Questions on Dharma

[Guest guest]

Namaste Sunder-ji

 

Thanks for the links.

 

I WOULD LIKE TO SAY THAT I AM NOT SURE IF WHAT I HAVE WRITTEN NEXT COMES

WITHIN THE SCOPE OF THIS LIST. IF YOU FEEL IT DOESN'T MAYBE WE CAN

CORRESPOND OUTSIDE THE LIST.

 

Thinking about the present world-situation, I have a question :

 

Excerpt from Amnesty International site : by killing a single robber, his

wife, mother, father and children, all are killed.

 

Lord Krishna convinced Arjuna that the warriors he is killing on the

battle-field are (a) already slain / devoured by time (b) committing actions

contrary to Dharma and that Arjuna is duty-bound to exterminate the enemy.

 

It may be right to exterminate the enemy but how does one reconcile to the

fact that by doing so we are making orphans of the innocent dependents. What

is it that a person should look at when deciding if we are doing the right

thing.

 

This question of mine actually has another side to it : When a person (a la

Gautama or Mirabai or Tulsidas) leaves house in search of Him, how does one

justify (even to oneself) one's actions when the fate that falls on those

you leave behind * MAY * be terrible. By doing that are we not searching for

our own moksha at the expense of those who consider us near-and-dear ?

 

A FEW THOUGHTS ON DHARMA :

 

I do not know sanskrit and do not have access to any translations of hindu

scriptures. What is written below is basically excerpts from various sources

on the internet and what I have understood as the definition of Dharma.

Please correct me if I am missing out something since I am not conversant

with scriptures in the original.

 

Dharma is the law that maintains the cosmic order as well as the individual

and social order. Dharma sustains human life in harmony with nature. When we

follow dharma, we are in conformity with the law that sustains the universe.

 

 

Dharma is of four kinds:

 

1. Universal dharma (rita) - Universal dharma includes the natural laws

associated with the physical phenomenon of the universe, such as the laws of

matter, science, and planetary motions

2. Human dharma (ashram dharma) - Human dharma means the human actions which

maintain the individual, social, and environmental order. Within ashrama

dharma, the unique duties of man and woman are respectively called stri

dharma and purusha dharma.

- purusha dharma: "Man's duty." Man's proper pattern of conduct; traditional

observances, vocation, behavior and attitudes dictated by spiritual wisdom.

Characterized by leadership, integrity, accomplishment, sustenance of the

family. Notably, the married man works in the world and sustains his family

as abundantly as he can.

- stri dharma: (Sanskrit) "Woman's duty." Traditional conduct, observances,

vocational and spiritual patterns which bring spiritual fulfillment and

societal stability. Characterized by modesty, quiet strength, religiousness,

dignity and nurturing of family. Notably, she is most needed and

irreplaceable as the maker of the home and the educator of their children as

noble citizens of tomorrow.

3. Social dharma (varana dharma) - Social dharma is exemplified in human

actions associated with professional, social, community and national duties

and respon-sibilities. A part of the varna dharma of each person is

sadharana dharma--the principles of good conduct applicable to all people

regardless of age, gender or class.

- sadharana dharma: "Duties applicable to all." Listed in the Manu Shastras

as:

- dhairya (steadfastness),

- kshama (forgiveness),

- dama (self-restraint),

- chauryabhava (nonstealing),

- shaucha (cleanliness),

- indriyanigraha (sense control),

- dhi (high-mindedness),

- vidya (learning),

- satya (veracity),

- akrodha (absence of anger).

Another term for such virtues is

- samanya dharma: "general duty," under which scriptures offer similar lists

of ethical guidelines. These are echoed and expanded in the yamas and

niyamas, "restraints and observances." The first two of the eight limbs of

raja yoga, constituting Hinduism's fundamental ethical codes, the yamas and

niyamas are the essential foundation for all spiritual progress. They are

codified in numerous scriptures including the Shandilya and Varuha

Upanishads, Hatha Yoga Pradipika by Gorakshanatha, the Tirumantiram of

Tirumular and the Yoga Sutras of Patanjali. All the above texts list ten

yamas and ten niyamas, with the exception of Patanjali's classic work, which

lists only five of each. The yamas are the ethical restraints; the niyamas

are the religious practices. Because it is brief, the entire code can be

easily memorized and reviewed daily by the spiritual aspirant. Here are the

ten traditional yamas and ten niyamas.

* yamas:

- ahimsa: "Noninjury." Not harming others by thought, word, or deed.

- satya: "Truthfulness." Refraining from lying and betraying promises.

- asteya: "Nonstealing." Neither stealing, nor coveting nor entering into

debt

- brahmacharya: (Sanskrit) "Divine conduct." Controlling lust by remaining

celibate when single, leading to faithfulness in marriage

- kshama: (Sanskrit) "Patience." Restraining intolerance with people and

impatience with circumstances

- dhriti: "Steadfastness." Overcoming nonperseverance, fear, indecision and

changeableness

- daya: "Compassion." Conquering callous, cruel and insensitive feelings

toward all beings

- arjava: "Honesty, straightforwardness." Renouncing deception and

wrongdoing

- mitahara: "Moderate appetite." Neither eating too much nor consuming meat,

fish, fowl or eggs

- shaucha: "Purity." Avoiding impurity in body, mind and speech.

* niyamas:

- hri: "Remorse." Being modest and showing shame for misdeeds.

- santosha: "Contentment." Seeking joy and serenity in life

- dana: "Giving." Tithing and giving generously without thought of reward

- astikya: (Sanskrit) "Faith." Believing firmly in God, Gods, guru and the

path to enlightenment

- Ishvarapujana: "Worship of the Lord." The cultivation of devotion through

daily worship and meditation.

- siddhanta shravana: "Scriptural listening." Studying the teachings and

listening to the wise of one's lineage

- mati: "Cognition." Developing a spiritual will and intellect with the

guru's guidance

- vrata: "Sacred vows." Fulfilling religious vows, rules and observances

faithfully

- japa: "Recitation." Chanting mantras daily

- tapas: (Sanskrit) "Austerity." Performing sadhana, penance, tapas and

sacrifice.

Note : Patanjali lists the following

* Yamas :

- ahimsa,

- satya,

- asteya,

- brahmacharya and

- aparigraha (noncovetousness);

* Niyamas:

- shaucha,

- santosha,

- tapas,

- svadhyaya (self-reflection, scriptural study) and

- Ishvarapranidhana (worship).

4. Individual dharma (svadharma) - Individual dharma consists of individual

actions associated with one's individual duties and responsibilities.

*******

 

Coming back to my questions :

 

Question 1 : When does ahimsa be a lesser dharma and maintaining social

order be a higher dharma even if it means the extermination of the enemy ?

 

Question 2 : How does one justify (to ourself) the sorrow inflicted on

parents, siblings and children when we take out an evil-doer - one who

doesn't follow dharma ? Is it enough to just say that by killing the

evil-doer we have prevented many other parents, siblings and children from

losing their loved ones.

 

Question 3: Also, is the common good always better than the individual good

? Dharma doesn't seem to say that. Does it ?

 

Question 4 : When a person lives a full life and at the end of it takes

Sanyaasa it is understandable. Gautama left a young wife and child. Can we

say that the call for understanding the Truth is so forceful that one

forgets to do justice to existing relationships and thereby (a) steps into

the realm of Sanyasa and (b) becomes taint-proof as far as the regular

dharmas of common (non-sanyaas) men are concerned.

 

Thanks in advance for any light you can shed on these questions.

 

Please excuse my long mail.

 

Ram

 

>

> sunderh [sMTP:sunderh]

> Monday, September 17, 2001 1:13 PM

> advaitin

> Re: anger, revenge

>

> Namaste,

>

> The web-site of the Amnesty International has this to say:

>

> http://members.magnet.at/ai.dornbirn/rel-dp.htm#hindu

>

>