Teachings od DharmaVyAdha - (1)

March 5, 2006

Moderators, Advaitin Group,

This is the beginning of the series on the Teaching of DharmavyAdha.

I believe, I grossly underestimated the number of writings it may take

to cover the teachings. I will keep going as long as it takes.

Regards,

K. Ramakrishna.

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

The teachings of DharmavyAdha is covered under the following

Categories;

1. Description of Dharma (Code of Living).

2. Description of violence and non-violence

3. auspicious and in-auspicious karma; path for Self realization

4. Teaching of Philosophy

5. Description of five elements / Control of sense organs

6. Description of GuNas and their effects

7. Life Support function (prANa) / understanding God

8. Service of parents

9. Summary of discussion / return of Kaushika

At Mithila, DharmavyAdha welcomed the Brahmin Kaushika in his butcher

shop, saying he was expecting the brahmin's arrival, being sent by the

devoted wife. The Brahmin was very surprised for the second time, both

the devoted wife and DharmavyAdha knowing the brahmin's previous

experiences of the day.

DharmavyAdha said to Kaushia; this is not an appropriate place for a

cultured Brahmin like you and took him to his home. Dharmavyadha offers

him service and declares that he is at the service of Brahmin. Kaushika

sympathizing with DharmavyAdha about his occupation, said;

"karmaitadvai na sadrisham bhavatah pratibhAti mE

Anutapyai bhrisham tAta tava ghorENa karmaNA" - O! Great man, I am

sorry for you, engaged in this business of selling meat. I don't believe,

this profession-normally the realm of cruel people, is

fitting for you.

DharmavyAdha replies;

" kulOchitamidam karma pitru-paitAmaham param

vartamAnasya mE dharmE svE manyum mA krithA dvija" - This has been the

family business for generations. I am born to this family and this

karma is very appropriate for me, for I am born to this family of

butchers. You do not have to feel sorry for me.

" vidhAtrA vihitam pUrvam karma svamaanupAlayan

prayatnAccha guru vriddhou shushrUshE aham dvijOttama" - On top of it,

this is not my chosen profession. This karma is prescribed by Brahma

(the creator) to my family. I am following the karma prescribed to the

family I am born to, dutifully and devotedly caring to the needs of my

old parents.

" satyam vadE nAbhyasUyE yathAshakti dadAmi cha

dEvata, atithi bhrityA nAmavashishTEna vartayE" - I always speak only

the truth. I do not have jealousy towards anybody. I offer charities,

treat guests, feed employees, and only eat the remaining food.

" Na kutsayAmi aham kinchinna garhE balavattaram

kritamnvEti kartAram purA karma dvijOttama " - I will not make fun of

any one, nor do I point out the bad behavior of a guilty. I will not

accuse anyone, because a karma (good or bad karma) keeps following the doer

of the karma.

"krishi gOraksha vANijyam iha lOkasya jIvanam

danDanItih trayI vidyA tEna lOkO bhavatyuta" - agriculture, dairy and

business are the means of living in this world; Rulership (danDanIti)

and study of the three vEdas are the means for achieving other worlds

(para lOka)

"karma shUdrE krishih vaishyE sangrAmE kshatriyE smritah

Brahmacharyam tapO mantrAh satyam cha brAhmaNe sadA" - service of

people by shUdra, agriculture, dairy and business by vaishya, dutiful

rulership and fighting by kshatriya, brahmacharya (control of sense

organs), tapas (austerity), study of scriptures and observing satya

(truthfulness) for Brahmins are the division of labor prescribed by Brahma.

"rAjA prashAsti dharmENa svakarma niratAh prajAh

vikarmANascha yE kEchitta anyunakti svakarmasu" - The king dutifully

protects the people engaged in their sva-karma (prescribed per birth in

a varNa-discussed in the commentary at the end); It is also the king's duty

to punish anyone abandoning sva-karma and navigate them towards their

sva-karma

" BhEtavyam hi sadA rajnyah prajAnAm adhipA hi tE vArayanti vikarmastham

nripa mrigam ivEshabhih " - The people shall obey the

rulers with bhaya (fear) and devotion; otherwise, the king will punish

abandonment of sva-karma and navigate them towards their sva-karma,

just as hunters round up animals running helter skelter.

"JanakasyEha viprarshE vikarmasthO na vidyatE

Svakarma niratA varnah chatvArOpi dvijOtthama " - Oh! Brahmin, in this

kingdom ruled by Janaka, no one will abandon their sva-karma.

People of all the four varNas - brahmin, kshatriya, vaishya, shUdra - follow

their sva-karma very religiously.

"Sa Esha JanakO rAjA dur-vrittham api chEt sutam

daNdyam daNdyE nikshipati tathA na gLAthi dhArmikam" - Our King Janaka

will punish any one who abandons sva-karma, even if he is his own

son; He will not at any time punish any one following dharma.

" suyukta chArO nripatih sarvam dharmENa pashyati

shrIscha rAjyam cha daNdascha kshatriyANAm dvijOtthama" - The king

gathers intelligence through appointed persons. He rules this kingdom

without any political considerations, strictly according to dharma

(dharmENa pashyati). The king owns all the wealth of the land and

his main duty is protecting dharma and punishing adharma.

" rAjAnO hi svadharmENa shriyam-icchanthi bhUyasIm

sarvEshAm Eva varNAnAm trAtA rAjA bhavatyuta " - a King always conducts

himself in sva-dharma and wishes to acquire huge wealth through such a

path. He remains the protector of all varNas.

" parENa hi hatAn brahman varAha mahishAn aham

Na svayam hanmi viprarshE vikrINAmi sadA tvaham " - O! Brahmin, though I am

a a butcher by birth, I will not kill the animals. I will sell the meat of

buffaloes and pigs, that are butchered by others.

" na bhakshyAmi mAmsAni ruthugAmi tathA hi aham

sadA upavAsI cha tathA naktabhOjI sadA dvija " - However, I do not eat meat

and have not eaten meat until today. I meet with my wife only

at appropriate times. I will fast all day and eat only in the night.

Though my varNa-dharma is cruel, I don't have to be cruel.

" ashIlascha api purushO bhUtvA bhavati shIlavAn

prANihimsA-ratascha api bhavatE dhArmikah punah " - One can be

kind-hearted, even following a cruel occupation. This is my experience.

One becomes cultured through undivided devotion to God. Even

Conducting a cruel business, he can be a follower of dharma.

" vyabhichArAn narEndrANam dharmah sankIryatE mahAn

adharmO vardhatE cha api sankIryantE tatah prajAh " - If the king

deviates from dharma in ruling the country, then adharma

propagates throughout his kingdom, resulting in mixed breed among

people (varNa sAnkarya).

" bhErunDA vAmanAh kubjAh sthUlashIrshAh tathaiva cha

kLIbAh cha andAscha badhirA jAyantE atyuccha lOchanAh " -increasing

adharma in this world, causes increasing birth of disproportionate bodied,

short, ugly, and big headed people, and also deaf, blind,

visually challenged and neuter people.

" pArthivAnAm adharmatvAt prajAnam abhavah sadA

Sa Esha rAjA janakah prajA dharmENa pashyati

anugrihNah prajAh sarvA svadharma niratAh sadA " - A king void of dharma,

translates to the downfall of his people. However,

as a result of king Janaka following dharma, the people

are happy and contented and follow the varNa dharma ( occupation

of their birth).

" yE chaiva mAm prashamsanti yE cha nindanti mAnavAh

sarvAn supariNitEna karmaNa tOshayAmyaham " - I treat equally,

the person who praises me or accuses me; I treat the cultured

people with appropriate protocol.

" yE jIvanti svadharmENa samyunjynati cha pArthivAh

na kinchit upajIvanti dAntA utthAnashIlinah " - The king who follows

the dharma, is honest and truthful, who properly organizes his army,

and controls his sense organs and actions, who is able and competent,

does not depend on others; his dharma is his support.

Commentary:

Two questions arise here; 1) is varNa-Ashrama Dharma relevant in today's

world economies? 2) What is sva-dharma in today's economic system ? We need

to understand the Varna system in the first place to review these questions.

VarNa is loosely translated as caste in English. VarNa encompasses lot more

-the inadequacy of the English language begs a detailed description, when

describing Sanskrit words. VarNa is a

spiritually based economic system - allowing for earning a means of living,

while at the same time making spiritual progress. What is the origin of

VarNa? Sri Krishna says

" chAtur-varNyam maya srishTam guNa karma vibhAgashah...." (Geeta 4-13).

- The fourfold varNa system has been created by me according to

Variations in GuNa and Karma (work). The four are brAhmaNa,

Kshatriya, Vaishya and ShUdra (Geeta 18-41). GuNa is the spiritual

Skills a jIvAtma (individual soul) accumulates in transmigrating from

life to life. Three guNas are described in Geeta Chapter 14.

Sattva (divine), Rajas (activity) and Tamas (Inert) are the three

guNas in their purest form; every individual has a mixture of the three

guNas in differing proportions and this is what drives an individual's

aptitude for different kinds of work and therefore birth in an appropriate

family; the mechanics of this cosmic matching is described

comprehensively in the shAstra. The expressions of these guNas

in defining an individual is described in chapters 17 and 18 of Geeta.

The guNa, therefore describes the spiritual state of an individual.

If we look at the current corporate model, any individual has the

opportunity to become the CEO, if he/she plays by the rules of the

corporation and accumulates skill sets, through multiple promotions, that

are required to perform the duties of the CEO. This model appears to be no

different from the model described by Sri Krishna and our scriptures, as a

jIvAtma moves from life to life-in a re-birth model-

enhancing the spiritual skills required in realization of the Self.

A question may arise - is any one of the karmas of the four varNas

Superior to the others? Krishna does not discriminate among them when

He says

" Yatah pravrittih bhUtAnam yEna sarvam idam tatam

sva-karmanA tam abhyrchya siddhim vindati mAnavah" - (18-46) - From whom

emerges the manifestation and evolution of beings, by whom all this is

pervaded, worshipping Him by performing one's own duty, man attains

perfection (realization of divinity in him). He also continues to say

"It is better to perform one's own duty though short of merits or

incomplete, rather than performing well the duty of another person;

the person who performs sva-karma (actions ordained) doe not incur sin

(18-47);similar sentiments in verse (3-35).

In reviewing the questions posed in the beginning, present day commentators

have described sva-dharma in different ways. While many uphold that

sva-dharma is what is described in our Scriptures, some define sva-dharma as

the occupation one is trained to perform or the occupation on has an

aptitude in. The objections to this are

1) sva-dharma thus defined can only result in fruits of action that

are limited and impermanent; does not allow attainment of

"siddhi" as said above in Geeta 18-46 (may not impact on spiritual

skills).

2) Such a definition violates Sri Krishna's command in Geeta 16-24;

" tasmAt shAstram pramANam tE kArya akArya vyavasthitou

jnyAtvA shAstra vidhAna uktam karma kartum iha arhasi "

- therefore, in determining what ought to be done and what ought not

to be done, the scripture is your authority; Having known the laws

of the scripture, you should do karma (work) in this world.

As if recognizing the difficulty of observing sva-dharma in the current

World economy, the 20th century philosopher Shri D.V. Gundappa, in his

masterpiece work in Kannada, Manku Thimmana Kagga (The Ramblings of Timma,

the ignorant), advises the following;

" EraDu kONegaLa nIm mADu manada Alayadi

Hora-kONeyali lOgara AtagaLanAdu

viramisobbane mouna-doLamaneya shAntiyali

varayOga sUtravidu - Manku Timma " - (verse 701)

In the mind's mansion, organize two chambers

In the outer chamber, play the games of the world

in the tranquility of the inner, repose in silence

this is the best recipe for an integrated life - Manku Timma.

D.V. Gundappa is advising that if the environment presented to us is not

conducive to practice sva-dharma in public life, in whatever varNa we are

born to, there is scope to observe sva-dharma in our private life.

If our efforts are sincere, somewhere along the way, we will receive the

grace of a Guru.

March 5, 2006

Namaste Krishnamurthy-ji;

You say:

> D.V. Gundappa is advising that if the environment presented to us is not

> conducive to practice sva-dharma in public life, in whatever varNa

we are

> born to, there is scope to observe sva-dharma in our private life.

> If our efforts are sincere, somewhere along the way, we will receive the

> grace of a Guru.

>

According to Sw. Sivananda-ji, and what i was led to believe in the

first part of your post also, Lord Krsna explains the nature of the

varna system as being guna-oriented, as opposed to birth oriented. As

it is noted, a social discrepancy arises out of the mis-interpretation

of those very same verses, which could easily be held as a symptom of

social corruption, and an attempt to subvert the meaning of the

scriptures to benefit this or that particular caste (again, socially,

setting spirituality aside, while oddly enough, simultaneously using

it as an argument to gain social benefit).

Given that gunas are certainly not genetically transmited, the

coherence and logic of the varna system (and through this the very

foundation of karma yoga) are shaken by such statements as "in

whatever varna we are born to". I believe it would be more appropriate

to say "to" whatever varna, not in, as our parents are not the ones to

determine which gunas will make up the most of our beings.

Finally, i engage in such discussions simply because i believe karma

yoga to be not exclusive to hindus alone, and to characterize varna as

an hereditary matter would make up a world with four kinds of people,

one kind of half-people, and five billion walking voids. What to say

about if we are all one, where does all this fits in?

I would like to hear your take on this, as your position was made

unclear through your last statement.

March 5, 2006

--- Krishnamurthy Ramakrishna <puttakrishna wrote:

> Moderators, Advaitin Group,

> This is the beginning of the series on the Teaching of DharmavyAdha.

> I believe, I grossly underestimated the number of writings it may take

> to cover the teachings. I will keep going as long as it takes.

> Regards,

> K. Ramakrishna.

Shree Ramakrishna

Please do so. We have all the patience.

It is a beautiful post and thanks.

About varNaashrama - I would like to share the essence of the talk Swami

ParamArthAnandaji gave sometime back.

Classification is done based on three factors.

1. By birth 2) by guNa and 3) by karma.

By GuNa:

Bhagavad Gita emphasizes the second two aspects rather than the first.

GuNa classification is based on the satva rajas and tamo guNa - The

predominance of satva is classified as Brahmana, predominance of Rajas

is classified as xatriya and performance of tamas is sudra. The mixture

of Rajas and tamas is Vaisya. Since guNa can be cultivated by following

proper value-system one can grow from one state to the other ( and fall

from one to the other). In addition, the classification becomes

universal.

BY karma:

This classification is based on ones duty. Here Brahmana's duty is to

study and teach the shaastras. Here teaching is not only by verbal but

also by way of living. Study of the shaastras and teaching to the others

becomes his dharma. By way of living, all the values that Krishna

teaches in the 16th chapter - Asurii sampath are to be followed. Saatvik

food, saatvik actions etc

xatriyas duty is based on rajasic guNa - following rajasic dharma -

primarily protection of the law and to maintain the educational system

by financial and other support so that Brahman's can teach. xatriyas

have to learn the scriptures too but their duty does not involve

teaching.

Vaishyas by guNa are business people where concern is the bottom line in

terms of what they can get - but earning and maintaining the standard of

life with in Dharma. They also should study the scriptures.

Sudras are tamasic predominant and do not have the capacity or

inclination to study the scriptures. Just follow the leaders and support

the system by following service-oriented professions.

By karma, one can grow from sudra to vaisya to xatria to brahmana - by

growing from tamasic to rajasic to sAtvic guNas.

By birth -Due to puurva janma karma and guNa one is borne to a

particular family that is conducive for his growth. By acquiring other

guNas and karmas he grows in to that varna inspite his varna by birth.

One can by birth, he is brahman but by guNa and karma, he may be xatriya

or even sudra. Obviously one can change the varna that is acquired by

birth. But by following guNa and karma one can change ones varna.

Of all the three systems of classification - the guNa and Karma is

universal and that is exactly what Shree Krishna emphasizes in Gita.

There are in other places in Mahabharata, where YudhishhTara echoes the

classification by guNa and karma rather than birth. Hence, emphasis is

on the second two than the third. That system is more universal system

than just by birth alone. VajrasUchi Upanishad in fact emphasizes the

classification based on guNa and karma.

We have examples like viswamitra who became a brahma jnaani and we have

dronacharya and aswatthaama who took up the xatriya profession. We have

Valmiki who grow into Brahmana by changing his guNa and thus karma.

This is the summary of Swamiji talk.

Hari OM!

Sadananda

March 5, 2006

Namaste Sadananda-ji;

Thank you very much for the clarification on the varna issue. I still

have some doubts, and if you could enlighten-me on the matter i would

be grateful.

At which point does the classification by guna and karma begins to be

related to birth? Up to which point does hindu society acknowledges

change in varna given the relation between one's guna, karma and birth?

>From firsthand experience alone, i have began to apprehend with some

ease the predominance of determined gunas in the people i most closely

relate to. How would this knowledge, as regards to several distinct

characteristics in my family, serve as guidance to determining the

characteristics of the surrounding environment of birth of a westerner

like me?

Finally, does the varna system serves as reference to one's sva-dharma

on an external or internal view-point? Meaning, identifying the

surrounding environment, and the possibilities that arise underlining

the path of life for one, and adding to this the "anirvachanya"

feeling of treading one's true path wouldn't suffice without adding an

external label such as this or that varna? How did viswamitra,

dronacharya, aswatthaama and Valmiki, for instance, cope with the

conflict arising between the knowledge of one's true varna and the

birth-given one, and more importantly, based on what grounds did they

got enough conviction, shradda and convincing power enough to find

their own ways, given that as part of society, both an external and

the internal observer could deem their behaviour as beeing against dharma?

My warmest regards to you, Krishnamurthy-ji (whom i forgot to properly

greet on my way out in the last post) and all...

March 5, 2006

> Namaste Sadananda-ji;

>

> Thank you very much for the clarification on the varna issue. I still

> have some doubts, and if you could enlighten-me on the matter i would

> be grateful.

>

> At which point does the classification by guNa and karma begins to be

> related to birth? Up to which point does hindu society acknowledges

> change in varna given the relation between one's guNa, karma and

> birth?

Shree fcrema - my praNaams.

Let me provide my understanding.

As I mentioned in my Gita Navaneetam - Krishna's teaching has universal

application and not just to India - Hence it should be understood on

that basis.

Classification on guNa and karma is purely for one's evolution purpose.

One cannot judge others - it is only to evaluate one's emotional

maturity and values in life so that a proper yoga can be practiced for

realization.

Tamasic tendencies are predominately centered on the body level - taking

care of body needs or sensuous pleasures are dominant - Application of

buddhi is minimum. Procrastinations and laziness are predominant for a

saatvik person. You can see that many that fall in to that category -

there is no self-motivation to evolve. Work only for stomach sake and

do the minimum to get maximum. This is the mental attitude of a tamasic

person. For him to evolve - more physical work involving self-less

service is helpful to get out as couch potato.

Rajasic person always wants to act and cannot sit down quietly - and

becomes restless. Want to accomplish - name, fame, glory, power, etc.

These are workaholics too. They criticize both tamasic people as well

as even the saatvik people who want to sit down and contemplate. For

that kind of person, it is important to devote again on karma yoga that

benefits the society. They are leaders and channel others as well into

dynamic action.

Saatvik mentality is those who are not too keen on action, but want to

study and think - analytical approach, scientific mentality, would like

to sit down and contemplate. Not interested in politics but can provide

guidance. They are the ones are more suited for research and discovery

of the truth. They are the ones who can teach others as well.

These are found across the humanity. One can be an engineer but

lethargic falling into tamasic nature while other can be engineer but

falling into saatvik nature with his mental attitude in the action and

in his way of living.

The classification is not meant for evaluating others but to evaluate

oneself to see how to purify his mind so that it is prepared for jnaana

yoga.

Now your questions - A bay when born all it wants is food in proper

interval and sleep and play - So everybody is born as sudra.

As one evolves - the tendencies of the mind will show up. Some want to

think and somewhat to just have a fun and play - they are also born in a

family conducive for their growth. Some born in an environment where

action and material sucess is glorified. Some born in falimilies where

education at any cost is emphasized. Some in complete spiritual

environment. Krishna in fact says so in the 6th chapter. Those that

could not reach the highest yoga will be born in an environment

conducive for growth. Sometime they make use of a given enviroment for

their growth - please study the biography of Ammachi, the fisherman-lady

- she has become the brahmana the supreme by developing the saatvik

guNa. And now she is teaching others the spirituality.

We also know cases wherein both parents are so busy that the children do

not have proper care for growth and they end up growing up as nuts.

I met an old classmate of mine who was proudly displaying his son’s

capabilities - Apparently, he wants to bring up his without any

religious prejudices. Hence, no religion is taught at home - of course,

whatever they teach in the school is mostly based on Christian

traditions. Therefore, his son told it seems that he is a Hindu

Christian and father is so proud of that.

However, there are many cases where in spite of parents, children can

become brilliant and avail any opportunities to grow to develop their

faculties.

As the child grows, the prakRiti guNas will slowly manifest and one can

grow from tamasic to rajasic and as one becomes more mature to saatvik

nature. PuruSha Suuktam explains how one climbs form feet to the face

as one evolves to saatvik guan. Liberation is possible by jnaana for

which chitta Siddhi with pure saatvik guNa is essential.

> From firsthand experience alone, I have began to apprehend with some

> ease the predominance of determined gunas in the people i most closely

> relate to. How would this knowledge, as regards to several distinct

> characteristics in my family, serve as guidance to determining the

> characteristics of the surrounding environment of birth of a westerner

> like me?

My suggestion is not to evaluate others. Those how have tendency to sit

and contemplate - encourage them in that. Those who are dynamic and

active want to do something - encourage them in that.

Those who are lazy - at least ask to build their body by physical yoga

instead of sitting like couch potato. There is yoga for everyone.

As for as you are concerned - since you are already getting exposed to

advaita list - concentrate on the study - proper guide will come but

till them learn more by discussions and by asking questions and

attending lectures on spirituality. That is the only way to quiten the

mind, redirect the mind to higher, and mind becomes more and

contemplative.

> Finally, does the varna system serves as reference to one's sva-dharma

> on an external or internal view-point? Meaning, identifying the

> surrounding environment, and the possibilities that arise underlining

> the path of life for one, and adding to this the "anirvachanya"

> feeling of treading one's true path wouldn't suffice without adding an

> external label such as this or that varna?

Yes. you are right. swadharma depends what you want to accomplish in

life and redirecting all mental energies towards that. It is

self-evaluation and not for evaluation of others.

How did viswamitra,

> dronacharya, aswatthaama and Valmiki, for instance, cope with the

> conflict arising between the knowledge of one's true varna and the

> birth-given one, and more importantly, based on what grounds did they

> got enough conviction, shradda and convincing power enough to find

> their own ways, given that as part of society, both an external and

> the internal observer could deem their behaviour as beeing against

> dharma?

I think in my karma yoga series I had address these questions in term of

swadharma - (there is post with that subtitle too. If you study, it

will answer most of your questions.

Hope this helps.

Hari OM!

Sadananda

> My warmest regards to you, Krishnamurthy-ji (whom i forgot to properly

> greet on my way out in the last post) and all...

>

March 6, 2006

Namaste Sadananda-ji, ProfessorVk-ji and all;

After reading your exposition, along with professorvk-ji's on the

subject, i take that in the end what matters is constitution by gunas

afterall...

Sadananda-ji, i was not asking those questions about understanding

those that are closer to me in the sense of judging them, or measuring

their value etc, i was just interested in ascertaining my genetic

background with more precision as regards to what my varna would be,

but in the end it became clear that even though i may have grown in a

predominantly rajaasic environment, that hasn't got necessarily much

to do with my varna.

Thank you and ProfessorVk-ji for the clarifications on the issue.

My warmest regards to all

March 6, 2006

______________________

Fcremaji wrote (I assume this is the name, correct me if I am wrong)