Transcript
8/6/2019 Dharmavyadha
1/53
Message #s30410; 30564; 30613; 30742; 30895; 31202; 31521
Forw ard
From: "Krishnamurthy Ramakrishna"
Date: Sun Mar 5, 2006 6:03 pmSubject: Teachings od DharmaVyAdha - (1)
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The teachings of DharmavyAdha is covered under the following
Categories;
1. Description of Dharma (Code of Living).
2. Description of violence and non-violence
3. auspicious and in-auspicious karma; path for Self realization
4. Teaching of Philosophy
5. Description of five elements / Control of sense organs6. Description of GuNas and their effects
7. Life Support function (prANa) / understanding God
8. Service of parents
9. 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, isfitting 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 ofany 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 vANijyam iha lOkasya jIvanam
danDanItih trayI vidyA tEna lOkO bhavatyuta" - agriculture, dairy and
business are the means of living in this world; Rulership (danDanIti)
and study of the three vEdas are the means for achieving other worlds
(para lOka)
"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 dutifullyprotects 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
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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 conductshimself 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 ahamsadA 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
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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 mahAnadharmO 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
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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 aspiritually 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 4-
13).
- 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 model-
enhancing 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
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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 sva-
dharma 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 spiritualskills).
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 hismasterpiece 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 worldin 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
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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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Forw ard
From: "advaitins"
Date: Thu Mar 9, 2006 2:21 am
Subject: Teachings of DharmaVyadha - some references
advaitins
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Ref. Post #30410, Mar. 5, 2006
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 (chapt. 198 ff)
The English translation is at:
http://www.sacred-texts.com/hin/m03/m03206.htm (chap. 206 ff)
Kanchi Mahasvamigal's lectures on the subject are at:
http://www.kamakoti.org/newlayout/template/hindudharma.html (Part 20,
17 chapters)
ModeratorsMessage 30564 of 31530 < Previous | Next >
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Forw ard
From: "Krishnamurthy Ramakrishna"
Date: Wed Mar 15, 2006 2:25 am
Subject: Teachings od DharmaVyAdha - (2)
krishramakri...
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Following his teachings on VarNa Dharma and Sva-Dharma, the vyAdha now
expounds on Vyakti-Dharma or individual dharma.
" Shaktya annadAnam satatam titIkshA dharmanityatA
yathArham pratipUjA cha sarvabhUtEshu vy sadA
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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 ayAchitahna 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 AcharEtYat 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
desiresand 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)
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" 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 avarNayanNa 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
manmust 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; Dharmaneutralizes 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 toeliminate 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,
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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
presentand 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 ivAvritAhtEsham 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 isthe
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
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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, 7-
11)}. Indescribing 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
rejectthese 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. Thefollowing 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. "
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- 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.
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From: "Krishnamurthy Ramakrishna"
Date: Tue Mar 21, 2006 1:39 am
Subject: Teachings od DharmaVyAdha - (3)
krishramakri...
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..........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.
" yajnyO dAnam tapO vEdAh satyam cha dvijasattamapanchaitAni 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) byshishTas.
" 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.
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" 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
vEdasis "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 narAhapathA 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
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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
ofdharma. 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 paramahimsA 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 nishEvitamAchArascha 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 senseorgans 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.
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" 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 showrevenge
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 karmaNAmSvaih 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 produceextraordinary 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 ofvEdas,
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,
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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
towardsall 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 hisgood deeds.
" dAtArAh sam-vibhaktArO dInAnugraha-kAriNah
sarvapUjyAh shrutha-dhanAh tathaiva cha tapasvinah
sarvabhUta-dayAvantah tE shishTAh shishTa-sammatAh " - He follows non-
violence, 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 ofhigher 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, hold-
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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 allbeings, 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 personwho 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 dvijOttamaati-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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Forw ard
From: "Krishnamurthy Ramakrishna"
Date: Sat Apr 1, 2006 10:58 am
Subject: DharmavyAdha - (4)
krishramakri...
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Teachings on Violence and Non-Violence
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 ofdestiny 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,
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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 tathAsa 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 scripturesdeclare 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 cookedmeat 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.
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" 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-varNakarma 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 ponderon 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.
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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. Thelife 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 killhundreds 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
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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 theviolence, 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'thave 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
theonly factor in the attainment of glory for an individual.Message 30895 of 31530 < Previous | Next >
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From: "Krishnamurthy Ramakrishna"
Date: Sat Apr 15, 2006 1:05 am
Subject: DharmavyAdha - (5)
krishramakri...
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The vyAda summarizes in this section the subtelities of dharma,
including
Its interaction with Karma. Dharma is the means for one to elevateoneself
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.
Subtleties of Dharma
" Shruti pramANO dharmO ayam iti vriddha anushAsanam
sUkshmA gatirhi dharmasya bahushAkhA hi anantika " - The learned havedetermined 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.
Suchdeviations 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 bhrishamAtmanah 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.
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" 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 andtrembles 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 peoplewho 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 withoutchildren
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
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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 humanshas 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
evensimple 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 parilutamsrOtasAsa-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
wouldenjoy 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
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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 mangaLAhmahaccha 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
thepast 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 bhavatyutaIvah 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 notfor
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
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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
thefruits 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
karmaof 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
lifelike 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 takehuman
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
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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
baddeeds 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 thedestiny
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
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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,
whocontrols 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 notharm 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 (karma-
sankara).
" prAjnyO dharmENA ramatE dharmam cha iva upajIvati
tasmAt dharmAt avAptEna dhanEna dvijasattamatasyaiva 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.
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" 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 andrelatives. 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 mahAdvijaatripyamANO 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, hewill 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.
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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)
wasPurandara (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 |1|
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 |3|
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 |1|
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 |2|
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 |3|
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From: "Krishnamurthy Ramakrishna"
Date: Thu May 4, 2006 12:58 am
Subject: DharmavyAdha - (6)
krishramakri...
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Teachings of Philosophy
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
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33/53
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 tadanantaramtaTo 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 ofdharma
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 hisloss 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
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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 apyupasEvatETasya 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 pleasebrahmins.
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 universewhich 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
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