SANATANA DHARMA - (23) - " Bliss and Emotions " [ Part (3:ETHICAL TEACHINGS.) --CHAPTER VI. :- page - (159 to 164 )]

 CHAPTER VI.

Bliss and Emotions.

          WE have seen that Ishvara is Thought, Power and Bliss, and man, as His child, has also these characteristics. When the Jivatma becomes wrapped in dense matter, the aspect of his nature which is Bliss, is ever going outwards in search of satisfaction, trying to realise itself by uniting itself with the outer world. 

      The impulses outwards are called desires, and when they unite the Jivatma to an object that gives him pleasure, so that he desires to be again united to such an object, the resulting emotion is called love, or liking. When, on the contrary, they unite the Jivatma to an object that gives him pain, so that he desires to avoid union with such an object again, the resulting emotion is called hate, or dislike.

         The first makes an attraction between the Jivatma and the object ; the second makes a repulsion. The Jivatma thinks over these likes and dislikes, and gradually trains himself to direct his emotions rightly ; emotions thus guided by reason in accordance with the will of tshvara develop into Virtues, and thus the culture of the emotions forms the ethical development of man. As he cultivates the emotion called love he unites himself to an ever-widening circle of beings, the family, the community, the nation, the race, loving them as himself and this love becomes a continually increasing expression of the Bliss aspect of his nature, which finds satisfaction in union.

       We have seen that evolution is now leading us towards union, or, in other words, that the will of Ishvara is guiding the separated selves towards union with each other and with Himself. In this union is Bliss ; therefore the Right and the Happy are inseparable. Over and over again the Sanatana Dharma leads us to this one conclusion-"Brahman is bliss !" therefore the Jivatma, being of the nature of Brahman, is also bliss, and unhappiness only arises when he goes against evolution, against the great Will, goes, in a word, wrong.

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ब्रह्मवेदं सर्वं सच्चिदानन्दरूपं, सच्चिदानन्दरूपमिदं सर्वं।  

" All this is Brahman Sachchiddnanda ; Sachchidananda is this all."

पराञ्चिखानि व्यतृणत्स्वयंभूस्तस्मात्पराङ्पश्यति नान्तरात्मन्‌। (कठोपनिषद् २/१/१)

" The Self-born pierced the senses outwards ; therefore (the Jiva) looketh outwards and not (towards) the inner Self." 

यदा वै सुखं लभतेऽथ करोति नासुखं लब्ध्वा करोति सुखमेव लब्ध्वा करोति सुखं त्वेव विजिज्ञासितव्यमिति सुखं भगवो विजिज्ञास इति॥ छान्दोग्योपनिषद्‌ ७/ १२/ १ 

यो वै भूमा तत्सुखं नाल्पे सुखमस्ति भूमैव सुखं भूमा त्वेव विजिज्ञासितव्य इति भूमानं भगवो विजिज्ञास इति॥छान्दोग्योपनिषद् ७/ २३/१ ‌

यत्र नान्यत्पश्यति नान्यच्छृणोति नान्यद्विजानाति स भूमाथ यत्रान्यत्पश्यत्यन्यच्छृणोत्यन्यद्विजानाति तदल्पं यो वै भूमा तदमृतमथ यदल्पं तन्मर्त्य स भगवः कस्मिन्प्रतिष्ठित इति स्वे महिम्नि यदि वा न महिम्नीति॥ (यत्र नान्यत्पश्यति नान्यच्छृणोति नान्यद्विजानाति स भूमाथ यत्रान्यत्पश्यत्यन्यच्छृणोत्यन्यद्विजानाति तदल्पं यो वै भूमा तदमृतमथ यदल्पं तन्मर्त्य स भगवः कस्मिन्प्रतिष्ठित इति स्वे महिम्नि यदि वा न महिम्नीति॥

(छान्दोग्योपनिषद्‌सप्तमोऽध्यायःचतुर्विंशः खण्डःVerse १)

" When (the Jiva) obtaineth pleasure, then he engageth in action ; never doth he enter on action without having obtained pleasure ; only when he hath obtained pleasure doth he engage in action. 

" That which is infinite, that is (the true pleasure) happiness ; there is no happiness in the) finite. This infinite alone is happiness.

" Where (the Self seeth not another, heareth not another, knoweth not another (than the Self) that is the Infinite. Where (the Self) seeth, heareth, knoweth another (than the Self), that is the finite. That which is infinite is immortal ; that which is finite is mortal .

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आनन्दं नाम सुखचैतन्यस्वरूपो अपरिमितानन्द समुद्रो अवशिष्टसुखस्वरूपश्च आनन्द इत्युच्यते ॥सर्वसारोपनिषत् /१२॥ 

 '' आनंद और चेतना (शाश्वत चैतन्य ), आनंद का असीम सागर है, इससे बड़ा कोई आनंद नहीं है।

 " Joy and consciousness, a limitless ocean of joy, than which there is no greater happiness such is Ananda .

सुखदुःखबुद्ध्या श्रेयोऽन्तः कर्ता यदा तदा इष्टविषये बुद्धिः सुखबुद्धिः अनिष्टविषये बुद्धिर्दुःखबुद्धिः । शब्द स्पर्श रूप रस गन्धाः सुखदुःखहेतवः । पुण्यपाप कर्मानुसारी भूत्वा प्राप्त शरीरसंयोगम् अप्राप्तशरीरसंयोगम् इव कुर्वाणो यदा दृश्यते तदोपहितजीव इत्युच्यते ॥ ६ ॥

" The consciousness of pleasure is the consciousness of an object desired ; the consciousness of pain is the consciousness of an object undesired."

"सुख की चेतना वांछित वस्तु (सर्वोच्च व्यक्तित्व - ठाकुर , माँ , स्वामीजी सर्वव्यापी विराट 'मैं ' बोध ) की चेतना है; दर्द की चेतना अवांछनीय वस्तु की चेतना है।"

सर्वाणि भूतानि सुखे रमन्ते; 

सर्वाणि दुःखस्य भृशं तरसन्ति।। (महाभारत -१२/२५ )

"All beings revel in pleasure ; all shrink greatly from pain."

इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन भारत।

सर्वभूतानि संमोहं सर्गे यान्ति परन्तप।।7.27।।

हे परन्तप भारत ! इच्छा और द्वेष से उत्पन्न द्वन्द्वमोह से भूतमात्र उत्पत्ति काल में ही सम्मोहन (अविवेक/Hypnotized) को प्राप्त होते हैं।।

" By the delusion of the pairs of opposites, O Bharata, sprung from attraction and repulsion, slayer of foes, all beings walk this world, wholly deluded."

इच्छा द्वेषः सुखं दुःखं सङ्घातश्चेतनाधृतिः।

एतत्क्षेत्रं समासेन सविकारमुदाहृतम्।।13.7।।

"इच्छा, द्वेष, सुख, दुख, संघात (स्थूलदेह), चेतना (अन्त:करण की चेतन वृत्ति) तथा धृति -  इस प्रकार यह क्षेत्र विकारों के सहित संक्षेप में कहा गया है।। " उठो , जागो अपने आप को पहचानो ! 

"Desire, aversion, pleasure, pain, the compound (organism), intelligence, firmness, these, briefly described, constitute the Field and its changes."

श्री भगवानुवाच: 

काम एष क्रोध एष रजोगुणसमुद्भवः।

महाशनो महापाप्मा विद्ध्येनमिह वैरिणम्।।3.37।।

" It is Kama (desire) and it is Krodha (anger),arising out of Rajas. "

श्रीभगवान् ने कहा -- रजोगुण में उत्पन्न हुई यह 'कामना' है,  यही क्रोध है; यह महाशना (जिसकी भूख बड़ी हो) और महापापी है, इसे ही तुम यहाँ (इस जगत् में) शत्रु जानो।।

इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ।

तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ।।3.34।।

" इन्द्रियइन्द्रिय (अर्थात् प्रत्येक इन्द्रिय) के विषय के प्रति (मन में) रागद्वेष रहते हैं;  मनुष्य को चाहिये कि वह उन दोनों के वश में न हो;  क्योंकि वे इसके (मनुष्य के) शत्रु हैं।।

"Affection and aversion for the objects of sense abide in the senses ; let none come under the dominion of these two ; they are obstructors of the path. "

रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन्।

आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति।।2.64।।

" But the disciplined self, moving among sense objects with senses free from attraction and repulsion, mastered by the self, goeth to peace. "आत्मसंयमी (विधेयात्मा) पुरुष रागद्वेष से रहित अपने वश में की हुई (आत्मवश्यै) इन्द्रियों द्वारा विषयों को भोगता हुआ प्रसन्नता () प्राप्त करता है।।

यः शास्त्रविधिमुत्सृज्य वर्तते कामकारतः।

न स सिद्धिमवाप्नोति न सुखं न परां गतिम्।।16.23।।

जो पुरुष शास्त्रविधि को त्यागकर अपनी कामना से प्रेरित होकर ही कार्य करता है, वह न पूर्णत्व की सिद्धि प्राप्त करता है, न सुख और न परा गति।।

He who, having cast aside the ordinances of the Shastras, followeth the promptings of desire, attaineth not to perfection, nor happiness, nor the highest goal. "

एको वशी सर्वभूतान्तरात्मा एकं रूपं बहुधा यः करोति।

तमात्मस्थं येऽनुपश्यन्ति धीरास्तेषां सुखं शाश्वतं नेतरेषाम्‌ ॥

कठोपनिषद् २/२/१२  

" The One Who controlleth all, the inmost Self of all beings, Who maketh many forms of one form they who see That One in the Self, only to those rulers of intelligence belongeth the Eternal Happiness,  none else. "

''समस्त प्राणियों के अन्तर् में स्थित, शान्त एवं सबको वश में रखने वाला एकमेव 'आत्मा' एक ही रूप को बहुविध रचता है; जो धीर पुरुष 'उस' का आत्मा में दर्पणवत् अनुदर्शन करते हैं उन्हें शाश्वत सुख प्राप्त होता है, इससे इतर अन्य लोगों को नहीं ।

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॥ सर्वसारोपनिषत् ॥ 

समस्तवेदान्तसारसिद्धान्तार्थकलेवरम् । विकलेवरकैवल्यं रामचन्द्रपदं भजे ॥

सर्वसारं निरालम्बं रहस्यं वज्रसूचिकम् । तेजोनादध्यानविद्यायोगतत्त्वात्मबोधकम् ॥

ॐ सह नाववतु ॥ सह नौ भुनक्तु ॥ सह वीर्यं करवावहै ॥ तेजस्विनावधीतमस्तु मा विद्विषावहै ॥ ॐ शान्तिः शान्तिः शान्तिः ॥

कथं बन्धः कथं मोक्षः का विद्या काऽविद्येति । जाग्रत् स्वप्नसुषुप्ति तुरीयं च कथम् ।अन्नमय प्राणमय मनोमय विज्ञानमय् आनन्दमयकोशाः कथम् ।प्रत्यगात्मा परात्मा माया चेति कथम् ? ॥१॥आत्मा ईश्वर जीवः अनात्मनां देहादीनाम् आत्मत्वेन अभिमन्यते सोऽभिमान आत्मनो बन्धः । तन्निवृत्तिर्मोक्षः ॥२॥या तद् अभिमानं कारयति सा अविद्या । सोऽभिमानो यया निवर्तते सा विद्या ॥३॥अवस्थात्रय भावाभावसाक्षी स्वयंभावरहितं नैरन्तर्यं चैतन्यं यदा तदा तुरीयं चैतन्यमित्युच्यते ॥४॥एतत् कोशचतुष्टयं संसक्तं स्वकारणाज्ञाने वटकणिकायाम् इव वृक्षो यदा वर्तते तद् आनन्दमयः कोश इत्युच्यते ॥५॥ सत्यं ज्ञानमनन्तं ब्रह्म । सत्यमविनाशि । अविनाशि नाम देशकालवस्तु निमित्तेषु विनश्यत्सु यन्न विनश्यति तदविनाशि ।ज्ञानं नाम उत्पत्ति विनाशरहितं नैरन्तर्यं चैतन्यं ज्ञानमित्युच्यते । अनन्तं नाम मृद्विकारेषु मृदिव स्वर्णविकारेषु स्वर्णमिव तन्तुविकारेषु तन्तुरिव अव्यक्तादि सृष्टिप्रपञ्चेषु पूर्णं व्यापकं चैतन्यम् अनन्तमित्युच्यते ।.११। आनन्दं नाम सुखचैतन्यस्वरूपो अपरिमितानन्द समुद्रो अवशिष्टसुखस्वरूपश्च आनन्द इत्युच्यते ॥१२॥ एतद्वस्तुचतुष्टयं यस्य लक्षणं देशकाल वस्तु निमित्तेषु आव्यभिचारी तत्पदार्थः परमात्मेत्युच्यते ॥ १३॥ त्वं पदार्थाद् औपाधिकात् तत् पदार्थाद् औपाधिक भेदाद् विलक्षणम् आकाशवत् सूक्ष्मं केवलं सत्तामात्र स्वभावं परं ब्रह्म इति उच्यते ॥१४॥माया नाम अनादिः अन्तवती प्रमाणाप्रमाणसाधारणा न सती नासती न सदसती स्वयमधिका विकाररहिता निरूप्यमाणा सतीतरलक्षणशून्या सा माया इति उच्यते ।अज्ञानं तुच्छाप्यसती कालत्रयेऽपि पामराणां वास्तवी च सत्त्वबुद्धिः लौकिकानाम् इदम् इत्थम् इति अनिर्वचनीया वक्तुं न शक्यते ॥१५॥  ..... आत्माहं सर्वभूतानां विभुः साक्षी न संशयः ॥१९॥ब्रह्मैवाहं सर्ववेदान्तवेद्यं नाहं वेद्यं व्योमवातादिरूपम् । रूपं नाहं नाम नाहं न कर्म ब्रह्मैवाहं सच्चिदानन्दरूपम् ॥२०॥नाहं देहो जन्ममृत्यु कुतो मे नाहं प्राणः क्षुत्पिपासे कुतो मे । नाहं चेतः शोकमोहौ कुतो मे नाहं कर्ता बन्धमोक्षौ कुतो मे  इत्युपनिषत् ॥२१॥ॐ सह नाववतु ॥ सह नौ भुनक्तु ॥ सह वीर्यं करवावहै ॥ तेजस्विनावधीतमस्तु मा विद्विषावहै ॥

॥ ॐ शान्तिः शान्तिः शान्तिः ॥

{ क्या  तुम अंगूठे के निशान और हस्ताक्षर में अन्तर को जानते हो ?  यदि तुम्हारा उत्तर है - हाँ ! तब तुम किसी (गुरु/नेता /जीवनमुक्त शिक्षक / CINC- नवनीदा ) के चरणों में सिर झुकाने के लिये मजबूर (obliged *) हो ! शिक्षक दिवस की शुभकामनायें  ! 

[ * वैसे ही जैसे 'और जादूगर सब मूसा के सामने सजदे में गिर पड़े' थे ! 'And the magicians were obliged to fall prostrate before' Musa. If you can even read this, you are in debt to someone. Someone who taught you basics to survive in this world. Today (5th. Sept) is not Guru Pournima, it is Teachers Day. गुरू is translated as Guru in English, शिक्षक/अध्यापक is a teacher. It is sad that even after 60+ years of Indian independence, Teacher has not yet became Guru. (You all should know we are not talking about "Spiritual" Gurus who are looting naives=भोला -भाला ) ] 

Do you know the difference between ; 

thumb impression and signature? 

If your answer is yes! 

Then you are obliged to someone . 

Happy Teachers Day !  } 

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SANATANA DHARMA - (22) - " Virtues and their foundation " [ Part (3:ETHICAL TEACHINGS.) --CHAPTER V. :- page - (147 to 158 )]

 CHAPTER V.

Virtues and their foundation.

            WE have already seen that mutual sacrifice, another narre for mutual service, is enjoined by the Sanatana Dharma, and it is easy to see that this is Right, since it promotes union. Thus the five daily sacrifices promote union between the sacrificer and Rishis, Devas, Pitris, Men and Animals. Another way in which the Sanatana Dharma teaches us to do right is by explaining to us the three debts that we owe ; the debt to the A. Rishis, paid chiefly in the Brahmacharya Ashrama, by study and by service of the teacher ; the debt to the Pit lis, the Ancestors, paid chiefly in the Garhasthya Ashrama, by rearing a family and by charity ; the debt to the Devas, paid chiefly in the Vanaprastha Ashrama, by sacrifice and meditation.

          A debt is something we owe ; we have received and should repay. This payment of debt, of what is due, is called the discharge of duty, that which we owe to others, which we ought to do. The discharge of a duty is called a virtue ; the nondischarge of a duty is called a vice. A virtuous man recognises his duties, his obligations, and fulfils them; a vicious man dose not recognise nor fulfil them. 

       Virtues' have also been called by Bhishma " forms of Truth, "* because Truth is that which is Real, is indeed, as Bhishma says, " the eternal Brahman. "  Truth is the Divine Nature, and we see this in the reflection of Brahman that we call external Nature. Eor all the laws of Nature are expressions of Truth, and work with perfect accuracy and changelessness. ([Mahabharatavi , Bhishma Parva lix. flbid,Xlbid]  

         Now the greatest Truth of all is, as said before, the unity of the Self amidst the diversity of the Not- Self. All other truths and laws are such only because they are reflections, copies, of this great unity in diversity. And the form which this great Truth takes in Ethical Science is that each one of us should feel for other selves as for himself, should feel himself to be the same as, or at least similar to, other selves  and, so feeling, we must always tell the truth, be- cause to tell a falsehood to another is to regard him with distrust, to regard him as separate from, or even opposed to oneself, to prevent him from sharing with oneself in a common knowledge, which should be the same for all when all are as one. From the setting up of this separation by untruthfulness, consciously or unconsciously, endless harm results and vices arise. This description of the nature of virtues as forms of Truth corresponds again with our standard of Ethics, for truthfulness promotes union, while untruthfulness increases separateness.

       Truthfulness has always been a marked characteristic of the noble characters described in Hindu literature. "My lips have never uttered an untruth," is a favourite phrase of the Heroes. Shri Krishna promised not to carry arms on Kurukshetra, and when He ran towards Bhishma with uplifted whip to help Arjuna, Arjuna refused His help because of His promise.* (Mahabharata) So also Yudhishthira, though almost despairing of victory, would not take His help, because of that same promise.

          On the other hand, we read that when Yudhishthira for a moment in his utmost need forgot his truthfulness, and told a lie to the undoing of Drona, his war -chariot lost the power that upraised it from the earth and it sank to the ground.J When the Pandavas were yet in the forest, and Shri Krishna suggested that Yudhishthira might send an army against the Kurus, thus breaking the spirit of the promise that they would remain thirteen years in exile, Yudhishthira's answer was : "The sons of Pandu swerve not from the path of truth."* (Mahabharata -Drona Parva cciii.)Even when loss follows, the pledged word must be kept.

        When Prahlada took the sovereignty of the three worlds from Indra, Indra disguised himself as a Brahmana and served him as his disciple. At last Prahlada was so pleased with him, that he offered to give him anything he asked for. Indra asked for Prahlada's "Shila," character, manner, behaviour, and Prahlada gave it, though he feared it meant his own ruin as indeed it did because he had pledged his word.f

       And who can forget Bhishma's splendid answer, when his step-mother Satyavati prayed him to take the throne and marry, against his promise :*(Ibid, Vana Parva clxxxi. Mahabharatam, Shanti Parva cxxiv.)  I would renounce the three worlds, the empire of heaven or anything that may be still greater, but truth never will I renounce. Earth may renounce its scent, water may renounce its moisture, light may renounce its power of showing forms, the air may renounce its susceptibility to touch , the Sun may renounce his glory , fire his heat, the moon his cool rays, space its capacity to generate sounds, the slayer of Vrittra his prowess, the God of justice his impartiality, but I renounce not truth."*(Mahabharatam, Adi Parva ciii. cxxiv.)

        Karna, the man of fire, the man of pride, the man of headlong straightforwardness, was born, the ancient story says, with a natural armour that no weapons could pierce through. The Devas, ever working that the cause of the Pandavas might prevail, were sorely anxious lest in the predestined combat between Karna and Arjuna, the latter should fail because of that strong armour. It was Karna's rule that he sat facing the east every day, studying the Vedas, till the sun turned the zenith, and he had vowed that during that period of his Veda-study every day, whatsoever a Brahmana asked of him that he had to give, he would give to him unfailingly ; and one day Indra, the King of the Devas, seeing no other way, took on the semblance of an aged Brahmana and appeared before Karna and said he had a boon to ask. And Karna said that he would surely give it, if it were at all within his power. Then Indra said : "Give me this armour that you wear by nature on your body." Karna replied : "I know thee now to be no artless Brahmana, but the King of the Devas himself, disguised to help the cause of the Pandavas. But even the letter of my given word must be respected. Take what thou askest, though in giving thee thy wish I know I give my life, and what is even more than life to me, the only chance of conquering my soldier-rival, Arjuna, in battle ! , And Karna hewed off that living armour piece by piece with his own hand and sword, and gave it all to Indra, winning thereby a longer life and a far nobler name than if he had defeated Arjuna.*(*Mahabharatam, Vana Parva, ccciii cccix.) 

          King Dasharatha, of the Solar Race of Kings, asked by the Devas for help against the Asuras, battled against the latter as a Kshattriya should. His youngest wife, Kaikeyi, drove his war-chariot, and when the king sank into a swoon under his wounds, she skilfully bore him away on the chariot to a place of safety and preserved his life. For that deed the grateful King promised her two boons, which she put by for future need. Long afterwards, when the King was in his old age and wished to instal his eldest son, Rama, as the heir-apparent, she claimed the boons, and claimed them fearfully : Rama, eldest born and best beloved of the aged King, noblest of men, should wander forth into the forests as an exile, and the crown be placed on the head of Kaikeyi's son, Bharata. Dasharatha, knowing well that it was death to him to grant the boons, yet granted them and died.Better far that he should die, than that the King's word be broken, and truth slain.* (* Ramayna, Ayodhy Kanda ) 

         Bali, the Daitya king, had conquered Svarga nd become unchallenged ruler of the three worlds. The rites of a great sacrifice, the sacred Ashva-medha, were spread out at his command. Vamana,Vishnu disguised as a dwarf, came to the sacrifice and begged as boon as much land as He could cover in three paces. Shukra, the preceptor of Bali, bade him refuse to carry out his gift, since Vamana was Vishnu. Bali answered : " The grandson of Prahlada shall never speak untruth. I will give to this Brahmana boy what I promised, even if he be Vishnu and my enemy." And when Vamana had covered the Triloki with two paces and demanded a third foothold, Bali offered his own head, and took as favour the loss of all his kingdom. And for this Vishnu blessed him, declaring : " His wealth gone, his position lost, himself overpowered and chained by enemies, forsaken by friends, reviled and cursed by his own preceptor Bali forsook not..truth. "f (Vishnu-Bhagawata , VIII. xv xiii.)

         The puranas say that for such acts of truth, by the blessing of Vishnu, Bali will be the next Indra, when the present Deva, whose proper name is Purandara, vacates that office (for Indra is the title of the great office of the sovereign of the divine kingdom, not a personal name).As truth is Brahman, those who seek Brahman must be truthful. Above and beyond all else, therefore, a boy should strive for truthfulness.

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

जायमानो ब्राह्मणस्त्रिभिऋणैऋणवाञ्जायते यज्ञेन देवेभ्यः प्रजया पितृभ्यः स्वाध्यायेन ऋषिभ्यः।

" The Brahmana, being born, is born a debtor with three debts ; to the Devas by sacrifice, to the Ancestors by progeny, to the Rishis by study."

ऋणानि त्रीण्यपाकृत्य मनो मोक्षे निवेशयेत् । 

अनपाकृत्य मोक्षं तु सेवमानो व्रजत्यधः।

अधीत्य विधिवद्वेदान्पुत्रांश्चोत्पाद्य धर्मतः ।

 इष्ट्वा च शक्तितो यज्ञैर्मनो मोक्षे निवेशयेत्।

" After having discharged the three debts let  him turn his mind to Moksha. He who desireth Moksha, without having discharged them falleth downwards.

" Having studied the Vedas duly, having produced offspring lawfully, having offered sacrifices to the best of his power, let him turn to Moksha."

परस्परं भावयन्तः श्रेयः परमवाप्स्यथ।। गीता 3.11।।

एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः।

अघायुरिन्द्रियारामो मोघं पार्थ स जीवति।।3.16।।

"Nourishing one another ye shall reap the. supremest good. 

" He who on earth doth not follow the wheel thus revolving, sinful of life and rejoicing in the senses, he, Partha, liveth in vain."

सत्यं सत्सु सदा धर्मः सत्यं धर्मः सनातनः ।

सत्यमेव नमस्येत सत्यं हि परमा गतिः ॥ शन्ति १६२/४

सत्यं धर्मस्तपो योगः सत्यं ब्र्ह्म सनातनम् ।

सत्यम् यज्ञः परः प्रोक्तः सर्वं सत्ये प्रतिष्ठितम् ॥ शान्ति १६२/५

सत्यं नामाव्ययं नित्यमविकारि तथैव च।

 सर्वधर्माविरुद्धं च योगेनैतदवाप्यते।। 

सत्यं च समता चैव दमश्चैव न संशयः। 

अमात्सर्यं क्षमा चैव ह्रीस्तितिक्षाऽनसूयता।। 

त्यागो ध्यानं थार्यत्वं धृतिश्च सततं स्तिरा | 

अहिंसा चैव राजेन्द्र !सत्याकारस्त्रयोदशः।।

" Truth is ever the (one) dharma of the good.Truth is the Sanatana Dharma. Bow only to the Truth. Truth is the final way. Truth is dharma,

Truth is tapas. Truth is the eternal Brahman.Truth is the highest sacrifice, for all is founded on and upheld by Truth.

 " Truth is the name of That which is Unperishing, Unchanging, Eternal. It is attained by the Yoga-meditation that opposeth not any dharma.

"Truthfulness, equality (impartiality ) self-control, absence of envious emulation, forgiveness, modesty, endurance, absence of jealousy, charity,thoughtfulness, disinterested philanthropy, self- possession, and unceasing and compassionate harmlessness these are the thirteen forms of Truth."

चत्वार एकतो वेदाः साङ्गोपाङ्गाः सविस्तराः । 

स्वधीता मनुजव्याघ्र सत्यमेकं किलैकतः ।

" The four Vedas on the one side, well studied together with all their angas and upangas (are far out- weighed by) Truth alone on the other."

आत्मन्यपि न विश्वासस् तावान् भवति सत्सु यः । 

तस्मात् सत्सु विशेषेण सर्वः प्रणयमिच्छति ॥

 " Men place less trust in themselves than in the true. Hence all wish to secure the friendship of the true."

सतां सदा शाश्वतधर्मवृत्तिः ,

सन्तो न सीदन्ति न च व्यथन्ति।

 सतां सद्भिर्नाफलः संगमोस्ति,

 सद्भ्यो भयंनानुवर्तन्ति सन्तः ॥

सन्तो हि सत्येन नयन्ति सूर्यं

सन्तो भूमिं तपसा धारयन्ति |

सन्तो गतिर्भूतभव्यस्य राजन्

सतां मध्ये नावसीदन्ति सन्तः ||

" The true and the good act ever according to the Eternal Dharma. The true fail not, nor are cast down ; never fruitless is contact with the true; the true feel no fear from the true. The true guide  the Sun by the power of Truth ; .the true uphold the Earth by the power of self-denial. The true are the guides of the past and the future. King, the true never suffer in the midst of the true. "

यतः प्रभवति क्रोधः कामो वा भरतर्षभ।

 शोकमोहौ विधित्सा च परासुत्वं तथा मदः।। (Mahabharatam, Shanti Parva, xxsiii.)

"Anger, lust, dejection, delusion, cynicism, wrongful activity, greed, envy, jealousy, irritated worry, sullen hnte or malice, scorn and fear these thirteen (vices and forms of untruth) king, are the powerful enemies of living creatures. "

यस्य विद्वान्हि वदतः क्षेत्रज्ञो नाभिशङ्कते । 

तस्मान्न देवाः श्रेयांसं लोकेऽन्यं पुरुषं विदुः। 

" The Devas know not a better being in the universe, than him of whom the all- knowing Witness feeleth no doubt when he speaketh. "

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन।

मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि।।2.47।।

" Thy business is with the action only, never with its fruits ; so let not the fruit of action be thy motive, nor be thou to inaction attached.

“ऋतं सत्यं परं ब्रह्म।”

"The Supreme Brahman is the Right, is the Truth."

[“सत्यानृते मिथुनीकृत्य”?????]

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SANATANA DHARMA - (21) - " The Standard of Ethics." [ Part (3:ETHICAL TEACHINGS.) --CHAPTER IV. :- page - (144 to 146 )]

 CHAPTER IV.

The Standard of Ethics.

        WE have seen that the general standard by which actions should be judged at the present stage of evolution is Union, although many Jivas are not yet arrived at this stage. For the majority we can test each action by asking : Does it promote union ? Does it promote separateness ? If the answer to the first question is " Yes," the action is Right ; if the answer to the second question is " Yes," the action is Wrong. 

           This is why it was said in Chapter I. that morality showed men " how to live in harmony with each other and with their surroundings." To live in harmony is to promote union."  So also when Shri Krishna speaks of Divine and Asuric properties, we find that he classes ad Divine those which promote union, and as Asuric those which promote separateness. "

         Fearlessness, cleanness of life, steadfastness in the yoga o wisdom, alms-giving, self-restraint and sacrifice and the study of the Shastras, austerity and straightforwardness, harmlessness, truthfulness, absence of wrath, renunciation, peacefnlness, absence of crookedness, compassion to living beings, uncovetousness, mildness, modesty, absence of fickleness, vigour, forgiveness, fortitude, purity, absence of envy and pride."* 

अभयं सत्त्वसंशुद्धिः ज्ञानयोगव्यवस्थितिः।

दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम्।।16.1।।

अहिंसा सत्यमक्रोधस्त्यागः शान्तिरपैशुनम्।

दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम्।।16.2।।

तेजः क्षमा धृतिः शौचमद्रोहो नातिमानिता।

भवन्ति सम्पदं दैवीमभिजातस्य भारत।।16.3।।

         Fearlessness, cleanness of life, steadfastness in the yoga o wisdom, alms-giving, self-restraint and sacrifice and the study of the Shastras, austerity and straightforwardness, harmlessness, truthfulness, absence of wrath, renunciation, peacefnlness, absence of crookedness, compassion to living beings, uncovetousness, mildness, modesty, absence of fickleness, vigour, forgiveness, fortitude, purity, absence of envy and pride."* Such virtues draw men together, and are based on the knowledge that all selves are one. 

       On the other hand, see how those He marks as Asuric, the qualities which drive man apart, promote divisions :

दम्भो दर्पोऽभिमानश्च क्रोधः पारुष्यमेव च।

अज्ञानं चाभिजातस्य पार्थ सम्पदमासुरीम्।।16.4।।

 " Hypocrisy, arrogance and conceit, wrath and also harshnessand unwisdom.

प्रवृत्तिं च निवृत्तिं च जना न विदुरासुराः।

न शौचं नापि चाचारो न सत्यं तेषु विद्यते।।16.7।।

अहङ्कारं बलं दर्पं कामं क्रोधं च संश्रिताः।

मामात्मपरदेहेषु प्रद्विषन्तोऽभ्यसूयकाः।।16.18।।

" And his description of the Asuric type of man shews one who is full of ahamkara, egoism and selfishness.!

        Let the young student then grasp firmly this distinction between Right and Wrong, and apply it to the guidance of his conduct. In later study he will add much to his thoughts on Right and Wrong, will learn many details, and have to solve many complexities ; but this principle, this standard, will remain unaltered, for it is based on evolution, and is in accord with the will of Ishvara.

सर्वेषामपि चैतेषामात्मज्ञानं परं स्मृतम् ।

तध्यग्र्यं सर्वविद्यानां प्राप्यते ह्यमृतं ततः ॥ मनु १२.८५॥

सर्वमात्मनि सम्पश्येत्सत्चासत्च समाहितः ।

सर्वं ह्यात्मनि सम्पश्यन्नाधर्मे कुरुते मनः ॥ १२.११८॥

आत्मैव देवताः सर्वाः सर्वमात्मन्यवस्थितम् ।

आत्मा हि जनयत्येषां कर्मयोगं शरीरिणाम् ॥ १२.११९॥

एवं यः सर्वभूतेषु पश्यत्यात्मानमात्मना ।

स सर्वसमतामेत्य ब्रह्माभ्येति परं पदम् ॥ १२.१२५॥

(मनुस्मृति = मानवं धर्मशास्त्रम्) 

" Of all these things, the knowledge of the Self is the highest. It is the foremost of the sciences, for immortality is attained thereby.

 " Let him with collected mind see in the Self both the Real and the Unreal. Thus beholding all in the Self, he turneth not his mind towards adharma. 

" The Self is all the Devas ; all resides in the Self. He who thus seeth the Self in all beings, by his own Self, he realiseth the equality of all and attaineth to the supreme state of Brahman."

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SANATANA DHARMA - (20) - " Right and Wrong" [ Part (3:ETHICAL TEACHINGS.) ---CHAPTER III :- page - (136 to 143 )]

 CHAPTER III.

 Right and Wrong.

      THESE two words, Right and Wrong, are in the mouth of everybody, but it is not everybody who can tell us exactly what he means by right and wrong. Let us try to understand. We have seen that we have specially to do with three worlds, the Triloki, and we know that the- Triloki is created by Brahma, preserved by Vishnu, and dissolved by Shiva. Let us think of a new Triloki.*(* See pp. 63 64.)

      It is a going forth ; many forms appear, and grow and develop; they become more and more different ; they involve into separate individuals ; they grow by the experiences they meet ; they develop their bodies and minds by taking all they; can from outside and working it up into themselves. This is called the Pravritti Marga, the path of going forth, on which the Jivatma building himself up into a separate individual, by taking all he can from outside, and making a strong intellect, a powerful "I." When this is complete, the Jivatma has to learn that he himself is only a part or reflection of a much greater "I," the Ishvara, and that all his powers can only bring happiness if used as a part of that greater "I.' Then he begins to see the Unity under the diversity, and turns away from his little separate self to realise the One Self ; he tries to give to all that are weaker than he is, to share with himself in other bodies . and minds what he has accumulated in his own. This is called the Nivritti Marga, the path of return, on which the Jivatma is seeking to realise himself as one with all by sharing all he has with all who need.

          These two paths make up what is called evolution, and along this road of evolution the Will of Ishvara, in His aspect of Vishnu, is guiding His universe. To work with this Will is Right ; to work against it is Wrong.

      Now the world, as a whole, is at the turning point where the Pravritti Marga changes to the Nivritti Marga. Most people are still on the Pravritti Marga, but their way onwards, their higher evolution, lies along the Nivritti Marga. Hence right conduct consists of the desires, thoughts and actions that help oneself and others, to tread the Nivritti Marga, the path that leads, to Union. We must aim at decreasing separateness, at increasing unity ; all that lessons separateness, and leads towards unity is Right ; all that increases separateness and leads away from unity is "Wrong". But for animals, savages, and backward, undeveloped Jivatmas, whose individuality is still very weak, separateness has still to be aimed at, and what is right or wrong for the more advanced is not yet right or wrong for them. This is what is meant by saying that morality is relative. It is related to our position in evolution, to the path we are on. 

           "Subtle is morality," Bhishma said to Yudhishthira. "I instruct thee not by the letter of the Veda alone, but by the Veda as interpreted by wisdom and experience. None may accomplish his course through the world aright with the help of a morality that is one-sided. The text of the Scripture should be applied with careful exercise of judgment, otherwise it faileth grievously. Ushans spake this truth in time of old, that Scriptures are no Scriptures if they cannot stand the test of reason. The presence of a knowledge that is full of doubts is no better than its absence. A morality that is based on words, without regard to special circumstances leads to (BH) error. In a time of long continued famine, the Rishi Vishvamitra took forbidden meat from a chandala, and compelled the Devas to take their customary share from that same meat offered in sacrifice, and thus to justify his act. 

        Forgiveness befits the Sannyasi ; it does not always befit the King. The King may forgive injuries to himself. He may not overlook the slightest wrong done to the meanest of his subjects, if he wish himself and his country well.

        The sin that attaches to the killing of a person that should not be killed is equal to the sin of not slaying one that deserves to be slain. The King should ever exact with firmness, yea, severity, from all his subjects their respective duties. If he does not. do this, then will they prowl about unchecked, like wolves, murdering the weaker and devouring each other. It has been sung of old :' She alone is a wife that speaketh pleasantly. He alone is a son that maketh his sire happy. He alone is a friend who may be safely trusted. That, verily, is the motherland wherein living is earned.' He lone is a King who ruleth strictly without oppression, in whose territories the righteous have no fear, who cherisheth the poor and punisheththe wicked."*(* Mahabharatam, Shanti Parva, cxxxii, and cxli cxlii.)

         The Ashramas and the Varnas were given in order to shew people what kind of virtues they should aim at, in the particular place and time in which they find themselves, and thus to help on their orderly evolution. As all men have not the power nor the time to find out for themselves the Will of Ishvara, the Shastras have been given to tell us of that Will, and so to help us in distinguishing between Right and Wrong. 

         But some General Rules have also been laid down in the sacred books, by Vyasa and by others, for application in cases in which the details are not clear or specific, and therefore the special rules, given in the Shastras, not easy or necessary to apply. Such are : 

" To give joy to another is righteousness ; to give pain is sin." 

" Let not any man do unto another any act that he wisheth not done to himself by others, knowing it to be painful to himself. And let him also purpose for another all that he wisheth for himself."

"Let not any one do an act that injureth another, nor any that he feeleth shame to do." 

" Let him not do to another what is not good for himself."

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सुखाभ्युदयिकं चैव नैःश्रेयसिकमेव च ।

प्रवृत्तं च निवृत्तं च द्विविधं कर्म वैदिकम् ॥ मनु १२.८८॥

इह चामुत्र वा काम्यं प्रवृत्तं कर्म कीर्त्यते ।

निष्कामं ज्ञातपूर्वं तु निवृत्तमुपदिश्यते ॥ १२.८९॥

प्रवृत्तं कर्म संसेव्यं देवानामेति साम्यताम् ।

निवृत्तं सेवमानस्तु भूतान्यत्येति पञ्च वै ॥ १२.९०॥

" Of two kinds is the karma mentioned in the Vedas, Pravritta and Nivritta, leading to joys or leading to that (happiness) than which there is no higher.

"Karma done under personal desire (for gain), here or hereafter, is Pravritta Karma ; done without such desire, under guidance of perfected knowledge (of right and duty) is Nivritta.

 " Doing Pravritta Karma man evolves into the condition of Devas. Performing Nivritta he rises to beyond the five Bhutas."

अन्ये कृतयुगे धर्मास्त्रेतायां द्वापरेऽपरे ।

अन्ये कलियुगे नॄणां युगह्रासानुरूपतः ॥ मनु १.८५॥

" Different are the dharmas in Krita-yuga ; different in Treta  and Dvapara ; different again are the dharmas of men in Kali-Yuga changing according to the changes of the cycles."

यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम्।

स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः।।18.46।।

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्।

स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम्।।18.47।।

ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति।

भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया।।18.61।

तमेव शरणं गच्छ सर्वभावेन भारत।

तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम्।।18.62।।

" He from Whom is the emanation of beings, by Whom all this is pervaded, by worshipping Him in his own karma, man winneth perfection.

 " Better is one's own dharma, though destitute of merits, than the well-executed dharma of another. He who doeth the karma laid down by his own nature incurreth not sin.

 "Ishvara dwelleth in the hearts of all beings, O Arjuna, moving all beings by his Maya, as though mounted on a wheel.

 " Flee unto Him for shelter with all thy being, Bharata ; by His grace thou shalt obtain supreme peace, the everlasting dwelling place.

वेदोऽखिलो धर्ममूलं स्मृतिशीले च तद्विदाम् ।

आचारश्चैव साधूनामात्मनस्तुष्टिरेव च ॥ मनु  २.६॥

"The whole of the Veda is the source of dharma ; also the Smriti and the character of those-that know the Veda ; also the conduct of the good and the satisfaction of the Self."

अष्टादश पुराणेषु व्यासस्य वचनद्वयम्।  

परोपकारः पुण्याय पापाय परपीडनम्।।  

यदन्यैर्विहितं नेच्छेदात्मनः कर्म पूरुषः । 

न तत्परेषु कुर्वीत जानन्नप्रियमात्मनः ।।

यद्यदात्मन इच्छेत तत्परस्यापि चिन्तयेत् ॥

(महाभारत /शान्तिपर्व / 265 )

यदन्येषां हितं न स्यादात्मनः कर्म पौरुषं । 

अपत्रपेत वा येन न तत् कुर्यात् कथञ्चन ।

अतो यदात्मनोऽपथ्यं परेषां न तदाचरेत॥३९४॥

[The translations of these shlokas are given on p. 140].

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

 

            

 

SANATANA DHARMA - (19) - " The Foundation of Ethics as given by Religion." [ Part (3:ETHICAL TEACHINGS.) ---CHAPTER II :- page - (132 to 135 )]

 CHAPTER II. 

The Foundation of Ethics as given by Religion.

     WE have already seen that the first proclamation of Religion is " The Self is One." There are indeed many selves in appearance, but they are all portions or reflections of the One. Their separateness is temporary, their unity is eternal. 

Many pots may be dipped into a, tank, but the water that fills each is the same water, Many upadhis are dipped into the ocean of existence, but the life that fills each is the same life. This primary truth of religion is the foundation of Ethics.

       Many pots may be dipped into a, tank, but the water that fills each is the same water, Many upadhis are dipped into the ocean of existence, but the life that fills each is the same life. This primary truth of religion is the foundation of Ethics.

           We must, then, in our Ethical Science recognise the unity of the Self. But this is not enough,for in unity there is neither "I " nor" You," and we have seen that our science deals with relations between "I " and " You." So we must also recognise the "diversity of the Not-Self";  that means that there are many upadhis of matter, and in each separate upadhi there is a part, or reflection, of the One Self. There are innumerable bodies, innumerable minds, and these bodies and minds come into relations with each other. 

          There-can never be right relations until each separate mind and body act to other minds and bodies on the principle that they are at root one, that what helps all is the only thing that really helps each, and that what injures one really injures all. In hurting another we are really hurting ourselves. 

         If a hand cut the foot belonging to its own body, the blood would flow from the foot, not from the hand ; but presently the hand would grow weak, for the blood circulates in the whole body and there is only one supply for all parts of the body. So also with men ; and if one man wounds another, the wounder suffers as much as the wounded, only the suffering takes longer in making itself felt.

            This, then, is the foundation of right conduct, as seen by the Reason.  Boys have at first to take moral precepts on the authority of great Sages and Saints, as taught in the Shastras, because they have not the power nor the time to think them out for themselves. But they can, in their manhood, verify these precepts, given in the Sanatana Dharma, by applying their Reason to them.            The One Self is in all beings ; every Jivatma is a portion, or reflection, of the One Self. Let this principle sink deeply into every heart, and let each remember that he who injures another injures himself. Sayeth Shri Krishna : "I am the Self Gudakesha, seated in the heart of all beings ; I am the beginning, the middle, and also the end of beings."*

अहमात्मा गुडाकेश सर्वभूताशयस्थितः।

अहमादिश्च मध्यं च भूतानामन्त एव च।।10.20।।

एको देवः सर्वभूतेषु गूढः सर्वव्यापी सर्वभूतान्तरात्मा।

कर्माध्यक्षः सर्वभूताधिवासः साक्षी चेता केवलो निर्गुणश्च॥

(श्वेताश्वतरोपनिषद् ६. ११) 

" One God hideth in all beings. He pervadeth all. He is the inmost Self of all beings. He superviseth all actions. He is the resting-place of all beings. He is the Witness, the Consciousness, the One above limitations and qualities."

एकस्तथा सर्वभूतान्तरात्मा रूपं रूपं प्रतिरूपो बभूव।

कठोपनिषद् -२. २. ९ 

" This one universal Inner Self of all beings becometh one separate individual self for each form."

यस्तु सर्वाणि भूतानि आत्मन्येवानुपश्यति।

सर्वभूतेषु चात्मानं ततो न विजुगुप्सते ॥

यस्मिन् सर्वाणि भूतानि आत्मैवाभूद् विजानतः।

तत्र को मोहः कः शोक एकत्वमनुपश्यतः ॥

ईशोपनिषद् : ६---७ 

" He who seeth all beings in the Self, and the Self in all beings, he shrinketh no more (from any, in dislike)."

" He in whose consciousness, full of perfected knowledge, all beings have become the Self in him, thus beholding the unity, there is no more any delusion nor any sorrow."

सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि।

ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः।। गीता 6.29।।

" The self, harmonised by yoga, seeth the Self abiding in all beings, all beings, in the Self ; everywhere he seeth the same."

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

SANATANA DHARMA - (18) - " Ethical Science, what it is." [ Part (3:ETHICAL TEACHINGS.) ---CHAPTER I :- page - (127 to 131 )]

 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."

=============:0:=========

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."

========

[महाभारतसूक्तयः (धर्मः) [https://sa.wikiquote.org/wiki/]

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॥] 

            

SANATANA DHARMA - (17) - " The Four Castes." [ Part (2) ---CHAPTER VII :- page - (116 to 123 )]

 CHAPTER VII.

The Four Castes.

          IN the long pilgrimage of the Jivatma through myriads of births, already referred to, there are four distinctly marked stages, called of old Varnas, or colours, and recognised in the social polity laid down by Manu as distinct social classes, or castes. 

       These stages are universal, all Jivatmas passing through them ; the peculiarity of the Sana tana Pharma is that it has made them the framework of its social polity. In the early days the outer caste coincided with the stages : Jivatmas at each stage were born into bodies belonging to that stage, and the whole of society was therefore contented and progressive. 

      But in these later days, as Arjuna truly foresaw in his distress on Kurukshetra, varnasankara, caste-confusion, has come on Aryavarta and her whole peninsula. Jivatmas at each stage are being born into bodies of other stages, and hence, as surely as content and progress arose out of the harmony of elder days, do disorder and stagnation arise out of the disharmony of the present. How a better state of things may be brought about is a question for men to discuss and resolve, not for inexperienced boys.

         What we need here is to understand the meaning of caste. We have said there are four stages. The first is that which includes the infancy, childhood and youth of the Jivatma ; he is unfolding youthful virtues, developing obedience, serviceableness, patience ; he has few responsibilities ; his duties may be summed up in the word, Service. Where there is no caste-confusion, such young Jivatmas are born only into the lower social stratum ; they are labourers, artisans, servants, manual workers of every kind. In the social polity of the Sanatana Dharma, such Jivatmas were born into the caste of Shudras. 

      In these days of caste-confusion, such young Jivatmas, whether born into the Shudra caste in India, or into the corresponding class elsewhere, are happy, contented and useful ; but where, as often happens now-a-days, they are born into higher castes, or classes, they do much harm to their surroundings by their incapacity to discharge higher duties, and to bear the weight of higher responsibilities. So also difficulties arise when older Jivatmas are born into the lower bodies, and fret against their environment, are discontented and rebellious. Of course a really advanced Jivatma is content in any body, but the mediocre Jivatmas quite naturally and inevitably fight against uncongenial surroundings, and their restlessness is used by Ishvara to help on evolution and to bring about necessary changes.

         The second stage covers the first half of the Jivatma's manhood, when he is fit to gain wealth, to enjoy it and use it, to organise labour and direct it, to undertake great responsibilities, and administer well accumulated possessions. This includes the commercial class, the great traders, and the organisers of industry, the capitalists, bankers, the managers of large industrial concerns. In the social polity of the Sanatana Dharma, such Jivatmas were born into the caste of Vaishyas, and were trained in it gradually to see as aim the common good and the general prosperity, instead of mere personal aggrandisement.

      The third stage makes the second half of the Jivatma's manhood, when his responsibilities and powers widen out to include the nation, and he is called to legislate, to rule, to work unselfishly for the State, and to use his power to protect and to regulate, not to aggrandise himself. This includes Kings, Judges, Legislators, Warriors, all who rule and keep order in the State. In the social polity of the  Sandtana Dharma, such mature Jivatmas were born into the Kshattriya caste, and bore the burden of kingship and of fighting for the national defence.

        The fourth stage embraces the serene age of the Jivatma, when earthly things have lost their charm, and he becomes the counsellor and friend and helper of all his youngers. This includes the priests, the counsellors, the teachers of every kind, authors, scientists, poets, philosophers. In the social polity of the Sanatana Dharma, such Jivatmas were born into the caste of Brahmanas, the advanced and unselfish ones who gave much and needed little. 

     Caste-confusion in India has struck this caste most hardly, as the degradation of the higher is always worse than that of the lower. The Shudra Jivatma in the Brahmana body is the greatest danger to the Sanatana Dharma.

           Much of the evil has grown from men of each caste grasping at the work of the other castes, and from each thinking more of the rights his caste gives him than of the duties it imposes. The Brahmana and the Kshattriya have claimed their privileges ardently, and have shrunk from the heavy burdens belonging to their castes. Naturally this attitude has provoked opposition, and antagonisms have replaced mutual service and good- will. Hence caste has become a source of social bitterness, instead of a framework maintaining all in happy order.

         At least this much every boy can do towards bringing about a happier state of things : he can diligently practise the virtues characteristic of his caste, and avoid pride, vanity, and grasping at privileges. Let the Shudra be remarkable for his industry, fidelity and serviceableness ; let the Vaishya be remarkable for his diligence, discretion and charity ; let the Kshattriya be remarkable for his courage, generosity and vigour ; let the Brahmana be remarkable for his patience, purity, learning, truthfulness and self-sacrifice. And it may be that, if the castes thus practise their several Dharmas, caste -confusion may gradually pass away.

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[  ऋग्वेद संहिता के पुरुषसूक्त (10.90) में  एक विराट पुरुष (सहस्रशीर्षा पुरुषः ) की चर्चा हुई है और उसके अंगों का वर्णन है। यही श्लोक यजुर्वेद (31वें अध्याय) और अथर्ववेद में भी आया है। "जन्मना जायते शूद्र:-मनुस्मृति।" ] 

ब्राह्मणोऽस्य मुखामासीद्वाहू राजन्य: कृत:। 

ऊरू तदस्य यद्वैश्यः पद्भ्यां शूद्रो अजायत॥१३॥

 "The Brahmana was His mouth ; the Kshattriya  was made His two arms ; His two thighs theVaishya ; the Shudra was born from His two feet. "

सर्वस्यास्य तु सर्गस्य गुप्त्यर्थं स महाद्युतिः ।

मुखबाहूरुपज्जानां पृथक्कर्माण्यकल्पयत् ॥ मनु  १.८७॥

अध्यापनमध्ययनं यजनं याजनं तथा ।

दानं प्रतिग्रहं चैव ब्राह्मणानामकल्पयत् ॥ १.८८॥

प्रजानां रक्षणं दानमिज्याऽध्ययनमेव च ।

विषयेष्वप्रसक्तिश्च क्षत्रियस्य समासतः  ॥ १.८९॥ 

समादिशत्प शूनां रक्षणं दानमिज्याऽध्ययनमेव च ।

वणिक्पथं कुसीदं च वैश्यस्य कृषिमेव च ॥ १.९०॥

एकमेव तु शूद्रस्य प्रभुः कर्म समादिशत् ।

एतेषामेव वर्णानां शुश्रूषामनसूयया ॥ १.९१॥

"He, the Resplendent, for the sake of protecting all this creation, assigned separate karmas to those born of His mouth, arms, thighs and feet. 

"Teaching and studying the Veda, sacrificing and also guiding others in offering sacrifices, gifts and receiving of gifts, these He assigned to the Brahmanas.

"The protection of the people, gifts, sacrificing, and study of the Vedas, non-attachment amid the objects of the senses, these He prescribed to the Kshattriyas.

"The protection of cattle, gifts, sacrificing, and study of the Vedas, commerce, banking, and agriculture, to the Vaishyas.

"The Lord commanded one karma only for the Shudras, to serve ungrudgingly these other castes . 

यस्य यल्लक्षणं प्रोक्तं पुंसो वर्णाभिव्यञ्जकम् ।

यदन्यत्रापि दृश्येत तत्   तेनैव विनिर्दिशेत् ॥

                                      (श्रीमद्भा॰ ७ । ११ । ३५)

"What is said as to the marks (of conduct) indicative o a man's caste, if those marks are found in another, let him be designated by the caste of his marks (and not of his birth)."

न योनिर्नापि संस्कारो न श्रुतं न च सन्ततिः। 

कारणानि द्विजत्वस्य वृत्तमेव तु कारणम्॥ 

(महाभारत 13.143.50)

"Not birth, nor Samskaras, nor study of the Vedas, nor ancestry, are the causes of being twice-born. Conduct alone is verily the cause thereof."

सत्यं दानं क्षमा शीलमानृशंस्यं तपो घृणा।

दृश्यन्ते यत्रनागेन्द्रस ब्राह्मण इति स्मृतः ।।

महाभारत, व०प०१८०/२१

शूद्रे तु यद् भवेल्लक्ष्म    द्विजे तच्च न विद्यते ।

न वै शूद्रो भवेच्छूद्रो ब्राह्मणो न च ब्राह्मणः ॥

यत्रैतल्लक्ष्यते सर्प     वृत्तं स ब्राह्मणः स्मृतः ।

यत्रैतन्न भवेत् सर्प   तं   शूद्रमिति निर्दिशेत् ॥

                                   (महाभारत, वनपर्व १८० । २५-२६)

"Truth, charity, forgiveness, good conduct,gentleness, austerity, and mercy, where these are seen, king of serpents, he is called a Brahmana.

"If these marks exist in a Shudra, and not in one twice-born, the Shudra, is not a Shudra, nor the Brahmana a Brhahmana.

"Where this conduct is shown, serpent, he is called a Brahmana ; where this is not, serpent, he should be regarded as a Shudra."

आचारहीनं न पुनन्ति वेदा यद्यप्यधीता: सह  षड्भिरंगै:। 

छन्दांस्येनं मृत्युकाले त्यजन्ति नीडं शकुंता इव जातपक्षा: ||

वसिष्ठ स्मृति ६/३देवी भागवत ११/२/१||

"The Vedas help not the man that hath not righteous ways, even though they be studied to- gether with all the angas. The Chhandas abandon him at the supreme moment of death, even as full- fledged birds their nest. 

शिक्षा, कल्प, निरुक्त, छंद, व्याकरण और ज्योतिष इन छ: अंगों सहित अध्ययन किए हुए वेद भी आचारहीन मनुष्य को पवित्र नहीं करते। मृत्युकाल में आचारहीन मनुष्य को वेद वैसे ही छोड़ देते हैं। जैसे पंख उगने पर पक्षी अपने घोंसले को।

आचारहीनस्य तु ब्राह्मणस्य वेदाः षडंगास्त्वखिलाः सयज्ञाः।

कां प्रीतिमुत्पादयितुं समर्था अन्धस्य दारा इव दर्शनीयाः।।

 "To the Brahmana that is void of righteous ways, the Vedas, even in their entirety, and with all aflgas and all sacrifices too, can bring no more joy than a wife, lovely to see, can bring unto a blind husband. * Vasishtha-Smriti,

वासिष्ठ धर्मसूत्र ने सदाचार को बहुत महत्व दिया है। हीनाचारों से ग्रस्त व्यक्ति के लोक और परलोक दोनों ही नष्ट होते हैं। सदाचार रहित ब्राह्मण के लिए वेद, वेदांग और यज्ञानुष्ठान उसी प्रकार निरर्थक हैं जैसे कि अन्धे के लिए पत्नी की सुन्दरता। 

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