, will continue to follow the dharma in to heavenly lands. The sages have firmly established the path of shishTA-chAra " anasUyA kshamA shAntih santOshah priya-vAditA kAma-krOdha parityAgah shishTAchAra nishEvaNam karma cha shruta-sampannam satAm mArgam anuttamam " - The life followed by saints is filled with patience, free from jealousy, peace, ever happy, speaks agreeably to others, free from desire and anger, serving the shishTas, and doing karma prescribed by shruti and smriti " shishTAchAram nishEvantE nityam dharmam anuvratAh prajnyA prAsAdam Aruhya muchyantE mahatO bhayAt " - Such saintly persons follow all through their life, shishtAchAra, adherence to dharma, on realizing Self Knowledge, are liberated from the cycle of birth and death. " prEkshantO lOka-vrittAni vividhAni dvijOttama ati-puNyAni pApAni tAni dvija-varOttama " - These saints are witness to varieties of activities in this world. They are able to discriminate between the righteous action and sinful action. Oh! Brahmin, association with such saints is really very beneficial. Message 30742 of 31530 < Previous | Next >
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"Krishnamurthy Ramakrishna" <puttakrishna@...> Date: Sat Apr 1, 2006 10:58 am Subject: DharmavyAdha - (4) Teachings on Violence and Non-Violence
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Alluding to the earlier statement of brahmaNa, regarding the appropriateness of the vyAdha's occupation, he acknowledges that his job is very cruel, but " vidhistu balavAn Brahman dustaram hi purA kritam purA kritasya pApasya karma dOshO bhavatyayam dOshasyai tasya vy Brahman nighAtE yatnavAhanam "- the pressure of destiny is very strong; I am forced to this cruel karma, because of my past actions. No body can overcome fate and it forces us to act in a certain way. I have been trying very hard to overcome the sinful acts of my past life; still the fate is very powerful. Let me tell you its play. " vidhinA hi hatE pUrvam nimittam ghAtakO bhavEt " - the death of a being is pre-determined. The butcher is only an instrument. " nimitta bhUtA hi vayam karmaNO asya dvijOttama yEshAm hatAnAm mAmsAni vikriNAmIha vy dvija " "tEshAmapi bhavEt Dharma upayOgE na bhakshanE dEvatA-tithi-bhrytyAnAm pitruNAm cha api pUjanam " - We are also instruments for this karma. The dharma of these animals (whose meat I sell) is served by my karma of selling the meat of these animals. Consumption of this meat by men, releases those animals from their sinful acts. Meat has been known to be served in the worship of Gods, in treating guests and also in the observance of shrAddha karma of pitrus ( annual observation of death of parents/ancestors). "OshadhyO vIrudhaschaiva pashavO mriga-pakshiNah anAdhi bhUtA bhUtAnAm iti api shrUyatE shruthi " - Even the scriptures declare that plant products, deer, birds and other animals have been the food for men from time immemorial. " Atma mAmsa prasAdEna Shibhih AushInarO nripah svsrgam sudurgamam prAptah kshamavAn dvija-sattama " - Oh! Brahmin,
UshInara's son, emperor Shibhi went to heaven by offering his own meat. " rAjynO mahAnasE pUrvam RantidEvasya vy dvija dvE sahasrE tu vadhyAtE dvE sahasrE gavAm tathA" "ahanyavani vadhyEtE dvE sahasrE gavAm tathA sa mAmsAm dadatOhi annam rantiDevasya nityashah " " atulA kIrtih abhavan nripasya dvija-sattama chAturmAsyE cha pashavO vadhyanta iti nischayah " - In the kitchen of king RantidEva, two thousand animals and cattle were being killed everyday. He was renowned for his daily feeding of meat. Animals were being killed everyday during the four months of declared ritual. " agnayO mAmsa-kAmascha itaypi shrUyatE shruthi yajnyEshu pashavO Brahman vadhyantE satatam dvijaih samskritAh kila mantraischa tEpi svargam avApnuvAn " - The scriptures declare that the ritual fires expect meat (yasyAgnayOh juhvatO mAmsa kAmAh - shruti).The brahmins offer animals in yajnya. These animals are cleansed by the mantras. " yadi naivAgnayO Brahman mAmsa-kAmA-bhavat purA bhakshyam naivA bhavan mAmsam kasyachit dvija-sattama " - If the three fires-dakshiNAgni, gArhapatya and AhavanIya - did not expect meat, meat would not have been the food of any. The sages have come to a conclusion in the consumption of meat. " dEvatAnAm pitruNAm cha bhunktE dattvApi yah sadA yathA vidhi yathAshrAAdham na pradushyati bhakshaNAt amAmsAshI bhavatyEvam ityapi shrUyatE shruthi " -A person eating the remainder of well cooked meat offerd to Gods and Pitrus ( ancestors) will not be corrupted. The shrutis declare that such a person will not be considered as a meat-eater(the commentators state that in Kaliyuga, offering and eating meat on the Pitru ceremony is prohibited; However, there is scope for offering well cooked meat to the Fire God in yajnya and yAga, then eating the fire cooked meat as prasAda). " bhAryAm gacchan brahmachAri Rthou bhavati brAhmanah satyAnRitE vinischitya atrApi vidhiruchyatE " - Just as a man, who meets with his wife at the Rthu time is called a celibate, so is a man who eats left over meat offered to Gods is not called a meat-eater. These determinations are made in accordance with jnyAna and karma.
" SoudAsEna tadA rAjnYA mAnushA bhakshitA dvija shApAbhibhUtEna bhrishamatra kim pratibhAti mE " - SoudhAsana did not desire to eat meat; however he had to eat meat being under a curse. Likewise, I believe, I am a butcher as a consequence of my karma in the past. " sva-dharma iti kritvA tu na tyajAmi dvijOttama purA kritam iti jnyAtvA jIvAm EtEna karmanA " - I am a butcher by birth. Selling meat is the dharma for my varNa. I therefore will not abandon the karma of my birth. Realizing that I am born a butcher as a result of my past Karma, I will live this life doing this karma. " sva-karma tyajatO Brahman adharma iha drishyatE sva-karma niratO yastu dharmah sa iti nischayah " - Abandoning the said sva-karma is regarded as adharma. Staying put in the sva-varNa karma is really the path of dharma. " pUrvam hi vihitam karma dEhinam na vimunchati dhAtrA vidhih ayam drishTo bahudhA karma-nirNayE " - The fruits of past karma will not unburden the dEhi (the jIva). The creator largely tallies the karma of past lives in determining the current life. " drishTavyA tu bhavEt prAjnyA krUrE karmaNi vartatA katham karma shubham kuryAm katham muchyE parAbhavAt " - Therefore, a person landed in cruel karma as a result of past karma, should ponder on how to overcome cruel karma and how to practice good karma. " karmaNah tasya ghOrasya bahudA nirNayO bhavEt dAnE cha satya vAkyE cha guru-shshrUshaNe tathA " " dvijAti pUjanE cha aham dharmE cha niratah sadA abhimAnAti vAdAbhyAm nivrittO asmi dvijOttama " - The dreadful karmas can be neutralized by good karma, which I am following. I offer charities, do not tell a lie, even as a joke. I always tell the truth and serve my parents and teacher. I practice my varNa dharma. I have discarded pride. I will not engage in unnecessary arguments. " krishim sAdhviti manyantE tatra himsA parA smritA karshantO langalai pumsO gnnanti bhUmi shayAn bahUn jIvanm anyAmscha bahushah tatra kim pratibhAti tE " dhAnya bIjAni yAnYahuh vrIhyAdIni dvijOttama sarvAn EtAni jIvAni tatra kim pratibhAti tE " - Oh! Brahmin, you challenged me earlier saying I am engaged in cruel karma. It is said that life depends on agriculture and agriculture is sAtvik karma.
Don't you think that one kills hundreds of insects and worms during preparation of soil for growing plants. Do you think vegetarian food is void of any cruelty? Are not seeds filled with life? " adhyAkramya pashUn cha api ghnanti vai bhakshayanti cha vrikshAm tathA oushadhI cha api chindanti purushA dvija " " jIvA hi bahavO Brahman vrikshEshu cha phalEshu cha udakE bahavah cha api tatra kim pratibhAti tE " - Hunters kill animals and consume their meat. Likewise some people cut plants and trees. Are not plants and trees life bearing? The fruits of those trees are filled with many small living cells. There are several bacteria in the water we drink. Don't you think drinking water and eating fruits is an act of cruelty? " sarvam vyAptam idam Brahman prANibhih prANi-jIvanaih matsyAn grasantE matsyAscha tatra kim pratibhAti tE " - The universe is full of life depending on life. Big fishes eat small fishes. The life of all living beings is possible by eating other living beings. Don't you think so? " satvaih satvAni jIvanti bahudhA dvija-sattama prANinO anyOnya bhakshAscha tatra kim pratibhAti tE " - One life is another life's food. The living beings mutually live on other living beings. Don't you think so? " ChankramyamANA jIvAmscha dharaNI samshritAn bahUn padbhyAm ghnanti narA vipra tatra him pratibhAti tE " - People kill hundreds of smaller lives supported by earth, when they walk around. Oh! Brahmin, is this not violence? " upacvishTAh shayanAscha ghnanti jIvAn anEkashah jnyAna-vijnyAna-vantascha tatra kim pratibhAti tE " - Knowledgeable people or ignorant, while sitting or sleeping kill many living beings. Is this not violence? " jIvaih grastamidam sarvam AkAsham prithivI tathA avijnyAnAccha himsanti taTRA KIM PRATIBHaTI Te " - Several living beings dwell in this space between the sky and the earth. Unaware, they cause violence to several of these beings. What is your opinion on this ? " ahimsEti yaduktam hi purushaih vismitaih purA kE na himsanti jIvAnaih lOkEsmin dvija-sattama bahu sanchintya iti vai nAsti kaschit ahimsakah " - Who in this world has not committed violence? I believe there is no non-violent person
in this world, based on what I have described. " ahimsAyAm tu niratA yatayO dvija-sattama kurvantyEva hi himsAm tE yatnAt alpatarA bhavEt " - Even committed non-violent people do kill smaller beings while going about their life activities. Being conscious and aware, they could minimize the violence, but can not eliminate completely. alakshyAh chaiva purushAh kulE jatA mahA-guNAh mahA ghOrANI karmANI kritvA lajjanti vai dvija " - Oh! Brahmin, learned and well intended people, carry their family karma without hesitation. They revere this family karma as cruel as it may be! " suhridah suhridO anyAmscha dur-hridaschApi dur-hridah samyak privruttAn purushAnna samyak anupashyatah "- Even good people don't have one opinion. They differ in their opinions. So does bad people. There are often differences in activities. Even good people are looked down, if they are not friendly to each other (these are also a form of violence). " samriddyascha nandanti bAndhavA bAndavaih api gurUmschyaiva vivindanti mUDAh panditamAninah " - Relatives fight against each other and are jealous of accomplished persons. The fools disparage their own teachers(these are also a form of violence). " bahu lOkE viparyastam drishyatE dvija-sattama dharmayuktam adharmam cha tatra kim pratibhAti tE " - The world thus witnesses contrariety everywhere. Non-righteousness(adharma) is seen as righteousness (dharma). What do you think? " vaktum bahuvidham shakyam dharma adharmEshu karmasu sva-karma niratO yO hi sa yashah prApnuyAt mahat " - Oh! Kaushika, one may discuss dharma and adharma in great detail; however, it is my opinion that following the sva-karma appropriate to his family is the only factor in the attainment of glory for an individual. Message 30895 of 31530 < Previous | Next >
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"Krishnamurthy Ramakrishna" <puttakrishna@...> krishramakri... Sat Apr 15, 2006 1:05 am Offline Subject: DharmavyAdha - (5) Send Email The vyAda summarizes in this section the subtelities of dharma, including Its interaction with Karma. Dharma is the means for one to elevate oneself to higher worlds like heaven and ultimately freedom from samsAra cycle of birth and death-through austerities. The teachings indicate that Dharma forms the pre-requisite in the path towards Self realization.
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Subtleties of Dharma " Shruti pramANO dharmO ayam iti vriddha anushAsanam sUkshmA gatirhi dharmasya bahushAkhA hi anantika " - The learned have determined that Dharma is supported by Vedas. The dharma is very subtle and is many faceted and is for ever. " prANa antikE vivAhE cha vaktavyam anritam bhavEt anritEna bhavEt satyam satyEnai-va-anritam bhavEt" " yat bhUta hitam atyantam tat satyam iti dhAraNa viparyaya-kritO adharmah pashya dharmasya sUkshmatAm " - When life is on the line or in the context of marriage, deviating from truth is tolerated. Such deviations are as useful as truth. One should therefore consider, that which is beneficial to all people as statement of truth. The dharma is therefore very subtle. A statement of truth that is hurting people is sometimes considered untruth; such dichotomies exist in dharma. " yat karOti ashubham karma shubham vA yadi sattama avashyam tat samApnOti purushO nAtra samshayah " vishamAm cha dashAm prAptO dEvAn garhati vai bhrisham Atmanah karma-dOshANi na vijAnAti apanditah " - A man receives auspicious / in-auspicious fruits for auspicious / in-auspicious karma respectively. But an ignorant credits himself for desired fruits and blames God (or destiny) for undesired fruits. He does not reconcile that happiness and sorrow are a making of his own karma from past lives.
" mUDhO naikritikascha api chapalascha dvijOttama sukha-dukha viparyAsaAn sadA samupadyatE nainam praJnyA sunItam vA trAyatE naiva pourusham " - The ignorant, non-believer in re-birth, the cruel and the fickle, will experience happiness and sorrow back and forth. He exalts at happiness and trembles at un-happiness. He cannot avoid fruits of auspicious / in-auspicious karma by knowledge, morality or power. " yO ayam icchEdyathA kAmam tam tam kAmam sa ApnuyAt yadi syAdaparAdhahInam pourushasya kriyAphalam " - If one were to contend that success is a result of human efforts only and past karma has no influence, then everyone should realize his wishes. If the fruits of human efforts is not dependent on a higher power, everyone would have realized his desired fruits. " samyatAschApi dakshAscha matimantascha mAnavAh drishyantE nishphalAh santah prahINAh sarvakarmabhih " - We are witness to the failures of good natured, tolerant, competent, and intelligent persons in accomplishing their desired fruits, in almost all their endeavors. " bhUtAnAm aparah kaschit himsAyAm satatOtthitah vanchanAyAm cha lOkasya sa sukhI jIvatE sadA " - On the other hand, we are also witness to the success and happiness of some people who live by cheating, cruelty, and hurting other people (We see this in some politicians and business people!). " achEshTam api cha AsInam shrIh kancit upatishTati " - Some amass wealth, even without much efforts. " kaschit karmANi kurvanhi na prApyam adhigacchati " - Some others remain in poverty, inspite of working hard all the time. " dEvAnishTvA tapastaptvA kripaNaih putra-griddhibhih dashamAsa dhritA garbhE jAyantE kulapAmsanAh " - People without children observe many austerities and pray to God. Sometimes, these people give birth to a progeny that brings dishonor and disgrace to the family.. " aparE dhana-dhAnyaischa bhOgaischa pitru-sanchitaih vipulaih abhjAyantE lubdhAstaih Eva mangalaih " - Some others born of austerities and prayers, bring fame to the dynasty; they amass wealth
and live a very rich life. " karmajA hi manushyANAm rOgA nAstyatra samshayah Adhibhih cha Eva bAdyantE vyAdhaih ksudra-mrigA iva" tE cha api kushalaih vEdyaih nipuNaih sambhrit_oushadhaih vyAdhayO vinivAryantE mrigA vyAdhyai iva dvija " - The ills of humans has its genesis in the previous life or lives. There should be no doubt about this. People are driven to ills and mental anguish just as a hunter chases the deer. Just as the animals sometime evade the hunter, a well versed doctor can sometimes cure the ills of such people. " yEshAm asti cha bhOktavyam grahaNI dOshapIDitAh na shaknu-vanti tE bhOktum pashya dharma-bhritAm vara " - Oh! the leader of the virtuous, some people, though have all the wealth, cannot enjoy even simple meals, because of bad health " aparE bAhu balinah klishyantE bahavO janAh dukhEna cha adhi-gacchanti bhOhjanam dvija-sattama ' - On the other hand, others who are strong and healthy, do not have the resources to obtain a meal. " iti lOkam anAkrandam mOha-shOka parilutam srOtasAsa-kridAkshiptam hriyamANam balIyasA " - So, helpless people driven by the (burden of) the flood of karma, carry on their life in the flow of pain and pleasure. " na mriyEyunah jIryEyuh sarvEsyuh sarva-kAmikAh nApriyam prati-pashyEyuh vashitvam yadi vai bhavEt " - (If people were to be able to organize their life)they would not die or become old; Everyone would enjoy their desires to the full extent. They would not have any undesirable experiences. " upayuh pari lOkasya sarvO gantum samIhatE yatatE cha yathA-shakti na cha tat vartatE tathA " - If that were so, all
people would want to go to heavens. In spite of their efforts to go to heavens, they are unable to do so, because they are driven by the baggage of karma of their past lives. " bahavah sampra-drishyantE tulya-nakshatra mangaLAh mahaccha phala-vaishamyam drishyatE karma-sandhishu " - Another strange fact is that many are born at the same time under the same zodiac signs; yet there is a world of difference in the experiences of their life, because they are driven by the fruits of their past actions, which they cannot change, because: " na kEchit IshatE Brahman svayam grAhyasyasattama karmaNAm prAkritAnAm vy iha siddhih pradrishyatE " - A man's actions in the past life (and /or lives)bear fruit in this life; His intellect now is also exercised by the karma of past lives. " yathA shrutiriyam Brahman jIvah kila sanAtanah sharIram adhruvam lOkE sarvEshAm prANInAm iha " - The jIva is eternal; the bodies of all beings are temporary. " vadhyamAnE sharIrE tu dEhanAshO bhavatyuta Ivah sankramatE anyatra karma-bandha nibandhanah " - Therefore, O! Brahmin, only the body is destroyed at death. The jIva resident in that being, bound by the fruits of karma becomes a wanderer in search of a womb for next birth. " na jIva nAshOsti hi dEha bhEdE Mithyai tadAhuh mriyatE ati mUDAh jIvastu dEhAntara itah prayAti dashArdataivAsya sharIra bhEdah " - The death is for the body and not for the jIva. Death is a mark of change of body. Only the ignorant consider it as the death of the jIva. Death is an indicator of the exit of the consciousness from the body. " anyO hi nAshnAti kritam hi karma
Manushya lokE manujasya kaschit yatttEna kinchiddi kritam hi karma Tat ashnutE nAsti kritasya nAshah " - No one can share fruits of his karma with his friends or relatives; as a human, he alone, has to experience the fruits of his karma. He experiences the fruits of his past lives in this life. " supuNya-shIlA hi bhavanti puNyA narAdhamAh pApa-kritO bhavanti narO anuyAta-stviha karmabhih svaih Tataha samutpadyati bAdhi-tastaih " - The virtuous enjoy the benefits of good karma; the downtrodden suffer from the effects of bad karma. The karma of Past lives bear fruit in this life. The deeds of this life bear fruit in the next life; the cycle thus continues. " shubhaih prayOgaih dEvatvam vyAmisraih mAnushO bhavEt mOhanIyaih viyOnIshu tvadho-gAmi cha kilbishI " - Virtuous deeds beget divine lives; A mix of good and bad deeds results in human lives. A life of attachment, hatred, arrogance and jealousy results in lower forms of life like animals and birds. " janma mrityu jarA dukhaih satam samabhidrutah samsArE pachyamAnascha dOshaih Atma-kritaih narah " - A human becomes a victim of life, death, oldage and sorrow by his own actions, taking birth again and again. He suffers in the heat of the samsAra. " tiryag yOni sahasrANi gatvA narakam Eva cha jIvAh samparivartantE karma-bandha nibandhanAh " - Taking thousands of animal and Bird lives, paying the debts of karma, the jIva may take human life again. " jantustu karmabhih taih taih svakritayaih prEtya dukhitah tat dukha prati-ghAtArtham apuNyam yOnimApnutE " - The jIva, after exiting the human body, suffering from the pressures of karma, will have to pay
the debts of karma by taking birth in lower forms of life (apuNyam yOni). " Tatah karma samAdattE punah anyam navam bahu pachyatE tu punah tEna bhuktvA-pathyam iva Aturah " - If again, doing bad deeds in those lives, he may take life in still lower forms of life, just as a sick person becomes more sick without controlling diet. Yet, the dichotomy in this world is: " ajasramEva dukhaAtOh dukhitah sukha sanjnyitah tatO nivrutta bandhatvAt karmaNAm udayAdapi arikrAmati samsArE chakeavat bahu vEdanah " - A human unable to reconcile that his problems are the result of his past actions, blaming the destiny for his Sorrows and taking credit for occassional happiness, does not engage in virtuous deeds to ensure a good next life. He thus keeps wandering in the wheel of samsAra. " sa chEt nivritta bandhastu vishuddhah cha-api karmabhih" " tapO yOga samArambham kurutE dvija sattama Karmabhih bahubhischApi lOkAn ashnAti mAnavah" " sa chEt nivritta bandhastu vishuddhah cha-api karmabhih" prApnOti sukritAn lOkAn yatra gatvA na shOchati" - a person desirous of relief from the shackles of karma, follows a discipline of doing virtuous deeds and austerities. In following such a path, he neutralizes the load of karma and goes to higher worlds. A person observing rituals, virtuous deeds and austerities definitely will go to higher worlds, where he enjoys permanent bliss. " pApam kurvan pApa vrittah pApasyAntam na gacchati tasmAt puNyam yatEt kartum varjayIta cha pApakam " - a person doing sinful activities will continue to do sinful karma in successive lives, experiencing their fruits. Caught in the web of sinful deeds, he does not see an end to the accumulation of Sinful karma. Therefore intellectual
persons should engage in "puNya" (virtuous) karma and should strive to discard sinful acts. The vyAdha now narrates the respective fruits of different classes of karma. " anasUyuh kritajnya-scha kalyANAni cha sEvatE sukhAni dharmam artham cha svargam cha labhatE narah " - A person who is not jealous, acknowledges people who do good to him, is engaged in helping others and is compassionate to other beings enjoys dharma and wealth here in this world and also will go to heaven. " samskritasya cha dAntasya niyatasya yatAtmanah prAjnyasya anantarA vrittih iha lOkE paratra cha " - A cultured person, who controls his sense organs and regulates his living and practices discrimination of the intellect, will enjoy good in this world and after death. " satAm dharmENa vartEta kriyAm shishTa-vadAcharEt asamklEshEna lOkasya vrittim lipsEta vy dvija " - He must follow the lead of virtuous people in following dharma; must engage in activities that does not harm the land of his habitation(like the people of this earth). " santi hi Agama vijnyAnam shishTAh shAstrE vichakshNAh svadharmENa kriyA lOkE karmaNah sO apya-sankarah " - There are many virtuous people well versed in the scriptures and dharma. One must follow their teachings, by engaging in svadharma and avoid cross-karma (karmasankara). " prAjnyO dharmENA ramatE dharmam cha iva upajIvati tasmAt dharmAt avAptEna dhanEna dvijasattama tasyaiva sinchatE mUlam guNAn pashyati tatra vai " - A learned virtuous person enjoys the bliss of following dharma. He conducts his life according to dharma, following an occupation and earning a means that is consistent with dharma. He dedicates his earnings to the propoagation of dharma. Therefore all his activities are centered around dharma.
" dharmAtma bhavati hi Evam chittam cha asya prasIdati sa mitra jana santushTa iha prEtya cha nandati " - A person of Dharma is equipoised in happiness and distress. He is happy when among his friends and relatives. After death, when he reaches higher worlds, he remains happy there too. " shabdam sparsham tathA rUpam gandhAn ishTa-mscha sattama prabhutvam labhatE cha api dharmasyai tat phalam vibhuh " - He will exercise control (prabhutva) on his sense organs interacting with shabda(sound), sparsha (touch), rUpa (looks), rasa (taste) and gandha (smell). The learned say such control is possible for a man of dharma only. " dharmasya cha phalam labdhvA na tripyati mahAdvija atripyamANO nirvEdam ApEdE jnyAna-chakshushA " - He will not be content with only the material benefits of a dhArmic life. He is dispassionate to these in favor of achieving a permanent bliss through jnyAna. " prajnyA chakshuh nara iha dOsham naiva anurudyatE virajyati yathA kAmam na cha dharmam vimunchati " sarva-thyAgE cha yatatE drishtvA lOkam kshyAtmakam tatO mOkshE prayatatE nAnupAyAt upAyatah " - He stays dispassionate and yearns for the freedom (from samsAra-cycle of birth and death); however, he will not retire from the path of dharma. Recognizing that the happiness of this world and the heaven are short lived and impermanent, he renunciates those pleasures and strives for realization of the Self. "tapO nih-shrEyasam jantOh tasya mUlam shamO damah tEna sarvAn avApnOti kamAnyAn-manasEcchati " - austetity is the most important discipline for the bliss of the Self. The pre-requisites for austerity are shama (control of mind) and dama (control of sense organs and organs of action). Worldly pleasures are possible through rituals; however, permanent bliss is only possible via austerities (tapas). " indriyANAM nirOdhEna satyEna cha damEna cha brahmaNah padam ApnOti yat-param dvija-sattama " - Control of sense organs and a discipline of truth are the means for Self realization.
Comments: While doing this section, I am reminded of a DEvaranAma (song of Divine Glory) by the 16th century poet-philosopher PurandaradAsa(devotee of Purandara)from Karnataka, India. His Aradya dEvata(Diety of worship) was Purandara (another name for VishNu). He first challenges Purandara( only a true devotee has the courage to challenge his diety) , as if to say Purandara was irrelvent, if one were bound by his baggage of karma. However, he immediately recognizes that he needs his God to show him out of the bondage of karma. I have reproduced below the song in Kannada, followed by an English translation. Here is the Kannada version; nA mADida karma balavanta-vAdare nI mADuvudEnO Hariye |Pallavi| sAmAnya-vallavidu brahma bareda baraha nEnmadindali enna haNeyali baredudake |Anupallavi| annapAnam gaLige agragaNyanAgi snAna snadhyAna japa-tapa nIgi dAnavAntaka ninna dhyAnava mADade shvAna-nante mane-maneya tirugutalidde
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athiti-gaLige anna kottavanalla para satiyara sanga araghaLIge bittavanalla matihIna nAnAgi maruLA-giddenO dEva gati yAvudu enaginnu GaruDa-gamana Krishna |2| innAdaru ninna dAsara sangavittu mannisi salahayya manmatha janaka anyarobbara kANe Adarisuvarilla pannanga-shayan sri Purandaravittala The English version is Should my karma be inevitable Oh! Hari, what good is your role The powerful writing of Brahma Captured dutifully on my forehead
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food and drinks were always courted ignored the daily rituals prescribed Oh! Slayer of demons, your worship ignored wandered like a stray dog, the neighborhood Did not offer guests food and water Always courting women and pleasure I was deluded and ignorant Oh! Krishna, who else is my hide-out
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Oh! Father of Manmata, forgive me Lead me to the company of your devotees I have no one else to protect me Oh! Serpant bedded sri Purandaravittala
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"Krishnamurthy Ramakrishna" <puttakrishna@...> Thu May 4, 2006 12:58 am Subject: DharmavyAdha - (6) Teachings of Philosophy
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The brAhmana asks vyAdha the following question; indriyANI tu yAnYAhuh kAni tAni yatavrata Nigrahascha katham kAryO nigrahasya cha kim phalam Oh! The truthful, what are the indriyAs and what is meant by their control? What is the fruit of such control and how are those fruits achieved. Please teach me the essence of this. The vyAdha smiles and replies. vijnyArtham manushyANAm manah pUrvam pravartatE Tat prApya kAmam bhajatE krOdham cha dvijasattama Oh! Brahmin, The human mind strives to acquire secular knowledge. With the attainment of secular knowledge, the natural attraction towards the sense objects creates
desire (kAma) and anger(krOdha)(if the desire in not fulfilled). tatah tadartham yatatE karma cha ArabhatE maham ishTAnAm rUpa-gandhAnAm abhyAsam cha nishEvatE tatO rAgah prabhavati dvEshascha tadanantaram taTo lObhah prabhavati mOhascha tadanantaram When a desire is created, the human being tries hard to stimulate the sense object associated with the desire. The five sense organs eyes, ears, tongue, nose and skin seek the five sense objects of sight, sound, taste, smell and touch respectively. Once he obtains those sense objects, he develops an attachment to them and seeks more of them and becomes greedy and obsessed;if he does not get them he develops anger. tatO lObhA-bhi-bhUtasya rAgadvEsha hatasya cha Na dharma jAyatE buddhih vyAjyAt dharmam karOti cha A greedy and Jealous person is averse to dharma or offers lip service for actions of dharma. vyAjEna charatE dharmam artham vyAjEna rOchatE vyAjEna sidhya-mAnEshu dhanEshu dvija-sattama tatraiva ramatE buddhih tatah pApam chikIrshati His acts of dharma are either a faade or to take advantage of others. He tries to amass wealth by apparent acts of dharma. He is drawn towards acts of sin, since he is engaged in amassing wealth by easy means (of adharma). suhrat bhih vAryamANascha panDitaischa dvijOttama Uttaram shrutisambhandham bravItya-shrutiyOjitam If his well Wishers, friends or learned people try to advise him of his acts Of adharma, they either turn a deaf ear or hide their acts by quoting scriptures. There is a gap between their talk and actions. They take defense that the karma of the other person caused his loss of wealth or that life is impossible in the path of dharma. Adharmah teividhah tasya vartatE rAgadOshajah pApam chintayatE cha iva bravIti cha karOti cha tasya adharma pravrittasya guNA nashyanti sAdhavah The adharma caused by attachments and jealousy are at three levels mental, speech and action. The acts of sin have genesis in the mind. The
discussion of these acts with people who will support them(speech) and finally executing them(action). The good traits of shama (control of mind) and dama (control of sense organs)cannot exist in a man of sin. Eka shIlaischa mitratvam bhajantE pApa-karmiNah Sa tEna dukham ApnOti paratra cha vipadyatE The sinners always befriend sinners. A sinner, though enjoys happiness temporarily, he will pay for his karma in the long run. The higher worlds of Of heaven are closed for him. Oh! Brahmin, this is the way of sinners. I will now tell you the behavior of a man of dharma. yah tvEtAn prajnyayA dOshAn pUrvam Eva anupashayti Kushalah sukha dukhEshu sAdhUm scha apyupasEvatE Tasya sAdhu-samArambhAt buddhih dharmEshu rAjatE A man who discerns the folly of attachment described earlier, has the ability to discrimate between happiness and sorrow, follows the lead of a cultured person, he will not become a slave of anger and jealousy and will always engage in acts of dharma. brAhmanA vai mahAbhAgAh pitarO agrabhujah sadA tEshaM sarvAtmanA kAryam priyam lOkE manIshiNA The brahmins are very distinguished people. They deserve the position of parents and first to be treated. A knowledgeable person should always please brahmins. yat tEshAm cha priyam tattE vakshyAmi dvija-sattama namaskritvA brAhmanEbhyO brAhmIm vidyA nibodha mE As a a duty, I will tell you what pleases brahmins. I will bow down to the brahmins and tell you what pleases them( the brahmin referred to here is a realized person). idam vishvam jagat sarvam ajayyam cha api sarvashah mahA bhUtAtmakam brahma nAtah parataram bhavEt This universe which is made up of great elements and which is unable to be understood is Brahman itself. The universe is not different from Brahman. mahA-bhUtAni kham vAyuh agnih Apah tathA ch abhUh Shabdah sparshascha rUpam cha rasO gandascha tat gunA The all
pervading space, air, fire, water and earth are called five great elements. Brahman pervades these five elements. Sound, Touch, Form, taste and smell are respectively the five gUnas (attributes) of the five elements. tEshAm api guNAh sarvE guNa-vrittih parasparam pUrva-pUrvaguNAh sarvE kramashO guNishu trishu The sight, touch, form, taste and smell have different attributes and the attributes of each other. Three attributes in each have respectively the three attributes of the previous three elements. shashTastu chEtanA nAma mana itaybhidIyatE Saptami tu bhavEt buddhih ahankArah tatah param indriyANi cha panchAtmA rajah satvam tamah tathA ityEsha sapta-dashakO rAshi avaykta sanjyaktah Apart from the five great elements, the sixth is called the chEtana or mind. The seventh is the intellect. The eighth is the ego. Along with these eight, five sense organs, Self , the three guNas of satva, rajas and tamas this group of 17 is the unmaifested. sarvai iha indriyArthaih tu vyaka-avyaktaih su-samvrataih Chatur-vimshaka ityEsha vyakta-avyakta-mayO guNaih Five sense Organs, mind and intellect have manifested and unmanifested guNas and are hidden in the closet of the intellect their number is 24. Understanding this unmanifest is the knowledge of Brahman. Five Elements and their Description BhUmih Apah thathA jYotih vAyuh AkAsham Eva cha gUNOttharANI sarvANI tEshAm vakshYami tE guNAn bhUmih pancha-guNA Brahman udakam cha chaturguNam guNAh thrayah tEjasi cha trayascha AkAsha vAtayOh The earth, water, fire, air and space, have in addition to their natural guNa, have the guNas of the earlier elements, meaning, the earth has five guNas, the water has four guNas, the fire has three, the air is made of two guNas and the space has its own single guNa. shabdhah sparsha-scha rUpam cha rasO gandhascha panchamah EtE gunAh panch bhUmEh sarvebhyO guNavattara The earth has the
guNas of Sound, touch, form, taste and smell; the five guNas of the earth are the most of the elements. shabdhah sparsha-scha rUpam cha rasah cha api dvijOttama apAm EtE guNA Brahman kIrtitAh tava suvrata The attributes of water are sound, touch, form and taste; water does not have the attribute of smell. shabdhah sparsha-scha rUpam cha tEjasO atha guNAh trayah shabdhah sparsha-scha vAyou tu shabdascha-AkAsha Eva tu Fire has the attributes of sound, touch, form; fire does not have the attribute of taste and smell. The air has the attributes of sound and touch only, while the space has only one attribute of sound. EtE panchadasha Brahman guNA bhUtEshu panchasu vartantE sarva-bhUtEshu yEshu lOkAh pratishTitAh These 15 cumulative attributes of earth, water, fire, air and space form the substratum of the universe. anyOnyam na ati-vartantE samyak cha bhavati dvija yadA tu vishamam bhAvam AchAranti charAcharAh tadA dEhI dEhamanyam vyatirahOti kAlatah anupUrvyA vinashyanti jAyantE cha anu-pUrvashah These five elements are not averse to each other; In a body, the five elements are present in a determinted proportion. When the five elements violate this determined proportion, then is the time for the jIva to leave that body in search of another body. The beings emnate from the earth and dissolve into the earth. tatra tatra hi drishyantE dhAtavah pAnch-bhoutikAh yairAvritam idam sarvam jagat stAvara-jangamam The five elements are the resource for the creation of beings. Therefore, this universe, inhabited by moving and non-moving beings is of the nature of the five elements. indriyaih srijyatE yadyat tat tat vyaktam iti smritam Tat avyaktam iti jnyEyam linga-grAhuyam atIndriyam That which is perceived by the sense organs is called vyakta- manifested and that which is not perceived by the sense organs is called avyakta unmanifested.
yathAsvam grAhakANyEshAm shabdAdInAm imAni tu indriyANI yadA dEhI dhArayanniva tapyatE lOkE vitatam AtmAnamlOkam cha Atmani pashyati parAparajnyO yah shaktah sa tu bhUtani pashyati When a person detaches the mind from the sense objects of sight, smell, taste, touch and sound (respectively from the sense organs eyes, nose, tongue, skin and ears), and focuses on the unmanifest Brahman, then he sees Atman in all the things around him and in himself. A person who understands the distinction between the manifest and unmanifest form, remains detached from all the beings around him. Pashyatah sarva-bhUtAni sarvA-vastAsu sarvadA Brahma-bhUtasya samyOgO na ashubhE-nOpapadyatE Being established in Brahman, though he is transacting with all beings, at all times and in all situations, he remains steadfast in Brahman. ajnyAna-mUlam tam klEsham ativrittasya pourusham lOka-vritti prakAshEna jnyAnamArgENa gamyatE Ignorance is the cause of the painful avidya. A jnyAni who has crossed the avidya, his transactions are also illumined by jnyAna. By this path of jnyAna, he realizes the supreme state of mOksha. [A note of comment here: the editors have translated ativritti pourusham as avidya. Generally avidya is synanimous with ignorance or ajnyAna. There is one interpretation that ajnyAna is at the individual level(vyashTi) and avidya is at the aggregate level (samashTi). But this does not seem to apply here; If pourusham is translated as knowledge, ativriittasya pourusham has the meaning of violating knowledge. It is possible that the editors call this avidya]. anAdi-nidhanam jantum AtmayOnim sadAvyayam Anoupamyam amUrtam cha bhagavAn Aha buddhimAn - The learned say that this Brahman which is of the nature of consciousness, self-born, undying all times, beyond logic and in-comparable, and having no form is the BhagavAn.
tapO mUlam idam sarvam yanmAm viprAnu-pricchasi indriyANyEva samyamya tapO bhavati nAnyathA Oh! Brahmin, the austerity of dhyAna (meditation)is the pre-requisite (root cause) for the realization of the self. This dhyAna is possible only by controlling the sense organs, specifically that of the mind. indriyAnyEva tat sarvam yat svarga narakAcubhou nigrihIta visrishTAni svargAya narakAya cha The dhyAna is possible only by controlling the sense organs and the mind. The sense organs are responsible for the attainment of heaven and hell. Letting the sense organs prevail will lead to hell and controlling them will lead to heaven. Esha yOga-vidhih kritsnO yAvat indriya dhAraNam Etan mUlam hi tapasah kritsnasya narakasya cha Controlling the Sense organs and the mind is the prescription for yOga. This is the important discipline for Self realization. Our sense organs are the root causes of progress or fall. indriyANAM prasangEna dOsham Arcchyanta samshyam Sam-niyamya tu tAnyEva tatah siddhim samApnuyAt A man makes mistakes, by allowing sense organs and the mind to have a free ride; If he controls them, he will rise towards Self-realization. shaNNAM Atmani nityAnAm Aishvaryam yO-adhigacchati Na sa pApaih kutO-anarthaih yujyatE vijitEndriyah He who manages the six (mind and the five sense organs) and leads them, he will not make mistakes or sins and hence will not encounter situations caused by sin. rathah sharIram purushasya drishTam AtmA niyantEh indriyANyAhu-rashvAn Tiara pramatthah kushalI sat-ashvaih dAntaih sukham yAti rathIva dhIrah The human body is like a chariot. The jIva is the charioteer. The five sense organs and the mind are its horses. Just as a trained horseman keeps the horses in control, a cultured human will navigate the life by controlling the mind and the sense organs. shaNNAm Atmani yuktAnAm indriyANAm pramAthinAm
yO dhIrO dhArayEt rashmin sah syAt parama sArathih One who controls and mamanges these six organs, which are restless, such a person is a very superior charioteer and a firm man. indriyANAm prasrishTAnAm hayAnAmiva vartmasu Dhritim kurvIta sArathyE dhrithyA tAni jayEt dhruvam Just as Control is exercised on the horses to keep them on the road, control is required to manage the sense organs and the mind. These six can be permanently managed by a determined effort. indriyANAm vicharatAm yanmanO anuvidhIyatE Tadasya haratE buddhim nAvam vAyuh iva ambasi Mind is superior to the five sense organs. The sense organs are always restless. The respective sense organs always seek the respective sense objects. The mind encourages the sense organs to obtain the sense objects. The intellect goes along with the mind. As a hurricane destroys a sail ship, the intellect is deluded. yEshu vipartipadyantE shatsu mOhAt phalAgamam tEshu adhyavasitAdhyAyi vindantE dhyAnajam phalam Humans are deluded by believing that satisfying these six organs is ultimate happiness. However, one who has analysed the happiness derived by these six organs, has uersood and determined that such happiness is momentary. He controls the sense organs, engage in meditation and reach the state of permanent bliss. Comments (1 ) The five great elements- space(ether), air, fire, water and earth(not necessarily this earth)- may be considered as the periodic tables of the Sanathana Dharma spiritual system. It has been only five before and only five in the future(does not change like the chemical periodical tables). The source of these five elements is Brahman TaittirIya Upanishat tasmAddvA EtasmAt Atman AkAshah sambhUtah, AkAshAdvAyuh.). These five elements exist in subtle form (this is the unmanifest form)and are not capable of creating the environment required for sustenance of life transactions. These five subtle elements combine in a certain
combination in a process called PanchikaraNa to form gross elements. The panchikaraNa can be thought as Cosmic cooking. In the context of the Big Bang, it may be considered that the vast expanse of gases heating up the in the atmospehere and the following incessant rain to cool off the environment may be thought of as the process of PanchikaraNa. The subtle elements combine to form gross elements in the following proportion; Gross space = Subtle space + 1/8 subtle air + 1/8 subtle fire + 1/8 subtle water + 1/8 subtle earth. . . . Gross earth = Subtle earth + 1/8 subtle space + 1/8 subtle air + 1/8 fire + 1/8 subtle water. The sUtra describing the process of PanchIkaraNa is panchIkaraNam tu AkAshAdi panchasu Ekaikam dvidhA samam vibhajya, tEshu dashasu bhAgEshu prAthamikAn pancha bhAgAn pratyEkam chaturdha samam vibhajya, tEshAm chaturNAm bhAgAnAm svs-svs-dvitIyArdha-bhAga parityAgEna bhAgAntarEshu yOjanam divide each in to two; of those ten, divide the first five half into four parts; then mix each of those four with the half that does not belong to their category or dvidhA vidhAya cha Ekaikam chaturdhA prathamam punah sva-svEtara dvitIyAmshaih-yOjanAt panch pancha tE God has created the gross body by dividing each subtle element into two parts, again divide one half of each category into four parts, such that each resulting Gross Element (after PanchikaraNa) is made up of half of its own subtle element and 1/8 each of other subtle elements.
[The shruti describes a process called trivritkaraNa, which uses only three elements fire, water and earth]. ( 2 )It is interesting to note that the vyAdha identifies Brahman with BhagavAn
in the following - The learned say that this Brahman which is of the nature of consciousness, self-born, undying all times, beyond logic and in-comparable, and having no form is the BhagavAn. Generally BhagavAn is a terminology of Mythology and Brahman is a terminology of vEdAnta, though it is used synanimously in several texts. Some understanding of these terms is in order. one who possesses Bhaga is BhagavAn ( like one who has a lot of money is dhanavAn). Now, if we understand Bhaga, we get to understand BhagavAn. BhAgavata purANa (also vishNu purANa) describes Bhaga in the following verse: aishvaryasa samagrasya dharmasya yashaH shriyaH vairAgyasyAtha mOkshasya shaNNam Bhaga itIraNa (there are minor variations of this verse) A combination of six attributes Absolute sovereignty (aishvarya) over the entire universe, absolute upholder of dharma (dharma)at all times, absolute fame (yasha) for all times, absolutely wealthy (shri) for all times, absolute and complete renunciation (vairAgya), absolute freedom from bondage (mOksha) is together described as Bhaga. All these six glorious powers must be present in one person at all times to be called a BhagavAn. These are attributes beyond the imagination of most of us. To gain some perspective, we can think at the human level and then scale to an infinite level to relate to God. The most interesting fact is that, the attribute vairgAya is opposing to the first four attributes at the human level. Without vairAgya, mOksha is not attainable. If a human has any one of the first four attributes, it is unlikely he has the vairAgya, except if it is king Janaka. In todays world political system, there is no scope for absolute sovereignty for even a country, let alone a person. Going back to history, we may
say the British rule had the largest control over vast territories of this planet earth; King Ashoka ruled as an emperor of a vast territory of land, but still we are limiting to this planet earth. The persons that we all know to be the upholder of dharma during at any cost was Harischandra or Yudhishtira. For the most famous person, we can proxy MahAtma Gandhi or (Hitler). The wealthiest person in our times has been Bill gates, however, Kubera is considered the controller of all the wealth in the universe. King Janaka is the renouncer that we know of at the human level. For a person who has achieved mOksha, we can proxy Shri RamaNa Maharshi or Shri Ramakrishna. We need to keep in mind that we have, with great difficulty associated one person in human form (apart from incarnations) who has one of the six attributes. If we synthesize these six persons into one person and scale that virtual person infinite times, we can conceive the power and reach of that virtual form. That is BhagavAn. Virtual person (Ashoka+Yudhishira+Gandhi+KubEra+Janaka+Ramana Maharshi)scaled to Infinity BhagavAn Let us bear in mind that this definition of BhagavAn is coming to us from Mythology. The equivalent spiritual entity is Brahman. Upanishats describe Brahman in several ways, most telling of which is na Tatra SUryo BhAti Na Chandra tArakam nEmA vidyuto BhAnthi Kutoyamagnihi tamEva BhAntam anuBhAti sarvam tasya BhAsA sarvam idam viBhAti - (KaTha, Mundaka and SvEtAsvatara upanishats) - The nature of Brahman is such that the Sun, the Moon and the Stars do not have the ability to illuminate Him; so what to talk about the lightening and fire ? He alone makes others shine and His Shine helps everything else to be
seen. This Pure Consciousness is described as Brahman, which is the nature of every living being. For example if there is an object in a room, it by itself has no intrinsic ability to show itself. It needs the help of a light source like the sun light through the windows or a lamp or light bulb to be seen. Likewise, the above mantra says that even the Sun by itself has no intrinsic ability to show itself. It depends on the effulgence of the Pure Consciousness to be seen. The upanishads affirm that, that entity, which does not need the support of any other agent to be seen is Brahman. Additionally, the TaittirIya Upanishat offers a measure of quantification of the bliss of Brahman. If a strong and healthy human, living for hundred years or more, has all the resources under his control and the support of all the people under him, achieves all his objectives (YudhishTira is quoted as an example of such a person), the happiness attained by him is one Unit of Human Happiness. The bliss of Brahman is indicated to be of the order of [10power20xHuman Happiness],where Human Happiness is described above. Imagining the power or bliss of these entities as described above, we can begin to see the merging of Brahman and BhagavAn and the synonymous use of the words Brahman and BhagavAn . Message 31521 of 31530 < Previous | Next >
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"Krishnamurthy Ramakrishna" <puttakrishna@...> krishramakri... Thu May 25, 2006 2:44 am Offline Subject: DharmavyAdha - (7) Send Email To the Moderators, Advaitin Group, This is the last part of the series on the teachings of DharmavyAdha.
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I thank the moderators, sri Sadananda ji, in particular, for creating this opportunity to present these teachings to this list. I have thoroughly enjoyed preparing this material, though it has been challenging to translate to English. I had read MahAbhArata about 15 years ago, when I probably did not have as much appreciation for the philosophy as now. This work has motivated me to revisit at least the adhyAtma-vidya sections of MahAbhArata. Once again, Thanks and Regards, K. Ramakrishna. In this part, the vyAdha addresses the adhyAtma vidya at the microlevel, synthesizing the mind, body physiology, prAna (vital air currents in the body,human psychology and the prior life samskAra (GuNa). He describes the mechanics of self realization in the context of the above.
Description of GuNas " sattvasya rajasaschaiva tamasascha yathAtatam guNamstatvEna mE brUhi yathAvadiha pricchathah " - Oh! great man, please now tell me about the three guNas - Sattva, Rajas and Tamas; the vyAdha continues. " mOhAtmakam tamah tEshAm raja EshAm pravartakam prakAsha bahulattvAccha sattvam jyAya iha uchyatE " - of the three guNas, Tamas is of the nature of delusion ( mOha). Rajas will engage a person in activities associated with mOha or delusion. Sattva is of the nature of shining and divine and is therefore of a higher caliber. " avidyA bahulO mUDah svapnashIlO vichEtanah durhrishIka tamO-dhvastah sa krOdhah tAmasO alasah " - A person, under the influence of ignorance (mAya), always sluggish or lethargic, unable to use discrimination; He does not have his sense organs in his control and engages in prohibited (nishEda) activities, lazy, always angry and ill thinking is a person of tamas or tamO
guNa. " pravritta vAkyO mantrIcha yO narAgryO anasUyakah vidhitsamAnO viprarshE stabdhO mAnI sa rAjasah " - A person in conversation with anyone he meets, always planning his activities, desirous of surpassing others; He is trustworthy (not jealous), achieving the planned activities however difficult, does not want to loose to any one and always priding himself, is a man of Rajas or rajO guNa. " prakAsha bahulO dhIro nirvidhihtsO-anasUyakah akrOdhanO narO dhIman AnandA-ntaschaiva sa sAtvikah " - A wise man, strong with control of his mind, is not driven to actions prompted by the sense objects; He is trustworthy (not jealous ), will not get angry, uses his intellect (discrimination), forgiving and who has his sense organs under his control is a man of sattva or sAtvika. " sAtvika-stvatha sambuddhO lOka-vrittEna klishyatE yadA buddhyati bOddhavyam lOka-vrittam jugupsatE " - A man of sattva does not enjoy the transactional activities of the world (lOka vritti); He recognizes that these activities are in the realm of sense organs and withdraws from them. " vairAgyasya cha rUpam tu pUrvam Eva pravartatE mriduh bhavati ahankArah prasIdaty-Arjavam cha yat " - He is detached or dispassionate about the transactions of the world (which are generally of great interest to a man of Rajas); He gradually cultivates the ability to bear the dualities of honor and disgrace. He is a man of simple living and thinking. " taTo asya sarva-dvandvAni prashAmyanti parasparam na cha saya samshayO nAma kvacht bhavati kaschana " - He does not develop suspicion about anything or anyone. He will have conquered the effects of duality heat/cold, happiness/sorrow, honor and disgrace, etc. " shUdra-yOnou hi jAtasya sadguNA-nupatishTatah vaishyatvam labhatE Brahman
kshatriyatvam tathaiva cha ArjavE vartamAnasya brAhmaNyam abhijAyatE " - A person born as a ShUdra, though may be of tAmasic nature, by practicing divine activities, may be born as a kshatriya or Brahmin. The vyAdha, saying thus, tells the brahmin, what else would you like to know? Description of Vital air(s) and Nature of Atman The Brahmin asks; Oh! Great man, please tell me how the the jIva becomes attached to the body supported by the heat (fire-agni) in it? How the heat supports the body consisting of the seven ingredients (dhAtu) of the bodyskin, blood, flesh, fat, bone, bone marrow and nerves? How the vital air of prANa sustains the body flowing in the blood vessels? the vyAdha replies; " mUrdhAn-mAshritO vahnih sharIram paripAlayan prANO mUrdhani cha agnou cha vartamAnO vichEshTatE " - The heat (agni) resident in the sahasrAra (head) protects the body. The prANa (one of the vital airs - there are five vital airs; prANa, apAna, vyAna, udAna, and samAna) resident both in the sahasrAra and fire operates through them in sustaining the body. " bhUtam bhavyam bhavishyam cha sarvam prANE pratishTitam shrEshTam tadEva bhUtAnAm brahma-yOnim upAsmahE " - So the past, present and future are contained in the prANa. the prANa is the most important for all beings. We meditate on this prANa, for which brahma is the source. "sa jantUh sarva-bhUtAtmA purushah sa sanAtanah mahAn buddih ahankArO bhUtAnAm vishayascha sah " - The jIva encompassing these agni and prANa is the Atman in all beings. It is also the Parabrahma. This Brahman appears as the intellect, ego, the sense objects like sound, touch etc.
" Evam tvih sa sarvatra prANEna paripAlyatE prishRa-tastu samAnEna svAm svAm gatim upAshritah " " basti-mUlam gudam chaiva pAvakam samupAshritah vahan mUtram purIsham vApi apAnah parivartatE " - So all the organs of the body are sustained by prANA. The prANa is situated in the area of the heart supporting breathing. The pRANa as it operates the functions of excretion is called apAna, which is located in the aenus. The prANa operating the digestive system is called samAna and is located in the naval area. " prayatnE karmaNi bale sa Eshu trishu vartatE udAnam iti tam prAhuh adhyAtma vidushO janAh " - This vital air (prANa), when engaged in volition , action and result, the vEdAntins call it udAna ( what is to be understood here is that the uDana , pervading from the forehead to the feet, is the conveyor of beings into next lif- higher life gor good karma and lower life for negative karma). " sandhou sandhou sam-nivishTah sarvEsvapi tatha anilah sharIrEshu manushyANAm vyAna iti upadishyatE " - This vital air (prANa),when spread in to every conrner of human body, it is called vyAna. " dhAtusvagistu vitatah sat u vAyu samIritah rasAn dhA-tUmscha dOshAmscha vartayan paridhAvati " " prANAnam sam-nipAtastu sam-nipAtah prajAyatE UshmA cha agnih iti jnyEyO yO annam pachati DehinAm " - The fire in the intestine, pervading in to the skin and other dhAtus, carried by the vital airs of prANA apAna etc., will cause to influence food digestion , other dhAtus and deficiency (sickness) in the body. The mixing of the prANA and other vital airs creates heat in the intestine. That heat is the VaishvAnara agni (fire). This fire digests the food consumed by the jIvas. " samAna udAnayOh madhyE prANa apAnou samAhitou samarthitah tat adishTAnam samyak pachati pAvakah " - In the maintenance of the body, prANa and
apAna will engage with samAna and udAna. There also, as the prANa, apAna and samAna mix in the naval area, will result in the creation of the heat. This heat will nurture the body. " asyApi pAyuparyantah tathA syadguda -sanjyitah srOtAmsi tasmAt jAyantE sarva prANEshu dEhinAm " - This fire as it reaches upto the aenus, will become apAna. The apAna agni is the cause of flow of the five vital airs or in blood vessels(nAdi). " agni vEga vahah prANO guda ante pratihanyatE sa Urdhvam Agamya punah samut kshipati pAvakam " - As they move up in the blood vessels, they are converted into prANa etc. The prANA carrying the force of the agni collides in the entrance of the aenus, gathers momentum and moves up and throws up the fire (this is how the agni is maintained in the body). " pakvAshaya-stvadhO nAbhyAm Urdhvam AmAshayah sthitah nAbhi-madyE sharIrasya prANAh sarvE pratishTitah " - The digested food is below the navel area; the undigested food (AmAshaya) is above the navel area. Alla prANAs converge/diverge in the naval area. " pravrittA hridayAt sarvE tirya-gUrdhvam adhah tathA vahanti anna rasAnnADyO dasha-prANA chOditAh " - The blood vessels traverse up and down across from the heart, influenced by the ten vital airs ( in addition to the five described above -prANa, apAna, vyAna, udAna and samAna, five subvitals - nAga, kUrma, krikara, dEvadatta and dhannajaya - function in the body) facilitate movement of food in the body. " yOginAm Esha mArgastu yEna gacchanti tatparam jitaklamAh samA dhIrA mUrdhany-AtmAna-mAdadhuh Evam sarvEshu vitatou prANA-pAnou hi dEhishu " This path, from the head to the pAyu(aenus), is the path to realize Brahman for yOgis. Having overcome pain, equalizing the prANa vAyus and
overcoming the three guNas, the yOgis stay in the sahasrAra in the head. Thus the prANa and apAna vAyus pervade in all beings. " EkAdasha vikArAtmA kalA-sambhAra-sambhritah mUrtimantam hi tam viddhi nityam yOga-jitAtmakam " - The jIva acquires a body associated with eleven vikArAs(variations) like prANa, indriyas etc. consisting of sixteen (16) attributes-kala ( The sixteen attributes are prANa, shraddha, space, air (vAyu), fire, water, earth, sense organs, mind, food, semen, tapas, mantra, karma, lOka, name). This body is a combination of sthUla (gross) and sUkshma(subtle) bodies. The Atman acquires a form like described above. The Atman will be experienced by the power of yOga. " tasmin yah samsthitO hi agnih nityam sthAlyAmivAhitah AtmAnam tam vijAnIhi ntyam yOga-jitAtmakam " - Just as a fire kept in a pot glows, a fire called jIva is glowing in the midst of a body composed of these 16 attributes. This jIva, to be to be experienced thru yOga, know that to be the Atman. " dEvO yah samstithah tasmin binduriva puskharE kshEtrajnyam tam vijAnIhi nityam yOga-jitAtmakam " - Winning over the intellect by the discipline of yOga, just as a drop of water on the lotus leaf, the jIvAtma who is the khsEtrajnya (knower of the field), and Real (nitya), remains among these sixteen attributes and unaffected by them. Know him to be the kshEtyrajnya who has realized Brahman by Yoga. " jIvAtmakAni jAnIhi rajah satvam tamas tathA jIvam Atma guNam viddhi tatha AtmAnam parAkritam " - He is the Atman in the midst of satva, rajas and tamas. Know that this jIva is of the guNa of paramAtma, of the highest nature. " achEtanam jIvaguNam vadanti
sa chEshTatE chEshTayatE cha sarvam tatah param kshEtravidO vadanti prAkalpayadyO bhuvanAni sapta " - The insentient body is the environment for enjoyment (field of action) for the jIva.It is the Atman (jIvAtman) that engages in and motivator of karma. The learned say that Parabrahma is of higher nature. " Evam sarvEshu bhUtEshu bhUtAtmaA samprakAshatE drishyatE tvagryayA buddhyA sUkshmAyA jnyAna-vEdibhih " - The Atman thus glows as Atman in all beings. The jnyAni realizes Him through the higher and subtle intellect. " Chittasya hi prasAdEna hanti karma shubha-ashubham prasannAtmA-tmani sthitvA sukhamAnantyam ashnutE " - The jnyAni casts off puNya (good deeds) and pApa (negative deeds) through the serenity of mind. He enjoys endeless bliss in the presence of pleasing mind ( austerity of mind - gIta 1716). " lakshaNam tu prasAdasya yathA triptah sukham svapEt nivAtE vA yathA dIpO dIpyEt-kushala dIpatah " - The serenity of mind is comparable to that of a well fed contented man enjoying a sound sleep or a wick lamp burning steadily in the absence of any air currents. " pUrva rAtrE pare chaiva yunjnyAnah satatam manah laghvAhArO vishuddhAtmA pashyan AtmAnam Atmani " "pradIptE-nEva dIpEna manO-dIpEna pashyati drishTvAtmAnam nirAtmAnam sa tadA vipram uchyatE "- He engages his mind in focusing on ParamAtman day and night, takes light food and through a purified mind (vishuddhAtma), sees the Atman in him; By the light of the mind, he witnesses the Atman in the heart chamber. When he witnesses the nirguNa Atman, he becomes liberated from samsAra. " sarvO-pAyaistu lObhasya krOdhasya cha vinigrahah Etat pavitram lOKAnAm
tapO vai sankramO matah " - One must use all tactics to be free from Greed and anger. Such austerity will help man to cross the ocean of samsAra ( trividham narakasyEdam dvAram nAshanam Atmanah; kAmaah, kRodhah tathA lObhou tasmAt Etat trayam tyajEt - The door to hell is of three types-desire, anger and greed; therefore one should abandon these three evils: gIta 16-21) " nityam krOdhAt tapO rakshEt dharmam rakshEt cha matsarAt vidyAm mAnApa-mAnAbhyAm AtmAnam tu pramAdatah "- The austerity must be protected from anger; the dharma must be protected from jealousy; the knowledge must be protected from the duality of honor and disgrace (ie. a man of knowledge must not yield to the dualities of honor and grace); " anrishamsyam parO dharmah kshamA cha paramam balam AtmajnyAnam param jnyAnam satyam cha paramam vritam " " satyasya vachanam shrEyah satyam jnyAnam hitam bhavEt yad-bhUtahitam atyantam tadvai satyam param matam " Compassion (non-violence) is a very high dharma. Forgiveness is a very powerful. Self knowledge is the highest knowledge and being truthful is the highest ritual. Speaking the truth is propitious. Knowledge that is satya is pleasing; The highest truth is that which is pleasing to beings. " yasya sarvE samArambhA nirAshIh bandhanA sadA tyAgE yasya hutam sarvam sa tyAgI sa cha buddhimAn " - One who abandons desires in all activities and he who sacrifices all karma in the fire of fruits(of action) abandonment, is a tyAgi. He is a wise person. " yatO na guruh apyEnam shrAvayEt upapAdayEt tam vidyAt brahmaNO yOgam viyOgam yOga-sanjnyitam " - Even the guru cannot describe the nature of parabrahma as is. It can only be described by similies. One has to understand and experience the Brahman, who relieves one from the cycle of samsAra.
" na himsyAt sarva bhUtAni maitrAyaNa-gatascharEt nEdam jIvitam AsAdya vairam kurvIta kEnachit " - No animal should be tormented. Friendship be cultivated with all people. Undertaking such a living, one should not harbor enimity with any one. " Akinchanyam susantOShO nirAshitvam-achApalam EtadEva param jnyAnam sadAtma jnyAnam-uttamam " - Renouncing ownership in wealth (Akinchana), highest happiness, desirelessness and non-anxious are highest levels of knowledge ( the signs of a jnyAni). " parigraham parityajya bhavEt buddhyA yatavritah ashOkam sthAnam Ashritya nischalam prEtya cha iha cha " - Repudiating all acceptances, one must observe prescribed rituals. One must seek a firm and sorrow-free living in this world and after death. " tapO nityEna dAntEna muninA samyatAtmanA ajitam jEtukAmEna bhAvyam sangEshu asangina " - The mind be always focused on austerities (tapas). Controlling the mind and sense organs, he must observe silence. Desirous of achieving, what generally people consider unachievable, he should be detached in the midst of people and sense objects. guNA-guNam anAsangam Eka kAryam anantaram Etat brAhmaNa tE vrittam AhurEkapadam sukham " - This is the behavior of a person focused on Brahman. It is beyond guNas; always engaged in the discipline of realization of Brahman; Such a discipline is considered blissful. " parityajato yO dukham sukham cha api ubhayam narah brahma-prApnOti sO atyantam asangEna cha gacchati " - One who abandons pain and pleasure, he remains detached and will reach the realm of para-brahman. Oh! Brahmin I have answered all your questions. Is there anything else you want to know. The brAhmin Kaushika was very pleased with the vyAdha ; He asked to meet the
parents of vyAdha. DharmavyAdha takes Kaushika to his parents and introduces him to them. DharmavyAdha says that his most cherished duty is the service of his parents in oldage. He serves them as living God. He is a butcher by profession, because of his past karma- though he was a Brahmin in the past life, he had friendship with the price and learnt archery, once accidentally killed a sage by an arrow; this karma landed him in this life as a vyAdha (butcher). Kaushika thanked DharmavyAdha for educating him on the knowledge of Brahman; offered his salutations and returns to his place.

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