Dharmavyadha

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)

krishramakri...

OfflineSend Email

.

---------------------------------------------------------------

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

Message 30410 of 31530 < Previous | Next >

pdfMachine - is a pdf writer that produces quality PDF files w ith 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
http://www.pdfmachine.com/?clhttp://www.pdfmachine.com/?clhttp://www.pdfmachine.com/?clhttp://www.pdfmachine.com/?clhttp://www.pdfmachine.com/?clhttp://www.pdfmachine.com/?clhttp://groups.yahoo.com/group/advaitin/message/30411http://groups.yahoo.com/group/advaitin/message/30409http://groups.yahoo.com/group/advaitin/post?postID=9vqPyddAFy7Q-KCxZEU153-WTZtuolGzlvSJmxuJxEKY4Xh7W77my_ADHMxgZ_2Zh1muZ6ZSFcV_3ML_IpY55AwpJ2Gl20dOQDBnIgJv6MzHMcqPn0XtFgUxRxz5nbQkhttp://profiles.yahoo.com/krishramakrishnamailto:%3Cputtakrishna@...%3E


2/53

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


Get yours now !


http://www.pdfmachine.com/?clhttp://www.pdfmachine.com/?clhttp://www.pdfmachine.com/?clhttp://www.pdfmachine.com/?clhttp://www.pdfmachine.com/?clhttp://www.pdfmachine.com/?cl


3/53

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


Get yours now !




4/53

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


Get yours now !




5/53

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


Get yours now !




6/53

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


Get yours now !




7/53

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 >

Reply

Forw ard

From: "advaitins"

Date: Thu Mar 9, 2006 2:21 am

Subject: Teachings of DharmaVyadha - some references

advaitins

Offline

Send Email

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 >

Reply

Forw ard


Date: Wed Mar 15, 2006 2:25 am

Subject: Teachings od DharmaVyAdha - (2)

krishramakri...

Offline

Send Email

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


Get yours now !


http://www.pdfmachine.com/?clhttp://www.pdfmachine.com/?clhttp://www.pdfmachine.com/?clhttp://www.pdfmachine.com/?clhttp://www.pdfmachine.com/?clhttp://www.pdfmachine.com/?clhttp://groups.yahoo.com/group/advaitin/post?postID=EPrGYEbJGvjEYCw4mivdAoEGo6mYqkWA6EDDgSUPMz7sODU6LhEM9DdPq_JOnDxdb6tTAvl6Q28cDqYgUYY2ZoLSeEI0UHuTmms7wyj2-jl1JyUUgotj_coLw2ndmHy9Fghttp://profiles.yahoo.com/krishramakrishnamailto:%3Cputtakrishna@...%3Ehttp://groups.yahoo.com/group/advaitin/message/30565http://groups.yahoo.com/group/advaitin/message/30563http://www.kamakoti.org/newlayout/template/hindudharma.htmlhttp://www.kamakoti.org/newlayout/template/hindudharma.htmlhttp://www.sacred-texts.com/hin/m03/m03206.htmhttp://www.sacred-texts.com/hin/m03/m03206.htmhttp://sanskrit.gde.to/mirrors/mahabharata/txt/03.txthttp://sanskrit.gde.to/mirrors/mahabharata/txt/03.txthttp://groups.yahoo.com/group/advaitin/post?postID=442T8WucbB5GOrWOa-zEDH0eT3MjBc3YZdGFYznwW0UnfdV7QFhBNNG3z79EbxjpZBkaXCLA8PWXdnWSmCB5iau3LI0pf2hSmykhttp://profiles.yahoo.com/advaitinsmailto:%3Cadvaitins@...%3Ehttp://groups.yahoo.com/group/advaitin/message/30471http://groups.yahoo.com/group/advaitin/message/30469


8/53

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)


Get yours now !




9/53

" 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,


Get yours now !




10/53

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


Get yours now !




11/53

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. "


Get yours now !




12/53

- 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.


Reply

Forw ard


Date: Tue Mar 21, 2006 1:39 am

Subject: Teachings od DharmaVyAdha - (3)

krishramakri...

Offline

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.

" 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.


Get yours now !


http://www.pdfmachine.com/?clhttp://www.pdfmachine.com/?clhttp://www.pdfmachine.com/?clhttp://www.pdfmachine.com/?clhttp://www.pdfmachine.com/?clhttp://www.pdfmachine.com/?clhttp://groups.yahoo.com/group/advaitin/post?postID=loQoMlN4NhCxd4v1ivw8CdRJsepqCBpr6vhZ2q-DmIZ3QvGkhfNxdftyRaju7agFQql8iDOr6O9Zqd6hGXh9DAAstXgvrHtRcQpONoRh0fNLUd2fkGYqb2SM8Xchttp://profiles.yahoo.com/krishramakrishnamailto:%3Cputtakrishna@...%3Ehttp://groups.yahoo.com/group/advaitin/message/30614http://groups.yahoo.com/group/advaitin/message/30612


13/53

" 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


Get yours now !




14/53

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.


Get yours now !




15/53

" 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,


Get yours now !




16/53

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-


Get yours now !




17/53

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 >


Get yours now !


http://www.pdfmachine.com/?clhttp://www.pdfmachine.com/?clhttp://www.pdfmachine.com/?clhttp://www.pdfmachine.com/?clhttp://www.pdfmachine.com/?clhttp://www.pdfmachine.com/?clhttp://groups.yahoo.com/group/advaitin/message/30743http://groups.yahoo.com/group/advaitin/message/30741


18/53

Reply

Forw ard


Date: Sat Apr 1, 2006 10:58 am

Subject: DharmavyAdha - (4)

krishramakri...

Offline

Send Email

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,


Get yours now !


http://www.pdfmachine.com/?clhttp://www.pdfmachine.com/?clhttp://www.pdfmachine.com/?clhttp://www.pdfmachine.com/?clhttp://www.pdfmachine.com/?clhttp://www.pdfmachine.com/?clhttp://groups.yahoo.com/group/advaitin/post?postID=iirkyOl-Zn-kiOXpjzqK1eu-fkhZ-V4ETr0ESuR4Wg6LkGcHh12iqrsFE2GUnnWtq5sm9JOA0zM5U1Em2TNr7PvehCiR2uILhqgUFO1AOKY17aZiWox5Ad5zGSvAhQhttp://profiles.yahoo.com/krishramakrishnamailto:%3Cputtakrishna@...%3E


19/53

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.


Get yours now !




20/53

" 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.


Get yours now !




21/53

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


Get yours now !




22/53

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 >

Reply

Forw ard


Get yours now !


http://www.pdfmachine.com/?clhttp://www.pdfmachine.com/?clhttp://www.pdfmachine.com/?clhttp://www.pdfmachine.com/?clhttp://www.pdfmachine.com/?clhttp://www.pdfmachine.com/?clhttp://groups.yahoo.com/group/advaitin/message/30896http://groups.yahoo.com/group/advaitin/message/30894


23/53


Date: Sat Apr 15, 2006 1:05 am


krishramakri...

Offline

Send Email

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.


Get yours now !


http://www.pdfmachine.com/?clhttp://www.pdfmachine.com/?clhttp://www.pdfmachine.com/?clhttp://www.pdfmachine.com/?clhttp://www.pdfmachine.com/?clhttp://www.pdfmachine.com/?clhttp://groups.yahoo.com/group/advaitin/post?postID=_xX3EcdDHspeIaD5G_P11AXIJJI31GaZovKgxIcQqwDmbyUtZZv5atTSkgTpAi6DySBTUEaMXeqKfECiebz1eGK5yB6R56DZtYKDu0Kox2Y5alB9aLT_6t_ZMtBdhttp://profiles.yahoo.com/krishramakrishnamailto:%3Cputtakrishna@...%3E


24/53

" 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


Get yours now !




25/53

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


Get yours now !




26/53

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


Get yours now !




27/53

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


Get yours now !




28/53

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


Get yours now !




29/53

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.


Get yours now !




30/53

" 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.


Get yours now !




31/53

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


Get yours now !




32/53

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|


Reply

Forw ard


Date: Thu May 4, 2006 12:58 am


krishramakri...

Offline

Send Email

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


Get yours now !


http://www.pdfmachine.com/?clhttp://www.pdfmachine.com/?clhttp://www.pdfmachine.com/?clhttp://www.pdfmachine.com/?clhttp://www.pdfmachine.com/?clhttp://www.pdfmachine.com/?clhttp://groups.yahoo.com/group/advaitin/post?postID=MQ4jShfiwd2HWL_U7ulHNNOmFeAh8Vq44BunXaZoHCV9R3Us5vXaPqC0jv3ZAZgwodIY5a0wZCQ7SCpXhy9vzxsmsWdFpUDQ3qLVe7s7364agXBi5oCaX-05cYn9Krshttp://profiles.yahoo.com/krishramakrishnamailto:%3Cputtakrishna@...%3Ehttp://groups.yahoo.com/group/advaitin/message/31203http://groups.yahoo.com/group/advaitin/message/31201


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


Get yours now !




34/53

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


Get yours now !


http://www.pdfmachi

Date post:	07-Apr-2018
Category:	Documents
Upload:	venkatesh-kamath
View:	446 times
Download:	12 times

Dharmavyadha

Documents