Gita In Daily Life - Chapter-1 - Dharma -

[Guest guest]

Namaste all.

 

References:-

http://www.escribe.com/culture/advaitin/m25378.html

http://www.escribe.com/culture/advaitin/m25382.html

http://www.escribe.com/culture/advaitin/m25387.html

>From the observations made by Shree profvk ji

and Shree Sundar Hattangadi ji, it is good to

take a brief pause to have a overview of dharma.

It is really not a pause because, in it lies the

foundation of everything else that comes later.

I would also like thank them for the encouragement.

 

As far as dharma being perplexing, in my humble

opinion, 'dharma', is precisely that which elevates us

and that which gives us strength. Dharma will have

something in it which will elevate us from any context

that is perplexing. dharma is that which when tuned

to, makes it smooth and friction-free, the process

forward towards realization of one's divine nature. A

jnani may say that it is a pathless land etc, but,

everyone is compelled to act including Lord Krishna.

When compelled to act, dharma gives the direction of

what acts to perform. dharma also goes beyond.

 

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

Mahabharata quote:- 'dharma eva hato hanti dharmo

raksati raksitah'

'it is dharma that destroys (us) when destroyed; it is

dharma again that protects (us) when protected by

(us)'.

gandhari - 'yato dharmastato jayah'

'where there is dharma, there victory also is'.

....

'anityani sarirani...' meaning

'bodies are shortlived, wealth does not last long,

death is constantly knocking at our door; so

accumulatoin of dharma is a must.

 

'dharma as the foundation of the world'

 

what is dharma--- dhr= to uphold

dharma is none other than God Himself. 'sat' or 'tat',

the very essence of one's being. hence way of life

helping to reveal this fundamental prnciple in us, can

also be called dharma. hence, religios tites,

ceremonies and observances, fixed principles of

conduct, privileges, duties and obligations of

a human depending on one's stage in life and status

in society, rules of law, customs and manners of

ociety--

-- everyone of these can be included under the term

dharma.

 

 

- extracted from 'Dharma' by Swami Harshananda,

R.K.Math Bangalore

 

 

Further, a brief study of dharmasastras is available

in

'the dharmasastras' a brief study by Swami

Harshananda, R.K.Math Bangalore

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

 

Love and Best regards,

Raghava

 

______________________

India Matrimony: Find your partner online.

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[Guest guest]

Namase Raghavrao-Ji:

 

On the top of what you have already mentioned, I would like to add

just a little bit more -

 

adharmaruupo dharmo hi kashcidasti naraadhipa |

dharmaashcaadharmaruupo.asti tacca neyaM vipashcitaa || Mahaabhaarata

saanti. 33.32 ||

 

Meaning -= (Dear raajaa) sometimes dharma (as in niitii) becomes

adhrmaruupa and sometimes adharma (as in aniitii) turns out to be the

dharma. A knowledgeable person must decide this after thinking

properly.

 

yaaj~nvalkasmR^iti, raamaayaNa, mahaabhaarata texts often tend to

emphasise the niitii as dharma.

 

manusmR^iti 6.92 the same TEN niiti laxaNa as darmalaxaNa.

 

ghR^itiH xamaa damo.asteyaM shaucamindriyanigrahaH |

dhiirviddya satyamakrodho dashakaM darmalaxaNam || manusmR^Iti 6.92 ||

 

Meaning - dairya (courage), xamaa (forgiveness), determination,

purity or piousness, control of senses, truth, not being angry

(akrodha), clarity in thinking, vidyaa (developed faculties of

various knowledge), are the ten darma laxaNaes.

 

Could we npot thus look at this as the advita of niitii and dharma.

The root verb for niiti finds it's derivation in "nii - (nay) =

meaning to carry further.

 

Just some thoughts,

 

Dr. Yadu

 

 

 

advaitin, Raghavarao Kaluri

<raghavakaluri> wrote:

>

> Namaste all.

>

> .

>

> As far as dharma being perplexing, in my humble

> opinion, 'dharma', is precisely that which elevates us

> and that which gives us strength. Dharma will have

> something in it which will elevate us from any context

> that is perplexing. dharma is that which when tuned

> to, makes it smooth and friction-free, the process

> forward towards realization of one's divine nature. A

> jnani may say that it is a pathless land etc, but,

> everyone is compelled to act including Lord Krishna.

> When compelled to act, dharma gives the direction of

> what acts to perform. dharma also goes beyond.

>

> -----------------

> Mahabharata quote:- 'dharma eva hato hanti dharmo

> raksati raksitah'

> 'it is dharma that destroys (us) when destroyed; it is

> dharma again that protects (us) when protected by

> (us)'.

> gandhari - 'yato dharmastato jayah'

> 'where there is dharma, there victory also is'.

> ...

> 'anityani sarirani...' meaning

> 'bodies are shortlived, wealth does not last long,

> death is constantly knocking at our door; so

> accumulatoin of dharma is a must.

>

>

> Love and Best regards,

> Raghava

>

>

____________________

__

> India Matrimony: Find your partner online.

http://.shaadi.com/india-matrimony/

[Guest guest]

Namaste Dr.Yadu Ji,

 

Thanks for the insights you had provided.

http://www.escribe.com/culture/advaitin/m25397.html

 

I was wondering how to introduce the concept of

'adharmaruupo dharmo' and vice-versa and you had

introduced it very well. I will just add more.

 

Dr. Yadu Ji wrote:-

Meaning -= (Dear raajaa) sometimes dharma (as in

niitii) becomes adhrmaruupa and sometimes adharma (as

in aniitii) turns out to be the dharma. A

knowledgeable person must decide this after thinking

properly.

 

Raghava:-

This is wonderful indeed. A atma-jnani such as Lord

Krishna alone will be able to distinguish them clearly

between adharma and dharma and which one is coming in

what disguise, as seen in the Mahabharata war in

Arjuna's battles with Bhishma, Drona, Karna,

Ashwathama etc guided by Lord-Krishna's dharma. These

are just some ready examples.

For most ordinary people like me, to start with, it

might be better to stick to the rules and avoiding of

confusion. Gradually, one may develop the insights to

clearly distinguish dharma and adharma and one coming

in the disguise of other.

 

Dr.Yadu Ji wrote:-

Meaning - dairya (courage), xamaa (forgiveness),

determination, purity or piousness, control of senses,

truth, not being angry (akrodha), clarity in thinking,

vidyaa (developed faculties of various knowledge),

are the ten darma laxaNAs.

 

Raghava:-

Well said, Dr.Yadu Ji. Just to add more, the 10

laxaNAs are outcomes of dharma, similar to a human

having legs, ears, hands etc, which may be said as

laxaNAs of a human. Like a human different from its

laxaNAs, dharma is also different from its laxaNAs.

 

Love and regards,

Raghava

 

 

 

 

 

 

 

 

 

 

______________________

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[Guest guest]

Namaste

 

These Dharma Lakshanas are also taught as Yamas & Niyamas. There are

20 to be found in the Varaha and Shandilya Upanishads. They are:

 

1. Yamas

 

Satyam - Truth

Ahimsa - Non-injury

Asteya - Non-stealing

Brahmacharyam - Continence

Kshama - Patience

Dhrti - Determination

Daya - Compassion

Arjava - Simplicity or straightforwardness

Mitahara - Moderate Eating

Shaucha - Purity

 

2. Niyamas

 

Hri - Modesty

Santosha - Contentment

Dana - Charity

Astikya - Faith in Astika Shastras

Ishwarapujana - Worship of Ishwara

Siddhanta Shravana - Listening to Doctrines

Mati - Intellect

Vrata - Religious Observances

Japa - Mental or Verbal chanting

Tapasya - Austerity

 

 

On Apr 6, 2005 3:57 PM, Raghavarao Kaluri <raghavakaluri wrote:

>

> Namaste Dr.Yadu Ji,

>

> Thanks for the insights you had provided.

> http://www.escribe.com/culture/advaitin/m25397.html

>

> I was wondering how to introduce the concept of

> 'adharmaruupo dharmo' and vice-versa and you had

> introduced it very well. I will just add more.

>

> Dr. Yadu Ji wrote:-

> Meaning -= (Dear raajaa) sometimes dharma (as in

> niitii) becomes adhrmaruupa and sometimes adharma (as

> in aniitii) turns out to be the dharma. A

> knowledgeable person must decide this after thinking

> properly.

>

> Raghava:-

> This is wonderful indeed. A atma-jnani such as Lord

> Krishna alone will be able to distinguish them clearly

> between adharma and dharma and which one is coming in

> what disguise, as seen in the Mahabharata war in

> Arjuna's battles with Bhishma, Drona, Karna,

> Ashwathama etc guided by Lord-Krishna's dharma. These

> are just some ready examples.

> For most ordinary people like me, to start with, it

> might be better to stick to the rules and avoiding of

> confusion. Gradually, one may develop the insights to

> clearly distinguish dharma and adharma and one coming

> in the disguise of other.

>

> Dr.Yadu Ji wrote:-

> Meaning - dairya (courage), xamaa (forgiveness),

> determination, purity or piousness, control of senses,

> truth, not being angry (akrodha), clarity in thinking,

> vidyaa (developed faculties of various knowledge),

> are the ten darma laxaNAs.

>

> Raghava:-

> Well said, Dr.Yadu Ji. Just to add more, the 10

> laxaNAs are outcomes of dharma, similar to a human

> having legs, ears, hands etc, which may be said as

> laxaNAs of a human. Like a human different from its

> laxaNAs, dharma is also different from its laxaNAs.

>

> Love and regards,

> Raghava

>

> ______________________

> India Matrimony: Find your partner online.

http://.shaadi.com/india-matrimony/

>

>

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and Brahman.

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>

>

>

[Guest guest]

Namaste all!

 

I have grateful for the clarification of 'Niyatam Karma' by Shree profvkji

in the light of Aurobindo's thoughts.

 

> As far as dharma being perplexing, in my humble

> opinion, 'dharma', is precisely that which elevates us

> and that which gives us strength. Dharma will have

> something in it which will elevate us from any context

> that is perplexing. dharma is that which when tuned

> to, makes it smooth and friction-free, the process

forward towards realization of one's divine nature.

 

Raghavji,

You seem to have misunderstood me slightly. When I write that Dharma is

perplexing, I do not doubt the merit of Dharma. What I mean is that, *I am

perplexed as to what right Dharma is*, mainly because my understanding is

imperfect. To quote from Gita itself-

 

kiM karma kiM akarmeti kavayo 'pyatra mohitAH ( IV-16)- Even wise people are

confused about what to do and what not to do.

 

Also-

>fixed principles of conduct, privileges, duties and obligations of

>a human depending on one's stage in life and status

>in society, rules of law, customs and manners of

>society--

But-

tarko' pratiShThah shrutaya vibhinnah, naiko Rishiryasyavachapramanam

(fallibility of human reason, multiplicity of scriptures, and authors) ,

To this I would add emergence of unforeseen situations and outdating of

Dharmashastras .

 

These are the factors which make identification of right action difficult

and lead to perplexity.

 

' desireless works controlled by the liberated buddhi,' (Aurobindo As

quoted by Shri Profvkji ) seems to answer my question.

 

Humble pranams to all advaitins.

 

Ravi Shivde

[Guest guest]

Namaste Shree Ravi Ji,

 

Sorry for the confusion. As I re-read it, I figured

out

that the way I communicated caused the

misunderstanding.

 

Never was any doubt on 'dharma' itself,

but the doubt is on its correct interpretation only.

 

We can clearly see how dharma has the

capacity to confuse :-)

 

 

 

Raghava:-

>fixed principles of conduct, privileges, duties and

obligations of

>a human depending on one's stage in life and status

>in society, rules of law, customs and manners of

>society--

 

Shree Ravi Ji:-

tarko' pratiShThah shrutaya vibhinnah, naiko

Rishiryasyavachapramanam

(fallibility of human reason, multiplicity of

scriptures, and authors) ,

To this I would add emergence of unforeseen situations

and outdating of

Dharmashastras .

These are the factors which make identification of

right action difficult and lead to perplexity.

 

' desireless works controlled by the liberated

buddhi,' (Aurobindo As

quoted by Shri Profvkji ) seems to answer my question.

 

Raghava:-

This is a good point in the direction of factors

leading to complexity causing difficulty in

identifying right action. Point well taken.

 

I would like to add that, Shree Aurobindo's suggestion

is a generic rule. At an individual level, one has to

bring this wonderful principle down to practical level

to take it further.

Shree Aurobindo says that desireless works by

liberated buddhi have to be performed. The question

one would ask for oneself would be,what actual works

should I perform ? Is there any further

guidance? Our dharmasastras say, yes, there is. Since

there are numerous types of activities, hence the

multiplicity of dharmasastras.

 

Love & Kind Regards,

Raghava

 

______________________

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[Guest guest]

Namaste,

 

"gahanA karmaNo gatiH" (Gita 4:17) !

 

Sri Aurobindo's interpretation is enigmatic too! What is meant

by a 'liberated buddhi'? How can the buddhi become liberated without

having followed the guidelines of karma? Were not the shastras written

by sages who had attained 'liberated buddhi'?

 

Krishna is emphatic in Gita 16:23-24 -

 

yaH shaastravidhimutsR^ijya vartate kaamakaarataH .

na sa siddhimavaapnoti na sukhaM na paraaM gatim.h .. 16\-23..

tasmaachchhaastraM pramaaNaM te kaaryaakaaryavyavasthitau .

GYaatvaa shaastravidhaanokta.n karma kartumihaarhasi .. 16\-24..

 

For our purposes in daily life, just following the Gita shastra

should provide ample relief (eg any/all verses in Ch. 9). The Gita

Mahatmya says: 'I maintain the three worlds standing on the wisdom of

the Gita'.

 

Taiitiriya Upanishad Shikshavalli (1:11:4-5 also provides the

guidelines for when one is in doubt about a course of of action:

"............behave yourself in such matters, as the Brahmanas there

who are competent to judge, devoted to good deeds, not led by others,

not harsh, lovers of virtue would behave in such cases."

 

 

Regards,

 

Sunder

 

 

advaitin, Raghavarao Kaluri

<raghavakaluri> wrote:

> Namaste Shree Ravi Ji,

>

> Sorry for the confusion. As I re-read it, I figured

> out

> that the way I communicated caused the

> misunderstanding.

>

> Never was any doubt on 'dharma' itself,

> but the doubt is on its correct interpretation only.

>

> We can clearly see how dharma has the

> capacity to confuse :-)

>

>

>

> Raghava:-

> >fixed principles of conduct, privileges, duties and

> obligations of

> >a human depending on one's stage in life and status

> >in society, rules of law, customs and manners of

> >society--

>

> Shree Ravi Ji:-

> tarko' pratiShThah shrutaya vibhinnah, naiko

> Rishiryasyavachapramanam

> (fallibility of human reason, multiplicity of

> scriptures, and authors) ,

> To this I would add emergence of unforeseen situations

> and outdating of

> Dharmashastras .

> These are the factors which make identification of

> right action difficult and lead to perplexity.

>

> ' desireless works controlled by the liberated

> buddhi,' (Aurobindo As

> quoted by Shri Profvkji ) seems to answer my question.

>

> Raghava:-

> This is a good point in the direction of factors

> leading to complexity causing difficulty in

> identifying right action. Point well taken.

>

> I would like to add that, Shree Aurobindo's suggestion

> is a generic rule. At an individual level, one has to

> bring this wonderful principle down to practical level

> to take it further.

> Shree Aurobindo says that desireless works by

> liberated buddhi have to be performed. The question

> one would ask for oneself would be,what actual works

> should I perform ? Is there any further

> guidance? Our dharmasastras say, yes, there is. Since

> there are numerous types of activities, hence the

> multiplicity of dharmasastras.

[Guest guest]

Namaste all.

 

We have covered enough ground on dharma, just adequate

to point towards it so that one can refer when a need

arises.

 

The method of discussion for Ch2 onwards :-

----

Like in ch-1, the next set of practical aspects

with references to gita slokas will be posted

by Saturday-09th/April. Unlike in ch-1, a summary

of the chapter is not planned to be posted.

 

Between now and Saturday:-

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

A few practical instances from daily life or the

Mahabharata will be provided and we have to analyze as

to what is dharma and adharma in them and why. I will

work on it and post them by Thursday or Friday. If any

member would like to go ahead and post some instances,

that is great. Any further discussion on dharma is

also most welcome till Saturday.

 

 

Here is some interesting information from the book,

'All about Gita' by Swami Harshananda, R.K. Math,

Blore.

----

"If peace is disturbed by death or disease,

Gita's philosophy of the immortal Self within,

brings inner strength to withstand the stress".

- nainam CHindanti sastrANi ....

 

"If rooted in financial problems, Gita's

advocacy of sublimating greed and sharing the

good things of life with others, helps in defusing

them".

 

"If peace is disturbed due to human relationships, the

advice to see oneself in all, or God in all,

gives the healing touch".

 

"If it is tension in the field of action or duties,

the entire Gita is at the person's service, teaching

the modus operandi".

 

"If by chance (!) (s)he hankers for God-experience,

Gita leads to it".

 

 

With Love & Regards,

Raghava

 

______________________

India Matrimony: Find your partner online.

http://.shaadi.com/india-matrimony/

[Guest guest]

Namaste Raghavrao-Ji:

 

Thank you for the thread that is so dear to me.

 

One of my favourate quotation from maharshR vyaasaa is -

 

uurdhvabaahurviraumyeSha na ca kashcicchhR^iNoti me |

dharmaadarthashca kaamashca sa dharmaH kiM na sevyate ||

 

Meaning (liberal) - I am shouting loudly with my open hands but one

one is listening to me. (Dear Human-beings) it is due to dharma that

kaama and darma both are possible, then why don't we go the dharma

route?

 

I had come accross some interesting darma-adarma discussion that

occus in pa.ncaastikaaya found in the jain tradition which helps us

understand the concept of dharma. But I will restrain myself from

posting it at this time in order not to divert from the focus at

this time. However, I will bring them back on the table at the

appropriate time.

 

Regards,

 

Dr. Yadu

 

advaitin, Raghavarao Kaluri

<raghavakaluri> wrote:

> Namaste all.

>

> We have covered enough ground on dharma, just adequate

> to point towards it so that one can refer when a need

> arises.

>

>

> Between now and Saturday:-

> ---------------------------

> A few practical instances from daily life or the

> Mahabharata will be provided and we have to analyze as

> to what is dharma and adharma in them and why. I will

> work on it and post them by Thursday or Friday. If any

> member would like to go ahead and post some instances,

> that is great. Any further discussion on dharma is

> also most welcome till Saturday.

>

>

>

>

> With Love & Regards,

> Raghava

>

>

___________________

___

> India Matrimony: Find your partner online.

http://.shaadi.com/india-matrimony/

[Guest guest]

friends,

 

The mark of Dharma is Achara (good conduct). Achara is the mark of

the good. Higher than all the teachings, is Achara. From Achara,

Dharma is born; and Dharma enhances life. By Achara man attains fame,

power and strength here and hereafter. Achara is the highest Dharma.

Achara is the root of all Tapas.

Fate is one's own creation. Man acts, thinks, and develops his own

character. He creates a web like the spider or a silkworm and

entangles himself in its meshes on account of the three knots, viz.,

Avidya, Kama and Karma. He himself has enthroned fate to the level of

a king and obeys its order owing to his ignorance and its effects.

 

There is an incident in Mahabharata, which I have read many times and

remember it, and it is about the enchanted pool. This is where

Dharmaputrar meets his father and answers his questions.

 

What makes sun shine every day?

 

The power of Brahmman.

 

What is the greatest wonder in the world?

 

"Every day, men see creatures depart to Yama's abode and yet, those

who remain, seek to live for ever. This verily is the greatest

wonder."

 

When Yaksha asks Yudhishtra to choose one of his brothers to be

brought alive he said please give life to Nakula.

"Why did you choose Nakula in preference to Bhima who has the

strength of sixteen thousand elephants? I have heard that Bhima is

most dear to you. And why not Arjuna, whose prowess in arms is your

protection? (Like I had to choose either you or my mother).

 

"O yaksha, Dharma is the only shield of man and not Bhima or Arjuna.

If Dharma is set at naught, man will be ruined."

That is why our elders said, "you protect the Dharma and it will

protect you."

 

We should take lessons from the scriptures we read and follow it

right from our young age. If we do that then all can lead a peaceful

life.

 

The good actions remove the impurities from the mind and Jnana leads

to the Supreme Goal. When the impurities are removed by action, then

Jnana arises.

 

By getting eternal knowledge a man is released from bondage. By

dharma, he gets happiness and knowledge. By Jnana moksha is realised.

 

Yogins perform karma abandoning attachment from the purification of

the mind. A man is bound by karma and freed by knowledge alone. Jnana

arises for man by both the decline of sinful action as clearly as he

sees himself in a mirror.

 

In Vishnu Sahasranama it is said, in the virtuous devotee of

Purushotama there is no anger or jealousy. No covetousness or evil

thought.

 

pranams,

cdr b vaidyanathan

[Guest guest]

Namaste.

 

Can some one help me find out who said this?:

 

"Hindus are the only people to have successfully made dharma the

basis of their public life".

 

Was it one of the Greek giants in knowledge like Socrates, Plato or

Aristotle?

 

PraNAms to all advaitins

profvk

[Guest guest]

advaitin, "V. Krishnamurthy" <profvk> wrote:

>

> Namaste.

>

> Can some one help me find out who said this?:

>

> "Hindus are the only people to have successfully made dharma the

> basis of their public life".

>

> Was it one of the Greek giants in knowledge like Socrates, Plato or

> Aristotle?

>

 

Pranams,

 

I remember reading this in one of Sri Aurobindo's writings!

It has been repeated in these extracts -

 

 

 

http://www.maroma.com/showroom/genius-india.htm

 

"…..India has been pre-eminently the land of the Dharma and the

Shastra. She searched for the inner truth and law of each human or

cosmic activity, its Dharma; that found, she laboured to cast into

elaborate form and detailed law of arrangement its application in fact

and rule of life….."

 

 

http://www.auroville.org/journals&media/avtoday/august_04/aurodemocracy.htm

 

 

Regards,

 

Sunder

[Guest guest]

advaitin, "V. Krishnamurthy" <profvk> wrote:

>

> Namaste.

>

> Can some one help me find out who said this?:

>

> "Hindus are the only people to have successfully made dharma the

> basis of their public life".

>

> Was it one of the Greek giants in knowledge like Socrates, Plato or

> Aristotle?

 

Pranams,

 

The best-known Greek traveller to India is Apollonius, and here

is quite an interesting site on his travelogue, esp. meetings with the

sages of India:

 

http://www.mountainman.com.au/a_tyana0.html

 

 

Regards,

 

Sunder