Weekly Definitions - Dharma

[Guest guest]

Namaste,

 

dharma - the very word itself is capable of evoking a sense of

reverence, wonder, awe, and fear in the hearts of many who have

been brought up in, or exposed to the Vedic (including shruti,

smriti, purana, itihasa) tradition.

 

The word is derived from the root verb dhRRi, which means to hold,

or uphold. It is used in the context of what sustains humanity and

the

environs. It is THE LAW, the principle, behind humanity's perception

and experience of, and response to the world.

 

The central concern is the principles that govern human action

(karma).

In fact, it is the link that unites and integrates the inanimate

universe,

the animate world, the after-life, and the Reality underlying these;

in modern jargon, we can say ecology, human psychology, and

soteriology

(spiritual salvation). These principles are eternal, and therefore,

the

Vedic tradition is called 'sanaatana' or 'shaashvata' dharma.

 

Many definitions have been offered, but the subtlety of the meanings

is

hard to capture.

 

Kanada Rishi's Vaisheshika Darshana Sutra-s begin with:

 

athaato dharmaM vyaakhyaasyaamaH | yataH abhyudaya-niHshreyasa-

siddhiH

sa dharmaH |

[ Now, therefore, explication of Dharma. Dharma is that which fulfils

the prosperity and the ultimate goal (of human life), namely

liberation.]

[ http://is1.mum.edu/vedicreserve/darshanas/vaisheshika.pdf ]

 

In fact, Adi Shankara uses this definition in the Introduction to

Gita Bhashya, and in his commentary on verses 7-8 in Ch. 4. He also

adds

in the Introduction: dvivido hi vedokto dharmaH pravRRitti-lakShaNo

nivRRitti-lakShaNashcha jagataH sthiti-kaaraNam |

praaNinaaM saakShaad abhyudaya-niHshreyasa hetuH yaH sa dharmaH.... |

[Vedas state a two-fold dharma for the maintenance of the world -

one

characterized by Works, and the other by Renunciation.

Dharma is that which directly leads to liberation and worldly

prosperity..]

 

Jaimini Rishi's Karma-Mimamsa Sutra-s also begin with:

 

athaato dharma -jij~naasaa |

[Now, therefore, inquiry into dharma].

[ http://is1.mum.edu/vedicreserve/darshanas/karma_mimansa.pdf ]

 

Dharma has thus come to mean scripturally prescribed (shaastra-

choditam)

and proscribed (shaastra-pratiShiddham) actions. It is the very

foundation

of acquiring 'daivi sampat' (wealth of divine qualities - Gita 16:1-

3)

and 'saatvika'(pure) nature, which are the sine qua non for

realizing the Truth.

 

dharma is the 403rd name of Vishnu, in the Vishnu-sahasra-nama hymn:

Adi Shankara's commentary says:

sarva-bhuutaanaaM dhaaraNaad dharmaH | dharmaH aaraadhyata iti vaa

dharmaH |

[That which supports all creatures is dharma; or that by which the

Supreme is

propitiated.]

 

Sw. Chinmayananda comments on the same:

"Dharma of a thing is that because of which the thing is, without

which

the thing is not." It is thus the 'Law of Being';....the essential

dharma

of an individual can only be the Self, because without which the

individual

cannot exist, and the individual's expressions - physical, mental

and

intellectual, are all expressions of the Self through the equipment

in him.

Thus Dharma means the One Self in all indivduals. This essential

Dharma

in anything is that which supports the things and therefore the Self

which

is the essence everywhere is considered as the very One which

supports

everything."

Elsewhere he has used the metaphor of the pole-vault:

'the pole of dharma alone can help one cross the bar of (ignorance)

avidya/maya,

and having crossed it even the pole would lose its utility.'

 

Sw. Chandrashekharendra Sarasvati (1894-1994) of Kanchi said:

 

"Dharma denotes beneficent action, good or virtuous deeds.

The dictates of dharma help us to abandon the pursuit of sensual

enjoyments and endeavor for eternal bliss. They are also essential

to create a social order that has the same high purpose, the

liberation

of all. Religion, with its goal of liberation, lays down the tenets

of

dharma. That is why the great understand the word dharma itself

to mean religion." .."It is the only 'currency' negotiable after

death."

 

Dharma is the observance of truth in the conduct of life.In fact,

Dharma is the way of life, which translates into action the truth

perceived by the man of insight as, expressed by him truly.

In short, Rita is truth in thought, Satya is truth in words

and Dharma is truth in deed.

 

Saint Tiruvalluvar in the Kural lays down Dharma thus:

 

Becoming free from impurity of mind is the whole Dharma;

all else is outward show. (Tirukkural)

 

The Mahabharata, (Karna Parva 49:50) says:

dhaaraNaad dharmam ity aahur dharmo dhaarayati prajaaH |

yaH syaad dhaaraNa saMyuktaH sa dharma iti nishchayaH ||

(Dharma is for the stability of society, the maintenance of social

order

and the general well-being and progress of humankind. Whatever

conduces

to the fulfilment of these objects is Dharma, that is definite.)

 

The Mahabharata and the Tirukkural have rightly been honored with

the

appellation of 'the Fifth Veda', for their descriptions of virtue and

right conduct.

 

Manu Smriti states it this way:

 

satyaM brUyAt priyaM brUyAt na brUyAt satyam apriyam |

priyaM ca nAnRRitaM brUyAt eSha dharmaH sanAtanaH ||

 

Speak truth in such a way that it should be pleasing to others.

Never speak truth, which is unpleasant to others. Never speak

untruth,

which might be pleasant.

This is the path of eternal morality, sanatana dharma.

 

dharmo rakShati rakShitaH | Virtue will protect one who protects It.

 

It is the fundamental and foremost of the Purushartha-s, goals of

human life.

kaarya-akaarya-vidhiH iti dharmaH |

[Dharma is what the scriptures guide as to what ought to be

practised, and what

ought not to be practised.]

Dharma is the touchstone by which one recognizes the nobility,

purity,

sublimity and exemplariness of actions.

 

The Bhagavad-Gita states it thus:

 

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..

[23. Ignoring the precept of the scriptures, one who acts under the

impulsion

of passion, does not attain perfection, nor happiness, nor the

supreme Goal.

24. Therefore, the scripture is your authority as regards the

determination

of what is to be done and what is not to be done. After

understanding (your)

duty as presented by scriptural injunction, you ought to perform

(your duty)

here.]

 

It emphasizes further:

 

svalpamapyasya dharmasya traayate mahato bhayaat | (Gita 2:40)

[Anything done, however little it may be, in this path of Yoga,

saves one from great fear, from the fear of samsara, of birth and

death.]

The special emphasis is on performing one's own duties (sva-dharma) -

 

the general (saamaanya) and the special (visheSha), over those of

another

(para-dharma) - [ref. Gita 3:35 & 18:47]

 

Chandogya upanishad, mantra 2:23:1, states dharma (virtue) as

constituted

of 3 divisions: i- sacrifice, scriptural study, and charity; ii -

austerity,

and iii - renunciation.

 

katha upanishad - 1:1:21 - states its profundity thus:

na hi suvij~neyam aNuH eSha dharmaH |

[being subtle this substance (Self) is not easily comprehended.]

 

Yudhishthitra in Mahabharata (Yaksha Prashna) exclaims :

dharmasya tattvaM nihitaM guhaayaam | mahaajano yena gataH sa

panthaH ||

[The essence of Dharma is hidden as in a cave. What the great souls

practise is the right path.] (ref. Gita - gahanaa karmaNo gatiH -

the course

of action is unfathomable).

 

Taittriya upan., mantra 1:11:4, gives the definition of the great

souls:

'seekers of Truth, able deliberators, adept in those duties and

customs,

not directed by others, not cruel, and who are desirous of merit.'

 

Dharma is divided into 'saamaanya' (general), and 'visheSha'

(specific to

an individual's innate nature (svabhaava).

saamaanya are:

kShamaa satyaM damaH shauchaM daanaM indriyasaMyamaH |

ahiMsaa gurushushruuShaa tiirthaanusaraNaM dayaa ||

aatmavrataM alobhitvaM devataanaaM cha puujanam |

anabhyasuuyaa cha tathaa dharmaH saamaanya uchyate ||

[forbearance, truthfulness, self-restraint, cleanliness, charity,

control of senses;

non-viloence, service of the elders, pilgrimages, compassion;

keeping vows, freedom from avarice, worship of deities;

absence of jealousy - are duties common to all.]

 

Vishesha dharma duties are according to the 'chaaturvarNya' (four-

fold

division of labor according to one's inherent nature) categories, as

explained in Gita 4:13, and 18:41-44.

 

chaaturvarNyaM mayaa sR^iShTa.n guNakarmavibhaagashaH .

tasya kartaaramapi maa.n vid.hdhyakartaaramavyayam.h .. 4\-13..

braahmaNakShatriyavishaa.n shuudraaNaa.n cha parantapa .

karmaaNi pravibhaktaani svabhaavaprabhavairguNaiH .. 18\-41..

shamo damastapaH shauchaM kShaantiraarjavameva cha .

GYaanaM viGYaanamaastikyaM brahmakarma svabhaavajam.h .. 18\-42..

shaurya.n tejo dhR^itirdaakShya.n yuddhe chaapyapalaayanam.h .

daanamiishvarabhaavashcha kShaatraM karma svabhaavajam.h .. 18\-43..

kR^iShigaurakShyavaaNijya.n vaishyakarma svabhaavajam.h .

paricharyaatmakaM karma shuudrasyaapi svabhaavajam.h .. 18\-44..

 

[13. The fourfold-caste has been created by Me according to the

differentiation of GUNA an d KARMA; though I am the author thereof

know Me as non-doer and immutable.

41. Of scholars (BRAHMANAS) , of leaders (KSHATRIYAS) and of traders

(VAISHYAS) , as also of workers (SHUDRAS) , O Parantapa, the duties

are distributed according to the qualities born of their own nature.

42. Serenity, self-restraint, austerity, purity, forgiveness and

also

uprightness, knowledge, realisation, belief-in-God --- are the

duties

of the BRAHMANAS, born of (their own) nature.

43. Prowess, splendour, firmness, dexterity, and also not fleeing

from battle, generosity, lordliness --- these are the duties of the

KSHATRIYAS, born of (their own) nature.

44. Agriculture, cattle-rearing and trade are the duties of the

VAISHYAS,

born of (their own) nature; and service is the duty of the SHUDRAS,

born of (their own) nature.]

 

When the Supreme Itself incarnates to uphold dharma (Gita 4:7-8),

its

importance can well be imagined.

 

Brihadaranyaka upan., mantra 1:4:14, exalts it to the very apex -

dharmaatparaM naasti |...........

It identifies Dharma with Truth, and declares its supreme status:

[There is nothing higher than Dharma. Even a very weak man

hopes to prevail over a very strong man on the strength of dharma,

just as

(he prevails over a wrongdoer) with the help of the King. So what is

called

Dharma is really Truth. Therefore people say about a man who

declares the

truth that he is declaring dharma and about one who declares dharma

they say

he speaks the truth. These two (dharma and truth) are this.]

 

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References:

 

http://www.sankara.iitk.ac.in/

[Complete Works of Sri Shankara - sanskrit]

 

http://www.gitasupersite.iitk.ac.in/

[Gita Super-Site - with many commentaries - Sanskrit & English]

 

http://tinyurl.com/3oqsb

[shankara Gita Bhashya - Engl. tr. by Sw. Gambhirananda]

 

http://www.geocities.com/advaitavedant/

[English translations of Sanskrit Scriptures]

 

http://is1.mum.edu/vedicreserve/index_of_vedic_literature.htm

[Major sanskrit scriptures - devanagari script]

 

http://www.kyoto-su.ac.jp/~yanom/sanskrit/dharmas/

[The main Smritis]

 

http://sanskritdocuments.org/mirrors/mahabharata/itrans.htm

[Mahabharata in Itrans]

 

http://www.sacred-texts.com/hin/maha/index.htm

[Mahabharata - Engl. tr.]

 

http://www.tamil.net/projectmadurai/pub/pm0153/trkrlpop.html

[Tirukural - Engl. tr.]

 

http://kamakoti.org/newlayout/template/hindudharma.html

[Kanchi Paramacharya's discourses - Engl tr.]

 

http://www.geocities.com/profvk/VK2/Sanatsujatiyam.html

[Prof. V.K.'s web-site]

 

http://tinyurl.com/2jc9fn (7-part series on Dharmavyadha)

[ Advaitin - by Sri Ramakrishna Krishnamurthy ]

 

http://www.dlshq.org/download/hinduismbk.pdf (Ch. 3, pp. 32 ff.)

[sw. Sivananda - Engl.]

 

http://acharya.iitm.ac.in/mirrors/vv/literature/dharmasastras/dsint.h

tml

[Engl. & Sanskrit]

 

http://www.hindubooks.org/scj/ch4.htm

 

http://www.mimamsa.org/articles/brief_introduction.html

 

http://lists.advaita-vedanta.org/archives/advaita-l/2004-

February/013406.html

 

http://sanskritdocuments.org/mirrors/ramayana/

[Ramayana epic, Sanskrit & Engl.]

 

http://www.hinduism.co.za/dharma.htm

 

http://www.hindubooks.org/hindu_ideals/purusharthas/page16.htm [to

p. 26]

 

http://en.wikipedia.org/wiki/Dharma

 

http://webapps.uni-koeln.de/tamil/

[Monier-Williams Dictionary Sanskrit-English]

 

 

 

 

Regards,

 

Sunder

[Guest guest]

This post captures the true essence of Hinduism as to why it is

called 'Sanatana Dharma' - the eternal cosmic principle !

 

Yes! dear hearts , Hinduism is not a religion - it is a way of

life . If you follow 'Dharma' , (one of the four purusharthas of

life ) while acquiring wealth ( artha ) or while fullfilling your

desires ( kama) , automatically 'moksha' or liberation will result !

Yes , the right way of leading your life - right thinking and right

living - right set of moral values , purity in thought word and deed

etc ...

 

Dharma is a word hard to translate in English ! it is

not 'righteousness' alone ; it is not 'duty' alone - it is a

combination of a whole lot of things as Sunderji has beautifully

explained with the help of extensive scriptural quotes and

authority figures !

 

Sunderji has left no stone unturned in discussing this topic , he

has covered a vast ground in one single post? From VARNASHRAMA

DHARMA TO SWADHARMA AND EVERYTHING IN BETWEEN! WOW ! a THOROUGH AND

COMPLETE RESERCH ON THIS SUBJECT !

 

May i please be allowed to add these three verses from Srimad

BHAGAVAD GITA to this 'perfect' post of Srimaan Sunderji ?

 

Here , in chapter 18 verses 30, 31 and 32 , Bhagwan krishna

explains 'Dhrama' in terms of three modes Gunas or qualities !

 

pravrttim ca nivrttim ca

karyakarye bhayabhaye

bandham moksam ca ya vetti

buddhih sa partha sattviki ( verse 30 )

 

Srila PRABHUPADA'S TRANSLATION

 

 

O son of Prtha, that understanding by which one knows what ought to

be done and what ought not to be done, what is to be feared and what

is not to be feared, what is binding and what is liberating, that

understanding is established in the mode of goodness.

 

Swami Chinmayananda summarises the meaning of this verse in this

way " the Sattwic Buddhi is defined as one which makes known to us

what type of work is to be done, and what type of work is to be

renounced, which distinguishes the right from the wrong, which knows

what is to be feared and what is to be faced fearlessly, which shows

us the causes of our own present ugliness in life and explains to us

the remedies for the same. "

 

yaya dharmam adharmam ca

karyam cakaryam eva ca

ayathavat prajanati

buddhih sa partha rajasi verse 31

 

Srila PRABHUPADA'S TRANSLATION

 

 

And that understanding which cannot distinguish between the

religious way of life and the irreligious, between action that

should be done and action that should not be done, that imperfect

understanding, O son of Prtha, is in the mode of passion.

 

Swami Chinmayananda explains this verse in this way

 

"The "understanding" of the passionate (Rajasic) comes to judge the

righteous (Dharma) and the unrighteous (Adharma), what is to be done

and what is not to be done, in a slightly perverted manner

(Ayathaavat). Such a Rajasic "understanding" cannot reach right

judgements, because it is invariably coloured by its own

preconceived notions and powerful likes and dislikes. "

 

 

adharmam dharmam iti ya

manyate tamasavrta

sarvarthan viparitams ca

buddhih sa partha tamasi verse 32

 

Srila Prabhupadha' translation

 

 

That understanding which considers irreligion to be religion and

religion to be irreligion, under the spell of illusion and darkness,

and strives always in the wrong direction, O Partha, is in the mode

of ignorance.

 

Swami Chinmayananda explains this verse thus

 

"The type of "understanding" which brings sorrow to everyone

including the individual himself, is the "understanding" of

the 'dull' (Tamasic). Actually it is no "understanding" at all; it

can, at best, be called only a chronic bundle of misunderstandings.

Such an intellect runs into its own conclusions, but unfortunately,

it always lands up with wrong conclusions only. It has such a

totally perverted "understanding" that it recognises "A-dharma"

as "Dharma," the 'right' as 'wrong.' This faculty of coming to wrong

judgements is amply seen in the dull, because their entire reasoning

capacity is enveloped by complete darkness and egoistic

drunkenness."

 

i would also like to add the distinction between Sanatana dHARMA and

Yuga DHARMA

 

SWAMI VIVEKANANDA SAYS

 

" describes the distinction between them in this way. Of Sanatan

dharma, he says:

 

We know that in our books, a clear distinction is made between two

sets of truths. The one set is that which abides for ever, being

built upon the nature of man, the nature of the soul, the soul's

relation to God, the nature of God, perfection and so on; there are

also the principles of cosmology, of the infinitude of creation, or

more correctly speaking, projection, the wonderful law of cyclical

procession, and so on; these are eternal principles founded upon the

universal laws of nature.

 

Of Yuga dharma, he says:

 

The other set comprises the minor laws, which guide the working of

our everyday life. They belong more properly to the Puranas, to the

Smrtis, and not to the Sruti. These have nothing to do with the

other principles. Even in India, these minor laws have been changing

all the time. Customs of one age, of one yuga, have not been the

customs of another, and as yuga come after yuga, they will still

have to change. "

 

We are living in Kali Yuga ! what does this mean ? is 'Dharma ' on

the decline in recent timeS ? are we getting ready for the Kaliki

Avataar ?

 

" In KALKI Avatar, Lord Vishnu will incarnate himself as KALKI, the

machine-man, who will come riding his white horse and with his

blazing sword in his hands. This is supposed to be a future avatar

of Lord Vishnu. At the end of Kali Yuga (present eon) He will punish

all evil doers in this world, destroy this world supposedly and

recreate a golden age again. "

 

Sunderji has also refrenced this beaitful verse from Srimad BHAGWAT

GITA - LET ME ALSO REPEAT IT ...

 

Bhagavad Gita Chapter 4 Verse 7

 

yadā yadā hi dharmasya

 

glānir bhavati bhārata

 

abhyutthānam adharmasya

 

tadātmānaḿ sṛjāmy aham

 

TRANSLATION

 

Whenever and wherever there is a decline in religious practice, O

descendant of Bharata, and a predominant rise of irreligion — at

that time I descend Myself.

 

When the Lord DESCENDS ON EARTH, IT WILL BE FOR THE 'ASCENT' OF

MANKIND! SMILE !

 

sO,

 

Alice came to a fork in the road. "Which road do I take?" she asked.

"Where do you want to go?" responded the Cheshire cat.

"I don't know," Alice answered.

"Then," said the cat, "it doesn't matter."

~Lewis Carroll, Alice in Wonderland

 

THE CHOICE IS YOURS !

 

LOVE AND BLESSINGS

 

 

 

 

 

 

 

 

 

 

advaitin, "Sunder Hattangadi" <sunderh

wrote:

>

> Namaste,

>

> dharma - the very word itself is capable of evoking a sense of

> reverence, wonder, awe, and fear in the hearts of many who have

> been brought up in, or exposed to the Vedic (including shruti,

> smriti, purana, itihasa) tradition.

>

>

[Guest guest]

Pranams

Thank you Sunder-ji - what a wonderful treatise of all that "dharma"

encompasses.

 

Dharma is the essential nature of anything. The Sun's dharma is to

shine. The fact that it illumines both good and evil is neither in

its control nor its concern. As part of Ishwara's order its diktat

is to shine, and thereby enable life to take place on earth and

enable the infinite numbers of jivas to exhaust their karmas.

 

Similarly the Earth, the rains, the rivers, the cows, - all have a

given place in Order that is Ishwara. Everything has a role, a

sanctity, a purpose.

 

Part of this verysame order is the "free will" that is accorded to a

human. This gives the individual the ability to choose his action

and thereby chart his course.

 

Where there is choice there is its mirror-image - conflict. Shall i

do this? or that? What parameters should i use to decide what is

right?

Making the right choice, Taking the right decision - is what dharma

is all about.

 

Any decision i make using my free will that is untainted by my

binding desires and attachments is nothing other than the Divine

will. And this action of mine is not mine but Thine/Ishwara's -

hence - "Thy will be done"

 

I am running late for the most important interview of my life. And

my car passes by a person lying on the road in agony. A simple right

wrong analysis will dictate that the right thing to do, the dharmic

action, the Will of the Divine, would be for me as His intrument,

forgo my preoccupation with my life and help out this person in

distress.

Unfortunately life seldom throws at us such situations involving

black and white right and wrong choices.

Most of life is gray.

I can choose A or B but I find my intellect has good answers for

both A and B.

This usually has to do with different roles I am called to play. And

both A and B are justifiable to me depending on which role is of

paramount importance to me at that point in time.

 

Compounding the problem is the fact that our egocentric desires and

attachments are so deeprooted that it is almost impossible for us to

decipher whether our actions are indeed free of our own subconscious

attachments, arising from the inexhaustible vasanas(impressions)

from prior innumerable births.

 

 

No other epic epitomizes this more graphically than the Mahabharata.

Bhishma was an embodiment of dharma. But he was fighting on the side

of adharma. He was a mute spectator to draupadi's ordeal in the

court. Why? Because he was bound by his word. So in making a choice

between what was ethical for his people and what was ethical for him

as a person he had to choose. And the choices he made dictated the

course of history.

 

When a mahapurusha like Bhishma had difficulty intepreting dharma,

do we mortals even stand a chance.

What recourse do we have?

Well as Sunder-ji so beautifully brought out, I should make every

effort to align my free-will in such a way that it has as little a

taint of my ragadvesha - desires/attachments. And if i am still not

sure, then i should resort to advice from persons who are themselves

free of ragadveshas - the wonderful multitude of mahapurushas who

grace us by their teachings and presence.

If even this is not feasible or helpful then the only thing to do is

pray - pray to the very Order, the very Author of Dharma, that

whatever i do let it be what is right, what is just, what is fair,

what is in keeping with His Will and His Way.

"O Lord, Grant me the strength to change the things i can, and the

serenity to accept the things i cannot, and the wisdom to know the

difference"

 

In this are born the seeds of the only true solution to the issue of

dharma - surrender. Hence alone does Lord Krishna exhort us weary

souls-

Sarva-dhaman parityajna

mam ekam saranam vraja

ahm tvan sarva- papebhyo

moksayisyami ma suchah

 

While one can spend a great deal of time on the meaning of this

paramount verse from the Gita, the essence in the context of dharma

is this - it is impossible for a jiva, bound as he is by ragadvesha -

to be in perfect alignment with dharma by self-effort alone. This

is because of avidya or Maya. One has to transcend avidya i.e.

attain knowledge about one's true nature being nondifferent from

Ishwara. Once i know I am poornam, I am whole, I am fulfilled.

Anything more i do from that point is an expression of my

fulfillment an extension of my sense of being Whole, and hence is

nothing other than Divinity expressing itself. And that and only

that ultimately is what is truly "dharmic"

 

And how do i get there? "saranam" - Surrender.

Surrender my ego at the altar of wisdom.

As the ego dies so do concepts of right,wrong,good,evil.

Wisdom is thus the sole sanctifier.

 

 

Pranams to all

May the blessings of Lord Shiva ever guide us towards auspiciousness.

Hari OM

Shri Gurubhyo namah

 

Shyam

 

 

 

 

 

 

 

 

> Sw. Chinmayananda comments on the same:

> "Dharma of a thing is that because of which the thing is, without

> which

> the thing is not." It is thus the 'Law of Being';....the essential

> dharma

> of an individual can only be the Self, because without which the

> individual

> cannot exist, and the individual's expressions - physical, mental

> and

> intellectual, are all expressions of the Self through the

equipment

> in him.

> Regards,

>

> Sunder

>

[Guest guest]

Namaste all

 

Sunder-ji's excellent anthology of definitions of Dharma prompted me

to look into the Tamil Tirukkural which has 380 stanzas ( the first

380 out of its total of 1330) all devoted to Dharma ("aRam" in

Tamil). I thought I will pay a tribute to Dharma (and to Sunderji)

by collecting a sample of these stanzas. Below is a small sample of

18. The adjoining numbers are the stanza numbers in any standard

edition of the complete Tirukkural. The poetic translations are from

the website

http://acharya.iitm.ac.in/tamil/kural/kural_browse.php

 

 

`Tis virtue when, his footsteps sliding not through envy, wrath,

Lust, evil-speech – these four, man onwards moves in ordered path.

(35)

 

Defer not virtue to another day, receive her now

When thou diest, shalt thou find a help that never dies. (36)

 

The manes, God, guest, kindred, self, in due degree

These five to cherish well is chiefest charity. (43)

 

With brightly beaming smile and kindly light of loving eye

And heart sincere, to utter pleasant words is true virtue. (93)

 

He who has killed every virtue may yet escape, there

Is no escape for him who has killed gratitude. (110)

 

Inflexibility in word is righteousness.

If men inflexibility of soul possess. (119)

 

Who learns restraint and guards his soul from wrath,

Virtue, a timely aid, attends his path. (130)

 

Though virtue's bounds he pass, and evil deeds hath

Wrought, at least `its good if he desire not the womanhood of

another's wife. (150)

 

To neglect hospitality is poverty of poverty.

To bear with the ignorant is might of might. (153)

 

Nor wealth nor virtue will that man desire `tis plain,

Whom others' wealth delights not, feeling envious pain. (163)

 

What's Grace, and what is not? `To kill' is this, that `not to kill'.

To eat dead flesh can never worthy end fulfill. (254)

 

To bear due penitential pains, while no offense

He cause others, is true `penitence'. (261)

 

Who works of `penance' do, their end attain,

Others in passion's net ensnared, toil but in vain. (266)

 

`Tis sin if in the mind men but thought conceive,

`By fraud I will my neighbour of his wealth bereave'. (282)

 

No praise like that of words from falsehood free,

This every virtue yields spontaneously. (296)

 

If all one's life be utter truth, the truth alone,

`Tis well, though other virtuous acts be left undone. (297)

 

If thou would'st guard thyself, guard against wrath always.

Against wrath who guards not, him his wrath shall slay. (305)

 

Cling thou to that which He, to Whom nought clings, hath bid thee

cling.

Cling to that bond, to get thee free from every clinging thing. (360)

 

PraNAms to all advaitins.

profvk

[Guest guest]

Dear All:

 

Sunder-Ji, Aditi-Ji, Shyam-Ji and Prof VK have already explored the

essential core principle of Dharma concept as explained through

various sources.

 

While reading all this I could not resist but to ask myself what

could have been the real reason why are there are so many definitions

for this term? What is it trying to really tell us? Some of the

thoughts are expressed below. I think just saying this is Kaliyuga

and that is why there is so much problem.

 

To me dharma is dynamic and it is up to us to determine our own

dharma. Our own inability to recognize it must be the root cause.

This appears to happened in past as well and is clearly echos from

the frustration expressed by Sage Vyasa:

 

uurdhvabaahurviraumyeSha na ca kashcicchhR^iNoti me |

dharmaadarthashca kaamashca sa dharmaH kaM na sevyate ||

 

Meaning - I am shouting loudly while; raising both hands, but no one

seems to be listening. When kaama and artha are easily achieved

through dhama then why is it that you do not embrace the dharma?

 

dharmo raxati raxita: - is one of the favorite tag line for Indians

but we often do not say the first part of the sentence - "drama Eva

ha to haunt". The Over all meaning thus become Dhama only protects

though who protect dharma.

 

Example: When one accepts a position in a company to work for them

then his/her loyalty must remain in-tandum with the objectives of the

organization. However if this were to change in any manner then the

company fires that employee. Similarly, when one of of the spouse

starts cheating then they automatically loose the protection from

their partner.

 

Sage Vyasa some time gives less importance to the shruti, as a

pramaaNa.

 

shrutidharma iti hyeke netyaahurapare janaaH |

na ca tatpratyasuuyaamo na hi sarva vidhiiyate || ma.Bhaa. shaanti.

109.13 ||

 

Meaning - Some say that dharma is expressed in the shuti, where as

other do not think so. We need not take sides in this case because

everything cannot be said in the shruti (Veda).

 

Dharma is dynamic and thus changes with respect to time.

 

sa eva dharmaH so.adharmo deshakaale pratiShTitaH |

AdaanamanR^itaM hi.nsaa dharrmo hyaavasthikaH smR^itaH || ma.Bhaa.

shaanti. 36.11 ||

 

Meaning (liberal) - Sometimes in a given situation the same act of

dharma may not be appropriate and thus must be reevaluated

accordingly. This is applicable to killing, lying and stealing.

 

May be not having understood our accepted responsibility could be the

real reason why kaliyuga gets blamed. However, I think the the blame

and fault is not of the yuga but lies with us.

 

Personally I do not like long posts therefore I will be splitting my

posts on "dharma" that have not yet been covered or shed some

additional light on the concept of dharma with my limited

understanding. As usual corrections are always welcome.

 

To be continued ...

 

Warm regards,

 

Dr. Yadu

[Guest guest]

Dr. Yaduji :

 

Thank you for this informative post full of scriptural quotes .

 

Dr. Yaduji ,you state:

 

(dharmo raxati raxita: - is one of the favorite tag line for Indians

but we often do not say the first part of the sentence - "drama Eva

ha to haunt".)

 

The full quote from Manu Smriti is as follows :

 

dharma eva hato hanti dharmo raks.ati raks.itah

tasma_ddharmo na hantavyo ma_ no dharmo hatovadhi_t (Manu 8.15)

 

then you state Yaduji

 

( The Over all meaning thus become Dhama only protects

> though who protect dharma.)

 

but the full meaning of this verse from Manu Smriti is

 

Dharma protects those who protect it. Those who destroy Dharma get

destroyed. Therefore, Dharma should not be destroyed so that we may

not be destroyed as a consequence thereof.

 

Actually, our beloved Sunderji has already quoted this in

his introduction on this subject ! Yaduji and i are merely

repeating the same thing! but good sayings are worth repeating over

and over again!

 

now , Yaduji , you state we are blaming Kali yuga for decline in

Dharma ! This is far from the truth !

 

Have you read the dialogue between King Parikshit and Dharma the

bull in Srimad Bhagavatam ?

 

According to Srimad Bhagvatam, in Satya yuga ( the age of

Truthflness ) Dharma , the bull stood on all four legs established

by the four principles of

 

1) Self Control

2) Purity

3) Mercy (Forgiveness)

4) and Truthfulness !

 

YADUJI, ON HOW MANY LEGS THE DHARMA BULL IS STANDING TODAY IN KALI

YUGA ? Please read Srimad Bhagavatam - the dialogue between King

Parikshit and Kali Purusha ... Srimad Bhagavatam ((Shrimad-

Bhagavatam 1.17.24–7)and Srimad Bhagavatam (1.17.30) !

 

Sin is rampant everywhere not just in Las Vegas !According to

Buddhists , even to talk about Dharma frivously is wrong ! Sorry!

RISHIJI !

 

 

Seriously , Sunderji has covered each and every aspect of this very

difficult subject 'dharma' and shyamji's posts has further enhanced

it ! professorji's qotations from Tirukural are reinforcing the

virtues of practicing Dharma ! i think , this thread on Dharma is

really the most fascinating one!

 

however , i agree with you wholeheartedly when you say

 

" Dharma is dynamic and thus changes with respect to time."

 

That is why there is the concept of Yuga Dharma as opposed to

Sanatana dharma which is eternal , never changing !

 

YES ! HOW MANY OF US CAN EMBRACE DHARMA AND NOT WORRY ABOUT 'KAAMA'

OR 'ARTHA' ?

 

SRI RrAMACHANDRA PRABUJI gave up Artha ( His kingdom , power ,

status, wealth, comfort etc etc ) to pursue Dharma when he decided

to go to the forest for fourteen years just to honor his father's

promises to Kaikeyi ?

 

Again, Sri Ramachandra prabhuji was willing to give up Kaama (

attachment to his wife Sita) by banishing her to the forest on

hearing the washerman falsely accuse Sitadevi of lack of chastity

as she spent time in demon Ravana's captivity ! Sri Rama fulfilled

his Dharma as a king to bow down to the wishes of his subjects .

 

That is why Lord Shiva tells Parvati

 

Sri Rama Rama Rameti

Rame Raame Manorame

Sahasra Nama Tat Tulyam

Rama Nama Varanane

 

I meditate upon Sri Ram as Sri Rama Rama Rama, the thrice recital of

Rama's name is equal to Recitation of the thousand names of Lord

Vishnu (Vishnu Sahasranama)

 

 

The best we can do is to follow 'dharma' while pursueing artha and

kaama ! it would be a tall order to give up both artha and kaama and

embrace dharma alone in these times ! After all, not all of us are

Mahatma Gandhis or Ramana maharishis!

 

i think vedas, upanishads, puranas are all great sources of learning

about Dharma . But the best source of Dharma is to learn from men

who practice it ...

 

Yaduji , we are waiting for the second installment ...

 

THANK YOU!

 

 

 

advaitin, "ymoharir" <ymoharir wrote:

>

> Dear All:

>

> Sunder-Ji, Aditi-Ji, Shyam-Ji and Prof VK have already explored

the

> essential core principle of Dharma concept as explained through

> various sources.

>

[Guest guest]

Pranams

per Dennis-ji's request I am adding a few more words about the term

saran/sharan and its import.

 

Saran or Sharan literally means refuge or surrender.

Sharanagati refers to a refugee.

 

The Psalms deal with this concept very poetically and

beautifully and this is a central tenet to any

religion.

 

In Vedic terms this has been traditionally described

in a six-fold manner

 

anukulasya samkalpah pratikulasya varjanam

raksisyati ity visvasah goptrtva-varanam tathaa

atmaniksepahkarpanye shadvidhaa sharanaagati

 

• A sattvic motive, a resolve to do good to all

beings, a resolve to yield,

• abstinence from all kinds of disservice to God and

avoidance of any resistance to His will,

• conviction and unflinching faith in the saving Grace

of the Lord,

• seeking His refuge,

• a healthy humility that reflects the mature Ego's

deep-rooted longing for liberation from samsara

and hence

• a complete surrendering of ones' Ego, or sense of

separateness. sense of "self"

 

these constitute the six forms of self-surrender.

 

In the bhagwad gita the most important verse is

considered to be 18.66 which is the final verse of the

teaching or upadesha where-in Krishna uses this term

"mamekam sharanam vraja" - take refuge in (or

surrender) to Me alone.

 

Shankara has devoted to this one verse his most

elaborate and extensive commentary than for any other

verse in the Gita(and naturally this verse is also the

most controversial in the entire BG!) Shankara (of

course) masterfully demonstrates in his commentary how

the only true surrender is self-knowledge.

 

Shri Gurubhyo namah

Shyam

 

advaitin, "shyam_md" <shyam_md wrote:

 

>

> And how do i get there? "saranam" - Surrender.

> Surrender my ego at the altar of wisdom.

> As the ego dies so do concepts of right,wrong,good,evil.

> Wisdom is thus the sole sanctifier.

>

[Guest guest]

advaitin, "shyam_md" <shyam_md wrote

(#35138)

>

>

>

> No other epic epitomizes this more graphically than the Mahabharata.

> Bhishma was an embodiment of dharma. But he was fighting on the

side

> of adharma. He was a mute spectator to draupadi's ordeal in the

> court. Why? Because he was bound by his word. So in making a choice

> between what was ethical for his people and what was ethical for

him

> as a person he had to choose. And the choices he made dictated the

> course of history.

>

> When a mahapurusha like Bhishma had difficulty intepreting dharma,

> do we mortals even stand a chance.

> What recourse do we have?

>

 

Namaste all.

 

 

Dharma goes through testing times in every one's life. Two crucial

instances, one in the case of Arjuna (Mahabharata) and one in the

case of Bharata (Ramayana) are well known. For a discussion on

Dharma in the context of these instances, see the post #4173 (Feb.18,

2000) entitled "Spiritual cowardice of Arjuna and Bharata".

 

PraNAms to all seekers of Dharma.

propfvk

[Guest guest]

Dear Satsanghis :

 

It is my pleasure to draw your attention to Professor V.K.ji's post

Message #26478

 

Re: Gita in daily life: Ch. 2. Dharma and Svadharma

 

 

 

Namaste.

 

In my earlier note on this,

 

advaitin/message/26416

 

I had referred to some shlokas in Chapter 2 of Canto I of Srimad

Bhagavatam.

 

This note is to point out another reference from Canto I, Chapter 17

where there is a significant point about Dharma. The context is the

meeting of King Parikshit with the Kali-Purusha. First the King did

not know who it was. What the King saw was a cow and a bull, both of

which were being tortured by some man in regal robes, with a stick

in his hand. The King accosted the man himself, but when there was

no response, he asked the animals directly: 'Who is this that is

torturing you?'. The bull was actually Dharma-devata himself (and

the cow was Goddess Earth). The bull replies: (shlokas 18 - 20 :

Shri Prabhupada's translation)

 

18. O greatest among human beings, it is very difficult to ascertain

the particular miscreant who has caused our sufferings, because we

are bewildered by all the different opinions of theoretical

philosophers.

 

19. Some of the philosophers, who deny all sorts of duality, declare

that one's own self is responsible for his personal happiness and

distress. Others say that superhuman powers are responsible, while

yet others say that activity is responsible, and the gross

materialists maintain that nature is the ultimate cause.

 

20. There are also some thinkers who believe that no one can

ascertain the cause of distress by argumentation, nor know it by

imagination, nor express it by words. O sage amongst kings, judge

for yourself by thinking over all this with your own intelligence.

 

And now comes the King's reply (shloka 22, which is the point of

this note):

 

*dharmaM bravIShi dharmaj~na dharmo'si vRRiSha-rUpa-dhRRik /

yadharmakRRitaH sthAnaM sUchakasyApi tad-bhavet //

 

22. O you, who are in the form of a bull! You must be no other

than Dharma-devata himself! You know the truth of religion, and you

are speaking according to the principle that the destination

intended for the perpetrator of irreligious acts is also intended

for one who identifies the perpetrator.

 

Thus it follows -- even though it is difficult to agree with the

point -- that, even pointing out (or speaking about) the doer of

adharmic activities or events is itself adharma. This is a subtle

point about dharma that does not surface in any of our ethical codes.

 

PraNAms to all advaitins.

profvk

 

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

in fact, if you go to message archives , you can read the wonderful

discussion dharma and Svadharma ... by Ramk, professorji and

sundarji etc .... very stimulating discussion ...

 

enjoy!

[Guest guest]

Dharma discussion ..... Continued ......

 

The purpose of this post was to try and understanding the sanaatana

dharma, which is continues to evolve and thus one needs to recognize

it’s dynamic nature. Our ancient sages having recognized this aspect

they formulated various definitions for the term “dharma†as it is

intergraded with time as well.

 

Yaska defines this root verb “dhR^i†(pronounced as “dhruâ€) as â€"

dharati lokaan dhriyate puNyatmbhiH†â€" Meaning â€" which is folks bear

(gets accepted by) or a pious person bears it.

 

Word dharma occurs in R^igveda 56 times. Sometimes it is used as

noun as well as an adjective. We use the word dharma as masculine

pul.ngi but in R^igveda it is used as a neutral gender as well.

 

annasuukta (R^i. 1.181.1) begins with the praise of food and is

sometime calles bhixusuukta) “pituM nu stoShM maho dharmaaNaM

taviShiim†â€" Meaning â€" Now I recite the nourishing principle (of

soma). Here the word dharma clearly conveys the meaning

of “nourishing (poShaNa)â€.

 

dharmaaNamagniM vidayasya saaadhanam (R^i. 10.92.2)

Meaning (liberal) â€" agni is the yaj~na sadhaka who nourishes the

society. Here, the meaning the nourishing factor is change

from “soma to agniâ€.

 

As we all know the dharma concept had fundamental applications in

personal progress as well as the progress and well being of the

society.

 

Word dharma meaning law, to sustain, to bear, to accept, occurs in

many places in R^igveda (1.22.18, 5.26.6, 8.42.24 …… etc).

 

Dharma meaning ancient tradition (niiti-niyama) (R^i. 3.17.1,

3.3.1).

 

Some time it means certain definite behavior as well. In the later

period sages started formulating certain order to impart social

structure for building a progressive society. These thoughts echo in

the following statement (R^i. 4.53.3):

 

aaraa raja.nsi divyani parthivaa shlokaM devaH kR^iNute svaaya

dharmaNe ||

Meaning â€" Gods engulfed divyaloka and bhuuloka with their dharma (a

certain order - aacaara niyama) and they composed the stotra

(composition of praise) for the betterment (utkarsha) of the society.

 

In modern times, example of this can be seen when Protestants came to

the American they called themselves as pilgrims and established their

own domain by drafting their own set of rules and order, including

constitution of US for creating a better society as they perceived it.

 

dyaavaa pR^ithivii varuNasya viShkabhite ajare bhuuriretasaa || R^i.

6.70.1 ||

Meanig â€" Due to varuNaa’s specific regulatory forces (dharmaNaa)

dyaava & pR^ithavi have maintained their positions. The productive

capacity of that principle (dharmaNaa) never diminishes.

 

Specific order of behavior and regulations for individuals and for

the society appears in vaajasaneyii sa.mhitaa (2.3) and is expressed

as “dhR^iveNa dharmaNaaâ€

 

To be continued …….

 

haiH OM tat sat

 

Dr. Yadu

[Guest guest]

advaitin, "Sunder Hattangadi" <sunderh

wrote:

>

> Namaste,

>

>

>

> Dharma is divided into 'saamaanya' (general), and 'visheSha'

> (specific to

> an individual's innate nature (svabhaava).

> saamaanya are:

> kShamaa satyaM damaH shauchaM daanaM indriyasaMyamaH |

> ahiMsaa gurushushruuShaa tiirthaanusaraNaM dayaa ||

> aatmavrataM alobhitvaM devataanaaM cha puujanam |

> anabhyasuuyaa cha tathaa dharmaH saamaanya uchyate ||

> [forbearance, truthfulness, self-restraint, cleanliness, charity,

> control of senses;

> non-viloence, service of the elders, pilgrimages, compassion;

> keeping vows, freedom from avarice, worship of deities;

> absence of jealousy - are duties common to all.]

>

> Vishesha dharma duties are according to the 'chaaturvarNya' (four-

> fold

> division of labor according to one's inherent nature) categories, as

> explained in Gita 4:13, and 18:41-44.

>

Namaste all

 

The two terms 'saamaanya dharma' and 'visheSha dharma' have

noteworthy connotations. 'saamaanya' means 'ordinary', 'routine'.

'visheSha' means 'special', 'extraordinary'. Whenever it is a

question of conflict between the ordinary dharma and the extra-

ordinary dharma, it is the extra-ordinary dharma that has to prevail.

 

Here are some instances from the tradition:

 

1. When Rama, Lakshmana and Sita were departing to the forest, the

entire city protested vehemently that they should not go. But Rama

did not obey that call by the people of his own kingdom, though as

the dutiful king he was obliged to honour it. But that was

only 'ordinary ' dharma. His 'extra-ordinary' dharma was to honour

the words of the father, already given.

 

2. In the Yuddha kanda, after Ravana was vanquished, Rama insisted

that Sita enter the fire to prove her purity. This insistence was

his 'extra-ordinary dharma' to satisfy the citiens of his own

kingdom, whereas to respect Sita's words without asking for any proof

was his ordinary dharma of being considerate to his own wife, whose

purity was no doubt in his mind.

 

3. Vibhishana's crossing over to the side of Rama at the crucial

moment of impending war is sometime criticized on the plea that

Vibhishana was guilty of ingratitude to Ravana who supported him all

his life. Vibhishana's internal urge to rise to the Supreme Call from

his Lord was equivalent to the call that the Buddha had which made

him forsake his throne, his family and his country and seek the cause

of Peace in the wide world. In both cases it is the ' extraordinary

dharma' that prevailed.

 

4. It is the 'extraordinary dharma' of the Inner call that made

Narendra take to a discipleship of Sri Ramakrishna, rather than

attend to his family responsibilities which really needed him.

 

PraNAms to all advaitins.

profvk

[Guest guest]

Sundaram! Ati Sundaram! ( beautiful! exceedingly beautiful)

 

This is the way to develop a thread! First ,Sunderji gave a

wonderful description of all aspects of the term 'Dharma' and now ,

our own beloved professorji is expLaining these aspects of Dharma

with examples from the two epics , Mahabharata and Ramayana .

 

Believe it or not , this is what i was leading up to when i posed

those questions on Rama's 'vana vasam' , 'vali vadham' and 'Sita

parityagha varnanam' etc - the concepts of Saamanya dharma and

Vishesha dharma .

 

May i also point out a related concept of 'bhagvata' dharma in this

context . The gopis used to abandon all their household duties as

soon as they heard the melodious flute of Sri Venu Gopala . Is this

coorect behaviour ? After all , it is stri dharma to take care onf

one's husband , in -laws and the children and fulfill the duties of

a housewife . Were the gopis then derelicting their duties ? Sri

Krishna himself provides the answer - Sri Krishna chastises the

gopis for rushing to meet him and neglecting their household duties

and then consoles the gopis by saying by serving the Lord , they are

performing the higher duty of Bhagvata dharma ( kainkaryam) which

will benefit their families for THE FAMILIES WILL ALSO RECEIVE THE

LORD'S BENEDICTION!

 

It is for the same reason , Lakshmana abandoned his young wife

urmila to accompany Lord Rama to the forest for he wanted to serve

Lord Rama hand and foot. Urmila's character is not so well known but

she also performed her stri dharma in a wonderful manner . The young

wife of Lakshmana, Urmila , also wanted to go with her husband

Lakshmana to the forest , instead she chose to stay behind and take

care of her aged mother in laws! Ramayana is full of such examples

of all kinds of dharma .

 

and what about Bharata ? He chose to disobey his mother Kaikeyi and

folLow a higher dharma of serving lord Rama by doing

padukabishekham ! Bharata served a higher cause of lookng after the

kingdom in Sri Rama's absence by placing Rama's sandals on the

throne . In reality , Sri Rama was the ruler , bharata was just the

instrument. ( bhagvata dharma)

 

What about Mahabharata ? They say 'Truth is the first casualty in a

war 'was Dharma a casualty in the kurukshetra war ? why was it

called a dharmakshetra then ? IN THE KURUKSHETRA WAR , SRI KRISHNA

KNEW IN ORDER TO ESTABLISH THE HIGHER DHARMA , HE HAD TO RESORT TO

ALL KINDS OF DECEPTION! FOR A THORN CAN BE REMOVED ONLY BY A THORN!

SRI KRISHNA TRIED HIS LEVEL BEST TO MAKE THE KAURAVAS SEE REASON BUT

when they refused all sri Krishna's peacekeeping efforts , Sri

Krishna had no choice but to resort to every means to defeat the

kauravas ! Yes! 'chaturyam' ( cunningness and deception) is also

lord krishna's transcedental qualities ( he had 64 qualities- purna

avatra) ! So , the shikandi episode , ashwatama kunjaro hathaha ,

the parsurama -karna encounters etc are all war tactics employed by

Lord Krishna to wage a higher war against adharma as practced by the

kuru dynasty.

 

IT IS MY PLEASURE TO SHARE THIS VERSE FROM SRIMAD BHAGVAT GITA,

CHAPTER 4 , VERSE 18

karmany akarma yah pasyed

akarmani ca karma yah

sa buddhiman manusyesu

sa yuktah krtsna-karma-krt

 

SRILA PRABHUPADA'S TRANSLATION

 

One who sees inaction in action, and action in inaction, is

intelligent among men, and he is in the transcendental position,

although engaged in all sorts of activities.

 

YES! ThIS IS THE STATE OF A JNANI! lET THIS BE YOUR GUIDELINE WHILE

PERFORMING YOUR DUTIES IN LIFE . ( SWADHARMA)

 

btw , i was just wondering nobody mentioned about Pravritti Dharma

(duty in worldly life) and Nivritti Dharma (duty in spiritual life).

Wow! may be our Yaduji will explain this in his subsequent posts .

Yaduji, i am also enjoying your contributions on the subject .

 

Harihi Aum!

 

 

 

 

 

 

,

 

advaitin, "V. Krishnamurthy" <profvk >

> The two terms 'saamaanya dharma' and 'visheSha dharma' have

> noteworthy connotations. 'saamaanya' means 'ordinary', 'routine'.

> 'visheSha' means 'special', 'extraordinary'. Whenever it is a

> question of conflict between the ordinary dharma and the extra-

> ordinary dharma, it is the extra-ordinary dharma that has to

prevail.