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The Virtuous Way of Life

By HH Sri Jaya Chamaraja Wadiyar

 

In the days when titles were still used in India, the Maharaja of Mysore, now Governor of Madras State, was already an outstanding exponent of Hindu culture. Since then he has become widely known as a cultural and intellectual ambassador abroad and an upholder of dharma at home. Most prominent of his books is 'Dattatreya, The Way and the Goal'*, containing an annotated translation of that purest of Advaitic texts the Avadhuta Gita. A thought-provoking little study of the Bhagavad Gita published recently, is reviewed elsewhere in this issue.

The Maharaja's predecessor had a private interview with Bhagavan, and he himself is a known visitor at this Ashram. We are glad to be able to publish this article by him.____________________* - Published by Allen and Unwin.

Ancient Indian literature is full of references to the advantage and necessity of leading an ethical way of life. In the earliest literary record of India, the Rig Veda, one finds appreciative statements made of the righteous way of life which a man is called upon to adopt. God Varuna, the presiding deity of the moral order of the universe, is often invoked in very humble terms to come to the aid of man and to help him in leading a sincere life characterised by the cultivation of truth and goodness. The Vedic seers are never tired of requesting the gods to bless them with fortitude which was so essential to them in order to lead the right kind of life. The same theme is continued in the philosophic treatises called Upanisads where it is pointed out that the ethical way of life alone can

bring to man much coveted prize of Liberation. The greatness and the glory of following the virtuous way of life is also the subject matter for treatment in the succeeding stages of Indian literature, science and art. A thoughtful observation made in the mighty Indian Epic, the Mahabharata, on the nobility of a righteous life merits our earnest attention and reflection. Yudhisthira, the eldest of the Pandava brothers and the hero of the epic poem, was once confronted by a Yaksa or celestial being near a lake to which Yudhisthira went in order to drink water. The latter did not allow Yudhisthira to partake of the waters of the lake until he answered convincingly certain questions. And one important question that was addressed to Yudhisthira related to the virtuous way of life. The celestial being asked him: "What exactly constitutes 'the way'" (Ka dik) and Yudhisthira answered: "The good is 'the way'" (Santah Dik)1. By this answer, he was

indicating to the questioner that man fulfils himself only by leading a good and virtuous life.____________________1 - Mahabharata: Aranyaparva: 297.6061.

In order to understand the full content of the expression "good way of life" it is well to bestow attention on an episode mentioned in the Brhadaranyaka Upanishad2. According to it, once the gods, men and demons were residing with their Father, Brahma, learning the sacred scriptures. The period of their studentship was over and the gods requested their Father kindly to give them his final instructions. The Father consented to do so and cryptically uttered the single syllable "Da". The gods said that they understood the instruction and it was that they should control themselves (Damayata). And Brahma confirmed their understanding.. It was now the turn of the men to get instruction and when they sought for it Brahma repeated the syllable "Da". The men claimed that they too

understood him and said that the instruction in their case was that they must practise charity (Dana). And Brahma agreed with their interpretation also. Next came the turn of the demons. Much to their surprise they found their Father pronouncing for the third time the syllable "Da". The demons were quick to follow him and replied that they also understood his advice and it was that they should practice compassion (Dayaddhavam). And the Father agreed with this interpretation too. We also learn from the Upanisad that when it thunders, the sounds of 'Da' are heard announcing the instruction of Brahma that everyone in the universe should practise the virtues of control, charity and compassion. These virtues constituted the very texture of man's good life and it was therefore man's duty to cultivate these in his own interest.____________________2 - Brhadaranyaka Upanisad: V. 2.1.

Annotated thus, the meaning of the expression "the good way" becomes clear. It is the assiduous attention to be bestowed by all men of wisdom on the three principal virtues of controlling the senses, of practising almsgiving and of cultivating a compassionate attitude towards all beings. Sri Sankaracharya makes these concepts clearer in his commentary on the Brhadaranyaka Upanisad. When the Father of the universe was instructing the gods, he knew that there was the danger of the gods becoming unruly because they could have everything they wanted on account of their acquired merit. Therefore, he was cautioning them against committing such an offence and advised them to practise control of the senses3. Sankara points out the reason why Prajapati or the Father of the universe asked

men to practise charity. It was because there was the likelihood of men becoming greedy and cheating their fellow-beings of their rightful share. Hence the advice that they should cultivate the habit of giving gifts to others4. Then again the Father realised that there was always a chance of the demons misusing their natural strength and therefore called upon them to cultivate the virtue of 'compassion'5.____________________3 - 'Adanta yuyam svabhavatahato danta bhavata iti' Sankara's Commentary: V. 21.4 - 'Svabhavato lubdha yuyamato yatha saktya samvibhajata'Ibid: V. 2.2.5 - 'Krura yuyam himsadiparah,ato dayaddhyam pranisudayam kurwata iti'.Ibid: V.

2.3.

These three main ethical principles receive much attention at the hands of Indian thinkers and preceptors of law. Sage Yajnavalkya recommends control of the senses, alms-giving and mercy as good qualities which are to be practised by all human beings6. The Bhagavad Gita insists that a man aspiring to the highest spiritual value should cultivate these principles7. Vyasa, the revered author of the epic Mahabharata desires that human beings should dedicate themselves to the performance of tapas or austerity and that this is well done by the faithful observance of self-control, charity and compassion. He is firmly of the view that tapas or austerity of this nature will make a man great. (Tapasa vindate mahat)8. A man of charitable disposition is bound to become famous too and such is the opinion of Yudhisthira, an exemplar of Indian virtue9. (Danamekapadam yasah). Sage Vyasa is no less enthusiastic about the practice of compassion. He is of the view that it is the highest of all virtues (Anrsamsyam paro dharmah)10. Not less is his admiration for the principle of Dama or control of the mind11.____________________6 - Yajnavalkya smrti: 1.4.122.7 - XVI. 1.8 - Mahabharata. 3.29739.9 - Ibid: 3.29749,10 - Ibid: 3.29755.11 - Ibid: 3.297.

These virtues were practised by famous men of India and their activities are recorded in the legendary lore and literary texts. One remembers often the name of Jimutavahana, the great Vidyadhara prince, who offered himself as food for Garuda the leader of the birds and thus saved the lives of many serpents which otherwise would have become victims of the greedy birds' wrath12. The unparalleled example of a person who practised charity of an extraordinary kind is described in the poem Raghuvamsa13. He was Raghu, son of Dilipa. He did many glorious deeds, conducted wars and achieved notable victories. Having gained universal sovereignty, he performed a great sacrifice called 'Visvajit' in which he gave away all the wealth he had. Indeed he became so poor that when a young

sage called Kautsa came and requested of him a gift of money, the king had hardly any with him to give, and so had to go to war with Kubera, the God of Wealth. Amongst those who practised the control of the senses to the full may be mentioned the great Bhishmacarya of the Mahabharata. He was the son of King Santanu and Ganga, the river goddess. When Santanu, father of Bhishma was old he desired to marry again. Bhishma found a beautiful damsel for him. But the parents of the bride desired that the son to be born to their daughter should occupy the throne after Santanu instead of Bhishma. The great Bhishma readily consented and not only renounced the throne for himself but also remained a bachelor until his death.____________________12 - Vide 'Nagananda' a drama of Sriharsa,13 - Raghuvamsa. Canto IV and V.

There are also instances recorded in ancient Indian religious and secular texts of people suffering a fall on account of their nonadherence to these important principles of virtue. The life of the sage Visvamitra is a case in point. He was born a Kshatriya but by intense austerities he wanted to become a great Rishi or seer. Unfortunately he developed a liking for Menaka, a celestial beauty. This moved him away from his intended goal and he had to toil hard to come back to his original ways. If the case of Visvamitra illustrates the ruin resulting from uncontrolled passion that of Duryodhana, the wicked opponent of the Pandavas, illustrates the evil effects of greed. He disregarded the truth that the Isavasya Upanisad teaches us, that one should not covet an other's property (Ma gradhah

kasya sviddhanam) and ruined himself. To take another example, Ravana the cruel opponent of Rama shows by his behaviour that power in the hands of an evil-minded person leads to suffering and sin. The following story about Ravana illustrates how 'pride goeth before a fall'. Once he was travelling in his aerial chariot and came to mount Kailas, the abode of Siva. There Nandiswara, the great devotee of Siva, asked the king to go back and not to fly over the holy mountain. Ravana became angry at this challenge to his power, and in his inordinate pride dug his mighty arms deep under the mountain and began to shake it. This disturbed Siva and his consort Parvati. Siva understood the cause for the shaking of the mountain and gently pressed down his toe; and Ravana's arms were caught tightly. After vain attempts to free himself, he began to wail and thus came to be called Ravana (the Wailer). This story of Ravana and his pride is of topical interest and

indicates the dangers of the knowledge of nuclear Science in the hands of an unscrupulous man or government. The lesson to be drawn is that those who possess the strength of a giant should use it in a virtuous way and for the good of mankind.

The Bhagavad Gita takes cognisance of the role of the good life in the progress of an individual. It mentions steadfastness, sacrifice, study, peacefulness and modesty as general characteristics of the good way of life. It speaks of two types of quality, the divine and the demoniac and points out that fortitude, purity, vigour and forgiveness are qualities which belong to the 'divine ' while arrogance and unwisdom belong to the demoniac. The chief purpose of this teaching is to call the good to the divine way of life and make them discard the demoniac14. In other words, it calls upon people not to combine power with pride but with God. The result is very like the combination of Siva, the God, and Sakti, his consort, which brings happiness to the sakta or

devotee.____________________14 - Isavasya Upanisad: 1.

What is the ultimate goal of the 'good way of life'? The Brihadaranyaka Upanishad which speaks of the episode of Brahma and his repetition of the syllable 'Da' thrice, gives also the answer to this question. The Upanishad analyses the word "Sat ya" or Truth into three syllables, Sa ti and yam and identifies the first and the last syllables with Truth. It finally points out by implication that the person who practises the good way of life characterised by the three Da's Dama, Dana and Daya will know and realise Truth or Brahman15, and this realisation is the ultimate goal of the good way of life.____________________15 - Brihadaranyaka: V. 51.