BRAHMABAD: The human mind is a wing of the Almighty. The only difference is that humans are in the forbidden land where there are plethora of forbidden fruits confronting which the human mind goes berserk; courtesy anger, lust, hate, covetousness and other such sinful acts that invite the wrath of The Almighty. However, the loving Father-Brahma has laid down guidelines in the form of DHARMA abiding by which His children can lead a life of spiritual bliss under the shade of His Love.PRABHUKRIPA
17 August 2014
THE MAHABHARAT
The Mahabharata
An enquiry in the human condition
Chapter
‐1:
Introduction to the Mahabharata:
It covers
concerns of everyday life everywhere, provides answers like what is happiness/ unhappiness,
what is health/ sickness, what is pleasure/ pain, what is wealth/ poverty, what
is truth/ untruth. In what relation mind exists in the body. What is nature of
sex pleasure, what kind of energy is sex, what are conditions in which it
flourishes and what are the conditions in which it dies, what is violence, from
where does violence arise. What kind of relation is there between what one does
and thinks and what one becomes, what is it freedom/bondage, who is wise/ fool,
what is it to be saint, what is pilgrimage, why did a thing the way it happened,
is one free to make what one is or is one determined by some other force: fate
or God. What is right ordering of one’s relationship with one self and with
others, what relation does it have with time and place, what is governance, what
are their foundations, what is order/ disorder, what relation they have with time
and place, what is death, and what is that which deathless etc etc is. Enquiry is
into the four ends of human life, they are dharma , the
foundation of all relationships, personal and social; artha, or the material condition of
life; kama, sexual happiness, or used in wider
sense , fulfillment of desire; and
moksh, freedom liberation, what are paths of moksha,
what is moksha in relation with other three. The question of history and
meaning, the three, desha, kala and patra, i.e. the proper place,
the proper time and proper person, determine the appropriateness of an act, and
thus its meaning. A very large part of Mahabharata is concerned with governance
or raja‐dharma or duties
of the state towards people and justice, and relationship between ends or
means. Can the ends justify means?
Inquiry in
Mahabharata revolves in the first place with one’s self, with one’s physical body,
desires, hopes, fears, and search for meaning. One’s relationship with one’s
self and the other is central concern of Mahabharata .It shows that until one’s
relationship with self is right that one’s relationship with the other can be
right, and the two being inseparable, it is by achieving a right relationship
with the other that comes to one self, fulfilled. Disturbed in my
relationship with myself, I will be disturbed in my relationship with everyone
else.
18 Chapters in
Mahabharat text
having one lac shloks in sequence are:
Adi‐parva,
Sabha‐parva, Vana‐parva, Virat‐parva, Udyog‐parva, Bhism‐parva, Drone‐parva, Shalya‐parva, Saupitaka‐parva, Stri‐parva, Shanti‐parva, Anushasanaparva, Ashvamedheka‐parva, Mausala‐parva, Mahaprasthana‐parva, Swargarohana‐parva concerned
Chapter
2: Food, water and life:
Whatever lives
on this earth, is born of food, and at the end reverts to earth. The material body,
made up of the nature of food and its anna‐maya, sap is suffused with prana, vital
breath, by virtue of which all beings live. There is subtler substance, the mind,
with which the material body and vital breath are completely suffused (mano‐maya). Distinct from these three, there is
subtler substance , intelligence, with which material body , vital breath and
mind are completely suffused(vijnana‐maya), there is subtler substance, pure bliss are
completely suffused (ananda‐maya).Distinct from these five , but
suffusing them completely , is the atman, the self, which is the same as
Brahman and it is ultimate reality.
The various form
of learning were collectively designated as nama‐name,
vaky-speech, manas‐mind, samkalpa‐will, chitta‐consciousness, dhyan‐meditation, vijnama‐understanding , bala‐force, anna‐food, apas‐water, tejas‐heat, akasha-space, smara‐memory, asha‐desire, prana‐life.
The physical
world is assigned to speech, the space to mind, and heavens to life. Whatever
is knowledge, is speech, whatever is subject of enquiry, is mind and whatever
is mystery is life
A portion for
the unknown guest: equally important with `the act of giving is the attitude,
the feeling, with which food and water are offered. The word dana does
not mean ‘charity’ or ‘alms giving’. The word dana means sharing, communicating,
imparting, paying back (as in debt), restoring, adding to. The Ayurveda speaks
of four dosh‐defects, in the cooked
food. The kala dosh (the food that has been kept for too long and turned
stale), the rasa dosh (the food that lost its flavor and taste, the samsarga‐dosh ( the food that has been touched with
unclean hands or in which insect has fallen. The worst is bhava‐dosh (the food that is offered with ill
grace, without feeling of affection. such food is not food, it is poison).
Chapter 3: The spiritual and the material in the Mahabharata:
1. The relation;
between spirit, the body and the mind; between them and emotions and feelings;
between emotions and perceptions, between perceptions and acts; between acts
and motives‐all these have
been central questions in actual living of human life. In one form or another
they appear in the principles of economics, politics, law and governance.
Modern psychology is rooted in them. The quality of relationships is decided by
the quality of our understanding of them, which is self knowledge and knowledge
of others. The root meaning of adhyatma is ‘enquiry of into the nature of
self’, and knowledge of the self is main subject of all Indian thought As per
Taittiriya Upnishad. There are word adhyatama or ‘spiritual’, relates to human body
and its attributes e.g. it says “One group of reality consists of the earth,
the sky, the invisible and the four directions. Another group consists of the
fire, the wind, the sun, the moon, and the planets.
Another group
consists of water, vegetation and herbs, the space and the body. They are
material groups. The spiritual group of reality exists in the human body and
its faculties, the eyes, the ears, the mind the speech and the touch although
these three groups are distinct, they are intimately connected with each other
and form an unbroken unity. Whatever is, is unity; the outer completing the inner,
and the inner completing the outer
2. The
Mahabharata shows the unity of the material and spiritual; and furthermore
shows both relational. Artha, material prosperity is sacred, Kama, sexual
fulfillment is sacred, Sukha, joy, is sacred. Nyaya and samata, justice and equality,
are not separate from spiritual; and spiritual is suffused with law and governance,
danda, of which self governance is best. The atmana, self, is not an isolated
entity; nor is moksha, freedom, a solitary state, the return of the self to
self. For what is suffused with prana‐maya,
life is suffused with ananda‐maya, joy.
Spirituality is not a profession like that of lay and medicine, to be practiced
and promoted by people as ‘spiritual leaders’. Mahabharata says true
spirituality is to be found in ordinary men and women
3. Perceptions
of the self: The philosophical perception of the self in the Mahabharata
may be arranged around their three main aspects-
1. That the self
is a wholly distinct entity, not to be confused with the body and its faculties
, and does not die when physical body comes to an end 2. That the self is not
perceived by any of the sense organs and its faculties touch, hearing, seeing,
tasting. It is experienced directly, for it is the self that is the ground of
all perceptions 3. That the self has to free itself from the entanglements with
nature, `and return to its own essence
In the long
conversation on the subject Maharishi Bhrigu tells saint Bhardwaj as follows on
description of creation. On death of an individual the self is not destroyed.
What is destroyed is the body he leaves behind; but the self transmigrates to
any other body. Even with the destruction of its host, the self does not die.
Just as the fire itself can be seen when the fuel is burnt up; the self can be
experienced likewise. The fire , on the fuel being burnt up, cannot be had, for
it then remains in the unseen form in the space; and it is true that without a
host the fire cannot be had; but the fire itself is not destroyed. In the same
way, after death, the self exists in its unseen form in the space. Being a
subtle substance, it cannot be perceived anymore than the fire can be perceived
on being extinguished. The fire sustains life. Consider the self likewise. The
wind keeps that fire within the body; breathing stops when the wind leaves and,
with it the fire. The fire in the body extinguished, the body falls on the
earth dead, and the earth claims the physical. The wind goes to space and the
fire likewise. The space, the wind, the fire: these three come together; and
the earth and water remain on the earth. The wind is where there is space and
fire is where there is wind. Although formless they acquire a form in the body.
Even the mind has the five elements of Nature as its constituents; it is
nothing distinct from them. Only the Self is conscious of the body. Only the
self is of the body. Only the self senses and experiences form taste, smell,
touch, sound, and other attributes of life. Pervading the physicality of life,
every part of it, the Self, experiencing pleasure and pain, is the witness of
the mind as well. When its relation to the body comes to an end, the body and,
with it, the mind can sense neither pleasure nor pain. When the body made of
five elements of Nature senses neither form, nor touch, not warmth, and the
fire within dies, the Self, on leaving the body, does not itself die. Consider
the person to be the self , the goodness in all beings sattava, rajas and
tamas, the three forms of energy of consciousness, the energy of action
and energy that suffocates and depresses, are the main attributes of the self
as person. The Self remains in the innermost of all beings, and can be
perceived by penetrating intelligence of those with knowledge. A picture of the
physical and psychological apparatus of human personality is following: The
physical aspects of human self, as indeed all human beings, is made up of five
elements of Nature viz. space, wind, fire, water and earth. By their swabhava,
inherent disposition, they combine and separate. Consciousness, heat, and
breath‐form a
combination of these three arise the sense organs, the mind, the life force,
awareness the inherent disposition, and various changing forms they take
leading to all acts. The ears, the skin, the tongue, the eyes, and the nose are
five karma‐indriya , organs of
physical sensation. Suffused with consciousness, and when combined with mind,
they become both the means and the subject of cognition. The jnana‐indirya, organs of cognition, are correspondingly
five: sound, taste, touch, form and smell. With external material object as
sixth element, they remain the organs of cognition till the very end of a
person’s life. In all physical
Acts and
cognition, before they take , before they can take place , the physical organs
of physical sensation; the five organs of cognition; manas, the mind, as the eleventh; and the faculty of
differentiating, buddhi, as the
twelfth element has to combine . Ahamkara, ‘the individual will’, and
above all consciousness, citta, as the ground of all sensing and
experience, complete the psychophysical apparatus of the empirical Self. It is
this Self that has a beginning when it is born, and has an end when it dies;
all its psycho‐physical
elements degenerate and separate, each returning to its inherent ground‐ akasa, the space. It is this
psycho‐physical that
feelings attach. It is this self that touches and is touched by the
world Feeling of delight, love, joy happiness, and peace of mind , whether they
arise with or without cause , are known as the energy of sattava Feelings of discontent,
regret, sorrow, greed, and intolerance are the energy of rajas Lack of
judgment, blinding confusion, blinding confusion of perceptions, carelessness,
dreams, and laziness, no matter how they arise, are different forms of energy
of tamas It is the psycho‐physical self, of which there are
as many as there are living beings, that is suffused with these three energies,
existing together but in many different proportions. The predominance of one
over the other two gives an individual his or his swa‐bhava, his or her specific disposition,
distinct tendency, which may remain constant or may change.
The manifest
self: the un‐manifest self
What has four
attributes of a beginning with birth: a maturing; age and a progressive
dissolution; and an end with death‐is
vyakta or that is manifest. The reality that is its opposite is avyakta, or
which is un‐manifest: the
Self; of which there are two: the individual Self and the Greater Self. The
manifest originates from un‐manifest. What
is manifest called ‘the field of acts’, kshetra, and the un‐manifest Self ‘the acting agent’,
‘the doer’, kshetrajna mind, the intelligence and the will, these three
although in their essence independent of the organs of sensing and cognition;
they are connected with them all the same , and cannot go beyond them. But just
as tortoise opens its limb s outwards and then withdraws them into itself,
intelligence spreads the organs of sensing towards the corresponding objects
and then withdraws them from them. The steadiness; the skill of argument;
memory; confusion; imagination; reconciliation; good or ill resolution; and
fickleness‐ are nine
characteristics of the mind To discriminate between what is good and what is
ill; to judge and differentiate; to evaluate; to resolve doubts; and to decide
– are five characteristics of the intelligence, buddhi Governing the organs of
sensing and of cognition, the intelligence is akin to theirself. In
experiencing them, it takes many forms of emotions and feelings, and then makes
the mind likewise
The varied human
emotions and feelings arise from the three energies of sattava, rajas, and tamas.
The three energies and the self are both subtle entities; the difference being
that one is subject of cognition and the other is unseen Life in the world like
a mighty river. The five sense organs are its water. Greed its banks. Anger its
sludge. It is exceedingly difficult to cross it. Yet those endowed with
knowledge do. Time is assailing in the form of confusion and it is blinding.
Keep that in
mind. The mighty river of Time is flowing. The night and day it flows. The
years its whirls, the months its impetuous waves, the change of seasons its
force. The fortnights are creepers and straw floating on it. The hours and the
moments are its foam. The successive ages are its center. The erotic in it
captivates, seizes, and swallows. Material prosperity and desire are its water.
Truth and freedom are its two banks. Knowledge and sacrifice the two boats and
dharma the island of refuge. With trees of violence floating on it, the river
of time are flowing all created beings, towards their end. But the human self
is not helpless; Mahabharata offers strength and hope being inherent qualities,
guna, of created self.
Radical shift in
Mahabharata
In perception of
the self, and followed from them, there was a radical shift in the Mahabharata;
it may prove of great importance for human living today, in its collective form
as much as in the personal. Its main features are as follows: he Mahabharata
had marked a radical shift from the atman to dharma, and was not
prerequisite of the other. The Mahabharata keeps stressing, the need for self
discipline in relation to one’s self. This will remain true independent of
Atman. The favorite metaphor employed in the Mahabharata in this regards is
that of a chariot drawn by five horses: the body is chariot, the five senses
are horses, and the mind is charioteer. The person who holds firmly the reins of
five sense organs is a happy charioteer. And there is no heaven and there is no
hell apart from what the sense organs, disciplined or left wild, create for one
self. Acts being also of mind and speech, these are to be disciplined, as well.
Self knowledge is through contexts and situations in which one finds oneself,
and also which one creates for one self. It is through the given and self
created that, understanding one’s self in the distinctive character of
one’s self as a person, one begins to have also the knowledge of one’s self as
a fragment of large common human reality. That is the journey of understanding
the self and the world on which the Mahabharata takes us, and on that journey, it
whispers into our ears , without making a metaphysics of it, belief in the
atman is of no particular help, nor is disbelief in any such entity any
hindrance. There is the energy in the self that brings love and joy and clarity
and sattwa, inner peace. There is energy that brings dissatisfaction,
discontent, aggression, and greed, rajas. And there is energy that depresses,
disturbs, suffocates and chokes tamas. Even without its metaphysics, it will
experientially true that self is field of these three energies. With self
knowledge and self discipline the self can channel the energies within. That is
what the Mahabharata is concerned with‐
not the knowledge of atman but living in dharma.
Self, energy and
relationships
That life is a
complex system of energy is evident. It is equally evident that prana, life
– energy, flows in many channels. It assumes many forms: the energy in the earth
and water, and the energy of the human mind and of human heart. Some forms of
energy are immeasurable beauty, some ugly and grotesque. Energy takes many names;
love is energy hatred is energy too. What is true, although not evident, is
that there exists, at very heart, a profound paradox. The highest form of
energy arises from complete inner stillness‐
the paradox of energy. It completes itself in the truth that inner stillness is
the natural goal of all energy, even as it is its origin. When energy moves
away from its origin and its goal, it turns upon itself, as it always has, and
destroys everything, the self and the other, in their individual and collective
sense. Yoga shows that the energies of the body and of mind are inseparable in
a way that one determines other. It suggests ways of disciplining them so that
they flow without obstruction by wrong attitudes and passions we ourselves
create. Yoga properly understood, takes us, by disciplining our energies
towards simple human happiness, and towards beatitude. The paradox of energy
comprises, firstly, the paradox of kala, as primordial energy or force.
It states in the Aadi parva that “Time creates all beings; and Time
destroys what is created. Destroying what is created. Time is then pacified by
Time Time is the doer of all that happens in the universe: of the good and bad
alike Time sleeps and Time is forever awake; no one can transgress Time What
was in the past, what will come in future, and what is now, is creation of
Time. Keeping this, do not lose your faculty of discrimination Time is the root
of all that is: all that is not; happiness and suffering alike” This is the
view of the author of Mahabharat, Vyas. Vyas perceives all human relationship s
as being maintained by Time: the coming together , the parting , the loving and
hating ; being gentle and tender; being nasty and brutal; being indifferent;
going to war and reconciling in the attitude of peace. Bhishma, a prominent
figure in Mahabharata rejects that view. Yoga‐
vasalsishtha also rejects Time. Its main thesis is that, like material world,
Time is wholly creation of mind, which is the moving energy. Thus the paradox
of energy remains. Every self has a past, with its memories that bring joy and
happiness and give to human life its worth. Every self has a past with memories
that are tamsic. That is to say, they disturb, distress, exhaust, and
suffocate. Memory has an enormous influence on the present, to a degree that
present becomes extension of the past. The paradox of memory is now transferred
to the present. The paradox of the present is that the present can only be
lived by transcending it. The paradox of memory can neither be resolved or nor
it can be dissolved. The Mahabharat discusses man’s relation with history. In
the form of my sanchita karma, the inheritance of acts, am I my
past alone? Am I what I am in the present? Rooted in my history, am I my
history alone?
One finds in
philosophical treatise sometimes statements that advocate separateness, and
other times statements that advocate identity, of the Self with the ultimate
reality. Acknowledging this contradiction, but not in the spirit of argument,
one should go beyond that.
Chapter
4: The Foundation of Life and Relationships
Since dharma was
defined also as shreya, ‘the good, it gave rise to fresh problems with
that definition; for there were many opinions on what the ‘good’ is The modern
wrong understanding of dharma consists in its translation as ‘religion’.
Religion in its institutional form is divisive; dharma unites. A religion excludes
all that it is not; dharma includes every form of life. Religion must be separated
from the state and governance, as it has been in the modern west, for a sane
world. Every shade of political thought and practice, and every act of governance,
must necessarily have their foundations in dharma for us to a sane world.
The radical
shift in Mahabharata: the universality of dharma
All the saying
of dharma is with a view of nurturing, cherishing, and providing more amply, enriching,
increasing, and enhancing all livings: in one word, securing their prabhava.
Therefore, whatever has characteristic of bringing that about is dharma.
This is certain. Whatever has its beginning in justice, which alone is called dharma.
Whatever is unjust and oppressive is adharma. This is the rule settled
by those who can be respected. If one dharma is destructive of another dharma,
then it is wickedness in the grab of dharma. If there is conflict between one
dharma and another, one should reflect on their relative weight, and then act
accordingly; what does not denigrate and obstruct the others is dharma. What he
does not find agreeable when done by others unto him, that he should not unto
others. He must know what is unhappy for him cannot be happy for others.
(shanti parva 259.20) Whatever is not agreeable to him, that he should not do
unto others. This, in brief, is dharma, all else is selfishness (anushashan
parva 113.8)
The wealth
should be earned through dharma and never through adharma. True wealth,
individual and social, is that wealth which creates: nurturing, cherishing , increasing,
enhancing all being, providing amply, enriching , which supports , sustains
bring together , uphold all living beings; and secures for living beings freedom
from violence, freedom from fear. These are three foundation of artha. The
force of sexual impulse, i.e. kama be subject to dharma. True sexual pleasure is
that which , in fulfilling itself: one, nurtures, cherishes, increases, and
enhances the other; two, supports, sustains , brings together , and in bringing
together upholds the other; and three, secures for the other freedom from
violence, freedom from fear. These are three foundations for fulfilling sexual
pleasure, kama, and they are three attributes of dharma.
Dharma and the
question of relativism
The value of an act
depends not only on one’s motives wholly, but also upon dehsha and kala, the
given place and the given time (cycle of time). The same act is dharma or
adharma for different people, depending on time, place and person concerned. Dharma
as relationship of the self with the self and with the other whatever is
obtained by love and friendship, all that is dharma; its opposite is adharma.
Qns‐ whether there
is anything that could deliver human beings from the fear of sorrow and death?
Ans‐ Neither friends
nor relatives, nor wealth, nor superior lineage, nor learning, nor chanting of
some mantras, nor one’s strength, put together can deliver a man from sorrow.
It is only sila (in Hindi speak as sheel). (shanti parva 286.15) Meaning
of sila (in Hindi speak as sheel) consists in the right relationship
with the other. Sri (a form of woman) said “Dharma, Truth, Wealth, Strength and
I‐all of us rooted in sila. Of
that, there is no doubt.” (shanti parva 124.62) and “ Freedom from malice
towards any being , in act, thought, and speech; benevolence towards all; and
sharing is sila” (shanti parva 124.66).
Dharma, the innate
human order in which everything is sustained, is personified. Dharma has
thirteen wives who are, in their English name: Faith,
Intellect, Intelligence, Strength, Action, Wealth, Resoluteness, Satisfaction, Splendor,
Success, Fame, Modesty, and Peace. They have fifteen sons. From Faith, Desire. From Intellect, Learning. From
Intelligence, Awareness. From Action, Governance, Resoluteness and Rule. From
Satisfaction, Contentment. From splendor, Commerce. From Success, happiness.
From Fame, recognition. From Modesty, Good breeding, and from Peace, Comfort.
Adharma, the human
disorder, is personified as well. Violence is his wife, and they have Untruth
as their son, and dishonesty as their daughter. And in turn, they give birth to
Fear, Hell, Illusion, Pain, and Death. From greed arises every conceivable act of harm to one self and
to others, and to a great pain and suffering thereby. From greed arises anger,
confusion, and egoism, and intolerance, shamelessness, loss of prosperity,
worry, and ill reputation. From greed arises miserliness; excessive ‘thirst’
arrogance of one’s high family; arrogance of high learning; arrogance of
beauty; arrogance of plentiful wealth; aggression; distrust and deviousness
towards all beings. Ignorance is root cause of greed and greed feeds ignorance.
So long as one exists, the other must exist too. (shanti parva158.2 to 158.7
and 159.10). Greed, lobha, as the main cause of human disorder comes in
the Mahabharata repeatedly. There is in this world no dharma greater than the
conquest of the self. Who has conquered his self has feeling of friendship
towards all; dignity of conduct; cheerfulness; and self‐knowledge.
Chapter
5: Ahimsa‐Not
Violence, the foundation of life
Ahimsa paramo
dharma i.e.
Non violence is the highest dharma, resound in Mahabharata many times. Yet the
whole of the Mahabharata is about violence‐
to one’s self and to the other. And thus the whole Mahabharata is about freedom
from violence, about abhaya–dana, the gift freedom from fear, being the
greatest gift to all. Since the Mahabharata shows that everything in life is
relational, everything concerning man is discussed relationally, and in that in
the pair of opposites. There is only one enemy of man; there is no other enemy
such as ignorance, clouded by which man acts in ways most cruel.
The rationality
of not‐violence
Nothing does one love in this world more than one’s
life. One should be
kind to others, seeing in other one’s own self. To every living being, death
is a disaster; at the time of death all living beings shake fearfully (Mahabharat‐ Anushasanaparva‐ 116.8,22, 17). It is for this reason
that the man of intelligence praise nonviolence as the highest dharma. For just
as one desires one’s life, the others desire their life likewise.
Justification of
anger on being wronged
Nothing is ever
absolutely good nor anything ever absolutely bad, and that the same act is good
or harmful depending on place, time, and the character of the persons involved.
There are two conflicting truths, and both are woven into every kind of human
relationship, personal as well as social. Bala, or force, for self protection
and justice; kshma, or forgiveness, for freedom from hatred and revenge.
Both have their own indisputable rationality. Are there not in life occasions when
anger is justified, and to avenge a wrong, just? There is story of Aurva in Adi
parva of Mahabharata, with a view to acknowledging that there are occasions in
human life when anger is justified and revenge as justice equally so. In the
person of an angry Ashvasthama, the grieving son of Guru Drona, the Mahabharata
honestly explores the question whether acts of revenge would be ethically
wrong. His moments come at the end of the war, in which only three Kauravs are
left alive from the side of Aswattama, Kripacharya and Kritavarma Through its
last part, the Mahabharata is saying “hatred and the spirit of revenge are the
weapons that destroy the world. The power of physical weapon is increased
beyond description by the power of anger and hatred and revenge breathed into
them. Even a piece of straw becomes a weapon of the greatest force when touched
with great hatred and the greater resolve to revenge. Once fired, the weapons
of hatred and revenge cannot be withdrawn‐
except by those who have greater power of self control, forgiveness, and
reconciliation.
The rationality
of forgiveness and its limits
Lord Krishna describes kshma,
‘forgiveness and reconciliation’ as the highest pilgrimage of all. Forgiveness
is the true compassion. It is forgiveness that holds the world together. Draupadi
argues ‘neither force nor reconciliation is good always. He who is always
forgiving invites several defects. His relatives, his subordinates, his
enemies, and even those who are neutral to him, do not behave towards him with disrespect;
nor does anybody ever show him courtesy, because forgiveness is seen as
weakness, and weakness invites disrespect. Therefore, to forgive always is unwise
even for wise. According to different contexts, desh and kala,
one should be now gentle and then forceful. There is time for forgiveness; and
there is time for force. Bhisma pitamah also expresses same view and says, ‘according
to the circumstances, take recourse to gentleness and firmness’
The argument
against enmity and war
As per
Yudhishter: By the time war ends, the defeated army would have killed the loved
ones of many a soldier among victorious. Thus, though the victorious, they are
left with no strength. On seeing their sons and brothers killed, they lose concern
with their own lives, withdraw from everything. Neither of the two sides are seen
neither anywhere to be victorious; nor are both seen to be defeated. What is seen,
though, is the destruction of their prosperity alike. Peace obstructed, war starts.
The learned and the wise think it to be akin to a fight between two dogs. When
enmity that can produce only suffering starts in a family, it is never pacified.
There are always those who keep stoking its memory. Thus, so long as even one person
is alive in that family, the enmity does not end.
Violence in
speech and words
All functions of
the world are tied with speech. Just as vani, speech, expresses love,
affection and friendship, it is an instrument of violence. He who can see the subtlety
of dharma, and wishes to cultivate proper speech, should speak in a way that
what he says is true as well as free from violence and denunciation of others.
Effects of
hurtful and dry words are indicated as
follows:
They are like
arrows that burn the bones and the heart and life of the victim, who day and
night pained by them. The wise man should therefore forever give up hurtful
speech. The trees pierced by arrows or cut by axe grow again, but the dreadful
wound by nasty words does not ever heal. The ear‐shaped
arrow, or the spear, arrow made of iron, can still be removed from the body,
but it is impossible to remove the arrow of hurting words, for it gets embedded
in the heart. One should not therefore hurt where it is most vulnerable. Do not
speak cruelly and lower others, or speak in a manner that agitates others.
Harsh words make instant enemies of friends, even those of long standing and
the ones who are honored, for the sting of sharp words cannot be removed from
the mind. The wound of hurtful speech is never healed. Of five causes of enmity,
hard speech is one; woman, property, natural conflict, and previous offence
comprise the rest. The wise should not denigrate another in the assembly of
men, indeed, not even speak the truth if it is hurtful. Speak truth, speak pleasantly, but do not speak the truth if it is
unpleasant.
Silence is the first quality
of speech; speaking the truth,
the second; speaking pleasantly,
the third; and speaking according to dharma, the fourth a friend is one who can be trusted
like a father, others are mere companion.
Violence to one
self
Sannyasa is not
renunciation of the world and its joys, and that samyama, or self
control, is neither denial , nor abstinence, becomes perfectly clear if we just
look at the root meaning of the word sam, which a prefix to many words. Sam
means ‘holding together’. When it is used in the word sam‐nyasa,and the word nyasa means
‘hodling together the foundations, or ‘to know the proper place of everything.
Thus, the state of sam‐nyasa is not a
state of withdrawal or renunciation but a state of knowing the true
place of human attributes in their natural unity. Similarly the word sam‐yama was wrongly perceived as meaning ‘abstinence
from sexual intercourse’, when it actually means ‘to hold together’, ‘govern’,
‘guide’. These two examples will show how , completely misread , those states
of the mind that affirm the proper place of everything that is human and thus
invoke the joy of life , are turned into negativity and its gratuitous violence
, to one’s self most of all. Dharmic thought had never maintained that to
inflict pain and suffering on one’s body is prerequisites of finding one’s
self. Human passions that assail the mind are also called kashaya. The
literal meaning of this word is ‘to injure’, ‘to hurt’, ‘to destroy, and kill’.
The kashaya of Mahabharata constantly speaks, in every context, at every
turn, are ‘greed’, ‘anger’, ‘vanity and pride’, ‘falsehood and insincerity’.
They injure and hurt one ’s self even before they hurt and injure the others.
They certainly destroy and kill. That they do even in medical terms, there
being an intimate relatedness between psyche and soma, the mind and the body.
Violence to the one is also violence to the other.
Freedom from
fear: freedom from the violence of history:
Freedom from
fear is akin to the gift of life. Therefore “the man who, suffused with the spirit
of kindness, offers to all beings freedom from fear, is himself offered by them
freedom from fear (anushashasan 161.13). He alone is in unity with dharma that
has compassion towards all being, is open and straight forward in his relations
with others, and looks upon all beings as his own (anushashasan 142.28). It is
also true that the memory of past unhappiness is unhappiness twice over, for
now it is transferred to the present. To grieve for the pat is to do violence
to one’s self. The best cure for unhappiness is not to think it too much. By
thinking of one’s unhappiness too much, it will not go away but will only increase
(Shanti 330.12). Just as signs of human footsteps get merged into the signs of
an elephant’s footsteps, so do the signs of dharma and material prosperity
become inherent in not‐violence? Who
does no violence, lives in freedom from death?
Chapter
6: What is ‘Death’? The origin of Mrityu
Yaksha asked Yudhishter
“What is most astonishing thing in the world?” He had said : “ Seeing that
everyday people are dying , that those remain still think that death would not
come to them”
Just as life is
relational in all its attributes, so is death. Vyasa narrates the story of creation
of death, in the form of a woman, by Brahma. The woman objects on appointment
of killer, weeps, as she will be object of hatred of relatives of the dead
persons. Finally she submits, but says:
If the task can
be accomplished by no one else than me, I shall obey you but you listen
carefully to what I say now Greed; anger, taking ill of others; envy and
jealousy; ill‐will; confusion
of perceptions; shamelessness; and harsh words spoken to each other‐ these will devour the bodies of
those who are embodied. This is death, from which arises all kind of diseases.
Illness is the name of diseases which affect man. All living beings die at the
end of their lifespan. Do not grieve, for that will do no good. All living beings
cause their own death. Death does not kill them with a stick in her hand.(Drona
parva 54.37,54.38,54.45,54.50) The creator of death, Brahma, had said to her, Your
tears I took on my hands, but some fell on the earth. They will become the diseases
born from the bodies of living beings, who will cause their own death, not you.
Do not fear. You will be doing no adharma. With no partiality that comes with attraction
and hostility, you destroy living being. Those given to untruth will cause
their death by their adharma, not you (Drona54.40,54.42)
In the voice of
Vidur, the Mahabharata says: There are six deadly swords - Too much pride and arrogance; too much of the vain talk;
absence of self sacrifice, anger; to seek only one’s own ends; and betrayal of
a friend. These kill human beings, not death (Udyog37.10) This being
indisputably so, then why The learned and the fools, the rich and poor, the
one’s born in family of quality and those not so fortunate, the honored and
disregarded, all alike find their place in the place of dead All that can be
seen of them, and what is seen is without distinction, is their nakedness in
death. And in their common nakedness is death, there is nothing to mark the one
as one as more distinguished than the other In the equality of death, when all
sleep on the earth alike , then why do the mortal fools on this earth wish to cheat each other
(Stree4.15 to 4.18)
Q‐ The life of humans is passing
quickly. In that case, how a person should order his life? (Shanti 175.5).In a
tone of at once hurried and tranquil, Medhavi speaks of biological death, and
asks, ‘Given death, why do not people learn to live?’ Given the complete
uncertainty about the time of death would claim a person; he questions the
notion that life can be ordered in to a confidently planned sequence. Does this,
when a boy, do that when young, do this, when past middle age; and do that when
old. Rather he says: What may be done tomorrow, do it today. What may be done
in the evening, do it in the morning. For death, does not ask you whether your
work has been completed or not. Therefore, engage yourself in the good today.
Let time not slip away. For all your work, will remain incomplete, and death
will carry you away. Who knows who will die when? The controller of the world,
death, does not send an invitation in advance. Just as fisherman gathers the
fish without their knowing, Death does likewise. Death is connected with life
from the moment one is born.
(Shanti parva 175.14,175.15, 175.24)
That is to say, paradoxically,
the process of living is at the same time, also the process of dying. It is for
this reason the Mahabharata says to us, that we should first free ourselves of
the fear of death; or else it would become the fear of life as well. The Mahabharata’s
concern throughout is with life and not with death. Every living being has a
biological death. But, the Mahabharata teaches, biological death alone is not
death. Greed is death. Hatred is death. Violence to the other, in speech or
thought is death. Untruth is death. Nor is death some ultimate event.
There is a death
that death takes place every moment, every day. We die to what we had once valued
so high but wrongly. But we are dead to what we must intensely alive. There is
, every day, a dying and inflicting death‐
the consequences of one’s wrong relationship with one’s self and with the
other. And it is that death that Madhvi resolves to conquer. Do no violence to another,
I will seek truth. Removing from my mind and from my heart desires and angers,
and perceiving pleasure and pain to be quite the same, I will thereby free myself
from death. Both death and deathless reside in the human body. From the confusion
of perceptions comes death, and from truth, that which death can never touch.
It is only through truth one conquers death.
(shanti 175.29
to 175.31)
The essence of
truth is not in knowing alone but living as well. The sense of truth is in living
in the right relationship with one’s self and with the other. In the perplex
voice, Death is asking us: ‘why do not you learn to live?’
Chapter
7‐ The
Question of Truth
Astonishing
thing about human beings is that we all are together and alike when we lie; the
moment we begin talking about truth, we fly at each other’s throat. What can be
more astonishing than this? There has hardly been anything in history that has
produced violence and killing than the conflicting perceptions of what truth
is. As per definition of truth in the Mahabharata, The way it was heard, the
way it was seen, and the way it was done, to represent
it through
speech without distortion is truth (Anushashan 232.17)
Truth and the
problem of relativism
Everything in
this world is a mixture of truth and untruth. Then how does one act in order to
act as per dharma. What is truth and what is untruth? At what time must one
speak the truth? At what time must one speak the untruth?
Ans‐ Undoubtedly it is good to speak truth;
for greater than truth there is nothing. Yet, I shall speak you of that which
is exceedingly difficult to judge. Where truth turns untruth, it is better not
to speak the truth; for their untruth is acts as truth. Whatever does not do violence
that certainly is dharma; for all saying in dharma are meant to prevent
violence to living beings. Dharma is propounded with the aim of securing the
good of all living beings; hence whatever fulfils that aim is dharma‐ this is certain. Whatever comes
from love for all beings is dharma; this is the criterion to judge dharma from
adharma. Dharma was created for the orderly progress and the welfare of the
people. To save others from being killed is a most exalted dharma. If by
speaking a lie, a life is protected, then speak the lie., and protect the life.
The Tirukkural says: Even falsehood has the nature of truth, if it confers a
benefit that is free from fault.
Truth is
relational
What is truth
and what are its predicates?
The Mahabharata
mentions thirteen attributes of truth. Including itself as predicate, they are
: equality (samta),self control (dama), absence of envy(amatsarya), forgiveness
(kshama), modesty(hri), endurance (titiksha), not to find fault with others (anasuya),
renunciation (tyaga), concentration (dhyana), nobility of conduct (aryata),
forbearance(hriti),and not violence (ahimsa)
Each
of them is defined as follows, (shanty parva 168.8 to 168.22):
1. ‘Truth’ is that which is
undifferentiated, eternal and without any defect. It is obtained through
discipline of not doing anything against dharma
2. ‘Equality’ lies in displaying
the same attitude towards friend and foe; it is achieved by destroying the
feelings of attachment, antipathy, desire and anger
3. ‘Self –control’ consists in
not desiring things that belong to others; in the seriousness and steadfastness
of purpose; in the absence of deviousness; and in the conquest of anger; it is
obtained by knowledge
4. ‘Absence of envy’ consists in
mental restraint while giving gifts and in doing one’s appointed duty; it is
achieved through truthfulness
5. ‘Forgiveness’ consists in
being able to bear a conduct that is unbearable and a speech that is
unpleasant; it is achieved through truthfulness
6. ‘Modesty’ consists of securing
for others, without regret and always at peace within, what is good; it is
achieved by following dharma
7. ‘Endurance’ is the capacity to
bear difficulties in pursuing dharma and one’s desired objects; it is obtained
through patience
8. ‘Not to find fault in others’
consists in seriousness; it is achieved by generosity
9. ‘Renunciation’ consists in
giving up partially to things as well as sense gratification; it is achieved by
rising above attraction and revulsion
10. ‘Concentration’ is achieved
through silence
11. ‘Nobility of conduct ‘consists
in working consistently for good of others; it is achieved through giving up
attachment of things for oneself
12. ‘Forbearance’ consists in
rising above happiness and suffering; it is achieved by constant forgiveness,
by sticking to truth, and by conquering fear and anger
13. ‘Not violence’ consists in
malice towards none, in act or in thought or in speech, and in showing kindness
and generosity to others
These thirteen distinct
attributes of truth together point to truth, strengthen it and enhance it
…………………………………………………………………………………………………………………….
Chapter
8‐ Human
attributes‐
neither neglect, nor idolatry
The Mahabharata
shows, in great detail, that disrespect to any human attribute, such as self
–interest (svartha), or sexuality, or desire for material prosperity, or
to the more fundamental desire for pleasure (sukha), must invite violence
(to the individual and his/ her relationships). But it shows at the same time
how their idolatry must invite greater violence (collective and extensive).
Discussion in
shanti parva (Mahabharata)//
Bhishm Pitamah
speaks to Yudhishter, while lying on bed of arrows, before his death, regarding
human self‐interest
Whatever means
are required to serve one’s self‐
interest, everybody in every matter adopts them.(320.43). Circumstances often
combine in such a way that an enemy turns into a friend, and a friend begins
feeling of enmity. Friendship and enmity do not remain same all the time. (138.13).
The fool who does not in any circumstances seek peace
with the enemy, achieves nothing, gains nothing (138.16) It is foolish
to think that there is no alliance with enemy, and no falling out between
friends. In his self –interest, the prudent men approaches the enemy with
alliance and friendship, and gives up a friend, doing much good thereby (138.17).
There exists neither enemy nor friend: it is necessity that creates them,
friends and enemies alike. (138.139). Neither is friendship permanent, nor is
enmity permanent: it is due to self interest that somebody is now friend and
then enemy (138.141). With circumstances
changed, sometimes friend turns into enemy, and enemy into friend. Indeed self‐interest is the great force
(138.142). So long as the other serves one’s self –interest, and on his death
there is feeling of loss, only that long is one friend to the other (138.140). It
is self‐interest alone
that binds one to father and mother, to son, to uncle, and to nephew, indeed to
all relatives and friends (138.145). This material world is shot with self‐interest, and no one is beloved
of anyone. The affection between brother and brother, as between man and wife,
is based on self‐interest solely
on self‐interest. I know
no love or affection without some purpose (138.152). Friendship and enmity keep
changing every moment, as the formation in clouds do. Today my enemy, you can
turn my friend; and today again become my enemy. So how unstable the two are,
because of changing self‐interest (138.160)
Everyone
wishes to protect oneself: see self –interest is the essence of the world
Man is slave of
self‐interest. Self‐interest is no one’s slave. This
is the truth. I am tied to Kaurav‐s
with the bond of self‐interest. One ’s
self alone is one’s friend, and also one’s enemy. One’s self alone is witness
to what one does or does not do (Stree 2.35)
Let one
understand one’s self through one’s body and the mind. One’s self is one’s friend
and one’s self one’s enemy. Whoever has conquered his self has his self as his
friend. Conquered, the self is a friend; left uncontrollable, an enemy (Udyog 34.64 and
34.65)
It is neither
bravery, nor wealth, nor friends, nor relatives that can free one from
suffering, but one’s self, stable and self controlled (stree 7.72). One he is
human who does not let an act of kindness go in vein. The good that other did
to one should be repaid by doing good to the other in even a greater measure
(Aadi 161.14‐15)
Self‐interest (swartha) and Prudence (niti):
It describes the effects of dry and hurtful words produce on others
They burn the
bones and the heart and the life of their victim: the prudent man should
therefore give up forever speech that is hurtful. The wound caused by an arrow
is healed, and so is the wound caused by a sword is healed; but the wound of
hurtful speech is never healed. What is spoken without regard to time and place
is bitter in result; is unpleasant; displays one’s meanness; and is spoken
without cause‐ that is not
speech but poison He whose speech is dry and whose heart is dry ; who by his
speech hurts and causes pain to others; should among men be regarded as the
poorest of all, carrying in his mouth poverty and death Harsh words instant
enemy of friends; even those of long standing and the one’s who are honored;
from the sting of sharp words cannot be removed from the mind Neither the splendor
of ornaments, nor kingdom, nor bravery, nor learning, nor wealth, is comparable
to courtesy and gentleness.
Silence is the first
quality of speech; speaking the truth,
the second; speaking pleasantly; the third; and speaking
according to dharma, the fourth a friend is one who can be trusted like
a father, others are mere companion.
Chapter
9: Human Attributes‐ Sukha
and Duhkha, Pleasure and Pain
Pleasure
and Pain: experienced facts
Whatever is
agreeable to one is pleasure, whatever is disagreeable is pain
(Shanty 201.10)
Every one wishes
to have pleasure, and everybody is distressed by pain (Shanty 139.62) Pleasures
are of two kinds: physical and mental. All human tendencies are towards
pleasure. Indeed dharma, artha, and kama, the three ends of life, have nothing
but pleasure: it is for obtaining pleasure all act is begun (Shanty 190.9) Pains
are of two kinds: physical and mental; they arise from each pther: without the
one, the other cannot exist (Shanty 16.8)
There is no
doubt that mental illness arises from physical illness. And it is certain that
when mind is sick, the body will be sick too (Shanty 16.9) Physical pain has
four causes: disease, accidents, hard labor, and the loss of person who are
dear to one Mental pain is caused by old age, loss of wealth, to have to live
with those who one does not like and to those who one does, bondage, woman and
on account of one’s son. All being suffer pain (Shanty 139.64). There is no
doubt that is in life more pain than pleasure (Shanty 330.16)
The reasons why
there is more pain than pleasures
All objects of
pleasure are transitory‐beauty, youth,
wealth, good health and the company of dear ones (vana 2.47) Accumulation ends
in destruction, rise ends in fall, the coming together end in parting, and life
ends in death (shanty 330.20) All things gained by human effort are unstable
and perishable (vana 79.20) For a moment , man is boy; for a moment a lovesick
youth; for a moment , at the height of prosperity; then, at life’s end , with
limbs worn out by old age, and wrinkles adorning his face, like an actor he
retires (Vairagya 50) There is more pain than pleasures lies in desire itself.
Its nature is such that it remains forever unquenched. For desire invariably
turns into unending ‘thirst’, trishna existing in human body, ‘thirst’, trishna,
has neither beginning nor end; it keeps destroying people even as the fire
does (vana 2.37)
Not by appeasing
it, is desire satisfied; with that it only grows, like fire when more fuel is
added to it (Aadi 75.50) Contentment does not come even if one should obtain
that ends one finds pleasurable (shanty 180.26) The same is true of sexual
pleasure, as Yayati discovered after a thousand years of his resolute
dedication to it. Yayati says “Not all the grain in the world, nor all the gold,
nor all the women, are sufficient: man grows old, but not desire” (Aadi 85.13) and
desire is the greatest pain; not desire, the greatest happiness (shanty 174.63)
Whichever desire
is given up, that brings happiness in that measure. The one who pursues desire,
is by desire destroyed (Shanty 174.45) Whatever things is desired by men, those
things become the seed from which grows tree of pain. Wife, son, friend,
wealth, house, property and money – from all these, the pleasure men get are
not as much as opposite of it. (Vishnu 6‐5.55
& 56) Just all human beings are in constant fear of death, the rich are in
constant fear of the king, water, fire, thief, and relatives (vana 2.39) There
are physical senses and faculties with their natural tendencies First comes
awareness of objects; then springs the desire for them; then resolution to
obtain them; then the resolution to obtain them; ten the acts followed by their
results. From such desires arises attachment, raga, and after words
aversion, dvesha, then comes greed, lobha, followed by confusion,
moha. Overpowered by these, he moves away from Dharma (vana 210.2
& 210.5) Since there is in this world no substance that can fill a man’s
greed, which is like an ocean that never gets filled by all the rivers that
flow into it. Greed leads man to endless striving and confusion, from which
arise untruth, fear and aggression, indeed every conceivable human disorder
(shanty 158.12,13) It is ignorance that takes a person to darkness. It is
ignorance that causes his sorry state. It is ignorance that brings sufferings
and pain, in which he is drowned. (Shanty 159.3) Confusion of perception is the
root of greed , conditioned by time; conditioned by time ; and with time as its
cause , greed then dispersed (shanty 159.11) He who has conquered greed and its
deluding confusion has conquered his self (shanty 158.15)
Three different
paths to happiness:
a. Indriya‐ nigraha, disciplining the body –mind:
The body is
chariot, the five sense‐ organs its
horses, and the mind the charioteer. The man holds firmly the reins of the five
horses is a happy charioteer (Udyog 34.59) Indulgence to sense‐organs leads to all disorder, of
this there is no doubt. Disciplined, they bring all fulfillments (Vana 211.21).
The eyes, the nose, the skin, the ears, and the tongue, are the instruments through
which all living beings sense the world. On the excessive greed, the obsessive
‘thirst’ for objects, coming to an end, these sense organs create happiness and
joy (Udyog 32.25) Self‐discipline
increases one’s strength, and is the highest purity. Removing the disorders of conduct,
the one who has achieved self‐discipline has
gained the universe (shanty 160.9) Who has disciplined himself sleeps
peacefully, and happily awakes, relates with the world with happiness, and is
joyful at heart (Shanty 160.12) Disciplining one’s body, mind and intellect,
let one conquer one’s self with one’s self; for one’s self is one’s friend and
one’s self also one’s enemy (Udyog 34.64)
b. Vairagya,
renunciation of the world
Indriya–nigrah,
self control, alone is not sufficient, although it is evidently necessary. Withdrawal
from the world is even greater requisite. Since the body is the physical
instrument of experiencing the pleasures, the offending aspects of the body
itself are enumerated as follows. This world is a moving wheel. Being with
loved one is transitory, passing. Brother, father, mother, friend are like
companions on the road (shanty 28.41) In one’s mind one should rather ask,
where I am?, where will I go?, who am I?, why I am here?, why I am here?, For
whom should I grieve?. (Shanty 319.14) One is alone in birth; one is alone in
death. One is in crossing over. Father, mother, brother, guru, relatives and
friends are of no help. They weep over his body for a while when dies, and then
turn their face away (Anushashan 111.11 to 13) There are no eyes like
knowledge, no austerity like truth, pain like attachment, and no happiness like
renunciation (shanty 175.35) To punish one’s body, under the impression that
one would secure true happiness thereby, was senseless. For the ascetic denial
of the body must eventually lead to a hatred of all that is human.
Moksha: Towards
freedom from the human conditionAs per Kathopnishad
1: “One is
good, while the other is pleasant. These two having different objectives chain (bind)
a man. Blessed is who, between these two, chooses the good alone, but he who
chooses what is pleasant, looses the true end (goal)”
Explanation: The
statement, “both these chain a man” is very significant from the highest stand point
of supreme goal. The path of pleasant abducts the pursuer often into the
dangerous jungles of crimes and sins thereby insuring him for a long lease of
painful existence as conscious being born in the lower wombs (yonis). Similarly,
too, a conscious following of the path of Good, with a desire to enjoy the
fruits thereof, would be demanding for us a transfer into softer planes of
consciousness, the world of Gods, wherein such people will have to take
embodiments to live through the fruits of their meritorious acts.
2. “Both the
good and the pleasant approach the mortal man; the wise man examines them
thoroughly and discriminates between the two; the wise man prefers the good to
the pleasant, but the ignorant man chooses the pleasant for the sake of this
body through avarice (extreme greed for wealth or material things) and
attachment
Expl: Life is a
series of challenges. At each challenge two paths, as it were, are open to us
to follow. On one side we are temptingly beckoned to playfully dance through a
seemingly well –lit path of pleasant, but the path ultimately
leads to a dark cave of sorrow and endless death; and on the other side lies a
quite un inviting path, ill used, winding and uphill, but that which ultimately
leads us to the sunlit pasture lands and flowery‐meadows
of eternal living and happiness. This later path is called the path of Good. Man
is his mind. As we cultivate and train the mind so shall we become. Tune our
minds to the impermanent lower value of negativity and we become gross insensible
two‐ legged animals.
Train the mind to think and act in terms of the higher and permanent values of
love, tolerance, mercy etc., and we get ourselves cultured and perfected to
become signatories in our own appointments for the future. There is no destiny
beyond and above ourselves the architects of our future
3. These two,
ignorance and what is known as Knowledge are wide apart and lead to different
ends or goals
Expl: The path
of pleasant is the path of ignorance and the path of good is the path of knowledge
4.The ignorant,
who live in the midst of darkness but fancy themselves to be wise and learned, go
round and round deluded in many crooked ways, Just as the being led by the
blind
5. The way to
the hereafter is not apparent to the ignorant man who is childish, be fooled by
the glamour of wealth. “This is the only world;” he thinks “there is no other.”
Thus he falls again and again under my sway ( i.e Lord Yama)
Conclusion
points 1‐5: The two paths:
of knowledge and good; of ignorance and pleasure. Deluded by the passing joys
men fall into cheap materialism and become slave to Death
Since pleasure
and pain are invariably linked together, what is to be aimed at is not some
form of pleasure that is devoid of pain, which would be impossible to find, but
a state in which pleasure and pain as a set of opposite ceased to have effect
on one’s consciousness. It was admitted that neither of them could be
eliminated as a physical and psychological fact, but through an understanding
of their workings, and with certain discipline of the body and the mind. And
that state is being called Moksha, the supreme Good , where all opposites
within which human life is ordinary lived cease to operate upon a man’s
consciousness, freeing him thereby from incessant cycle of birth and death,
because all his acts would then become no‐acts
Moksha in that sense , however , so overwhelming difficult to achieve that .
A radical shift
in the ‘because‐therefore’ reasoning
Each of the tree
paths,viz. indriya‐nigraha,
vairagya and Moksha ,
to happiness and freedom from suffering has its reasoning , in the form of ‘because‐therefore’. One hears more of
vairagya and moksha and less of indriya‐nigraha,
self discipline. Indriya‐nigrah is not denial of
pleasure; rather, it is the very first condition of pleasure. Self discipline
is not a moarse, joyless, dark discipline; rather, it is the very first
condition of coming into the light and joy of being fully human. Self
discipline is not an oppressive negation of one’s self; rather, self‐discipline is very first
condition of finding one’s self and reaching the other. King Alarka after for a
long while concludes that it is the reflective yoga with which he will
conquer his Mind, his body, and the intellect, by bringing them in unity. The
Mahabharata declares to be at war with one’s self is to be at war
with everyone else.
The
Mahabharata’s teaching of happiness
The Mahabharata
teaches at every turn, in every context, that pleasure and happiness, sukha,
and pain and sufferings, dukha, individual and collective, are created by
certain conditions, some of them external some within. Human beings thus keep
having suffering and happiness both. Do not let them paralyze you with anxiety
(vana216.10) Suffering and happiness move in a cycle (shanty 174.19) The
suffering of the mind is to removed through understanding, and that of body,
through medicine, that is within competency science (shanty 205.3) But should
there be some physical and mental suffering about which nothing could be done,
or what was done was ineffective, then let one not worry about it (shanty 205.1)
There are thousand places for sorrow and a hundred places for fear, they affect
only the ignorant, not the wise. Leaving anxiety and worry, one should rather
see how one can free oneself from pain and suffering, and act, and one does
become free (vana 216.17) Anxiety and worry do not help; they only increase
one’s pain. Only those who transcend the duality of ‘pain’ and ‘pleasure’, or
‘suffering’ and ‘happiness’, are truly happy (vana 216.21) To wanting and to
its unrest, there is no end: therefore contentment is the greatest happiness
(vana 216.23) Happy are those who have inner contentment of knowledge and
wisdom; the unhappy fools are always discontented (vana 216.22) Sorrow destroys
one’s form; sorrow destroys one’s strength. Sorrow destroys knowledge and
awareness; and sorrow leads to illness (Udyog 36.24) Becoming aware of the
disorders of one’s self, and of the smell of pain and suffering that arises
from them, one should try try to gain knowledge of those disorders (shanty
301.52) Those who have the happiness of the mind , and have gone beyond the
play of opposites, and are free from envy, are effected neither by gain and
prosperity nor by loss and adversity (shanty 174.35) On transcending the
conflicting opposites of ‘truth’ and ‘untruth’, ‘sorrow’ and ‘joy’, ‘fear’ and
‘no fear’, ‘agreeable’ and ‘disagreeable’ (shanty 174.53)
Chapter
10: Material prosperity and Wealth, Artha
Importance of
wealth in the Mahabharata
Arjuna’s views:
Neither is
bondage in wealth, nor is freedom in moksha. Whether it is the one or will
depend upon one’s attitude towards having and not having (shanty 320.50) Whoever
is wealthy has friends as well; whoever is wealthy has his family and clan with
him; only he who has wealth is known as a man; and only then he is considered
to be learned (shanty8.18) On wealth depends the rise of a family , and on
wealth depends the rise of dharma; for who has no wealth , there is happiness
neither in this world nor in the next (shanty 8.22) Dharma and kama are the two
limbs only of artha: it is by gaining wealth that they are obtained too (shanty
167.14)
Bhim’s views:
So long one
lives in this world, and desires happiness, he should pay equal attention to
the foundations, dharma; to secure material prosperity, artha; and the
pleasures, kama.
Views of Bhishma
for a king, while on death bed:
The strength of
a king is based on treasury and army; army is based on treasury; the social
order is based on army; and the people are based on dharma (shanty 130.35)
Great wealth can
be earned neither by those who are too pure nor by those who are too cruel;
follow the middle path, and thus collect great wealth (shanty 133.3)
Through wealth
alone can one gain dharma and kama and next world as well; but wealth should be
earned through dharma, never through adharma (shanty 71.7)
As per
Panchatantra
There is nothing
in this world that cannot be obtained through wealth; let a prudent man earn
wealth by his effort (panchatantra 1.2) Old men with wealth appear young; where
as those who have no wealth turn old even in their youth
The other truth
concerning wealth
In respect of
wealth and its place in life, the opposite view is stated quite as strongly, if
read properly, the Mahabharata is not rejecting wealth and material prosperity
as of any value, or as natural human attribute. On the contrary it is showing
its great importance in human attribute. On the contrary, it is showing its
great importance in human affairs. Money and property are material objects,
which bring with them ,however a host of attitudes; which mind , which having
and not‐having produce,
with which the Mahabharata is more concerned; for they have consequences both
for individual person and for the society. The paradox of desire and its
logic come in focus in that context.
Views of Bhishma
on
question by Yudhisthira, (what state of the mind should one strive for, if all
one’s efforts to make money bear no fruits)
Q‐ If a person driven by thirst for
money still does not get it, what should he do that he might still be happy
Ans: an attitude
of equality towards all, truthfulness, distance from the world and its working,
avoiding fruitless labor; and excessive involvement‐whoever has these five is indeed
a happy person. Those mature in knowledge regard these five steps as the source
of peace. They are believed to be heaven, dharma, and the highest happiness (shanty
177.2 & 177.3)
Sage Manki’s
views:
Striving for
money is certainly not conducive to happiness. When obtained, one is overcome
with anxiety to protect it. If lost, after gaining it, it is quite as painful
as death. Neither is certain if, after making all the efforts to get it, one will
get it or not. (Shanty 177.26) The suffering arising from loss of money and wealth,
I think that to be the most painful; for who is deprived of money, even his
relatives and friends show him scant respect (shanty 177.34)
He who is poor,
for him are reserved a thousand of indifference. Poverty has in it many a great
demerit; but also the happiness of having money and wealth is laced mostly with
pain (shanty 177.35) Nobody has hitherto understood all the workings of money
and wealth. The thirst for this body and life only keeps increasing (shanty
177.17)
Other voices, what is
manifestly true:
Bhagrithi said:
All good
qualities are dependent on money. There are many who, driven by their greed for
money, often lose their lives. Such people perceive nothing but money as sole
purpose of life.
Yudhishthira
said:
Born in a good
family, and mature in age, should a person still take what belongs to another,
then his greed destroys first his faculty of thought. Faculty of thought destroyed,
the sense of shame is destroyed (udyog 72.18) Shame destroyed, dharma is
destroyed. When dharma is destroyed, all that is benevolent and good is
destroyed. With that, man’s prosperity is destroyed. And the destruction of a
man’s prosperity is akin to his death (udyog 72.19) By advocating the
perception of the primacy of money and wealth in human affairs is no advocacy
of poverty either
When food for
today and tomorrow is not to be seen, there is no situation more painful than
that, as Sambara the wise said (udyog 72.22) Falling into poverty, many chose
to kill themselves; many left one place to go and live in another, some even in
forest; and some left their homes, if only to kill themselves.(udyog 72.26) In
the state of poverty , a man is full of anger, which makes him lose his faculty
of right and wrong, and then takes to cruel deeds (udyog 72.32)
For ‘artha,
the wealth, not to put good use, becomes a source of anartha . The proper
distribution of wealth is to be the principle. If wealth is not distributed, it
will be wasted as the water stored in an unfired cly pot is wasted. It is
therefore one’s duty to preserve it. Wealth not properly distributed is wasted
in a hundred different ways (vana 236.27) More than social control, in one’s
own interest, there is necessity of self control. The first step is to
understand the logic of having, and what leads to, unless disciplined. Taking
up the social order, lok‐smagraha, as one of the
main concerns of human living, in unity with the ordering of one’s one’s
individual’s life, the aim of Mahabharata is to prevent the necessity of wealth
turning into greed, and greed to lawlessness. The Mahabharata tells us , as the
collective experience of life, that their fulfillment is possible within the
wholeness of human attributes‐ in neither
neglect nor in their idolatry (worshiper of idols or devoted admirer) The
wealth that has been lawfully earned, and lawfully increased, is also to be preserved
with care‐ in order to
secure the good of others. This is certain. (Shanty 292.4) The influence of
wealth is, therefore, subordinated to the nobility of conduct, sadachar, Vidur
said
A man may obtain
wealth through force, constant effort, intelligence, and through one’s prowess;
but that not still give him the excellence of conduct of one’s born in a good
family (udyog 36.21)
The definition
of the nobility of conduct is Do not do unto others what one would not do unto
oneself: this in brief is dharma. All else is selfishness (udyog 39.71) Avoidance
of ati, excess, was the final principle of prudence. Let one pursue what
one would: excitement of sexual pleasure, exultation of great wealth, the power
of political supremacy; but all these were eventually destructive if carried to
an excess. Conquered, one’s self is the best friend one has, uncontrolled,
one’s only enemy (udyog34.65) By all means endeavor prosperity, but give up
aggression towards others (shanty 294.24) Kautilya’s Arthashastra indicates
prevalence of deception and cheating in various ways; adulteration, false
weight and measures; enhancing the value of articles and lowering their
quality, deception in the manufacture of articles and in their sales; charging
unauthorized rates of interest; claiming more than the amount loaned; misappropriation
of deposits and wages, manufacturing counterfeit notes; fabricating accounts
and king’s orders; extortion and bribery; cheating by goldsmiths, dishonest
judgments by judges; and unjust punishments.
Vyasa said:
With arms raised
I am shouting, but nobody listens to me: when both wealth and pleasure can be
had from dharma, why do people not follow it? (Swargarohan 5.62) Earn the
wealth which is free from the fear of the state, of the fear of being stolen,
and free the fear that it all will end with one’s death (shanty 321.46)
………………………………………………………………………………………………………………..
Chapter
11‐
Sexual Energy and Relationships, Kama and Saha‐dharma
Like everything
else in Indian Culture, sex was perceived at many different levels. The problem
is that sexual life in Indian Society was for the most part centered in the
undeniable functionality of human being, but also moved away from it in different
directions, exploring the limits of sex, often taking a course that was socially
reckless ( Heedless of danger or the consequences of one's actions; rash or
impetuous). Hence two languages of sexuality: one of functionality, the other
of ecstasy (an overwhelming feeling of great happiness or joyful excitement).
Sex is primeval (of the earliest time in history) force that moves every living
being, and from which even gods are not exempt either. Like all forces of the nature,
sexual force was raised to the status of a deity (kamadev). In this view, the
force of sex must be acknowledged with humility (The quality of having a modest
or low view of one's importance)., cultivated with knowledge and sensitivity,
but all the times within limits. While kama, sexual desire, is human
attribute, confusion, anger, ignorance, sorrow anxiety and fear are attributes
of kama. In yet another view, the force of sex can be transmuted (Change
in form, nature, or substance) into highest spiritual energy. The cosmic energy
stored in sex , though it acts are mostly blind and wasteful, can be released
into human consciousness by means primarily of those very acts. It is a psychic
force that exists in a hierarchy of energy levels, the highest of which is kundalini,
sleeping like a coiled snake, unmindful of its awesome power. Asceticism
(Characterized by severe self‐discipline and abstention
from all forms of indulgence) was another factor that sastric sexual ideal had
to contend with. Indian asceticism has several faces, to be distinguished one
from other. Their outward feature was their view of sensuousness, and therefore
of sex, as a cosmic snare (a trap for catching birds or mammals, typically one
having a noose of wire or cord. a length of wire, gut, or hide) into which thousand
different ways, man is forever drawn, only to squander (Waste ‐ something, especially money or
time, in a reckless and foolish manner) his psychic energy. It was denial of
body and its pleasures, of personal ties and their comfort, of social relation
and their security. In its extreme form it starved the body and mind of their
nourishment. Buddha discovered, in one sweep of magnificent vision, that
salvation (Preservation or deliverance from harm, ruin, or loss: Deliverance
from sin and its consequences) was not in punishing the body, but in knowing
casual chain of suffering and decay, and destroying that chain with singular
determination.
Conflicting
attitudes towards woman:
There is the
view of woman as divine fullness from which man draws sustenance (Food and
drink regarded as a source of strength; nourishment) .Side by side there exists
also the view of her wily (Skilled at gaining an advantage, especially deceitfully),
mendacious (Not telling the truth; lying),a seeker of sexual pleasure regardless
of time , place and person. Alongside the woman as shakti, divine energy,
stood the women as maya, the deluder, a source at once of fascination and
fear, because she was believed to carry within her an insatiable (impossible to
satisfy) sexual hunger, inviting confusion and ruin. To correct the stupid
impression that sexual need was a primary need of women only, the Mahabharata
states
All men of this
world desire women; likewise women desire men. This is evident and everybody in
the world is a witness to it (anushasan 39.2) Just as women desire men, so also
men have the same feeling towards women (anushasan 43.15) The relationship
between wife and husband , as between woman and man, is very intimate and
subtle, with sexual intimacy as its common characteristic (anushasan 45.9) The
women who are virtuous and noble are honoured in the world as mother and they
sustain the world by their own strength; but the women who are inclined to waywardness
(Difficult to control or predict because of willful or perverse behavior)
destroy the family, need to be protected from themselves (anushasan 43.20)
But it is only a
man who is noble and strong himself who can protect women, that is, if he is
neither taken up too much by them, nor is jealous of them (anushasan 43.22,25)
Those men who
deceive women who have no one to care of them, women who are old, women who are
young, or a girl child, women who are fearful, women who have become ascetics,
are certainly damned to hell (anushasan 23.64) The father protects her in
childhood; the husband protects her in the youth, and sons protect her in old
age; for women there is no independence (anushasan 46.14).
Since this verse
occurs in the manu‐smriti, as well,
Manu is depicted as enemy of women’s freedom, the controversy is covered in
following dharmic attitudes towards women in anushasana parva, and few of them
are Desirous of good of many kinds, let father, brother, father‐in‐law,
and brother‐in-law honor her
with jewels and clothes If the woman wishes are not fulfilled, she cannot
please her husband, if he is not pleased, the progeny (children) does not
arise. Let women be honored and pleased always where women are honored gods
reside; where they remain not honored there nothing can bear fruit that family
does not survive where daughters‐in‐law lament (sad). The homes that are
cursed by them are destroyed as if by a malevolent (wishing evil of others) ghost;
bereft (deprived) of fortune, those home do not prosper. The birth of progeny,
the nourishing of young, and the happy progress of society are seen tied to
women. Only if they are respected and honored will everything succeed. Women
are the glory. If happiness and well‐being
are desired, let them be treated kindly with honor; when a woman is protected
and with loving care, she becomes splendor and good fortune as for the woman as
mother, the Mahabharata holds:
In status, greater than
ten scholars is the teacher and the preceptor (trainer), higher than ten
preceptor is father; and higher than ten fathers is the mother; she is higher
in status even the entire earth. There is no guru
greater than the mother. In the money and property of a woman inherited
from her father, the daughter has a right as the son has, because as the son so
the daughter. Daughter is like son, this is established principle.
Comparative
pleasure of man and woman: through story of king Bhangsvana, who was
transformed as woman by god Indra. On comparative pleasure of man and woman
Bhangsvana said: It was as a woman he experienced the deeper pleasure deeper
pleasure of sexual union between man and woman than he did as a man. And that
pleasure is indescribable. The children she had given birth to, as a woman,
were infinitely dearer to her than those he had fathered as a man. A woman has
greater love for her son than a man has. One should enjoy all the three,
dharma, artha, and kama, together. He who enjoys only one of them is most
pitiable, he who is an adept in enjoying two of them is of middle class; but he
who enjoys all the three in a harmonious way is the best (Shanty 167.40)
Sexuality and
relationship in the Mahabharata:
(a)through story of
King Yayati, who after enjoying for one thousand years pleasure of kama,
declares In the very moments of his enjoying the pleasures he experienced, too,
the melancholy (mental depression) that , given even a thousand years, they
would all come to an end. Knowing the workings of Time, that certain prospect
made him feel sad (Aadi 85.7 &8) The hunger of the pleasure can never be
satisfied by more pleasure, just as the fire only grow higher when fed with
more oil (Aadi 85.12)
Not
all grain in the world, not all the gold, not all the women, are sufficient for
one man. Let
one therefore renounce the ‘thirst’ of desire (Aadi 85.13) Exceedingly
difficult to give up , by the ones wrong perceptions, which does not ever
weaken although man does, and is like a fatal disease, only on renouncing that
thirst of desire is true happiness (Aadi 85.14)
(b) The
Mahabharata conveys at the same time another truth. Not only can the man‐woman relationship not be limited
to the satisfaction of desire alone, but also that erotic love , in order to be
truly erotic, requires a sense of togetherness, sam‐bhoga, which has meaning of ‘enjoying together,
experiencing together’. What is saha‐dharma?
Saha‐dharma is
nothing more than a secondary attribute of marriage; and what husband and wife
do together is given the name of dharma purely on functional grounds. The story
of Ashtavakra for marriage narrates about the relationship of man‐woman or saha‐dharma. Togetherness, with
sense of direction, disha. It is not a function of physical
proximity alone. The Mahabharata avoids alike feverish pursuit of sexual
pleasure and abjuring it altogether. To steer clear of all excess, of physical
enjoyment and of ascetic denial alike, sexual pleasure is given a decided
place: within the institution of marriage, hence kama is subject to dharma. In
a final movement of all the three, dharma, kama and artha, are then made dependent
upon woman as wife. Being other half of man, the wife
is declared the protector of wealth, of human body, of society, of social
order, of heaven, and ancestors.
Kama subject to
dharma:
The artha of
excessively greedy; and the kama of the one obsessed with it‐ both these do injury to dharma.
The one who does no injury to dharma and material being by obsessive sexuality;
or sexuality and dharma by the obsessive greed for wealth; or to material well
being and sexual impulse by dharma misconceived, but enjoy them together, in
their inner harmony, gains greatest happiness of all (Shalya 60.21& 22)
Chapter
12: Grihastha and Grihini, the House holder; Grihastha –ashrama, Life in family
Family
as a stage in life: man’s
life is divided into the familiar ‘four stages’ or ashrama;
Brahmacharya, a period of study; Grihstha, a time of raising a family, Vanaprastha, a
time for freedom from the cares of the family, and for reflection on the higher concerns of life; which literally
means ‘moving towards the forest’, and finally
Sanyasa, the time for total withdrawal from the
world. The life in family, which is most important,
as it supports the other three.
The highest
place for the householder and the family
As per Draupadi
in conversation with five brothers- Once the wise weighed in a scale the
relative weight of the four stages of life; and kept life in family on one side
and other three on the other. Weighing them on the scale of close analysis,
life in family was found to be greater weight; for in that the fulfillment of
desires and the higher purpose of life, the earthly and the heavenly, get
combined. (Shanty 12.12,13 & 14) Just as all living beings are able to
survive owing to the loving care of their mothers, likewise all other stages of
life are possible because of the support that households provide.(shanty 269.6)
Obligations and
duties, and ‘three debts’
Members of a
family remained united by means of duties that were held to be sacred and not
merely civil. No matter what the character or circumstances of a father or a
mother might be, their children owed to them certain duties. Similarly, the
parents owed to their children certain duties. Providing protection, loving care,
a disciplined upbringing, and honest advice were the duties of parents towards
children; obedience, holding them in honor, and looking after them in their old
age were the duties of children towards parents. Furthermore, the family duties
extended to animals also. Household is obliged not only to the living, but to the
dead as well‐ and to the gods
of the universe, too. The three debts or rna, that every person owes,
and must be discharged: a debt to one’s ancestors; a debt to one’s teachers;
and a debt to society. The debt to ancestors is paid by raising a family; the
debt to one’s teachers, by contributing further to the advancement of
knowledge; and the debt to the society, by living a self regulated and self
disciplined life. To these three debts is added two more. A debt to guests, for
a person himself or herself, a guest to another household, and has been
received with feelings of respect and affection. But one owes a debt to one’s
self, too. How is debt one owes to the one’s self to be repaid?
Not obligations
and duties alone, also feelings
In the
Mahabharata, the foundations of family relationships are discussed not in terms
rules but in the language of feelings‐
through the stories of human situations everywhere. What it narrates also as
the problematic, however, are moral dilemmas that often arise when there is
direct conflict between one duty and another, both inviolable. The most famous
example of this was the deep moral dilemma that confronted Arjuna at the very
beginning of the war. Life is system of relationships, and relationships are
lived through feelings. The quality of a life will be determined by the quality
of relationships, and they, by the quality of the feelings that run through
them. Feelings arise from perceptions, in which the mind and its instruments
play a central part. But feelings can also cloud perceptions. In order to
change feelings, philosophy in relation to the life‐in‐family
enacted everyday everywhere.
The place of the
wife in life‐in‐family
A house is not a
home: only through the wife is a house called the home. Where there is no wife,
that dwelling is like wilderness (desert or confused assemblage), (Shanty144.6)
The greatest wealth of a man is his wife. For him who is lost and helpless in
the journey of life, his wife is his support (shanty144.14) For him who is
afflicted by illness, and troubled for long and deeply, there is no better cure
than his wife (shanty 144.15) There is no friend like wife, no support like
wife, nor anyone in the world like the wife, who helps one live a meaningful life
(Shanty 144.16) The wife is a man’s other half; the wife is his best friend.
The wife is the root of all order, of material prosperity, of the fulfillment
of desires (Aadi 74.41) In the moments of deepest intimacy, of loving speech ;
in the ordering of life, like father; and in the moments of crisis , the wife
acts like a mother (Aadi 74.43) Sexual satisfaction, love, and the ordering of
life, depend upon the wife. Let no man, therefore, even if angry, do ill to his
wife (aadi74.51) But the homes where the wife has in her goodness, nor is of
pleasant speech, that man go in wilderness; for there is no difference between
such a dwelling and wilderness (Shanty 144.17) A good woman enhances the
family. A good woman nourishes the family. A good woman is goddess of good
fortune, the source of sexual happiness, the embodiment (make actual) of what
the family is founded upon, and of creation (Anushasana).
The place of a
daughter in a family
A daughter is
the goddess of prosperity lives always. She is established in her always. A
daughter is glorious, endowed with all that is good, to be honored at the beginning
of every good work (Anushasana) Just as a precious jewel makes everything worthy;
a daughter is like the great goddess of good fortune, for everything good in
this world (Anushasana).
The place of a
mother in a family
It is only the
mother who gives comfort and heals those in distress. Only that long does a
person feel protected as long as mother is alive; without mother he is unprotected
wholly (shanty 266.26) There is no better cover than the mother; no greater
support than she; neither a great protector; and there is none dearer than she
(shanty 266.31) Respect and loving care for one’s mother and father are greatly
emphasized in the Mahabharata. They were not just duties towards the parents,
to be performed somehow. Feelings of respect and loving care are equally
emphasized.
For the one
desirous one’s welfare, there are five guru‐s:
father, mother, the fire, the Self and the preceptor (Rule or guide), (Vana
214.27). Whoever acts towards them well, will serve the life in‐family well. This is the abiding
dharma of all the times (Vana 214.28)
Conversation
between husband and wife as part of family life
What kind of
life does two brilliant persons husband and wife, lead as house holder?
Ans‐ They lives the ordinary life of
the life‐in‐family, grihstha, raise a family‐ and have brilliant conversations
with each other
Life –in‐ family in the larger context of life
The Mahabharata
suggests that the personal concerns of an individual livening the life‐in‐family
are not uniquely personal, and they are best understood in a way, however, that
what exists beyond the personal neither devalues nor negates the distinctly
personal. It is through happenings in a family, through the experiences of a
man or a woman or of a child that the Mahabharata reflects upon fundamental
questions as regards the human condition that those experiences invariably give
rise to. Yet it is also true growing vastly different historical and cultural conditions,
families in different parts have different perceptions of life, of family
itself. But whatever the diversities, the foundation of family is, everywhere and
at all times, saha, ‘togetherness’. Togetherness, by definition requires existence
of the self and of the other. In the marriage by Vedic rites, the man and the
woman together take seven steps around the fire before which the ceremony takes
place, fire being witness, along with other elements of nature present. On
taking seventh step, they turn to each other, and say: With these seven steps, becomes
my friend. I seek your friendship. May you never deviate from this friendship?
May we walk together, may we love each other and enhance each other. May our
vows be congruent (suitable, agreeing) and our desires shared. Marriage as friendship,
not as theater of a power struggle. Nor saha is limited to family. It is
foundation of all relationships Famous resolve, of teacher and student together
says May we together protect each other, and together nourish each other. May
we gain strength together? What we have together learnt and studied, may it in splendor
and force grow. May we never have for each other repugnance antipathy, aversion
and dislike? This follows the two word invocation that togetherness brings and
repeated three times
Om shanty,
shanty, shanty
ps
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