ETYMOLOGY OF THE TERM 'PARA'

[Guest guest]

Pranams Respected Advaitins,

 

ETYMOLOGY OF THE TERM `PARA'

 

A question arises in my mind on which I seek your kind advice:

 

I have been pondering recently over the term `Para'. The following usages are

known to me:

1. Para (followed by Paschyanti, Madhyama, Vaikhari) - the deepest core of sound

arising in Consciousness;

2. Parabrahman - most Superior Divine Principle;

3. Paramapurusha - Highest Divine Principle;

4. Paramarthika (as compared to Vyavaharika) - in the realm of Brahman;

5. Paropakara - (Para - Upa - Kaara) - Action (that takes one) close (to)

Divinity- loosely translated as `Service to others';

6. Paravidya (as compared to Aparavidya) - knowledge of the Self (as compared to

knowledge of Non-Self, that is, the world external to body);

 

A study of the Monier Williams Dictionary on `Apara' reveals the following:

" -inferior, lower (opposed to para)

-other, another (opposed to swa) "

 

One can thus conclude from this that `para' is similar to `swa'.

 

`Swa' itself relates to Self. Terms such as `Swatantra' and `Swarajya' imply

freedom and independence. This can be said to indicate the inherent freedom

implied in awareness of Self or `Moksha'. `Swarupa' is the inherent form of the

Formless.

 

All the above terms appear to indicate that the term `Para' refers to Self.

 

Then why is the term `Para-dharma' translated generally as `others duty'. This

is similar to the loose translation of `Paropakara'.

 

The usage of `Para' in `Para-dharma' and `Paropakara' must therefore be to

indicate `external to the body'. One can then conclude that `Para-dharma' is

duty performed external to the body. `Swa-dharma' is duty performed internally,

that is, `directly' to Brahman.

 

This also clarifies that the same Brahman exists externally. `Para' devoid of

individuality and ignorance becomes `Swa' or the Self. This is the basic truth

of Advaita is it not?

 

Humbly seeking clarifications/confirmations from you.

Warm regards and God Bless

Mohan

[Guest guest]

List Moderators' Note: Members (both new and old) are reminded that while

sending a reply, please keep the most relevent part of the previous poster's

message instead of including the entire message. See how it is done in this

message. We suggest Sureshji and others to provide a more detailed explanation

instead of " one-liners.! " This will help the readers to appreciate what you want

to convey.

 

Here is a Sanskrit Sloka containing Paraat Para:

 

Shabda Brahma Mayi, Charaachara Mayi,

 

Jyotir Mayi, Vaak Mayi, Nithyananda Mayi,

 

Paraat Para Mayi, Maaya Mayi, Sri Mayi.

 

Translation:

 

Brahman is Sound, Everything mobile and immobile,

 

Light, Speech, Eternal Bliss,

 

Almighty, Elusive, and Auspicious.

 

We hope this clarifies.

=========================

 

 

there is also 'paraat-para'...

 

suresh.

 

advaitin , " smnm1010 " <smnm1010 wrote:

>

> Pranams Respected Advaitins,

>

> ETYMOLOGY OF THE TERM `PARA'

>

[Guest guest]

advaitin , " sureshbalaraman " <sureshbalaraman wrote:

>> =========================

>

> > advaitin , " smnm1010 " <smnm1010@> wrote:

> >

> > Pranams Respected Advaitins,

> >

> > ETYMOLOGY OF THE TERM `PARA'

> >

>

 

Namaste,

 

Apte's Sanskrit-English Dictionary gives these meanings :

 

http://www.aa.tufs.ac.jp/~tjun/sktdic/cgi-bin/dic-srch.cgi

 

meanings of " para " [1]

 

a.{a-stem}

 

1.other;

 

2.distant;

 

3.beyond;

 

4.subsequent (usually with abl.);

 

5.higher;

 

6.highest;

 

7.having as a following letter or sound (in comp.);

 

8.alien;

 

9.hostile;

 

10.exceeding;

 

11.final;

 

12.(at the end of comp.) having anything as the highest object

 

 

 

meanings of " para " [2]

 

m.{a-stem}

 

1.another person (often in pl. in this sense);

 

2.a foe;

 

3.the almighty

 

 

 

meanings of " para " [3]

 

n.{a-stem}

 

1.the highest point or pitch;

 

2.the Supreme Spirit;

 

3.final beatitude;

 

4.the secondary meaning of a word;

 

5.(in logic) one of the two kinds of saamaanya or generality of notion;

 

6.the other or future world

 

 

Thus, the context will determine the acceptable meaning.

 

 

Regards,

 

Sunder

[Guest guest]

advaitin , " Sunder Hattangadi " <sunderh wrote:

>

 

>

> Namaste,

>

> Apte's Sanskrit-English Dictionary gives these meanings :

>

> meanings of " para " [1]

 

 

 

Sorry for the incorrect URL in the last message-

 

 

The correct URL is:

 

http://www.aa.tufs.ac.jp/~tjun/sktdic/index.html

 

 

 

Regards,

 

Sunder

[Guest guest]

I was listening to M.S.Subbulakshmi's rendering of Papanasam Sivan's

Composition....sort of mentioned that the existence of parat-para

extoling Lord Shiva glory...as the parama-purushan...

 

Lyrics Courtesy: Lakshman Ragde (lragde)

 

Pallavi

Paraat-paraa Parameshvaraa Paarvatipate Hara Pashupate

 

Anupallavi:

Suraasurar Tozhum Paavana Sundara Charanaaravinda Ananta

 

Charanam:

Ariya Ayanum Kaanaa Ariya Jyoti

Aadi Antamillam-Pazhamanaadi

Purameritta Mukkan-karumbe Endan Punyamoorti Subrahmanyan Thandhaye

 

Meanings: (approximate)

O the Supreme Lord ( " parameshwara " ), Shiva! Husband ( " pathe " ) of

Parvathi! Lord of the cow, nandi ( " pashupate " )! I bow down to you

( " hara " ).

You are the blemishless one ( " paavana " ) worshipped ( " tozhum " ) by

celestials ( " suraa " ) and demons ( " asura " )! You are beautiful ( " sundara " )

! Worshipping your feet ( " charana " ) gives bliss ( " aravinda " ) ! You are

the immortal and un-ending one ( " ananta " )!

You are the flame ( " jyothi " ) that has no beginning ( " aadi " ) or end

( " anta " ). Even Hari ( " ari " ) and Brahma ( " ayanum " ) who tried to search

for it could not find ( " kanaa " ) your limits. You are the ancient,

ageless one ( " pazhamanaadi " ). You burnt and reduced to ashes ( " eritha " )

kamadeva ( " puram " )! You are the one with three eyes ( " mu-kkan " ). You are

the father ( " thanthaye " ) of the auspicious ( " punyamoorthi " ) lord

Subramanya.

 

suresh.

 

advaitin , " sureshbalaraman " <sureshbalaraman

wrote:

>

> List Moderators' Note: Members (both new and old) are reminded that

while sending a reply, please keep the most relevent part of the

previous poster's message instead of including the entire message. See

how it is done in this message. We suggest Sureshji and others to

provide a more detailed explanation instead of " one-liners.! " This will

help the readers to appreciate what you want to convey.

>

> Here is a Sanskrit Sloka containing Paraat Para:

>

> Shabda Brahma Mayi, Charaachara Mayi,

>

> Jyotir Mayi, Vaak Mayi, Nithyananda Mayi,

>

> Paraat Para Mayi, Maaya Mayi, Sri Mayi.

>

> Translation:

>

> Brahman is Sound, Everything mobile and immobile,

>

> Light, Speech, Eternal Bliss,

>

> Almighty, Elusive, and Auspicious.

>

> We hope this clarifies.

> =========================

>

>

> there is also 'paraat-para'...

>

> suresh.

>

> advaitin , " smnm1010 " smnm1010@ wrote:

> >

> > Pranams Respected Advaitins,

> >

> > ETYMOLOGY OF THE TERM `PARA'

> >

>

 

 

 

 

[Guest guest]

advaitin , " smnm1010 " <smnm1010 wrote:

>

> Pranams Respected Advaitins,

>

> ETYMOLOGY OF THE TERM `PARA'

>

> A question arises in my mind on which I seek your kind advice:

>

> I have been pondering recently over the term `Para'. The following usages are

known to me:

One can then conclude that `Para-dharma' is duty performed external to the

body. `Swa-dharma' is duty performed internally, that is, `directly' to Brahman.

> Warm regards and God Bless

> Mohan

 

Dear Shri Mohan,

The word para has many meanings, as shown below.

In Gita, 4.4, " aparam bhavato janma--- " , the word `aparam' means `later' and the

word `param' means `earlier'.

But `param' means `after' in such expressions as " tataH param " —`after that'. The

word for `before' in this context is `pUrvam'. " tataH pUrvam " means, " Before

that " .

In Gita, 8.20, Shri Shankara has given the meaning of the word `paraH' as

`different'.

In `param brahma' the word param means `supreme'.

In paradharma the word para means `other'.

para also means `beyond'. In prasna up. 6.7, `na ataH param asti' --- `There is

nothing beyond this', param means `beyond'.

The meaning of the word `para' has therefore to be understood according to the

context.

The following are further instances to show that the same word may have

different meanings in different contexts:--

In Bhajagovindam there is a shloka, " artham anartham bhAvaya nityam " —which

means, " Always remember that (excessive) wealth is a disaster " . Here artham

means `wealth' and anartham means `disaster'.

But the same words, artha and anartha, appear as the names of ViShNu in ViShNu

sahasra nAma. Here the word `artha' means, according to Shri Shankara's BhAShya,

`what is desired'. He says that ViShNu is of the nature of Bliss (being Brahman

or AtmA) and is therefore most desired by all. He is therefore `artha'.

Here the word `anartha' cannot obviously mean `disaster'. It has been

interpreted by Shri Shankara as meaning `one who has no purpose or motive'.

Since ViShNu is free from desires, He has no motive for any action and so He is

`anartha'.

 

This is the case with most words in Sanskrit. There is a word " ArAt " which means

`near' as well as `far'--- exactly opposite meanings. So the sense depends on

the context.

The word `pidhAnam' means `cover'. So one would expect the word `apidhAnam' to

mean the opposite, like dharma and adharma. But strangely, apidhAnam also means

`cover'.

 

However, there is no basis for your conclusion that para dharma is duty

performed external to the body and sva dharma is duty performed internally.

svadharma means simply 'one's own duty'. Any other duty is paradharma. In olden

days svadharma was based on caste. This is, however, no longer applicable. So

svadharma is the occupation one has chosen or in which one finds oneself. Any

other duty is paradharma. In ch. 18 of the Gita, shloka 46, it is said that

performance of one's own duty well (in the spirit of karmayoga) is itself

worship of God and this will ultimately make the person fit for spiritual

knowledge.

Best wishes,

S.N.Sastri

[Guest guest]

advaitin , " snsastri " <sn.sastri wrote:

> However, there is no basis for your conclusion that para dharma is duty

performed external to the body and sva dharma is duty performed internally.

svadharma means simply 'one's own duty'. Any other duty is paradharma. In olden

days svadharma was based on caste. This is, however, no longer applicable. So

svadharma is the occupation one has chosen or in which one finds oneself. Any

other duty is paradharma. In ch. 18 of the Gita, shloka 46, it is said that

performance of one's own duty well (in the spirit of karmayoga) is itself

worship of God and this will ultimately make the person fit for spiritual

knowledge.

> Best wishes,

> S.N.Sastri

 

Pranams Sri Sastriji,

Thank you for your kind and illuminating comments on the term `Para' and the

question of `Swadharma' and `Paradharma'. I value them very much and I am sure

many members would have found them helpful in understanding the intricacies of

Sanskrit usage, meaning and context.

I have some points on the `Swadharma' and `Paradharma' concepts as follows:

Gita 3.35 is the sloka that I have referred to:

`Shreyan Swadharmo Vigunaha Paradharmat Swanushtithat

Swadharmo Nidhanam Shreyaha Paradharmo Bhayavahaha'

 

According to the translation of Sri Sankara Bhashya available with me (by Sri

Alladi Mahadeva Sastry, Samata Books, 1977):

`Better one's own duty, though devoid of merit, than the duty of another well

discharged. Better is death in one's own duty, the duty of another is productive

of danger'

Sri Sankara goes on to say:

`For a man to die doing his own duty though devoid of merit is better than for

him to live doing the duty of another though perfectly performed. For, the duty

of another leads to danger, such as hell (naraka).'

 

This translation of the stanza puzzled me, because I could not understand the

relevance of Arjuna performing others' duty in the context of the Mahabharata

War.

If, however, the terms `Swadharma' and `Paradharma' are translated as `Duty to

one's Self' and `Duty to others' instead of `One's own duty' and `Others' duty'

then the meaning of the statement by Sri Krishna in the middle of a war

situation appeared relevant.

That is to say, `It is better to perform one's duty to one's Self (or the Self)

even though imperfectly, rather than perform duty to others even though

perfectly….'

It seemed appropriate for Sri Krishna to be advising Arjuna that to give greater

importance to his perceived duty to a grandfather, Bhishma, or to a preceptor,

Drona, etc instead of focusing on his duty to his conscience and to the Pandavas

would be disastrous and fraught with evil consequences.

 

At a spiritual level, one can interpret this advice as meaning `Perfectly

performing one's duty to the world (career, family, etc) without performing

one's duty to one's true Self

(that is, devoid of contact with conscience, ethics, morality, and the dictates

of the Divine Principle) can lead to nothing but problems (that is, rebirth,

misery, etc)'.

It is with this kind of thinking that I have understood and tried to interpret

`Swadharma' and `Paradharma'.

I sincerely seek your advice and suggestions as also those of other members of

this list.

 

Warm regards and God Bless

Mohan

[Guest guest]

advaitin , " sureshbalaraman " <sureshbalaraman wrote:

>

> I was listening to M.S.Subbulakshmi's rendering of Papanasam Sivan's

> Composition....sort of mentioned that the existence of parat-para

> extoling Lord Shiva glory...as the parama-purushan...

>

> Lyrics Courtesy: Lakshman Ragde (lragde)

>

> Pallavi

> Paraat-paraa Parameshvaraa Paarvatipate Hara Pashupate

 

> >

> > Paraat Para Mayi, Maaya Mayi, Sri Mayi.

> > there is also 'paraat-para'...

> >

> > suresh.

Pranams Sri Sureshji,

Thanks for your contribution. Sanskrit is truly wonderful is it not?

Warm regards and God Bless

Mohan

[Guest guest]

> advaitin , " Sunder Hattangadi " <sunderh@> wrote:

 

> > Namaste,

> > Apte's Sanskrit-English Dictionary gives these meanings :

> >

> > meanings of " para " [1]

> Regards,

> Sunder

Pranams Sri Sunderji,

Many thanks for your kind help.

Warm regards and God Bless

Mohan

[Guest guest]

advaitin , " smnm1010 " <smnm1010 wrote:

>

> advaitin , " snsastri " <sn.sastri@> wrote:

 

> > However, there is no basis for your conclusion

>

>

> At a spiritual level, one can interpret this advice as meaning `Perfectly

performing one's duty to the world (career, family, etc) without performing

one's duty to one's true Self

> (that is, devoid of contact with conscience, ethics, morality, and the

dictates of the Divine Principle) can lead to nothing but problems (that is,

rebirth, misery, etc)'.

> It is with this kind of thinking that I have understood and tried to interpret

`Swadharma' and `Paradharma'.

> I sincerely seek your advice and suggestions as also those of other members of

this list.

 

Namaste,

 

Another viewpoint that may be considered is that the word 'dharma' here

refers to 'shAstra-vidhAnokta karma' - scripturally sanctioned or prohibited

actions.

 

For the four-fold division ('chAturvaNyam') the actions listed in Gita are

given in verses 18:41-45.

 

When Arjuna asked Krishna what is the 'shreyas' (2:7), the ultimate good,

the latter's response was 'sva-dharma' - your duty as a kshatriya (2:37). Arjuna

not only was arguing as a 'conscientious objector' to the war, but wanted to be

a 'sa.nnyAsI' (a renunciate),

a 'para-dharma', duties for which he was not qualified (2:47).

 

The perfection (saMsiddhi) of svadharma itself leads to 'naiShkarmya'

(3:4), and the way towards it is called 'yoga', and not just giving up one's

ordained duties. Dispassionate performance

of svadharma ('niShkAma karma') and 'karma-phala-tyAga' (renouncing

whatever the results - pleasurable or painful - are the twin pillars of this

path. Offering both to the Supreme Spirit as a 'yaj~na'

(sacrifice) and accepting the results as a blessing ('prasAda'), is the royal

road (9:2). Such a devotee's life is illumined by the Spirit.

 

 

Regards,

 

Sunder

[Guest guest]

sunder ji & mohan ji :

 

In the case of Sage Viswamitrar,he became a brahma jnayaani,by virtue of

adopting para-dharmam only.So,i am sort of confused by this exact conveyance of

meaning of gita verses.Viswamitrar gave us Gayathri Manthram,which has become as

a daily pooja ritual for all Brahmana,Kshatriya,Vaishyas during

sandhya-velai's....can you throw some more light,over and above as discussed so

far..thanks.

 

suresh.

 

-

[Guest guest]

advaitin , " sureshbalaraman " <sureshbalaraman wrote:

>

>

> In the case of Sage Viswamitrar,he became a brahma jnayaani,by virtue of

adopting para-dharmam only.So,i am sort of confused by this exact conveyance of

meaning of gita verses.Viswamitrar gave us Gayathri Manthram,which has become as

a daily pooja ritual for all Brahmana,Kshatriya,Vaishyas during

sandhya-velai's....can you throw some more light,over and above as discussed so

far..thanks.

>

 

Namaste,

 

I am not familiar with this version of the legend of Rishi Vishvamitra 'who

became a brahmajnani by virtue of following paradharma'. Perhaps a reference to

the source of this will help.

 

The version I have read is that Vishvamitra. a 'kshatriya', was a

'rAjarShi', and desperately wanted to be acknowledged as a 'brahmarShi' by

Vasishtha. He had to do perform intense 'tapas' to be rid of his ego and anger,

and finally managed to do it and was greeted as a brahmarShi by Vasishtha.

 

Even if he did practise 'paradharma', this would an exception -

akin to Prahlada disobeying his father and still being blessed by Vishnu Himself

(as Nrisimha), or Satyakama Jabali who was initiated into brahmavidyA though he

did not know his lineage ('gotra').

 

The principle is that of 'adhikAra' by qualification of 'daivI sampat'

(spiritual 'wealth'), rather than or regardless of status by birth. (Gita

9:32-33).

 

 

Regards,

 

Sunder

[Guest guest]

Namaste all.

 

I am not very clear how this thread started. Svadharma and paradharma are

presently being discussed by the Kanchi Mahaswamigal in the ongoing series on

his discourses.

 

The question about Vishvamitra is interesting. Vibhishana discarded his debt of

gratitude to his elder brother for a greater cause which he felt from his heart

was the call of his conscience and his supreme dharma. Vivekananda left off his

family to answer the inner call which had a more spiritual power. Gautama Buddha

renounced all his family affiliations and and went away on the quest of Truth,

which was again his inner call. Vishwamitra persisted against extreme odds with

repeated efforts in his quest of Brahmin spiritual power through his long long

penance on the Gayatri.

 

In all these cases it is the Visheshha Dharma that predominates more than the

ordinary dharma. The svadharma-paradharma contrast of the Gita should not be

applied to these cases where visheshha dharma springing from the inner call

comes into play.

 

PraNAms to all advaitins.

profvk

[Guest guest]

sunder ji :

 

You have conclusively written what i wanted to convey,thanks so much.

 

suresh.

[Guest guest]

prof vk ji :

 

{In all these cases it is the Visheshha Dharma that predominates more than the

ordinary dharma. The svadharma-paradharma contrast of the Gita should not be

applied to these cases where visheshha dharma springing from the inner call

comes into play.}

 

I think this is even more clearer now,with context to gita verses.Thanks prof.

 

Suresh.

[Guest guest]

--- On Thu, 5/7/09, V. Krishnamurthy <profvk wrote:

 

In all these cases it is the Visheshha Dharma that predominates more than the

ordinary dharma. The svadharma-paradharm a contrast of the Gita should not be

applied to these cases where visheshha dharma springing from the inner call

comes into play.

 

-------

PraNAms to all

 

I have not followed this thread either. What is ultimately respected is the

absolute truth.

 

Rama is respected for obeying his father.

Prahallada is respected for disobeying his father.

VibhishaNa is respected over KumbhakarNa since former gave up local dharma in

following the Higher Dharma.

Goutamabuddha is respected also for following highest dharma.

Hence Krishna says in the end, which vaishnavaas call as carama slokam,

sarva dharmaan..

 

Following one's dharma etc are all important for purification of the mind. But

purified mind has to be used for higher purpose, that is what higher call

implies and that involves the highest purushaartha in the dharma, artha, kaama

and moksha - the fulfillment of the very purpose of human life itself.

 

In that, all other dharmaas get sublimated. That is also true surrenderance also

means.

 

Hari Om!

Sadananda

[Guest guest]

advaitin , " smnm1010 " <smnm1010 wrote:

 

> It seemed appropriate for Sri Krishna to be advising Arjuna that to give

greater importance to his perceived duty to a grandfather, Bhishma, or to a

preceptor, Drona, etc instead of focusing on his duty to his conscience and to

the Pandavas would be disastrous and fraught with evil consequences.

>

> At a spiritual level, one can interpret this advice as meaning `Perfectly

performing one's duty to the world (career, family, etc) without performing

one's duty to one's true Self

> (that is, devoid of contact with conscience, ethics, morality, and the

dictates of the Divine Principle) can lead to nothing but problems (that is,

rebirth, misery, etc)'.

> It is with this kind of thinking that I have understood and tried to interpret

`Swadharma' and `Paradharma'.

> I sincerely seek your advice and suggestions as also those of other members of

this list.

>

> Warm regards and God Bless

> Mohan

 

Dear Shri Mohan,

You have to understand these verses in the context of the Gita. Arjuna wanted to

go away from the battle-field and take to Bhikshacharya, which means sannyasa.

He being a kshatriya, his duty was to fight a righteous battle. Sannyasa was for

Brahmanas and so it was paradharma for him. Krishna therefore asked him to

perform his own dharma and fight. He said paradharma was fraught with danger for

him, because he was not fit for it (sanyasa).In Ch 18 Krishna tells Arjuna that

even if he does not want to fight, his kshatriya nature will force him to fight.

In the present day we can only take this as meaning that one should do the duty

for which he is fit and not anything else. If a lawyer advises someone on what

medicine he should take, it will be disastrous. That would be paradharma and

would be dangerous.

I have never heard the explanation that svadharma is duty to oneself and

paradharma to others.

Best wishes,

S.N.Sastri

[Guest guest]

PranAms.

 

For a beautiful and detailed exposition on Dharma please listen to Swami

Paramarthananda-ji's talks on

 

http://www.vedantavidyarthisangha.org/

 

Talk no.4, in particular, and also talk no.3, in the introduction to Vedanta

series.

 

It will be highly beneficial to everyone.

 

Hari OM

Shri Gurubhyoh namah

Shyam

 

advaitin , kuntimaddi sadananda <kuntimaddisada

wrote:

 

>

> Following one's dharma etc are all important for purification of the mind. But

purified mind has to be used for higher purpose, that is what higher call

implies and that involves the highest purushaartha in the dharma, artha, kaama

and moksha - the fulfillment of the very purpose of human life itself.

>

> In that, all other dharmaas get sublimated. That is also true surrenderance

also means.

>

> Hari Om!

> Sadananda

[Guest guest]

advaitin , " Sunder Hattangadi " <sunderh wrote:

> Another viewpoint that may be considered is that the word 'dharma' here

refers to 'shAstra-vidhAnokta karma' - scripturally sanctioned or prohibited

actions.

>

> For the four-fold division ('chAturvaNyam') the actions listed in Gita

are given in verses 18:41-45.

> Regards,

>

> Sunder

 

Pranams Sri Sunderji and Sri Sastriji,

Thank you very much indeed for your kind and elaborate explanations under Posts

44861 and 44798/44876 respectively.

 

Sri Sunderji's moving analysis of the alternative scenario of Arjuna's

motivation and Sri Krishna's advice was illuminating and clarified my doubts

considerably.

Sri Sastriji's explanations were clear and laid out the traditional

understanding with clarity.

 

The mention of the Chapter 18 of the Gita took me to Sloka 18.47 which was very

interesting. For the benefit of members it says:

`Shreyan Swadharmo Vigunaha Paradharmathsvanusthithath

Swabhava Niyatham Karma Kurvnnapnoti Kilbisham'

`Better is one's own duty (though) destitute of merits, than the duty of another

well performed. Doing the duty ordained according to nature one incurs no sin'

 

It is interesting to note that in this sloka the term `Swabhava' is used instead

of `Swadharma'. `Bhava' means nature, attitude or inclination. Thus the term

`Dharma' can also be said to represent the same.

`Swabhava', `Swadharma', and for that matter, `Swaroopa', can all be said to

indicate one's inherent or natural state, that is, the Self.

 

It is from this angle that I am inclined to feel that `Paradharma' indicates the

participation in the outer world , of one's life and associations, arising from

one's identification with the body.

This is a purely personal viewpoint and I will be content to let it rest at

that.

 

Your comments and advice are absolutely relevant and full of the understanding

of traditional Vedanta and I fully respect them.

Once again, thanks for your elucidation. You have moved me to study and clarify

the whole question of `Dharma' now.

 

Warm regards and God Bless

Mohan

[Guest guest]

PraNAms to all

 

Just for information.

 

Bhagavaan Ramanuja interprets swadharma is to follow the path of self-surrender

that is sharaNAgati or prapatti path involving recognition that I am dependent

on HIM, while paradharma is to follow the jnaana yoga.

 

Hari Om!

Sadananda

 

 

--- On Fri, 5/15/09, smnm1010 <smnm1010 wrote:

 

 

 

The mention of the Chapter 18 of the Gita took me to Sloka 18.47 which was very

interesting. For the benefit of members it says:

`Shreyan Swadharmo Vigunaha Paradharmathsvanust hithath

Swabhava Niyatham Karma Kurvnnapnoti Kilbisham'

`Better is one's own duty (though) destitute of merits, than the duty of another

well performed. Doing the duty ordained according to nature one incurs no sin'

[Guest guest]

Bhagavaan Ramanuja interprets swadharma is to follow the path of

self-surrender that is sharaNAgati or prapatti path involving recognition

that I am dependent on HIM, while paradharma is to follow the jnaana yoga.

 

 

praNAms

 

 

Hare Krishna

 

 

Can we say prapatti path (i.e. svadharma) is exclusive of jnAna yOga to

say jnAna is paradharma ?? anga-angi, shesha-sheshi, dAsa-deva bhAva also

requires a 'jnAna' to distinguish this relation no?? Can there be a

bhakti, sharNAgati without any jnAna?? Perhaps Sri rAmAnuja talking about

advaita jnAna here in particular not jnAna yOga in general...Kindly clarify

 

 

Hari Hari Hari Bol!!!

 

 

bhaskar

 

 

[Guest guest]

advaitin , " smnm1010 " <smnm1010 wrote:

> It is from this angle that I am inclined to feel that `Paradharma' indicates

the participation in the outer world , of one's life and associations, arising

from one's identification with the body.

> This is a purely personal viewpoint and I will be content to let it rest at

that.

>

>

> Warm regards and God Bless

> Mohan

>

Hari Om Shri Mohanji, Pranaams!

 

1. Performance of any karma presupposes one's identification with the body and

hence we cannot classify Paradharma & Svadharma based on it.

 

2. BG 18.47. kurvan + Apnoti as well kurvan + na + Apnoti is kurvannApnoti.

 

Please note AcAryaji asks to refer to explanation of svabhAvaja(18.41) which is

same as svabhAvaniyata(18.47).

 

When one does karma just as induced by his vasanAs/tendencies definetely he

attains sin. (svabhAva-pravrtti).

 

3. sarvArambhAH doSheNa AvritAH. (18.48)

 

4. However the karma done by a yogi for his adhyAtma-lAbha are defined as

ashuklakrShna-karma(shubha-ashuba-vilakShaNa) which Lord instructs one to take

up by the word 'seva' in verse 4.34 - tat sevayA viddhi - know it by service to

the teacher/realised soul.

 

In Shri Guru Smriti

Br. Pranipata Chaitanya

[Guest guest]

advaitin , " pranipatachaitanya " <pranipatachaitanya

wrote:

> 1. Performance of any karma presupposes one's identification with the body and

hence we cannot classify Paradharma & Svadharma based on it.

>

> 2. BG 18.47. kurvan + Apnoti as well kurvan + na + Apnoti is kurvannApnoti.

>

> Please note AcAryaji asks to refer to explanation of svabhAvaja(18.41) which

is same as svabhAvaniyata(18.47).

>

> When one does karma just as induced by his vasanAs/tendencies definetely he

attains sin. (svabhAva-pravrtti).

>

> 3. sarvArambhAH doSheNa AvritAH. (18.48)

>

> 4. However the karma done by a yogi for his adhyAtma-lAbha are defined as

ashuklakrShna-karma(shubha-ashuba-vilakShaNa) which Lord instructs one to take

up by the word 'seva' in verse 4.34 - tat sevayA viddhi - know it by service to

the teacher/realised soul.

>

> In Shri Guru Smriti

> Br. Pranipata Chaitanya

Pranams Sri Pranipata Chaitanyaji,

Kindly expand on items 2, 3, and 4 of your message. Hope I am not troubling you

but it will greatly help me in understanding some very important points you are

making.

Warm regards and God Bless

Mohan

[Guest guest]

advaitin , " smnm1010 " <smnm1010 wrote:

>

>

> The mention of the Chapter 18 of the Gita took me to Sloka 18.47 which was

very interesting. For the benefit of members it says:

> `Shreyan Swadharmo Vigunaha Paradharmathsvanusthithath

> Swabhava Niyatham Karma Kurvnnapnoti Kilbisham'

> `Better is one's own duty (though) destitute of merits, than the duty of

another well performed. Doing the duty ordained according to nature one incurs

no sin'

>

> It is interesting to note that in this sloka the term `Swabhava' is used

instead of `Swadharma'. `Bhava' means nature, attitude or inclination. Thus the

term `Dharma' can also be said to represent the same.

> `Swabhava', `Swadharma', and for that matter, `Swaroopa', can all be said to

indicate one's inherent or natural state, that is, the Self.

>

> It is from this angle that I am inclined to feel that `Paradharma' indicates

the participation in the outer world , of one's life and associations, arising

from one's identification with the body.

> This is a purely personal viewpoint and I will be content to let it rest at

that.

>

 

Namaste,

 

Some additional thoughts -

 

The words svabhAva and svadharma have been distinguished in verses 18:60

and 2:33.

 

svabhAvajena kaunteya nibaddhaH svena karmaNA -...fettered by

your own actions you are bound ... 18:60

 

...svadharmaM kIrtiM cha hitvA pApamavApsyasi.. 2:33

....forfeiting your Dharma you shall incur sin.

 

Thus, if svabhAva is not fulfilled by svadharma, 'paradharmo bhayAvahaH'

- 3:35 .Dharma of another is fraught with fear.

 

It is not just svabhAva, but svabhAva niyatam - what is ordained by

Dharma to suit the svabhAva - one's nature, one does not incur sin (kurvan na

Apnoti kilbiSham).

 

 

 

 

Regards,

 

Sunder

[Guest guest]

advaitin , " smnm1010 " <smnm1010 wrote:

> Kindly expand on items 2, 3, and 4 of your message. it will greatly help me

in understanding some very important points you are making.

> Warm regards and God Bless

> Mohan

>

Hari Om Shri Mohanji, Pranaams!

I. a. karma means shAstra-vidhAnokta-karma(BG 16.24), is a

paryAya-shabda(synonym) of dharma, includes kArya and akArya(BG 16.24).

b. gahaNA karmaNaH gatiH. (BG 4.17).

c. shAstram guhyatamam(BG 15.20) – The teaching is profound secret.

d. AtmanaH kAmAya vai sarvam idam priyam bhavati. (Br. U) so all the work

arising out of participation in the outer world, of one's life and associations

are svechhA karma(for the sake of himself) not parechhA(out of love/concern on

welfare of others).

 

II. preya/shreya; ishTha/pUrtha; ashubha/shubha i.e. that bring in confort

here/that give accrual of merit to be enjoyed hereinafter thus kAmya karma-s are

classified.

Even the phala of uttama-shreya-karma containing yajna,dAna and tapa is anantAH

nAma lokAH(Katha Up.). ananta is not split as an+anta meaning countless heavens;

but as a+nanda meaning joyless worlds. What to talk of iShTha karmas.

III. The shreya karmas are again bifurcated as done with upAsana(meditation) and

without it. And decides the gati(path/goal) as anAvrtti (non-return) and Avrtti

(return) to martya loka(mortal world). They are known variously as

shukla/krShna; uttara/dakShina; archis/dhUma; deva/pitr …(BG 8.23-26).

Lord declares even the highest loka (brahma) attainable with karma and upAsana

is also to end with return to mortal world(Abrahma-bhuvanAn lokAH

punarAvrttinaH-BG 8.16).

IV. AcAryaji opines in bAshya that since even for shreya-karma it is the bhAva

(attitude) that decides the phala as shuba/ashubha what to talk of doing the

same with upAsana which solely depends on bhAva and hence

duShprApaH(unattainable) only.

If one takes up karma/bhakti yoga, the bhAva one should have is enumerated by

Lord in verses BG 12.8-12.

Easier than that is surrendering to a guru and serve him which is the meaning of

the upasarga ni in upaniShad and approved by Lord in BG 4.34.

V. svabhAvajam karma :- svabhAvAt janita karma – duties born out of svabhAva

which is guNa based and are classified as varna-dharmas. Yat karma prayuktena

asya svabhAvam janyam tat tasya svabhAvaja karma – Resorting to which works

one's nature is ordained – his purva karma phala vAsanas which decide how he

will act/react is also called svabhAvaja karma. svabhAva-niyatam karma similarly

as yat niyamena yaH karma karoti tat tasya svabhAvam (bhavati) since AcAryaji

asks to refer to svabhAvajam karma for svabhAvaniyatam karma.

yadecchAcarana/svabhAva pravrtti before jnAna is licentiousness and not freedom

and is condemned.

VI. When `AtmA draShThavyaH' is taken as vidhi-vAkya meaning some effort/work to

be done towards that end, that effort/work is classified as ashuklakrShna-karma

which have niHshreyas as gati.

In Shri Guru Smriti,

Br. Pranipata Chaitanya