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Prakrti and the Sanctity of Life


The Hindu has no authority over creatures of the earth. God (Brahman) is the efficient cause and nature, Prakrti, is the material cause of the universe. However, this division is non-dualistic in nature. They are one in the same, or perhaps better stated, they are the one in the many and the many in the one.

Despite western assertion that Hinduism is polytheistic in nature, this sort of polytheism is actually monotheistic in nature. While the Divine is manifest in many, the many are all and no less than, but not equal to the Divine.

While Hindus are not given the sort of authority over nature and creation that Judeo-Christian God grants, they are subject to a higher and more authoritative resposiblity for creation. The most important aspect of this is the doctrine of ahimsa, non-violence. Faith in this doctrine is comprehensive, Yajnavalkya Smirti warns, "the wicked person who kills animals which are protected has to live in hell fire for the days equal to the number of hairs on the body of that animal."

This doctrine's most important aspect pertains to the belief that the Supreme Being incarnates in to forms of various species.

The Hindu belief in samsara, the cycle of life, death, and rebirth encompasses reincarnation into forms other than human. It is believed that one lives 84,000 lifetimes before one becomes a man. Each species is in this process of samsara until one attains moksha, liberation. The Hindu religious goal of moksha is not salvation, and does not require forgiveness, but detachment from the material world. Though one might argue that such a goal in essence rejects the natural world as having value, the Hindu goal is to liberate one from the self, from the illusion of the material world as being separate and individual.

A second doctrinal Hindu source for treatment of all life and nature is found in the Rig Veda. The Rig Veda regarded trees and plants as possessing divine healing properties, and it is still popularly believed that every tree has a Vriksa-devata, a tree deity. They are ritually worshiped with prayer, offerings, and the sacred thread ceremony. The Vriksa-devata are not worshiped as gods, but as manifestations of the Divine. Tree planting is considered a religious duty.

Modern Hindu Ecological Movements:

The Chipko Movement- in March of 1973 in Gopeshwar, India, villagers formed a human chain and hugged trees marked to be cut down for the development of a sports equipment factory. Since then, the Chipko Andolan (movement to hug trees) as grown as a Hindu ecological movement.







































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Posted by rita at 3:28 AM 0 comments
SKYBIRD HAS SPREAD ITS WINGS AND WANTS TO SOAR HIGH ABOVE ALL THE SMALL MISFORTUNES OF LIFE



FAR FROM THE MADDING CROWD.

As the Darjeeling Mail lugged out from Sealdah station I realised that finally I had yielded to the irresistible call of the wild. My destination this Puja holiday was the Gorumara forest in the Dooars of North Bengal. ‘Lataguri’ my first stop in this episode was about four hours drive from New Jalpaiguri station through tea gardens, little rivulets and scattered tribal settlements. I put up at ‘Nakshatra Resort’ far from the madding tourist crowd. After a refreshing bath and delicious meal I ventured out to explore Nature’s empire. Very cautiously I trespassed into the quite, sun n shade filigreed domain, closely guarded by the tall, straight, thick leaved deciduous sentinels. Not a soul stirred nor a footfall heard; the only sound audible was the crackle of the dried leaves under my boots and a creek of forest beetle. I had never experienced such stillness! Accustomed to blasting air horns, blaring microphones and the constant ring of the cell-phone, the atmosphere was both eerie and exciting. The smell of the wet earth, the fragrance of unknown flowers, and a sudden wisp of coolness daubed a balm to my tired mind and sore eyes. It never occurred to me that the forest had such mesmerizing effect and like a hypnotized person I penetrated further and further into the bosom of the greenery. The ding –dong of a cow bell broke my reverie and I hurried back to the resort where the much needed tea was waiting for me. While on a jeep safari to the Medhla watch tower in the heart of the Gorumara forest, I met an elephant family; my first encounter with the wild in the wild was the scariest in the whole itinerary. It was also my first night out in the jungle, enveloped in an unknown shade of darkness, bejewelled by fireflies! Such peace such tranquillity yet so awe inspiring! The ‘Murti’ river which hems the forest is like a village belle gurgling down to meet the Teesta. Through its crystal clear water you can see the colourful pebbles in the river bed, a contrast to the polluted Ganga in Kolkata. Kingfishers swoop down in search of fish while peacocks grandly display their plumage on the banks vanity oozing out in every gait. Against the backdrop of the setting sun it was ethereal. From Lataguri I went up to ‘Tinchulay’ land of three peaks, resembling a ‘chula’ or stove, 5800 ft above sea level. For urbanites Tinchulay is a refreshing change with coniferous greens assorted with orchids, lilies and honeysuckle. Pollution free, dew-kissed, Tinchulay is ideal for bird watchers and nature ramblers. Gurung Guest House the only accommodation available is family run village tourism, contributing to the upkeep of the pristine environment at the same time providing employment to the members of their clan. Food is local cuisine, fresh from the garden vegetables, ‘Nepali roti’ and the unique ‘tree tomato’. The place is a combination of lush green tea gardens, red moss, silvery streams and rough terrain. The most breath taking view is of the rising sun, which glides through layers of soft white clouds painting the whole mountain vermillion red. Gradually the snowy peak of the Kanchenjunga turns orange, pink and golden yellow. If you want to experience this majestic phenomena walk up to the sunrise point, at 5.30 am. With the lingering fragrance of the night queen, and the traditional good-by from Ms Grung, I set out on the last lap of my journey –Darjeeling. The ‘Queen of the hills’ however has been robbed of its crown; it has been transformed into a commercial hub . It’s a tragedy that from the ‘Mall’ you can see everything except the hills! Hoteliers and Retail giants have stripped the maiden and plundered its greenery, its waterfalls, its mist and fog. Yet all is not lost. There are still the tall .slender cryptomerias (Dhupi) with their dark green branches, filling the atmosphere with an aroma which is unique to Darjeeling. The clouds still wander in groups, sometimes settling on the pine branches and sometimes floating to some unknown land. Birds still twitter in the evening sky, monkeys display their skill, but ‘Darjeeling’ is choking and we must join hands to give it space to breath. The Queen’s crown must be restored.






















SKYBIRD HAS SPREAD ITS WINGS AND WANTS TO SOAR HIGH ABOVE ALL THE SMALL MISFORTUNES OF LIFE

Hello friends,

Just had a short break from the daily grind of life and spent a few days on the shores of the bay of bengal. A wonderful time it was. Puri is ever young with its sand and surf with its sunrise and sunset.The madness of the sea breeze touches my heart, I become a child again running through the beach, chasing the waves , the sea gulls . Standing on the shores I was thinking ofthat force , the power which causes this ceaseless movement of volumes of water, rising , falling and rising again,








Posted by rita at 2:56 AM 0 comments
Wednesday, January 16, 2008
Net- Guru

SKYBIRD HAS SPREAD ITS WINGS AND WANTS TO SOAR HIGH ABOVE ALL THE SMALL MISFORTUNES OF LIFE













Bramhachari the first fourth part of an individual’s life was regarded as one of prolonged sacrifice. The duties of a student as laid down in the Dharmasastras are To be a celibate and live a simple life with the preceptor.
To be free from sense pleasure and material allurement.
To hear, study and assimilate the Vedas.
To dutifully serve and wait upon the teacher.
To develop all the qualities of humility, simplicity, purity of thought, cleanliness.
To eat after the preceptor has eaten, to go to bed after him and leave bed before him.
The primary intention was character formation because the Brahmacharin is the seed that will develop into the practical experience of the grihastha. Unlike modern co- educational institutions, the ‘ Gurukul’ discouraged association with women. This was the result of an in-depth analysis of human nature. In the Bhagabat Gita women is compared to fire and man to a butter-pot. However sober one may be, it is almost impossible for children to control their natural instincts when free mixing is uncensored the negative influences are rampant in the modern society. Rape is a social disease that has taken a universal form. Associated with this are murder, sexual abuse, and sexual harassment unhealthy relation among family members and in extreme cases suicide. Education was not a mechanical process of. Memorization and skill development but the fostering of spiritual values. Even the sons of royal families underwent this austere and rigorous training.

Posted by rita at 8:24 AM 0 comments
Sunday, January 13, 2008
SKYBIRD HAS SPREAD ITS WINGS AND WANTS TO SOAR HIGH ABOVE ALL THE SMALL MISFORTUNES OF LIFE









FAR FROM THE MADDING CROWD.


As the Darjeeling Mail lugged out from Sealdah station I realised that finally I had yielded to the irresistible call of the wild. My destination this Puja holiday was the Gorumara forest in the Dooars of North Bengal. ‘Lataguri’ my first stop in this episode was about four hours drive from New Jalpaiguri station through tea gardens, little rivulets and scattered tribal settlements. I put up at ‘Nakshatra Resort’ far from the madding tourist crowd. After a refreshing bath and delicious meal I ventured out to explore Nature’s empire. Very cautiously I trespassed into the quite, sun n shade filigreed domain, closely guarded by the tall, straight, thick leaved deciduous sentinels. Not a soul stirred nor a footfall heard; the only sound audible was the crackle of the dried leaves under my boots and a creek of forest beetle. I had never experienced such stillness! Accustomed to blasting air horns, blaring microphones and the constant ring of the cell-phone, the atmosphere was both eerie and exciting. The smell of the wet earth, the fragrance of unknown flowers, and a sudden wisp of coolness daubed a balm to my tired mind and sore eyes. It never occurred to me that the forest had such mesmerizing effect and like a hypnotized person I penetrated further and further into the bosom of the greenery. The ding –dong of a cow bell broke my reverie and I hurried back to the resort where the much needed tea was waiting for me. While on a jeep safari to the Medhla watch tower in the heart of the Gorumara forest, I met an elephant family; my first encounter with the wild in the wild was the scariest in the whole itinerary. It was also my first night out in the jungle, enveloped in an unknown shade of darkness, bejewelled by fireflies! Such peace such tranquillity yet so awe inspiring! The ‘Murti’ river which hems the forest is like a village belle gurgling down to meet the Teesta. Through its crystal clear water you can see the colourful pebbles in the river bed, a contrast to the polluted Ganga in Kolkata. Kingfishers swoop down in search of fish while peacocks grandly display their plumage on the banks vanity oozing out in every gait. Against the backdrop of the setting sun it was ethereal. From Lataguri I went up to ‘Tinchulay’ land of three peaks, resembling a ‘chula’ or stove, 5800 ft above sea level. For urbanites Tinchulay is a refreshing change with coniferous greens assorted with orchids, lilies and honeysuckle. Pollution free, dew-kissed, Tinchulay is ideal for bird watchers and nature ramblers. Gurung Guest House the only accommodation available is family run village tourism, contributing to the upkeep of the pristine environment at the same time providing employment to the members of their clan. Food is local cuisine, fresh from the garden vegetables, ‘Nepali roti’ and the unique ‘tree tomato’. The place is a combination of lush green tea gardens, red moss, silvery streams and rough terrain. The most breath taking view is of the rising sun, which glides through layers of soft white clouds painting the whole mountain vermillion red. Gradually the snowy peak of the Kanchenjunga turns orange, pink and golden yellow. If you want to experience this majestic phenomena walk up to the sunrise point, at 5.30 am. With the lingering fragrance of the night queen, and the traditional good-by from Ms Grung, I set out on the last lap of my journey –Darjeeling. The ‘Queen of the hills’ however has been robbed of its crown; it has been transformed into a commercial hub . It’s a tragedy that from the ‘Mall’ you can see everything except the hills! Hoteliers and Retail giants have stripped the maiden and plundered its greenery, its waterfalls, its mist and fog. Yet all is not lost. There are still the tall .slender cryptomerias (Dhupi) with their dark green branches, filling the atmosphere with an aroma which is unique to Darjeeling. The clouds still wander in groups, sometimes settling on the pine branches and sometimes floating to some unknown land. Birds still twitter in the evening sky, monkeys display their skill, but ‘Darjeeling’ is choking and we must join hands to give it space to breath. The Queen’s crown must be restored
Posted by rita at 6:23 AM 0 comments
Saturday, January 5, 2008
DHARMA

SKYBIRD HAS SPREAD ITS WINGS AND WANTS TO SOAR HIGH ABOVE ALL THE SMALL MISFORTUNES OF LIFE

In this section, issues considered include inquiry about Dharma, the range of values that it indicates, different perspectives, and methods of attaining Dharma. The constructive function of Dharma in alleviating the crisis of the modern age will also be measured.
UNDERSTANDING DHARMA.
The previous section discussed laws governing nature. Here I will concentrate on the social and ethical codes. Just as the natural laws coordinate and regulate the biotic and a biotic sphere, similarly the social and ethical codes ensure its members of a congenial and productive atmosphere. Harmony is the central theme for both, though I recognize some differences between them. (1). The former are laws, the latter are codes. As laws they are unconditionally binding on all of nature: to be a member of the natural world is to accept this law. It is inescapable. Whatever is born, or is created must die i.e. end. This is law. To the other I gave the status of codes. We are born into the natural system but the codes come after us. The former we receive the latter we acquire through lineage. The laws operating in nature are eternal in the sense that they cannot be fixed to any timeline; the social codes are definitely finite. Besides, the social codes are conditioned by the demands of its members. (2). The natural Laws make no distinction. It is applicable to everyone and to everything. The social codes are relevant for man only. (3). The former are descriptive the latter normative. (4). We cannot violate the natural laws nor transgress them the social codes likewise should be honored. Why then this dismal picture of the global society? Is it because the codes are not unconditionally binding on us or because transgressing them is not punishable in the court of law? We will find out.
From the practical and behavioral plane Dharma is the right course of action that an individual should espouse, to avoid negative flow of energy. The fact that each individual is born at a specific time, in a specific socio-economic, cultural, and ethical frame.Each existential setting contains within it certain codes which is complementary to its existence. That is its dharma .
I had suggested earlier that social codes change with time due to the shift in demands. However, these codes also change in different stages of a man’s life, in the form of ‘Aashramadharmas’. We will proceed to understand the meaning of this ‘Dharma’.
The word ‘Dharma’ has no exact rendering in English or any other language. To understand its essence it is best used untranslated. Etymologically derived from the root ‘dhri’, (to support, to nourish), the word likely suggested ‘upholder’,’ supporter’, or ‘sustainer’. As nourisher and sustainer, it is holy food ‘Annam’. (Rig V .1.187.1) (Suklayajurveda 34.7.as sustainer, as food). “Now will I glorify food, that upholds great strength…”In the O Food, is set the spirit of great gods…”() Therefore, Dharma can indicate preservation, conservation. Dharma is so called because of its nature of sustaining everything. In the Mahabharata, it is said that Dharma when violated kills the violator, when preserved it preserves man; therefore, Dharma should not be violated lest Dharma might destroy us. This is especially significant if the present ecological crisis is measured. Our unrestrained exploitation of the natural world, the damage we have inflicted on the greenery, the water bodies, the indiscriminate killing of wildlife, the continuous expansion of the cityscape, is questioning our existence today. The sustainer is, as stated in the Mahabharata, turning into our destroyer. However In Rig Veda 5.63.7, “Wise with your Law and through the Asura’s magic power ye guard the ordinances, Mitra Varuna.Ye by eternal Order govern all the world. Ye set the sun in heaven as a refulgent car” Dharma appears as fixed principles. Atharva Veda 6.51.3. Dharma is ordinances (acittya cat tava dharma yoyopima). The Atharva Veda in 7.5.1.means by Dharma first ordinances (prathama anusasana),”By the sacrifice the gods sacrificed to the sacrifice; those were the first ordinances; the word has different interpretations and one is ‘svadharma’which I understand as ‘inherent nature’. The svadharma or special quality of Agni is to consume. “For thee, purifier, flow the drops of fatness rich in oil. After thy wont vouchsafe to us the choicest boon that Gods may feast.” (Rig V.3. 21.3). Verse 7.Bk.11, looks upon ‘Dharma’ as (a) merit acquired by performing righteousness, truth, penance, kingship, toil and virtue. Dharma then is attainable through correctness of attitude and can be realized by anyone who wishes to do so. This particular interpretation explains that there is no social or economical discrimination in attaining Dharma. The Brhadarnyaka Upanishad believes that dharma is another name for satya (truth). Bk 4.14.explicates that even when Brahma had not manifested Himself completely, “then it created the righteous law (dharma) surpassing itself as a better and nobler form. This--what is the righteous law –is the ruler of the rulers (Ksatrasya Ksatram). That is why there is nothing higher than the law (dharma). Therefore, the weaker one (pitted) against the stronger one sets his hope on the law, as if on a king. Indeed that, which is this law, is the truth (satyam). That is why, when one speaks what is righteously lawful one says that he speaks the truth; because both are the same. Another indication of ‘Dharma satya, satya dharma’ is contained in the Santiparva. Here Satya is not only telling the truth but includes ‘tyaga (renunciation), ‘samata’ (same to all), ‘dama’ (restraint), ‘ksama’ (forbearance), ‘hri’ (humble), ‘anasuya’ (absence of jealousy), ‘daya’ (compassion), ‘ahimsa’ (non-violence). This law (of justice or righteousness) (dharma) is the honey of all beings; all beings are the honey of this law, but that spirit which is in this law, which is powerful and immortal which, with reference to the self, is that powerful immortal spirit consisting of law, -it is that which is this soul; this is the immortal one, this is Brahman, this the universe. Br.U.2.5.11.). This observation is significant due to its pantheistic tone. –The individual is in the whole and the whole in the universe, through the common bond of Dharma. Dharma unites the finite with the infinite and makes the finite partake of the nature of the infinite. Hence, Dharma is such an important concept of Indian thought.
It is almost impossible to formulate a single definition of ‘Dharma’, although the different Dharmasastras have agreed, that dharma is the mode of behavior of the individual as member of the society, (b) member of community (c) member of a family and (d) towards himself, yet opinions differ. The Vaisesikasutra defines Dharma from the standpoint of happiness. In the Manusmriti Dharma is that which is practiced not only by the learned but also by those who lead a life free from hatred, partiality. To act according to the dictates of one’s conscience is also dharma. Dharma is often interpreted as ‘right’. What is right? It consists in the bounds of propriety laid down in the scriptures. One who acts according to this, even though he may suffer failure –shall not turn his mind towards the unrighteousness, because even if he finds wealth acquired through bribe, untruth, he will be destroyed as a tree from the roots. ‘For a time he conquers his enemies but after all he perishes root and branch’. (MS.4.174). So, it can be said without doubt and in accordance with the Dharma sutras, that Dharma embraces the whole life of man instilling those virtues that enable him to fulfill the goals of human existence. As to information about the codes of behavior Dharma, the Vedas are considered as most authoritative. Why should anyone be instructed to follow Dharma? “Why should a man tell the truth or abstain from ‘ himsa’and cultivate other high moral qualities? The Manusmriti explains that in the midst of countless rules of outward conduct there is always insistence on the necessity to satisfy the inner man (antara-purusa) or conscience. “He shall perform, with diligence that act by performing which there arises satisfaction in his inner soul. (ManuSmriti.Discourse 4.verse 161sec 30). This is the only metaphysical reference to these practical and behavioral codes of conduct. “Alone is a creature born, and alone does it cease to be. Alone it enjoys its good deeds (MS.4.240.16). There neither father, nor mother, nor wife, nor sons, nor relations stay as companions. Spiritual merit alone remains. (MS.4.239.16). So this pursuit of Dharma is in essence for individual well-being and because …happiness and misery affect one’s self and others in the same way (Daksa iii.22) it leads from the particular to the universal. From what has been said so far, it can be said that that ‘Dharma’ is not “…a creed or religion but a mode of life or code of conduct…”(Hist of Dharmasastra, pg2 vol 2, chap. Kane).

. CLASSIFICATION OF DHARMA
Dharma is extensive. The variety of forms through which it expresses itself is Rta (natural harmony), which refers to Universal Dharma; Varna (caste) Social Dharma; Ashram (stages of life) Human Dharma; Swadharma (individual) Personal Dharma. As I have already mentioned Rta, is the source of all other Dharma.
The Dharmasastras of Apastamba, Budhayana, Gautama, Manu deal principally with the instructions for the ‘ varnas’ (classes), ‘varnadharma’; ‘ashrams (stages in the life of individual), ‘ashram dharma’; ‘vivaha’ (marriage), ‘vivahadharma’; ‘stridharma’ (the duties of women), ‘stripumdharma’ (duties of husband and wife), ‘rajdharma’ (duties of king), ‘vyavahara’ (judicial procedure and those relating to crime, inheritance, adoption.), ‘antyesti’ (rites on death). These are the universal structural frame of any society, irrespective of place, time, or religious belief. They are about the general well being of man irrespective of his religious beliefs. The sadharanadharma that applies to society in general, as inculcated by the Upanishads is ‘ satya’ or truth. Mundakopanisda says ‘only truth is victorious and not falsehood; the path of the gods is spread out by truth. Truth is the primary dharma, besides daya (compassion), dana (charity), dama (self-restraint). The Santiparva162.21.also emphasizes on the non-injury to all beings in thought word and deed, good will and charity are the eternal dharma of the good. To these the Gautama Dharma sutra adds ksanti (forbearance), anasuya (freedom from envy), and sauca (purity of body, speech and thought). Mangala (doing what is commended), akarpanya (not demeaning oneself before others), asprha (not hankering after sensual pleasures) are the qualities that can an individual non-different from the Brahma. The Vasistha sutra (x.30) says that avoiding backbiting, jealousy, pride, egoism, unbelief, self-praise, abuse of others, deceit, covetousness, delusion, is the dharma of all.Apastamba.Dharmasutra (1.8.23.3-6) calls upon all to eradicate faults that tend to destruction, such as anger, avarice, hypocrisy and to cultivate those qualities of the mind that lead to the highest good for the individual and the society. Vasistha (4.4.) says that truthfulness, freedom from anger generosity, ahimsa and the procreation of offspring are the common dharma of all varnas. ‘The man who is unrighteous i.e. who indulges in acts forbidden by the scriptures, such as incest, he whose artha is misbegotten, whose wealth is acquired in the form of bribes or offered for telling lies, and he who is always addicted to injuring others, never obtain happiness in this world. (MS.4.170, 13). The sadharana dharma points that in the scale of values mere performance of religious ceremonies was insignificant and the highest value was attributed to the moral qualities of the soul.
.
Varnadharma
The issue of ‘varnadharma’ is the most misunderstood and misinterpreted, but its importance in Indian society cannot be ignored. A proper understanding of ‘varnadharma’ is necessary if the true spirit of Indian socio-cultural history is to be appreciated. The common tendency is to consider ‘Varna’ as equivalent to ‘caste’. The word ‘caste’ however is of foreign origin derived from the Portuguese word ‘casta’, meaning race, breed, or lineage. The root word for ‘varna’is ‘vri’which is indicative of occupation and not of lineage. ‘Varna’ also stands for colour, but it can be understood as ‘variety’. From the social aspect, this rendering appears to me as the most acceptable .By ‘variety’ I will mean ‘human potentiality, and by varnashramadharma the social institution allocating occupation according to capability. Therefore, ‘varnashramadharma’ is the basis for proper utilization of human resource of the sub-continent and at the same time, fostering social welfare and prosperity of the then society. The first reference to the origin of varnadharma comes from the Rig Vedas.
“A thousand heads hath Purusa, a thousand
eyes, a thousand feet.
On every side pervading earth he fills a
space ten fingers wide.
This Purusa is all that yet hath been and
all that is to be;
The Lord of immortality which waxes
greater still by food.
When they divided Purusa how many
portions did they make?
What do they call his mouth, his arms?
What do they call his thighs and feet?
The Brahman was his mouth, of both his
arms was the Rajanya made.
His thighs became the Vaisya, from his
Feet the Sudra was produced. (10.90.1.2.11.12.) This is the only passage that enumerates the four varnas. This creation hymn, the ‘Purusa Sukta’, is a symbolic representation of the relation and interdependence of the whole and the various parts. Like the body of an individual with all its parts is a unit, so also the different members constitute society; the difference being a manifestation of their inherent qualities or gunas. The important message is that the distinction was _not based on birth or religion, but on the innate nature or svabhadharma. The svabha is determined by the preponderance of the Gunas, Svatta, Rajas, and Tamas. In the Bhagavat Gita Lord Krishna declares “caturvarnyam maya srstam gunakarmavibhagasha. One may raise the question are we born with the gunas or do we acquire them through experience. I feel a strong urge to accept the former; the gunas are inherent qualities that is at the same time the individua’ls identity and distinction. As the five elements are our basic constituents yet they differ from one another by virtue of their inherent qualities, similarly human personality display such a wide variety due to the presence of the gunas in varying degrees. Keeping individual dissimilarity in the background the then sociologists made a general classification of society into Brahmans (svatta), Ksahatrya (rajas), Vaisyas (raja-tama), and Sudras (tamas) and assigned them different functions. We will now enquire into the specific characteristic of the three gunas. ‘Svatta’has been declared to be knowledge, ‘Tamas’ to be ignorance, and ‘Rajas’, to be love and hate; - Such is the nature of these, all-pervading and interpenetrating all beings. –(MS.12.26). It is further clarified in (MS), that Svatta is attended with the feeling of bliss, purity, and calmess, Rajas with desire or longing for sensual objects and pain associated with it. “What is mixed with stupification, undiscernible, of the nature of sensual objects, incapable of being reasoned about and uncognisable, _one should recognize as ‘Tamas’. (MS.12.29).A detailed analysis of the gunas revel that “Vedic study, austerity, knowledge, purity, control over the organs, practice of virtue and meditation on the soul,-are the characteristics of the quality of ‘Svatta’. Proneness to undertake work, impatience, commission of improper acts, constant addiction to sensual objects are the characteristics of the quality of ‘Rajas’. Avarice, drowsiness, irresolution, cruelty, disbelief, bad character, habit of begging, and inattentiveness are the characteristics of the quality of ‘Tamas’.”(MS 12.31,32,33.) It is very essential that we understand the distinguishing features of the three gunas as explained by Manu. “Pleasure is the distinguishing feature of ‘Tamas’, wealth of ‘Rajas’, and spiritual merit of ‘Svatta’. An individual is a combination of all the ‘Gunas’, but the predominant one that decides his Varna. “Know Svatta, Rajas and Tamas to be the three qualities of the Self, by means of which the Great one completely pervades all beings. Whichsoever of these qualities wholly predominates in a body, it makes the owner of that body abound in that quality.” (MS.12.7.24, 25.) This is an explanation from the social, biological, psychological, and economical point of view, confirming the sagacity of the Vedic philosophers. If we consider the society as a living organism then we accept the biological attitude that all existing things living and non-living, inherit the three gunas in varying degrees. Wisdom, intelligence, honesty, goodness and other positive qualities of the ‘Svattica’, passion, pride, valor of the ‘Rajashik,’ or dullness, stupidity, and other negative characters of the ‘Tamasik’. Different levels of these qualities indicate the aptitude of the individual and determine his vocation. This is perhaps the introduction to’ screening tests’, ‘entrance examinations’, or ‘personality tests’ of the modern arena. Let us for a moment consider the fourfold division as a mere label and accept the fact that everyone is born in this world with certain natural qualities and certain limitations. From a careful observation of these highs and lows, the law of ‘Varna’ was deduced in accordance with the intelligence level and personality trait of the individuals. Where comes the distinctions of high and low birth, fair or dark skin? The Varnadharma should not be rejected because we fail to realize its significance. Psychologically it generates a positive feeling, because it guarantees to each that in which he is most capable of and at the same time, preventing uncalled for competition with his fellow me. This great law has been disregarded and defamed. Today we are trying to grapple with life totally disregarding the question of capability, thereby fostering social anarchy, insecurity, and demoralization.
Economically, its value was great in the Vedic social frame and in our present setting; it highlights the complex stratification of community interaction between the scholarly (Brahman), the lawmakers, law enforcers (Kshyatrya), bankers, executives, merchants (Vaishyas), workers, artisans, (Sudras). These occupations are common to all societies, but we have recognized them as law of our being, and made use of it in regulating our social conduct. Minus the names and the word ‘Dharma’, it is found universally. Where come religion and how can such an open code be reserved for any particular philosophy? It ensured work for all and demanded from each that in which he excels. “Men should be appointed to hold office to which they are best suited.” (Matsya Purana, chap 215,81-83.).
. The human body can work efficiently if the parts and organs are in sound and strong condition. If any part is diseased or weak, the body will not give its optimum. Society is also a huge machine. The individuals and communities are its parts. If the parts are weak and broken, the machine will not work, because a machine is nothing without the constituent parts. Society ceases to function when the institutions fail to perform their assigned duties. Teaching, studying, sacrificing for oneself, sacrificing for others, giving, and receiving gifts are the functions of the Brahman. For the Kshyatrya, carrying of arms and weapons, and for the Vaishya, trade, cattle-tending and agriculture; the Sudras are born from the feet of God, the ‘Prithvi’ and like mother Earth, renders selfless service to all animate and inanimate life.
the Varnadharma of the Brahmans Manu ordained “…Teaching, Studying, Sacrificing and officiating at sacrifices, as also the giving and accepting of gifts,. The discipline for the teacher - He should get up early in the morning, brush the teeth, take ritual bath, perform agnihothra and aupasana, and should teach the disciples in this ceremonially pure condition. Of the king, (Kshyatrya) Matsya said: -“A king should recollect his Kshyatrya dharma and never retreat from war. Not to retire from battlefield, to protect his subjects, to serve the Brahmans are the foremost duties of the King .He should also protect the distressed, the infirm, the widows and provide them with boarding and lodging and endowments and adjust the Varnashrama rules, should reclaim and restore the fallen ones in their respective religions, should give grain, cloth, oil, utensils, etc .to the good of all orders; should fulfill the objects of the ascetics and worship them like the Devas, and never disrespect those who have done good to him. He should think of acquiring wealth with the eyes of a crane, and he should show valour like that of a lion, he should take to his heels like a wolf, collect money like a hare, strike hard on others like a boar, he should be of variegated manners like a peacock, devoted like a dog, be afraid like a crow, speak sweet like a cuckoo. He should always remain within his regal paraphernalia. He should protect the distressed and practice self-restraint. He should not interfere with a snake or indulge with an unknown woman. (Matsya Purana chap 215.60-64; 69-74). “ For the Vaishya, tending cattle, giving of gifts, sacrificing and studying; as also trade, money lending and cultivating of land. For the Sudra the Lord ordained only one function: the ungrudging service of the said castes.
The caste just mentioned is not to be understood as we do today. It was determined by the individuals approach towards life. Then only could Ashvattama the son of a powerful Brahman adopt the role of a warrior and fight at Kurukshetra. Similarly, Vishvamitra who was born in a Kshyatrya family, later qualified as a powerful Brahman. As they are defined by the roles they play in society, duties and privileges are allotted to them accordingly. It is true that recognition of varnadharma is by no means a complete answer to all our social problems; can we deny that it can at least provide a framework that is true for all societies in all parts of the globe.
. Ashram dharma
Ashram –to exert or labour. Four ashrams have been accepted and every individual is to spend a part of his life in each of the four ashrams to fulfill his obligations to his society, ancestors, and family and to himself. They can be compared to a flight of steps with the highest leading to harmony within and without.
Ashram Dharma aims at an ethical organization of an individual’s personal life with a view to a fruitful synthesis of the way of action (pravrtti) and the way of renunciation (nivrtti). The ashrams denote the main stages in an individual’s life. The four ashramas are 1.Bramhacharya-the life of a student.2.Grahastha-the life of a householder.3.Sannyas the life of self restraint.4.Banprastha-the life of a mendicant.
Bramhachari the first fourth part of an individual’s life was regarded as one of prolonged sacrifice. The duties of a student as laid down in the Dharmasastras are generally
· To be a celibate and live a simple life with the preceptor.
· To be free from sense pleasure and material allurement.
· To hear, study and assimilate the Vedas.
· To dutifully serve and wait upon the teacher.
· To develop all the qualities of humility, simplicity, purity of thought, cleanliness.
· To eat after the preceptor has eaten, to go to bed after him and leave bed before him.
The primary intention was character formation because the Brahmacharin is the seed that will develop into the practical experience of the grihastha. Unlike modern co- educational institutions, the ‘ Gurukul’ discouraged association with women. This was the result of an in-depth analysis of human nature. In the Bhagabat Gita women is compared to fire and man to a butter-pot. However sober one may be, it is almost impossible for children to control their natural instincts when free mixing is uncensored the negative influences are rampant in the modern society. Rape is a social disease that has taken a universal form. Associated with this are murder, sexual abuse, and sexual harassment unhealthy relation among family members and in extreme cases suicide. Education was not a mechanical process of. Memorization and skill development but the fostering of spiritual values. Even the sons of royal families underwent this austere and rigorous training.
With marriage, a person enters, the Grahastha, or the life of a householder. (25-50 years). “Be ye (two) just here; be not separated; attain your whole life-time, sporting with sons and grandsons, rejoicing, well-homed. (Athar Veda 14.1.22) A normal person requires a mate because he has biological and emotional urges. These are basic demands yet to bring these under control the institution of marriage has great significance. Marriage is not merely legitimizing physical demands, but it is only through marriage that an individual is elevated to the second stage of life. Children are the essence of marriage and they endow marriage with social responsibilities. What would the social situation be if sensual gratification were allowed indiscriminately? Abandoned infants, HIV and other sexually transmitted diseases, abortions and nobody’s children roaming aimlessly. Because “From unblamable marriages unblamable offspring is born to men;”(MS 3.42). Women were not looked down upon, nor relegated but husband and wife are co-partners in their spiritual progress, and the family provides the first training ground for social virtues. A healthy householder is the foundation of a healthy society because the proper teaching of the child is the duty of the father Teaching of the child consists in explaining to him what he should do and what he should not do. If the boy fails to understand his duties then he should be led by the hand, like a blind man, and made to fulfill them. This again occasions a comparison with modern society where child rearing is left to professional hands. This adversely affects the parent –child relation. As regards the domestic mode of life, four kinds of conduct have been laid down by the learned.
· Keeping a store of grain sufficient to last for three years
· Keeping a store to last for one year
· Providing for the day without thinking of the morrow
· Collecting grain after the manner of the pigeon. This is known as ‘kapoti’.
The duties of the householder with reference to the mode of conduct are,
· A person following the first kind of conduct may practice six duties (sacrifice on his own account, sacrifice on account of others, teaching, learning, making presentations and accepting gifts)
· He who observes the second kind of conduct should practice three (learning, giving and accepting).
· He who observes the third kind should practice only two duties, (learning and giving)
· The householder practicing the fourth kind of domesticity should observe only learning the scriptures.
From this it is not difficult to assess the pragmatic attitude of the ancient seers. The economic condition of an individual determined his social responsibilities and this was the reason for a society so stable and so enduring! Merit must be given to the authors of the dharmasastras for patronage it gave to the scholars and relived them of all commitments. This is even more significant today, where every one attempts to do every thing and often ends up in failure, frustration, and fiasco. The modern ‘brain-drain’ is another instance of the negative conditions of our society. In the Gautama Sutra (chap 5. 25.) pronounces that “Before (a householder eats) he shall feed his guests, the infants, the sick people, the pregnant women, the females under his protection, the very aged men and those of low condition.” ManuSmriti (3.72) declares “He who does not make offerings to the five-viz., Gods, Guests, Dependents, Pitrs and Himself, -does not live, even though breathing.” the home t is the first social circle of the individual. Its importance is because for the idea of love that it creates in its members and the sacrifice it helps you to make. In fact, a health family is the foundation of an ideal society. Because what is society if not an extended family! The Great emphasis was placed on direct social interaction and it was duty of the householder to receive guests with honour. This was particularly beneficial to the members because it enabled interaction, communiqué, and social integrity, a contrast to the present day society where we exist side by side but do not interrelate. The Grahastha was obliged to entertain men from all walks of society but “he shall not honour, even with speech, imposters, those who follow improper occupations, those who are cat-like in their behavior, hypocrites, logicians, and those who behave like herons.” (MS 4.30).
The duties of the householder are all exceedingly meritorious because only the learned are entitled to ‘Householder ship’. Grihastha is the sine qua non for development of lineage-a necessary link between the dead past and unborn future. He not only holds or supports the familial but also the social. The scriptures of this country were concerned less with ritualistic activities and more with social and moral training. No wonder ‘Dharma’ has taken such a variety of interpretations. The Grihastha Ashram is not a social license for the gratification of physical and personal necessity, but extends far beyond. As all living beings depend on air, water to subsist, similarly the other three ashrams are dependent on the ‘Grihastha’. This is the unique feature of Indian society. It works in harmony for the benefit of all. The householder not only provides facilities for the study of the Vedas, but also gives sustenance to the other three who live on ‘biksha’. The ‘Grihastha’is supposed to be the pillar and consequently its ‘Dharma’ is to nourish those values which blossom and foster the culture of a country. He is therefore instructed to follow a regular and disciplined life pattern.
The householder should never sleep during the day, or during the first part of the night or last part thereof. He should never eat before feeding the guests, brahmacharis, and sannyasinsHe should never summon his wife to bed except in her seasons. He should never eat before feeding the guests, brahmacharis, and sannyasins. He should never summon his wife to bed except in her seasons. ‘May mutual fidelity continue till death’,-this in brief should be understood as the highest duty between husband and wife.
He should be content with one’s own wedded wife. (A check on extra marital relationship). He should be self restrained, avoid malice and disputes with all his relatives, kindred and workers. The householder is expected to show respect to the eldest brother as his preceptor, treat his wife and son as his own body, his servant as his shadow, and act accordingly. The violence afflicted on young house cleaners, to the extent of setting them ablaze (The statesman 23rd January 2006), besides physical torture and sexual exploitation is a breach of conduct of the householder. If we could only understand the significance of the ‘Ashram Dharma’, then disapproving stimulus like drug addiction, neglect of the elderly, child desertion, broken marriages could be curbed. Indian philosophy has always focused on the impermanence of social fame and material comfort without denying there practical worth. Liberation is the essence and this can be attained through withdrawal from all that one had accumulated through the years. The concept of ‘Niskama Karma’, or detachment
When the skin wrinkles, the hair turns gray or grandchildren are born, one is ready for the third stage of life Vanaprastha. The person qualified to enter the life of a hermit, (Vanaprastha), must abandon all longing for objects of sense, material goods, for the care and comfort of his domestic life. When we have welcomed the children of our children,
And the hair of our head has gone gray,
It is time withdrawing quietly from the world,
We set out on the journey to our refuge in the arms of the forest
We travel the path of renunciation,
Taking guidance from that design, we uncover deep within our hearts
To devote our lives to the realms of the spirits
To become elders, patient in our guidance and advice
To the youngsters. This is the third phase of life (50-70 years), when an individual retreats from the duties of a householder and disengages himself from all family ties. The Manusmrti gives a detailed account of the hermit’s life. Having given up cultivated food and all his belongings, he shall repair to the forest, either making over his wife to his sons or along with her. A person in the vanaprastha should not eat grains grown by tilling of the fields. Nor should he eat grains cooked in fire. He should eat fruit ripened by sunshine. He should have no permanent house, or possess any store. He must avoid destruction of seeds. He should wear either skin or a bit of cloth, always engaged in Vedic studies, follow a simple vegetarian diet, make no effort to obtain pleasure-giving objects, and maintain celibacy. Verse (MS 6.27,28), states that, He shall receive alms just enough for subsistence while dwelling in the forest, that too in his hollowed hand. I have, in this brief survey of the ashram dharma found enough instances to provide evidence on the deep psychological insight of the ancient seers. Minus all the rituals, the Ashrams are a universal discipline pertaining to the different demands and requirements in different stages of life. In the fast track of this century, old age is treated as a social waste. Entering upon the third phase of life when the physique wanes and the mind gradually starts to sediment what could be a better answer than this voluntary recluse. Today Vanaprastha will not mean retreating to a forest, nor living on alms, then shall we dismiss it? The Ashram dharmas are distinctive by being adaptive to different social conditions. Therefore, if we have the desire we can accept this ashram from our individual social situation. The philosophy here is to realize that the body is nothing but a combination of five elements. The elements are permanent but the body is not. Therefore, the only way to attain happiness, ‘anandam’, is to renounce the transitory, and realize the ultimate nature of things. What are we? A combination of skin, bones, muscles, blood, semen urine, stool, heat and so on, which comes from the five elements. To these elements we will return once the body is dismembered. Therefore, Vanaprastha is the vestibule for the ultimate renunciation
“Vanaprasthasya vaksyami.
niyaman muni-sammatan
Yan asthaya munin gacched
rsi-lokan uhanjasa. Having thus passed the third part of his life in the forest, the man shall, during the fourth part, renounce all attachments and go forth. (MS 6.4.33). After 50 years, the physical strength gradually weakens, but there is experience about the instability of all worldly relations and he thus turns towards his inner self-. His relation is only with his inner self, with the natural world upon which he depends for his subsistence, renouncing, all wealth, and worldly pleasures, and is called a ‘sannayasi’. Having full control of mind and senses, detached and fearless, he engages in deep self-analysis and pledges total harmlessness towards all.
The ‘chaturashram’or four fold stages of life is very significant if we consider the psychophysical development of man. In his youth, the child is open to ideas and instructions, since it is the formative years and no thoughts have taken definite shape. His capabilities and energies are unused and this is the best period when it can be channalized. The modern education system also uses this period to give the child his first lessons on socialization through Montessori and Play methods of learning. Upon emerging from the adolescent stage and emerging into manhood, when the psychosexual demands require satisfaction, the individual enters the Grihastha or householder’s life, enjoying worldly pleasures without guilt. This is perhaps the most active stage in the life of an individual, where he has duties not only towards himself but also towards the society. The post 50 is like a river in its middle stage when there is a decline in speed but not in fertile alluvium that it deposits as it journeys to meet the ‘Ocean’. Realizing the instability of worldly relations, he now turns towards the quintessence. The progressive non-attachment finally leads him to emancipation.
The movement of life is everywhere the same. It can be compared to that of the sun. Dawn –young, soft, yellow-orange celibacy bramhacari. As morning progresses it glows, radiating heat supporting all life like the householder, an inexhaustible source of energy. As it moves away from the zenith, it gradually withdraws its rays; casting shadows and providing shade to weary travelers, like the hermit in orange-red attire, symbolizing sacrifice and penance. It leaves its glow when twilight falls, though it is no longer visible above the horizon. This simple framework of life planning has a great value in this contemporary global society. Though we are in a world of diverse cultures, religions, philosophies, attitudes, it is the eternal model applicable to humankind in general.


Posted by rita at 7:41 AM 0 comments
Friday, December 28, 2007

BUTCHERED!


WE CALL OURSELVES CIVILIZED DONT WE? THE BRUTAL ACT WHICH ENDED THE LIFE OF BENAZIR BHUTTO POSES A QUESTION TO OUR STATUS AS HUMAN BEINGS. nOT THAT ANY KILLING POLITICAL OR OTHERWISE IN ANY COUNTRY SHOULD GO WITHOUT CONDEMNATION BUT ARE WE GOING TO CARRY ON LIKE THIS/ WHERE ARE WE HEADING TO AND FOR WHAT IS WHAT MUST BE SORTED OUT AND RIGHT NOW. I request viewers of my blog to leave behind their comments and opnions. It is a dark day in the history ofdemocracy.
Posted by rita at 2:13 AM 0 comments
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rita
Kolkata, West Bengal, India
I am an Indian, living in kolkata. A lecturer in an undergraduate collage, my teaching area is Philosophy. My hobby is reading and exchanging ideas. I intend to make this world a better place to live in by spreading environmental awareness.
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