SANATANA JDHARMA.
PART III.
ETHICAL TEACHINGS.
=================
CHAPTER I.
Ethical Science, what it is.
SCIENCE is a definitely arranged body of knowledge, of facts related to each other. A collection of facts does not make a science ; the facts must be systematically arranged in their relations to each other, and the principles underlying these relations must be known, before the collection can be called a science.
Ethical means that which relates to conduct, to the way in which rational beings should behave towards each other as well as towards other creatures. When, therefore, we speak of Ethical Science, we do not mean a list of virtues and vices, but we mean a definite and systematically arranged series of facts of con- duct in their proper relations to each other and of the underlying principles of these relations.
Another word for Ethics is morality, right conduct, and in order to know what is right we have to understand something about man and his surroundings.
The object of morality is to secure the welfare of all beings, and this is done by showing men, through the science of Conduct, how to live in harmony with each other and with their surroundings.
Ishvara is Love, and wills the happiness of His universe, is gradually bringing about universal happiness. This does not mean that a right thing always is pleasant, and a wrong thing always unpleasant, for the time ; but it means that the conduct which leads to lasting happiness, to the bliss of union with Ishvara, to Moksha in the end, is good.
" As the wheels of the cart follow the ox, so misery follows sin," and so also happiness follows righteousness. The fruit of wrong-doing may be sweet to the taste in the eating, but it is poison, and brings about bitter pain afterwards, and sometimes long-continued disease. The boy who does wrong because it gives him a short pleasure is like the ignorant child who plucks and eats the sweet gaily coloured poison-berries that make him in the evening writhe in pain. It is the duty of the teacher of morality to mark every sin as "Poison."
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आचारलक्षणो धर्मः सन्तश्चारित्रलक्षणाः।
(महाभारत 13-161-9a)
आगमानां हि सर्वेषाम् आचारः श्रेष्ठ उच्यते ।
आचारप्रभवो धर्मो धर्मादायुर्विवर्धते ।।
– महाभारत, अनुशासनपर्व, अध्याय १०७, श्लोक १४७
आचारात् लभते यायुः, आचारात् लभते श्रियम्।
आचारात् लभते कीर्तिं पुरुषः प्रेत्य चेह च ॥
" The mark of Dharma is Achara (good conduct -सदाचार सज्जनों का धर्म है उसी से सन्तों की पहचान होती है।)* Achara is the mark of the good. Higher than all teachings is Achara. From Achara is Dharma born, and Dharma enhances life.
" By Achara man attains life. By Achara he attains fame, here and hereafter.[आचार से मनुष्य को आयु मिलता है। धन मिलता है। यहाँ भी, और मरने के बाद भी कीर्ति मिलती है। ]
" Achara is the highest Dharma, declared by the Shruti and the Smriti. Therefore let the twice-born that knoweth the Self ever diligently engage therein.
आचारः परमो धर्म आचारः परमं तपः।
आचारः परमं ज्ञानम् आचरात् किं न साध्यते॥
Good conduct is the highest dharma, it is the greatest penance. It is also the greatest knowledge. What can't be achieved through good conduct?
दूसरों के साथ मधुर व्यवहार करना ही परम धर्म है, मधुर व्यवहार ही परम तप है, मधुर व्यवहार ही परम ज्ञान है, मधुर व्यवहार से धीर मनुष्य को क्या नहीं मिल सकता है ।
एवमाचारतो दृष्ट्वा धर्मस्य मुनयो गतिम् ।
सर्वस्य तपसो मूलमाचारं जगृहुः परम् ॥ मनु १.११०॥
" Thus beholding the path of Dharma issue from Achara, the sages embraced Achara as the root of all Tapas.
एवम् इस प्रकार आचारतः धर्माचरण से ही धर्मस्य धर्म की गतिम् प्राप्ति एवं अभिवृद्धि दृष्ट्वा देखकर मुनयः मुनियों ने सर्वस्य तपसः परं मूलम् सब तपस्याओं का श्रेष्ठ मूल आधार आचारम् धर्माचरण को ही जगृहुः स्वीकार किया है ।
भवार्थाय भूतानां धर्मप्रवचनं कृतम् ।
य: स्यात्प्रभवसंयुक्त: स धर्म इतिनिश्चयः।। - महाभारत १२.१०९.१०
धारणाद् धर्ममित्याहु धर्मेण विधृताः प्रजाः।
यः स्याद् धारणसंयुक्तः स धर्म इति निश्चयः॥ शान्ति.१०९/११॥
अहिंसार्थाय भूतानां धर्मप्रवचनं कृतम्।
यः स्यादहिंसासंपृक्तः स धर्म इति निश्चयः॥ शान्ति.१०८/१२॥
सर्वेषां यः सुहृन्नित्यं सर्वेषां च हिते रतः।
कर्मणा मनसा वाचा स धर्मं वेद जाजले॥ शान्ति.२६२/९॥
" For the well-being of all beings was Dharma declared. That only which bringeth such wellbeing is Dharma. This is sure.
" Because it supporteth and holdeth together it is called Dharma. By Dharma are the people upheld. That which upholdeth is alone Dharma.This is sure.
"For the making harmless of beings was Dharma declared. That which secureth preservation of beings is Dharma. This is sure.
" He who is the friend of all beings ; he who is intent on the welfare of all with act and thought and speech he only knoweth Dharma, Jajali."
न कुर्यात्कर्हिचित्सङ्गं तमस्तीव्रं तितीरिषुः ।
धर्मार्थकाममोक्षाणां यदत्यन्तविघातकम् ।। श्रीमद्भागवतम् ४-२२-३४ ।।
" He who wishes to cross beyond this intense darkness, let him not attach himself too much to anything, for (such attachment) is the great frustrator of Dharma (religion, etc.), Artha (wealth), Kama (pleasure) and Moksha (emancipation).
{Whoever is keen to cross and reach the other end of the impenetrable gloom in the form of ignorance (the root of transmigration) should never conceive an attachment to that which is most detrimental to (the attainment of) religious merit, worldly possessions, gratification of the senses and liberation (34).}
तत्रापि मोक्ष एवार्थ आत्यन्तिकतयेष्यते ।
त्रैवर्ग्योऽर्थो यतो नित्यं कृतान्तभयसंयुत: ॥ ३५ ॥
Out of the four principles — namely religion, economic development, sense gratification and liberation — liberation has to be taken very seriously. The other three are subject to destruction by the stringent law of nature — death.
{Purport (तात्पर्य ) :
Mokṣa, or liberation, has to be taken very seriously, even at the sacrifice of the other three items. As advised by Sūta Gosvāmī in the beginning of Śrīmad-Bhāgavatam, religious principles are not based on success in economic development.
Because we are very attached to sense gratification, we go to God, to the temple or churches, for some economic reasons. Then again, economic development does not mean sense gratification. Everything should be adjusted in such a way that we attain liberation.
Therefore in this verse, liberation, mokṣa, is stressed. The other three items are material and therefore subject to destruction. Even if somehow we accumulate a great bank balance in this life and possess many material things, everything will be finished with death.
By dharma, or pious activities, we may be elevated to the heavenly planets, but this does not mean freedom from the clutches of birth, death, old age and disease. The purport is that we can sacrifice our interests in त्रिवर्ग trivarga — religious principles, economic development and sense gratification — but we cannot sacrifice the cause of liberation.
Regarding liberation, it is stated in Bhagavad-gītā (4.9), tyaktvā dehaṁ punar janma naiti: liberation means that after giving up this body one does not have to accept another material body.
जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः।
त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन।।4.9।।
हे अर्जुन ! मेरे जन्म और कर्म दिव्य हैं। इस प्रकार (मेरे जन्म और कर्मको) जो मनुष्य तत्त्वसे जान लेता अर्थात् दृढ़तापूर्वक मान लेता है, वह शरीरका त्याग करके पुनर्जन्मको प्राप्त नहीं होता, प्रत्युत मुझे प्राप्त होता है।
To the impersonalists liberation means merging into the existence of impersonal Brahman. But factually this is not mokṣa because one has to again fall down into this material world from that impersonal position. One should therefore seek the shelter of the Supreme Personality of Godhead [अवतारवरिष्ठ भगवान श्रीरामकृष्ण देव ] and engage in His devotional service. That is real liberation. [इसलिए भगवान की सर्वोच्च व्यक्तित्व (C-IN-C' नवनीदा) की शरण लेनी चाहिए और उनकी भक्ति सेवा में संलग्न होना चाहिए। यही वास्तविक मुक्ति है। The conclusion is that we should not stress pious activities, economic development and sense gratification, but should concern ourselves with approaching C-IN-C Navni Da or Mahamandal . Therefore this "Man-making and Character -building movement " is the greatest gift for persons who are actually desiring liberation.] The conclusion is that Therefore this Mahamandal movement is the greatest gift for persons who are actually desiring liberation.
धर्मं चार्थं च कामं च यथावद्वदतांवर।
विभज्य काले कालज्ञः सर्वान्सेवेत पण्डितः ।।
मोक्षो वा परमं श्रेय एष राजन्सुखार्थिनाम्।
(महाभारतम्-03-आरण्यकपर्व-033)
"The wise man, best of speakers, that knoweth the proper times, serveth Dharma, Artha and Kama, all three evenly, dividing his time between them (प्रवृत्ति मार्ग on the Pravritti Marga, the path of outgoing).
" But, King, all beings desire happiness, and Moksha (निवृत्ति मार्ग belonging to the Nivrtti Marga, the path of return) is the highest good for them."
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युवैव धर्मशीलः स्यादनित्यं खलु जीवितम्।
कृते धर्मे भवेत् कीर्तिरिह प्रेत्य च वै सुखम्॥ शान्ति.१७५/१६॥
धर्म एव हतो हन्ति धर्मो रक्षति रक्षितः॥ वन.३१३/१२८॥
यतो धर्मस्ततो जयः॥ उद्योग.३९/९; भीष्म.२/१४ द्रोण.१८३/६६।।
न तत् परस्य संदध्यात् प्रतिकूलं यदात्मनः।
संग्रहेणैष धर्मः स्यात् कामादन्यः प्रवर्तते॥ उद्योग.३९/७१॥
यतो धर्मस्ततः कृष्णो यतः कृष्णस्ततो जयः॥ भीष्म.२३/२८॥
धर्मेण निधनं श्रेयो न जयः पापकर्मणा॥ शान्ति.९५/१७॥
सत्यानृते विनिश्चित्य ततो भवति धर्मवित्॥ शान्ति.१०९/६॥
अहिंसार्थाय भूतानां धर्मप्रवचनं कृतम्।
यः स्यादहिंसासंपृक्तः स धर्म इति निश्चयः॥ शान्ति.१०८/१२॥
ऊर्ध्वबाहुर्विरौम्येष न च कश्चिच्छृणोति मे।
धर्मादर्थश्च कामश्च स किमर्थं न सेव्यते॥ स्वर्ग.५/६२॥]
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