Chaturnaamapi varnaamsha dharma sanaatanah/
(Thus, the Four Varnas are engaged in their own respective duties
as per dharmas).
Including Drona till date there are/were Brahmin warriors, who
had exceeded the concept of Varna Dharma. Observation.
Basically, Caste is erroneous; Varna is colour; as a chameleon
changes in the environment, its shades, so too, classification is binding
where, dharma is not only doing the job assigned, by everyone, but also by
shoulder, Stomach and feet shall protect the Face, where face is adopting
the Ahimsa. Drona was a brahmin. Pure Brahmin, only teaching the Dhanur
Vedam. When the son as a baby needed Milk, and the wife taunted Drona for
nonfulfilling the commitment as a father, and where the Drupatha, King and
his friend did not help, even after reminding that Drupatha in the school
made a promise of 50% of his nation to Drona, and he needs only a cow for
the Milk, -and when Hastinapura helped him, there the limit of AHIMSA ends,
as told by Bhishma in Mahabhartham, in the death-bed. Rig Vedam allows
going to war and tilling the land as Krishi in case of final arbitration of
life. Ahimsa is dharma, Paramo dharma; when? In individual case of a
brahmin; if brahmin is a colour varna; but duty of Grihastha is to maintain
the family. That is the dharma of the Grihastha. Where 2 dharma crosses the
sword, selflessness alone has to be adopted as Veda instigates only service
to others is greater than being selfish. Dharma thus is complicated. A
brahmin, when being protected by Dhanam, tilling the earth is ADHARMA; on
the contrary, when famine strikes or kshatriya, Vysya and Shudra do not
protect the Brahmin, leaving the nation, and tilling the earth is dharma.
DHARMA IS MUTUAL AND NOT EXCLUSIVE AT SOMEONE; S COST. If it were to be
construed strictly, Mahabharatha war and Rama Killing Ravana etc are
Adharma, against the AHIMSA.
However, B G says as in 11 55
मत्-कर्म-कृन् मत्-परमो मद्-भक्तः सङ्ग-वर्जितः ।
निर्वैरः सर्व-भूतेषु यः स माम् एति पाण्डव ॥ ५५ ॥
*mat-karma-kṛn mat-*paramo* mad-bhaktaḥ saṅga-varjitaḥ |*
*nirvairaḥ sarva-bhūteṣu yaḥ sa mām eti pāṇḍava* || 55 ||
*mat-karma-kṛt*–dedicates his work to Me;* mat-*paramaḥ–makes Me his ultimate
shelter; *mat-bhaktaḥ*–practises devotional service to Me (by the various
limbs of *bhakti* such as hearing and chanting My glories); *saṅga-varjitaḥ*
–free from (materialistic) attachments; *nirvairaḥ*–without enmity;
*sarva-bhūteṣu*–towards any living being; *yaḥ*–who; *saḥ*–he; *mām*–to Me;
*eti*–comes; *pāṇḍava*–O son of Pāṇḍu.
O son of Pāṇḍu <https://www.wisdomlib.org/definition/pandu#vaishnavism>, he
who exclusively dedicates his life to Me, considering Me alone to be his
supreme goal, who engages in the various limbs of *bhakti
<https://www.wisdomlib.org/definition/bhakti#vaishnavism>* such as *śravaṇa
<https://www.wisdomlib.org/definition/shravana#purana>* and *kīrtana
<https://www.wisdomlib.org/definition/kirtana#vaishnavism>*, who is devoid
of mundane attachments, and who remains free from enmity towards any living
being–he alone attains Me.
MEANING OF PARAMO IS “INDECLINABLE”; ULTIMATE. Once the Ahimsa is forced by
all the benefits surrounded in life, as can not be refused, then if one
crosses over for the selfish purpose, and greed, there limitation as paramo
dharma is overstepped. Snake is to be worshipped; if that snake is going to
sting you, either you shall escape or kill it; Where dharma is not mutual,
declining it is the dharma. It shall not serve as an excuse but reason
attributed, should have cornered the victim. Mabharatha war was to carried
out, only because, where the ownership, of even 5 homes were denied, by
which, adharma prevailed, and so, dharma has to be revoked, and even
non-Kshatriyas like Drona, Karna, and Krishna were to fight. If Dharma is
well understood, without being used as an excuse to step over, there
everything done is dharma. As INCOME is only an inclusive definition, so
too DHARMA. And Varna is by choice to act as Face or shoulder or stomach or
foot; Varna is changeable as a chameleon; the brahmin or any other are
addressed as such only when the practice of Kula dharma is cherished and
That was said by Rajaji. When Kula dharma is broken by Brahmin kula by
choice, say as an agriculturist, there he is a shudra by colour. There is
no upper and lower class but only a profession. Meat shall not be consumed
is not a dictum, but if declined as indeclinable, dharma is enforced. Where
adharma prevailed, Avataram arise to quell it. {sambavaami yuge yuge}
Mazhitalum neettalum vendaavaam yakkaikku ulagam pazhithathu ozhithu vidin.
Tirukkurl, meaning, one need not be a sanyasi bald headed nor a brahmin
with tuft, provided one ends the arajagam the world named it as. Dharma is
tough and so simple as said in 7 words. Sarva dharman pari Tyajya, mom ekam
saranam vraja is end of dharma. K Rajaram IRS 1524
On Wed, 1 May 2024 at 05:45, Madras Sivaraman <[email protected]>
wrote:
> But sir how many brahmins were warriors in the armies that fought the
> mahabharata war.
> Drona and his son Ashwathama and maybe many more I do not know.The CIN C
> of the cholas were all brahmins- Krishnan Rajan Iyer and Jagannathan.
> P S Sivaswami Iyer who has constructed schools etc claimed he was from
> that lineage.
> How many brahmins in recent times have won PVC,Asok Chakra, MVC, Vir
> Chakra and so on.
> It all depends on what profession you choose.
>
> On Wed, 1 May 2024 at 07:19, Rajaram Krishnamurthy <[email protected]>
> wrote:
>
>> SANATANA DHARMA PART 12 K RAJARAM IRS 30424 LDN KANCJHI
>>
>> ‘Ahimasa paramo Dharmah’- Concept and Practice of Ahimsa vide 1. Maha
>> Bhaarata Parvas- 2. Bhagavat Gita and 3. Select Smritis
>>
>> 1. Maha Bharata Adi Parva
>>
>> ahimsā paramo dharmah sarvaprāmabhrth smrtah,
>>
>> tasmāt prānabhrtah sarvān na himsyād brāhmanah
>> kva cit/
>>
>> brāhmanah saumya eveha jāyateti parā śrutih,
>>
>> vedavedāngavit tāta sarvabhūtābhaya
>> pradah/
>>
>> ahimsā satyavacanam ksamā ceti viniścitam,
>>
>> brāhmanasya paro dharmo vedānām
>> dharanād api/
>>
>> ksatriyasya tu yo dharmah sa nehesyati vai tava,
>>
>> dandadhāranam ugratvam prajānām
>>
>> paripālanamtad
>> idam ksatriyasyāsīt karma/
>>
>> Indeed, the highest virtue of man is sparing the life of others.
>> Therefore, a Brahmana should never take the life of any creature. A
>> Brahmana should be versed in the Vedas and Vedangas, and should inspire all
>> creatures with belief in God. He should be benevolent to all creatures,
>> truthful, and forgiving, even as it is his paramount duty to retain the
>> Vedas in his memory.
>>
>> The duties of the Kshatriya are not thine. To be stern, to wield the
>> sceptre and to rule the subjects properly are the duties of the Kshatriya.
>> In summary, he states that a brahmana should never take the life of any
>> creature however, a kshatriya may do so as it may be required to ensure
>> proper rule is replete with the illustrations of kings having made deep
>> tapasyaas-yagjna kaaryaas- daana dharmaas and such deeds of high virtues
>> and thus the praja too were inculcated with ‗mano shuddhata-sadaachaara-
>> and shubha kaaryaacharanas.
>>
>> Vana Parva
>>
>> kālalobha grahākīrṇāṃ pañcendriya jalāṃ nadīm,
>>
>> nāvaṃ dhṛtimayīṃ kṛtvā janma durgāṇi saṃtara/
>>
>> krameṇa saṃcito dharmo buddhiyogamayo mahān,
>>
>> śiṣṭācāre bhavet sādhū rāgaḥ śukleva vāsasi
>>
>> Among holy men, virtue is differentiated in three ways
>>
>> --that great virtue which is inculcated in the Vedas,
>>
>> the other which is inculcated in the dharma shastra,
>>
>> and virtuous conduct
>>
>> And virtuous conduct is indicated by acquisition of knowledge,
>> pilgrimage to sacred places, truthfulness, forbearance, purity and
>> straight-forwardness.
>>
>> ahimsā satyavacanam sarvabhūtahitam param,
>>
>> himsā paramo dharmah sa ca satye pratisthitah
>>
>> satye krtvā pratisthām tu pravartante
>> pravrttayah/
>>
>> Virtuous men are always kind to all creatures, and well-disposed
>> towards regenerate men. They abstain from doing injury to any creature, and
>> are never rude in speech. Those good men who know well the consequences of
>> the fruition of their good and evil deeds, are commended by virtuous
>> men.This particular quotation uses ahimsa in the sense of not doing injury
>> to any creature and states that it is applied to 'holy men' who are
>> typically defined to be ascetics and sometimes as brahamanas.
>>
>> Anusasana Parva
>>
>> In the Anusasana Parva, Yudhisthira is asked by Lord Krishna to
>> ask Bhishma any questions he may have as this will be his last opportunity
>> to do so. Yudhisthira states that Bhishma has told him that 'ahimsa paramo
>> dharma' and is asking about it in the context of conducting shraddha in
>> which meat is offered.
>>
>> ahimsā paramo dharma ity uktam bahuśas tvayā,
>>
>> śrāddhesu ca bhavān āha pitrn āmisa kānksinah/
>>
>> You had told me many times that abstention from injury is the
>> highest religion. In Shraddhas, however, that are performed in honour of
>> the Pitris, persons for their own good should make offerings of diverse
>> kinds of meat. Yudhisthira asks how can killing be avoided if meat is to be
>> offered in offering sraddha in honour of ancestors? Bhishma answers by
>> stating that abstention from eating meat is a great sacrifice and provides
>> many benefits. He goes on to state that:
>>
>> prajānāṃ hitakāmena tv agastyena mahātmanā,
>>
>> āraṇyāḥ sarvadaivatyāḥ prokṣitās tapasā mṛgā/ḥ
>>
>> ,kriyā hy evaṃ na hīyante pitṛdaivatasaṃśritāḥ,
>>
>> prīyante pitaraś caiva nyāyato māṃsatarpitāḥ/]
>>
>> Desirous of benefiting all men, the high-souled Agastya, by
>> the aid of his penances, dedicated, once for all, all wild animals of the
>> deer species to the deities. Hence, there is no longer any necessity of
>> sanctifying those animals for offering them to the deities and the Pitru
>> Devatas. After hearing his answer in full, Yudhisthira repeats his question:
>>
>> Pitamaha! what is flesh, of what substances it is, the merits that
>> attach to abstention from it, and what the demerits are that attach to the
>> eating of flesh.. Bhishma again answers and concludes with that a person of
>> cleansed soul should be compassionate to all living creatures.
>>
>> ahimsā paramo dharmas tathāhimsā paro damah,
>>
>> ahimsā paramam dānam ahimsā paramas tapah/
>>
>> ahimsā paramo yajñas tathāhismā param balam,
>>
>> ahimsā paramam mitram ahimsā paramam sukham/
>>
>> ahimsā paramam satyam ahimsā paramam śrutam,
>>
>> sarvayajñesu vā dānam sarvatīrthesu cāplutam/
>>
>> sarvadānaphalam vāpi naitat tulyam ahimsayā,
>>
>> ahimsrasya tapo 'ksayyam ahimsro yajate sadā/
>>
>> ahimsrah sarvabhūtānām yathā mātā yathā pitā,etat
>>
>> phalam ahimsāyā bhūyaś ca kurupumgava na hi
>>
>> śakyā gunā vaktum iha varsaśatair api/
>>
>> Abstention from cruelty is the highest Religion. Abstention
>> from cruelty is the highest self-control. Abstention from cruelty is the
>> highest gift. Abstention from cruelty is the highest penance. Abstention
>> from cruelty is the highest sacrifice. Abstention from cruelty is the
>> highest puissance. Abstention from cruelty is the highest friend.
>> Abstention from cruelty is the highest happiness. Abstention from cruelty
>> is the highest truth. Abstention from cruelty is the highest Sruti. Gifts
>> made in all sacrifices, ablutions performed in all sacred waters, and the
>> merit that one acquires from making all kinds of gifts mentioned in the
>> scriptures, --all these do not come up to abstention from cruelty (in point
>> of the merit that attaches to it). The penances of a man that abstains
>> from cruelty are inexhaustible. The man that abstains from cruelty is
>> regarded as always performing sacrifices. The man that abstains from
>> cruelty is the father and mother of all creatures. Even these, are some of
>> the merits of abstention from cruelty. Altogether, the merits that attach
>> to it are so many that they are incapable of being exhausted even if one
>> were to speak for a hundred years.‘ Here ahimsa is translated as
>> abstention from cruelty in relation to killing for the sake of eating
>> the flesh of the killed animal for personal pleasure. In essence, Bhishma
>> is stating that it is very beneficial to be vegetarian because thereby
>> there is no cruelty to animals.
>>
>> 2. Bhagavad Gita a) Chapter 10: 4-5 :
>>
>> buddhir jnanam asammohah ksama satyam
>>
>> damah samah sukham duhkham bhavo 'bhavo,
>>
>> bhayam cabhayam eva ca ahimsa samata tustis
>>
>> tapo danam yaso 'yasahbhavanti bhava bhutanam matta eva
>> prthag-vidhah/
>>
>> Intelligence, knowledge, freedom from doubt and delusion,
>> forgiveness, truthfulness, self-control and calmness, pleasure and pain,
>> birth, death, fear, fearlessness, nonviolence, equanimity, satisfaction,
>> austerity, charity, fame and infamy are created by Me alone.
>>
>> b) Chapter 13: 8-12
>>
>> amanitvam adambhitvam ahimsa ksantir arjavam
>>
>> acaryopasanam saucam, sthairyam atma-vinigrahah
>>
>> indriyarthesu vairagyam/ anahankara eva ca
>>
>> janma-mrtyu-jara-vyadhi-duhkha-dosanudarsanam asaktir
>> anabhisvangah
>>
>> putra-dara-grhadisu /nityam ca sama-cittatvam
>> istanistopapattisu mayi
>>
>> cananya-yogena bhaktir avyabhicarini vivikta-desa-sevitvam
>> aratir
>>
>> jana-samsadi/ adhyatma-jnana-nityatvam
>> tattva-jnanartha-darsanam
>>
>> etaj jnanam iti proktam ajnanam yad ato 'nyatha
>>
>> Humility, pride lessness, nonviolence, tolerance, simplicity,
>> approaching a bona fide spiritual master, cleanliness, steadiness and
>> self-control; renunciation of the objects of sense gratification, absence
>> of false ego, the perception of the evil of birth, death, old age and
>> disease; nonattachment to children, wife, home and the rest, and even
>> mindedness amid pleasant and unpleasant events; constant and unalloyed
>> devotion to Me, resorting to solitary places, detachment from the general
>> mass of people; accepting the importance of self-realization, and
>> philosophical search for the Absolute Truth-all these I thus declare to be
>> knowledge, and what is contrary to these is ignorance.
>>
>> c) Chapter 16:1-3
>>
>> sri-bhagavan uvaca: abhayam sattva-samsuddhir
>> jnana-yoga-vyavasthitih,danam damas ca yajnas ca/ svadhyayas tapa arjavam
>>
>> ahimsa satyam akrodhas tyagah santir apaisunam/daya bhutesv
>>
>> aloluptvam mardavam hrir acapalam, tejah ksama dhrtih saucam
>>
>> adroho nati-manita,havanti sampadam daivim abhijatasya bharata/
>>
>> The Blessed Lord said: Fearlessness, purification of one's
>> existence, cultivation of spiritual knowledge, charity, self-control,
>> performance of sacrifice, study of the Vedas, austerity and simplicity;
>> nonviolence, truthfulness, freedom from anger; renunciation, tranquillity,
>> aversion to fault finding, compassion and freedom from covetousness;
>> gentleness, modesty and steady determination; vigour, forgiveness,
>> fortitude, cleanliness, freedom from envy and the passion for honour-these
>> transcendental qualities, O son of Bharata, belong to godly men endowed
>> with divine nature.
>>
>> d) Chapter 17:
>>
>> deva-dvija-guru-prajna- pujanam saucam arjavam,brahmacaryam ahimsa ca
>> sariram tapa ucyate/
>>
>> Austerity of the body consists in this: worship of the Supreme
>> Lord, the brahmanas, the spiritual master, and superiors like the father
>> and mother. Cleanliness, simplicity, celibacy and nonviolence are also
>> austerities of the body.
>>
>> Select Smritis Paraashara Smriti
>>
>> Paashako matsya ghati va vyaadhah shaakunistathaa,
>>
>> Adaataa karshakaschaiva panchaite samabhakinah/
>>
>> (The sin committed by a fisherman, a hunter, a slaughterer, a dice man
>> and bird killer might be worse than that of a Brahmana tilling land with
>> two oxen).
>>
>> Kundini peshani chulli udakumbhatha maarjani,
>>
>> Pancha suna grihastasya ahanyahani vartate/
>>
>> (As it is, in each house hold there are five killing places viz. a
>> pounder, a gastric mill, a cooking stove, a water pot and a sweeper).
>>
>> Vaishwadevo balibhikshaa gograaso hantaaarakah, Grihasthah
>> pratyaha kuryaat sunaa dorsharna lipyate/
>>
>> (The five relieving remedies absorbing the five places of killings
>> in a household happen to be the Vaishwadeva Yagjna, bali karma, bhiksha
>> pradana, giving grass to cows, and these offsetting the daily killings
>> otherwise).
>>
>> Vrikshaan chitwaa Maheem bhitwaa hatwaa tu mriga keetakaan,
>> Karshakah khalu yagjnena sarvaa paapaat pramuchyate/
>>
>> (The farmer is saving himself by performing yagjnas from the sins
>> committed by cutting trees, digging earth, killings of animals and ‗krimi
>> keetas‘)
>>
>> Yon a dadyaad dwijaatibhyo raashi mulamupaagatah, sa chourah sa
>> cha paapishtho Brahmaghnam tam vinirdishet/
>>
>> (Those farmers seated near the heaps of foodgrains without parting
>> any to Brahmanas would be aptly named thieves and sinners, worth being
>> called Brahma ghaatis!)
>>
>> Kshatriyopi krushim krutwaa Dwijaan Devaamscha pujayet, Vaishyah
>> anyastathaakuryat krushi vaanijya shilpikaan/
>>
>> (Indeeed, Kshatrias display their industriousness and courage
>> and serve Brahmanas for their involvement and dedication in Deva Pujas,
>> Vaishyas earn out of their trading and business skills and so do the other
>> class of the Society due to their ability in crafts).
>>
>> Chaturnaamapi varnaamsha dharma sanaatanah/
>>
>> (Thus, the Four Varnas are engaged in their own respective
>> duties as per dharmas).
>>
>> Yagnyavalkya Smriti
>>
>> In case, if a person were to have been killed in secrecy with no
>> witness, once noticed of the tragedy, the clues by collected by the signs
>> of death be registered such as strangulation, physical assault of specified
>> signs of beating, head hitting, burning, drowning, or such indications as
>> noticed on the dead body. Once suspected and confirmed, the perpetrator be
>> punished as per the gradations prescribed; for killings due to body burns
>> and camouflaging by dust be of ten units, and as the extracts from the face
>> of the dead of shleshma, nails, hairs, ears and such ‗daaruna hatyas‘ the
>> punishment be more severe by twenty units. This scale of punishment be
>> applicable to the same varnas. The ‗atyachara‘on strees or on ‗uttama
>> varnas‘, the gradation of punishment be doubled. On ‗heena varnaas‘, the
>> scale of punishment be halved. Chittavaikalya or Madyapaana punishments
>> are lessened. In case an ‗abrahmana‘ might injure a brahmana, especially by
>> manhandling or by ‗shastraprayogas‘ then the punishment of what is known as
>> ‗Prathama Saahasa‘ or of the minimum grade worthy of ‗ardha danda‘. For
>> ‗Samaana varnas‘ resorting to ‗atyaachara‘, then the punishment be of
>> Madhyama Saahasa‘ medium category deserving of a twenty unit of monetary
>> fine. Badly hurting and trampling severe injuries of the victim‘s
>> feet-head- etc. besides pulling off or tightening the ‗deha vastras‘
>> deserving of hundred units of monetary fine. Grievous injuries of blood and
>> of burns deserve monetary fines of thirty units and for nonstop flows of
>> blood be doubled thereof. Damage to the victim ‘s hands, feet, teeth, ears
>> equivalent to near deathless is stated as of a ‗madhyama saahasa‘ or medium
>> category of punishment. Holding the neck tightly, denying food by force,
>> seeking to strangulate, pull off eyelids, severing eye lids, clasp
>> shoulders, hands and waist is also of madhyama saahasa. Beating back and
>> blue of one person by a group be doubly punished and so would be when one‘s
>> material snatched off be nonreturned and damaged severely. As the walls of
>> else‘s house were drilled by another person, or even collapsed then the
>> range of damages be fined in the range of five-ten-twenty units of currency
>> in addition to bearing the expenses of reconstruction. Throwing severe
>> acids on the houses of others or praanahaani vishas and serpents, then that
>> be notetd as ‗madhyama saahasa‘ and punishment imposed accordingly.
>> Severing goats, sheep, deer and the like for their horns, skins and so on
>> be fined units of currencies 2-4-6 units. Cutting off the loins of these
>> animals would be a madhyama saahasa, especially of cows, bulls, elephants,
>> horses by paid for double as per the presccried fines. Damaging public
>> tree trunks , branches, or even uprooting, be too as per appropriate- or
>> presribed rates of penalieties .And so would be damages for Chaityas or
>> public religious places, smashaanaas, seemaas, pavitra sthalas, and public
>> gardens be punished in a graded manner. In respect of all such places, the
>> due punishments be imposed for the spoilages of gulmas like malatis,
>> gucchas like bent down ‗karandas‘, lataas or creepers of drakshaas, and
>> oushdhis. Yājñavalkya (1.122).—‗Abstention from injury, Truthfulness,
>> Abstention from theft, Purity, Control of the senses, Liberality,
>> Self-control, Mercy, Tolerance,—these are the means of righteousness for
>> all men.‘
>>
>> Vyāsa (Aparārka, p. 164).—‗
>>
>> Freedom from cruelty, Abstention from injury, Kindness,
>> Liberality, Performance of Śrāddha, Honouring guests, Truthfulness, Freedom
>> from anger, Contentment with one‘s own wife, Purity, Freedom from envy,
>> Self-knowledge and Patience are the common virtues...... Truth,
>> Self-control, Austerity, Purity, Contentment, Shyness, Tolerance,
>> Straightforwardness, Wisdom, Calmness, Mercy, Concentrated mind—these
>> constitute the eternal Dharma.—That is Truth which is beneficial to
>> living beings; Self-Control consists in controlling the mind; Austerity
>> consists in remaining firm in one‘s own duty; Purity consists in the
>> evading of inter-mixtures; Contentment consists in giving up objects of
>> sense; Shyness consists in desisting from evil deeds; Tolerance consists in
>> the capacity to bear the pairs of opposites; Straightforwardness consists
>> in balance of mind; Wisdom consists in discerning the true nature of
>> things; Calmness consists in peacefulness of mind; Mercy consists in the
>> inclination to do good to living beings;—this is eternal Dharma.‘ Bṛhaspati
>> (Do.).—‗Mercy, Tolerance, Freedom from envy, Purity, Abstention from
>> over-exertion, Propitiousness, Freedom from miserliness, Freedom from
>> desires,—these are common to all men.—When one protects another person in
>> times of trouble,—whether he be a stranger or a relation, an enemy or a
>> friend,—this is what is meant by Mercy. Tolerance is that by virtue of
>> which one does not become angry on suffering pain. When one does not feel
>> unhappy at the good qualities of another, and eulogises even those whose
>> qualities are not of the best;—this is called Freedom from envy. Purity
>> consists in avoiding forbidden food and in associating with blameless
>> persons. When one avoids those acts which, though good, bring suffering to
>> the body, that is Abstention from over-exertion. Propitiousness consists
>> in doing what is good and desisting from what is not commended. Freedom
>> from Miserliness is that by virtue of which one gives away, without pain,
>> even the little that he possesses. Freedom from Desires is that by which
>> one remains contented with whatever he obtains, without thinking of what
>> others have got.‘
>>
>> Gautama (8.22-23).—‗
>>
>> Now follow the eight qualities of the soul—Compassion on
>> all creatures, Forbearance, Freedom from anger, Purity, Quietism,
>> Propitiousness, Freedom from avarice and Freedom from covetousness.‘
>>
>> Manu Smriti 10 -63
>>
>> ahiṃsā satyamasteyaṃ śaucamindriyanigrahaḥ etaṃ sāmāsikaṃ dharmaṃ
>> cāturvarṇye'bravīn manuḥ ||
>>
>> Abstention from injuring, truthfulness, abstention from unlawful
>> appropriation, purity and control of the sense-organs,—this Manu has
>> declared to be the sum and substance of duty for the four castes Medhātithi‘s
>> commentary (manubhāṣya) explains: Purity‘—refers to external purity,
>> brought about by the use of clay, water and such things. This means that
>> this is what pertains to entire human community, and not only to the
>> Brāhmaṇa and the other castes. If ‗abstention from injuring creatures‘ is
>> the duty of the mixed castes of the ‗inverse‘ order, how is it that it has
>> been declared that—‗killing fish is the livelihood of the Niṣādas‘ (48), ‗and
>> the catching of animals,‘ living underground‘ (49), and ‗the killing of
>> wild animals for the Kṣattṛ and others? In answer to this some people offer
>> the explanation that the ‗abstention from injuring‘refers to injury other
>> than that which has been prescribed as one‘s livelihood. Others think that
>> what is here meant is that ‗abstention from injury‘ is that kind of duty
>> which is the source of spiritual welfare*, and it does not mean the
>> absolute prohibition of all injury.* Just As it is in the case of the
>> assertion—‗there is no harm in the eating of meat etc., etc.‘―If
>> ‗abstention from injury‘ is a duty, how are the men to subsist? Other
>> sources of income being not available to them, and abstention from injury
>> being regarded sis conducive to spiritual welfare, what would be their
>> means of livelihood? Specially as all other professions have been
>> restricted to each distinct caste. For instance, teaching and other similar
>> professions; are absolutely impossible, and cannot be available;
>> agriculture and cognate professions are restricted to Vaiśyas; and service
>> is the exclusive duty of the Śūdra.‖ Thus is free from killing co-beings.
>>
>> Āpastamba (1.23-6).—‗
>>
>> Freedom from anger, from exultation, from grumbling, from
>> covetousness, from perplexity, from hypocrisy and
>> hurtfulness,—Truthfulness, Moderation in eating, Silencing slander, Freedom
>> from envy, Self-denying, Liberality, Avoiding of gifts, Uprightness,
>> Affability, Extinction of the passions, Subjugation of the senses, Peace
>> with all beings, Concentration of mind, Regulation of conduct according to
>> the Āryas, Peacefulness and Contentment;—these good qualities have been
>> settled by the agreement of the wise for all the four orders. He who,
>> according to the precepts of the sacred Law, practises these, enters the
>> Universal Self.‘
>>
>> Viṣṇu (2.16-17).—‗
>>
>> Forbearance, Veracity, Restraint, Purity, Liberality, Self-control,
>> Avoiding the killing of animals, Obedience to elders, Pilgrimage, Sympathy
>> with the afflicted,—Straightforwardness, Freedom from covetousness,
>> Reverence towards God and Brāhmaṇas, and Freedom from anger are duties
>> common to all.‘
>>
>> K Rajaram IRS 30424
>>
>> --
>> On Facebook, please join https://www.facebook.com/groups/keralaiyerstrust
>>
>> We are now on Telegram Mobile App also, please join
>>
>> Pattars/Kerala Iyers Discussions: https://t.me/PattarsGroup
>>
>> Kerala Iyers Trust Decisions only posts : https://t.me/KeralaIyersTrust
>>
>> Kerala Iyers Trust Group for Discussions:
>> https://t.me/KeralaIyersTrustGroup
>> ---
>> You received this message because you are subscribed to the Google Groups
>> "KeralaIyers" group.
>> To unsubscribe from this group and stop receiving emails from it, send an
>> email to [email protected].
>> To view this discussion on the web visit
>> https://groups.google.com/d/msgid/keralaiyers/CAL5XZorBU0D9Z4m_J3g%3D8zC2K8z6AMfgjWBMugMchpKUsp047w%40mail.gmail.com
>> <https://groups.google.com/d/msgid/keralaiyers/CAL5XZorBU0D9Z4m_J3g%3D8zC2K8z6AMfgjWBMugMchpKUsp047w%40mail.gmail.com?utm_medium=email&utm_source=footer>
>> .
>>
> --
> On Facebook, please join https://www.facebook.com/groups/keralaiyerstrust
>
> We are now on Telegram Mobile App also, please join
>
> Pattars/Kerala Iyers Discussions: https://t.me/PattarsGroup
>
> Kerala Iyers Trust Decisions only posts : https://t.me/KeralaIyersTrust
>
> Kerala Iyers Trust Group for Discussions:
> https://t.me/KeralaIyersTrustGroup
> ---
> You received this message because you are subscribed to the Google Groups
> "KeralaIyers" group.
> To unsubscribe from this group and stop receiving emails from it, send an
> email to [email protected].
> To view this discussion on the web visit
> https://groups.google.com/d/msgid/keralaiyers/CADLnUxgeB8ZsPY6JRL0RxDSO5g%3D%3DLsvpEQDgcBxWNHwApbLs2Q%40mail.gmail.com
> <https://groups.google.com/d/msgid/keralaiyers/CADLnUxgeB8ZsPY6JRL0RxDSO5g%3D%3DLsvpEQDgcBxWNHwApbLs2Q%40mail.gmail.com?utm_medium=email&utm_source=footer>
> .
>
--
You received this message because you are subscribed to the Google Groups
"Thatha_Patty" group.
To unsubscribe from this group and stop receiving emails from it, send an email
to [email protected].
To view this discussion on the web visit
https://groups.google.com/d/msgid/thatha_patty/CAL5XZoosnXD%3D3-d01gwG-wkEn-5aODBsJOa7W3tTqtKSR22fdQ%40mail.gmail.com.
