Upholding dharma

[Guest guest]

Shuba wrote:

> Shri Sunder-ji,

>

> You had posted to the list:

>

> "To make others happy is the only true religion

> and spirituality, to inflict unhappiness on

> others is the only sin, is the constant refrain

> of every 'dharma'."

>

> While I understand intuitively what you say,

> I have observed from my interactions with the

> world that it is nearly impossible to keep

> everybody happy all the time. How to resolve this

> dilemma?

>

> Regards,

> Shuba

 

Sunderji,

 

Could this be the answer to Shubaji's dilemma :

 

You can choose only the way you act. You do what you sincerely think will

make others happy. Avoid doing what you think will do harm.

The result , whether the others are actually happy or not,

is not in your hands. KarmaNyevaadhikaaraste maa phaleshhu kadacana.

Whatever the result may be, accept it with prasada buddhi, and dont think

that it is your success or failure.

 

V.M.Sundarm

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

>

>

[Guest guest]

Shri Sunder-ji,

 

You had posted to the list:

 

"To make others happy is the only true religion

and spirituality, to inflict unhappiness on

others is the only sin, is the constant refrain

of every 'dharma'."

 

While I understand intuitively what you say,

I have observed from my interactions with the

world that it is nearly impossible to keep

everybody happy all the time. How to resolve this

dilemma?

 

Regards,

Shuba

 

?-?-?-?-?-?-?-?-?-?-?-?-?-?-?-?-?-?-?-?-?-?-?-?-?-

?-?-?-?-?-

Do not condemn the judgement of another because

it differs from your own. You may both be wrong.

 

-Dandemis

 

 

 

______________

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[Guest guest]

Namaste,

 

There is a good prayer for it!

 

priiyataaM puNDariikaakshaH sarva-yaj~neshvaraH hariH .

tasmin tushhTe jagat tushhTaM priiNite priiNita.n jagat.h ..

 

[Hari is the Lord of all sacrifices. If He be pleased with my

sacrifice, all the world will be pleased too.]

 

One has to believe sincerely that one's action was done really to

please Vishnu [one who pervades everything]. He will grant you the

fruit that will make you wonder what made you deserve it!

 

You can continue the prayer even further:

 

vidhihiina.n kriyaahiina.n mantrahiina.n yadaarchitam.h .

mayaa niveditaM bhaktyaa paripuurNa.n tadastu me ..

 

[Whatever I have offered You with devotion lacks the proper rituals,

chants, etc. Please make them complete for my sake.]

 

kaayena manasaa vaacho tvatto naanyo gatirmama .

antashchaareNa bhuutaana.n drashhTaa tvaM parameshvara ..

 

[You are my sole refuge in whatever I do with my body, mind or

speech. You, the Supreme Lord, are the eternal witness who resides in

all creatures.]

 

 

I am sure you have your own favorites. These are the ones that have

helped on the path.

 

 

Regards,

 

s.

 

 

 

 

 

 

 

 

 

 

advaitin, Shuba <swamis@u...> wrote:

> Shri Sunder-ji,

>

> You had posted to the list:

>

> "To make others happy is the only true religion

> and spirituality, to inflict unhappiness on

> others is the only sin, is the constant refrain

> of every 'dharma'."

>

> While I understand intuitively what you say,

> I have observed from my interactions with the

> world that it is nearly impossible to keep

> everybody happy all the time. How to resolve this

> dilemma?

>

> Regards,

> Shuba

>

> ?-?-?-?-?-?-?-?-?-?-?-?-?-?-?-?-?-?-?-?-?-?-?-?-?-

> ?-?-?-?-?-

> Do not condemn the judgement of another because

> it differs from your own. You may both be wrong.

>

> -Dandemis

>

>

>

> ______________

> Get your own "800" number

> Voicemail, fax, email, and a lot more

> http://www.ureach.com/reg/tag

[Guest guest]

Namaste ,

 

You anticipated my response!

yogaH karmasu kaushalam.h .

Gita's karma-yoga is [iX:2]

raajavidyaa raajaguhyaM pavitramidamuttamam.h .

pratyakshaavagama.n dharmya.n susukha.n kartumavyayam.h ..

 

"The Sovereign Science, the Sovereign Secret, the Supreme Purifier is

this; immediately comprehensible, unopposed to Dharma, very easy to

perform, imperishable."

 

 

Thank you.

 

Regards,

 

s.

 

 

advaitin, "V.M.Sundaram" <venkataraman@p...> wrote:

>

>

> Shuba wrote:

>

> > Shri Sunder-ji,

> >

> > You had posted to the list:

> >

> > "To make others happy is the only true religion

> > and spirituality, to inflict unhappiness on

> > others is the only sin, is the constant refrain

> > of every 'dharma'."

> >

> > While I understand intuitively what you say,

> > I have observed from my interactions with the

> > world that it is nearly impossible to keep

> > everybody happy all the time. How to resolve this

> > dilemma?

> >

> > Regards,

> > Shuba

>

> Sunderji,

>

> Could this be the answer to Shubaji's dilemma :

>

> You can choose only the way you act. You do what you sincerely

think will

> make others happy. Avoid doing what you think will do harm.

> The result , whether the others are actually happy or not,

> is not in your hands. KarmaNyevaadhikaaraste maa phaleshhu

kadacana.

> Whatever the result may be, accept it with prasada buddhi, and dont

think

> that it is your success or failure.

>

> V.M.Sundarm

>

>

>

>

>

>

>

>

>

>

>

>

>

>

>

>

>

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[Guest guest]

advaitin, Shuba <swamis@u...> wrote:

> While I understand intuitively what you say,

> I have observed from my interactions with the

> world that it is nearly impossible to keep

> everybody happy all the time. How to resolve this

> dilemma?

 

Lord Buddha was asked as to why does not the Blessed One bring

enlightenment with his preachings to everyone instantaneously. He

said to the inquirer to go to any village and find out what they

need. The inquirer returned with the answers. Some of them wanted

better fishing nets to make them happy; some wanted better houses;

etc; nobody wanted enlightenment.

 

So, can anyone keep everybody happy ? Absolutely not ! Not even God !

 

Swami Vivekananda stated, "The secret of religion lies not in

theories but in practice. To be good and to do good - that is the

whole of religion".

 

Besdies, Gita also states to do our Dharma without attachment; thus

leaving the results to the Lord. Our Dharma, as Swami Vivekananda put

it, is to be good and do good.

 

With Love,

Raghava

[Guest guest]

Namaste,

 

Aspirants [sadhakas] are usually curious to know if they are

making any progress in 'helping others'!

 

In this regard, reading the biographies of saints gives many

salutary lessons.

 

As Jnaneshvara says in one of his 'abhangas': after doing many

good deeds, a liking for the Lord develops. [bahutaa sukR^itaachi

joDii . mhaNonii viThThalii aavaDii ..]

 

Later, the aspirant begins to get more credit than expected for

even the slightest help given.

 

Later still, the aspirant begins to give all credit to the

Lord! [He is the one who is doing all the work anyway, behind the

scenes!]

 

The aspirant's mere wish begins to bear fruit [satya-sa~Nkalpa].

 

The Lord assumes all responsibility [yoga-kshema] for the

devotee. In fact, He assumes the forms of the aspirant's 'servants',

as no one can match His humility!

 

Thus does the aspirant lead others to the abode of eternal

happiness.

 

 

Regards,

 

s.

 

 

 

 

advaitin, raghavakaluri wrote:

> advaitin, Shuba <swamis@u...> wrote:

> > While I understand intuitively what you say,

> > I have observed from my interactions with the

> > world that it is nearly impossible to keep

> > everybody happy all the time. How to resolve this

> > dilemma?

>

> Lord Buddha was asked as to why does not the Blessed One bring

> enlightenment with his preachings to everyone instantaneously. He

> said to the inquirer to go to any village and find out what they

> need. The inquirer returned with the answers. Some of them wanted

> better fishing nets to make them happy; some wanted better houses;

> etc; nobody wanted enlightenment.

>

> So, can anyone keep everybody happy ? Absolutely not ! Not even

God !

>

> Swami Vivekananda stated, "The secret of religion lies not in

> theories but in practice. To be good and to do good - that is the

> whole of religion".

>

> Besdies, Gita also states to do our Dharma without attachment; thus

> leaving the results to the Lord. Our Dharma, as Swami Vivekananda

put

> it, is to be good and do good.

>

> With Love,

> Raghava

[Guest guest]

namaste.

 

I would like to add a different perspective to this.

 

It is only very few people who know their dharma and

only a very few out of this who uphold dharma. With

regard to upholding dharma, Krishna's admonition of

BhIShma and DroNa in the kaurava kingdom hall (when

Krishna visits the place during the mediation efforts

before the war) are excellent sayings.

 

BhIShma and DroNa knew their dharma. However,

through the mahAbhArata leading to the war, they

did not uphold their dharma with lame excuses. This

includes when Draupadi was disrobed in the main

assembly hall. BhIShma and DroNa were there, knew

what they were witnessing was not right, but still

kept quiet.

 

Krishna, in His mediation efforts to avoid the war,

visits Duryodhana's kingdom. In the assembly hall,

he admonishes BhIShma and DroNa for not upholding

dharma. He says (I am paraphrasing here) "knowing

dharma is not good enough. You have to uphold it.

Keeping quiet (and not participating in the act)

is as much of a sin as actual performing adharma.

And you will be paying for that sin."

 

There is a lesson for all of us in the modern day

as well from this episode. In committee meetings,

or in council meetings, it happens that we keep

quiet while what we know is a wrong motion is

carried through. We usually justify our inaction

by saying "my vote doesn't matter. They have enough

votes to carry it through". According to what Krishna

said in the kaurava assembly hall, that keeping quiet

is a sin. Whether one's voice carries the vote or not,

it does not matter. One has to speak and act according

to dharma. Lame excuses do not work. One has to pay

eventually for not upholding dharma.

 

Regards

Gummuluru Murthy

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

[Guest guest]

Namaste:

 

The question raised by Shubaji to Sunderji is a good one. Measurement

of Happiness (and judging) is a materialistic concept. A spiritual

person will not make any attempt to analyze or measure the results of

his/her action. Sri Sundaramji has beautifully quoted the verse on

Karma Yoga (Chapter 2 Verse 47) to illustrate that the role of the

actor is to act but he (she) has no authority on the results. The

spiritual person will be able conduct all actions without reservation

and they will become the `Right Action' when the attitude conducts

them with the `Right Attitude.' If we review the following verses

carefully and practice our actions accordingly, we will not have any

conflicts and we can avoid all dilemmas.

 

Chapter 2 Slokas 47, 48.

Chapter 3 Slokas 3-9, 20, 21, 25-29, 33.

Chapter 4 Slokas 16, 18, 19, 22, 31-33, 37, 38, 41,42.

Chapter 5 Shlokas 4, 7, 11.

Chapter 6 Slokas 1, 2.

Chapter 18 Slokas 2, 7, 9, 11, 56,57.

 

The purpose of Gita was to uphold the Dharma and destroy Adharma.

Since the question is specifically related to upholding Dharma, we

should the review ethical teachings of the Bhagavad-Gita. First we

should appreciate the reverence for the past and the spirit of

conservatism that characterize Hindu thought and we should avoid

mistaking it as unprogressive and rigid. In spite of its undoubted

conservatism, in no other religion is there greater elasticity,

freedom of thought, or scientific respect for truth. Hinduism has

grown and evolved like every other living body of thought and faith.

It has always displayed the boldest varieties of conception. The Hindu

scriptures emphasize various aspects of the truth as the Hindu elders

saw it. In particular, Gita evolves an ethic in advance not only of

belief in mere ceremonial observances, the earlier phase of Hinduism,

but also of the recluses life of mere abstention.

 

Gita emphasizes that the activities of the world must go on. We

should conduct all the tasks given to us for being a part and parcel

of the society. In all our activities, he conduct our duties like

others outwardly; but inwardly we should maintain a spirit of

detachment. All our activities should be conducted without selfish

motive, and should maintain equilibrium of mind in success and

failure, pleasure and pain, joy and sorrow. Purified thus, we become

qualified for further progress by constant meditation, prayer and

devotion. Finally we "see ourself in everything and everything in

God." Yoga consists in living this dedicated life in the midst of

worldly affairs.

These is true renunciation in right action. What we should renounce

is not action, but selfish desire. We should liberate our activities

from the bondage of selfish purpose. Work should be done in a spirit

of duty done, and results should not be permitted to agitate the mind.

This unselfish and detached attitude can and should be cultivated even

while we are engaged in life activities. Continual practice of this

attitude of mind will lead, in the higher stages of progress, to the

elimination of the difference between. the way of Yoga and the way of

Sannyasa.

 

Here is a quick summary of the important verses related to `Action'

from Chapters 2 and 3:

 

Your duty is but to act, never to be concerned with results; so let

not the fruit of action be your motive. Do not let yourself be drawn

into the path of non-action. II 47

 

Engage yourself in activities, established in Yoga, renouncing

attachments, and face with even composure, success and failure.

Equilibrium is called Yoga. II 48

 

Men can follow either of the two paths that I have revealed before,

that of Yoga by realization of the Truth, as explained by the

Sankhyas, and that of Yoga by unselfish and detached action, as

explained by the Yogis. III 3

 

The soul does not attain freedom from action through refraining from

activities. By merely abstaining, one does not attain perfection. III

4

 

 

No one can, even for an instant, remain really actionless; for

helplessly is every one propelled to action by his innate qualities.

III 5

 

The man who sits, restraining his organs of action, but dwelling in

his mind on the objects of the senses, deludes himself and is called

a hypocrite. III 6

 

But he is worthy who controls the senses by his mind, uses his organs

of action without developing attachment towards sense-objects, and

thus practices the Yoga of action. III 7

 

Engage yourself in proper activities. Action is better than

non-action. Without work, even the bare sustenance of life is not

possible. III 8

 

Men suffer the bondage of Karma only where an act is done otherwise

than in the spirit of sacrifice. In that spirit, free from

attachment, engage yourself in action. III 9

 

The first impulse of a religious mind is to abstain from activity and

renounce the world. Indeed, the earlier Hindu teaching displayed a

leaning towards this. The Gita, how ever, definitely rejects this

solution. With inherited tendencies, it emphasizes, action is

inevitable. Repression causes the mind to run on, even while

externally restrained from finding expression in action, and leads to

hypocrisy or perversion; whereas the practice of the method of

detachment trains the Soul without unnatural repression to liberate

itself from the load of inherited qualities.

 

Let no man who has the advantage of knowledge unsettle the mind of

ignorant people who are moved by attachment to the results of

action; but; himself following the rule of Yoga, let him work

rendering all action attractive. III 26

 

Our acts are all determined by the propensities of our nature. The

illusion of the ego makes the soul consider itself the doer. III 27

 

But he who knows the truth about propensities and action,

understanding that propensities express themselves, keeps his Soul

unattached. III 28

 

Those on whom the qualities ox matter have wrought their spell are

propelled to action by the attachments so generated. The man who has

realized the truth should not unsettle the imperfect understanding of

the weak-minded. III 29

 

Even the man of profound knowledge acts in conformity with his own

congenital nature. All beings follow their own nature. Of what avail

is suppression? III 33

 

regards,

 

Ram Chandran

 

advaitin, "V.M.Sundaram" <venkataraman@p...> wrote:

>

>

> Shuba wrote:

>

> > While I understand intuitively what you say,

> > I have observed from my interactions with the

> > world that it is nearly impossible to keep

> > everybody happy all the time. How to resolve this

> > dilemma?

> >

> > Regards,

> > Shuba

>