Musings on #39 of Desikan's RG

[Guest guest]

srimathE lakshmi-nrsumha parabrahmaNe namaha

sri vedanta desika guravE namaha

 

Dear 'bhAgavatOttamA-s',

 

Sri Mukkur Swami II usually begins discoursing on the subject of the

"Jatayu-episode" by pointing out that in this world there are 3 types of

"dharmA-s" :

 

a) "sva-dharmA"

b) "sAdhAraNa-dharmA"

c) "vIsEsha-dharma"

 

Let me explain the technical jargon first in plain English for the benefit

of the lay amongst us.

*************************************

 

a) "sva-dharmA" denotes all actions of "chEtanA-s"(sentient beings) and even

"achEtanA-s"(!!)(non-sentients) that are consistent with "a NATURAL ORDER OF

THINGS". For e.g. a snake bites, a cow gives milk, trees give shade etc.

Here the action springs from the very inherent "nature" or "character" of

the sentient or non-sentient being, its "actions" constituting, as it were,

its "dharmA" --- the holistic effect of a natural propensity to abide by an

internal and organic constitution.

 

b) "sAdhAraNa-dharmA" are actions which are in consonance with a "HIGH MORAL

ORDER OF THINGS". These actions cannot be said to be driven by "inherent

nature or character"; they are driven by the "moral ordinances" of religion,

ethical codes ("sAstra") or "sampradAyam" (tradition). Sentient beings abide

by such injunctions and uphold "dharmA". The simplest examples from human

life are the "dharmA-s" enjoined by Sri Vaishnava 'sampradAyam' to be upheld

by us viz. the "nitya", "naimIttika" and "kAmya" 'karmA-s'. There are

examples of 'dharmA'- ordinances even in the animal world, e.g. amongst

birds there is what is called a "pecking order"; a tiger, unlike the hyena,

never eats carrion but only the fresh flesh of prey hunted down by itself;

and amongst the "communities" of bats in great caves there are many "social

codes" that the nocturnal animals, anthropo-zoologists tell us, comply with

unfailingly.(I don't know how many of you have read a fantastic article on

this subject that appeared sometime ago in the "National Geographic" magazine.)

 

c) "visEsha-dharmA" are "holistic actions" inspired neither by "natural

order" nor by "high moral ordinance". These actions, instead, are inspired

by a "HIGH MORAL ORDER OF INDIVIDUAL CHOICE." These actions are a unique

category by themselves and are driven neither by "propensity" nor

"propriety". These actions are solely driven by a "supremely impersonal or

unselfish act of moral CHOICE."

 

Now dear "bhAgavatOttamA-s", please read the above analysis carefully and

you will notice that the 3 "dharmA-s" seem to fall into subtle "HIERARCHIC

planes". The order of hierarchy, if you look carefully, is determined by the

"DEGREE or ELEMENT of INDIVIDUAL choice", involved in each plane of "dharmA".

 

Let me explain further.

 

In the FIRST hierarchic order falls "sva-dharmA". In "actions" driven by

"sva-dharmA" there is very little of the element of "personal choice"

involved, isn't it ? The tree gives shade not out of any "personal choice";

the cow gives milk too not out of any "choice".

 

In the SECOND order of hierarchy viz."sAdhAraNa-dharmA", actions are driven

by an element of "personal choice" much stronger than as it manifests in the

actions of the first hierarchic order. Here beings "choose" to abide by a

"high moral ordinance" and are not merely impelled to do so by "propensity".

 

In the THIRD and highest hierarchic order viz."visEsha-dharmA", actions are

driven by "pure and simple individual choice". Here the element of "choice"

is very, very strong and the influence of "sva-dharmA" (propensity) or

"sAdhAraNa-dharmA" (propriety) at this plane of "actions" is only mild, if

not wholly non-existent.

*************************************

 

Armed as we are with the above concepts, we are now ready to proceed, dear

'bhAgavatOttamA-s', to examine in detail the "Jatayu" episode and also the

"actions" of Lord Rama and of the Great Bird in the light of the above

"hierarchic definition" of 3 "dharmA-s".

 

If we do so with genuine open understanding, without letting doctrinaire

considerations cloud us, then the gentle nuance of what we are talking about

will, I trust, become evident to us. If you have any questions or

clarifications to put to me, please reserve it until the end of my

presentation when I shall do my best to explain them to your satisfaction.

 

Now onto my next posting.

 

srimathE srivan satagopa sri narayana yathindra mahadesikaya namaha

 

sudarshan.