LalithA SahasranAma [255] dharmAdharmavivarjitA

[Guest guest]

dharmAdharmavivarjitA : Devoid of virtue and vice.

 

 

Virtue and vice. Actions leading to desirable and undesirable

results. it is said in the Matsya Pr.,"Dharma comes from the root

dhArana [dhr] and ma, in greatness, so, as it bears and as it is a

great one, it is called dharma." Thus the word dharma is

explained, "that which leads to a desirable result, and taught by

teachers as dharma, and adharma is the opposite of this." The

samvarta-Smrti says, "That conduct which prevails in each country in

accordance with tradition and not contrary to the scriptures, is

called adharma." YAjNa-valkya [i.8] also says "{among the following

actions] sacrifice, good conduct, self-control, non-injury, gift,

and sacred study, the supreme dharma is that in which one perceives

the Self by Yoga." Jaimini also [sUtra, I.1.2] "Dharma is a purpose

as characterized by the scriptual injunctions"

 

Adharma is to be understood as the opposite. Devi is free from these

two because the scriptures are meant only for the ignorant and the

Devas area not subjecte to them according to the rules applicable to

the "animal creation" [tiryagadhi-karananyAya].

 

or dharma, bondage, and adharma, liberation, because these words are

explained thus in a verse of the nityAhrdaya. She is free from

these. The TripurA Up, says, "No end, no origin, no bondage, no

aspirant, no desire or liberation, no liberation, that is the truth"

 

Or dharma, thing which possesses quality, and adharma is the quality

itself; She neither possesses the quality nor is She the quality

itself, ie She is absolutely inseparable from the universe.

 

or dharma indicates that letter of Sakti, and adharma that of Siva,

vivarjitA, great increase. The meaning is that Devis the tendril of

PaNcadasi [-vidyA]. The two letters [of Sakti and Siva] are

explained in the NityAhrdaya and should be learned from the teacher

and we have explained them in our VarivasyArahasya.

 

 

BhAskararAya's Commentary

Translated into English by R. Ananthakrishna Sastry.

[Guest guest]

To put more simply, that which has no dharma or adharma. Again in sri vidya

tradition there is no dharma or adharma. An actin necessary for the situation at

that moment is what an upasaka does. There is no right and wrong. That which is

the need of the situation is what an upasaka does. Since there is no karma

attached thereto it is neither right or wrong. It is that Action thats Lalita.

hence she is evoid of the burden of judgementative right and wrong. (IMHO)

 

NMadasamy <nmadasamy wrote:

dharmAdharmavivarjitA : Devoid of virtue and vice.

 

 

Virtue and vice. Actions leading to desirable and undesirable results. it is

said in the Matsya Pr.,"Dharma comes from the root dhArana [dhr] and ma, in

greatness, so, as it bears and as it is a great one, it is called dharma." Thus

the word dharma is explained, "that which leads to a desirable result, and

taught by teachers as dharma, and adharma is the opposite of this." The

samvarta-Smrti says, "That conduct which prevails in each country in accordance

with tradition and not contrary to the scriptures, is called adharma."

YAjNa-valkya [i.8] also says "{among the following actions] sacrifice, good

conduct, self-control, non-injury, gift, and sacred study, the supreme dharma is

that in which one perceives

the Self by Yoga." Jaimini also [sUtra, I.1.2] "Dharma is a purpose as

characterized by the scriptual injunctions"

 

Adharma is to be understood as the opposite. Devi is free from these two because

the scriptures are meant only for the ignorant and the Devas area not subjecte

to them according to the rules applicable to the "animal creation"

[tiryagadhi-karananyAya].

 

or dharma, bondage, and adharma, liberation, because these words are explained

thus in a verse of the nityAhrdaya. She is free from these. The TripurA Up,

says, "No end, no origin, no bondage, no aspirant, no desire or liberation, no

liberation, that is the truth" Or dharma, thing which possesses quality, and

adharma is the quality itself; She neither possesses the quality nor is She the

quality

itself, ie She is absolutely inseparable from the universe.

 

or dharma indicates that letter of Sakti, and adharma that of Siva, vivarjitA,

great increase. The meaning is that Devis the tendril of PaNcadasi [-vidyA]. The

two letters [of Sakti and Siva] are explained in the NityAhrdaya and should be

learned from the teacher and we have explained them in our VarivasyArahasya.

 

 

BhAskararAya's Commentary

Translated into English by R. Ananthakrishna Sastry.

 

 

 

 

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[Guest guest]

93

 

Fully agree .

 

"Thou hast no right but to do thy will"...

 

, sankara menon <kochu1tz> wrote:

> To put more simply, that which has no dharma or adharma. Again in sri vidya

tradition

there is no dharma or adharma. An actin necessary for the situation at that

moment is what

an upasaka does. There is no right and wrong. That which is the need of the

situation is what

an upasaka does. Since there is no karma attached thereto it is neither right or

wrong. It is

that Action thats Lalita. hence she is evoid of the burden of judgementative

right and wrong.

(IMHO)