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Thread: guru kripA vilAsam (On the Greatness of the Guru)

  1. #41
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    Re: guru kripA vilAsam (On the Greatness of the Guru)

    14: pp.124-243
    pages 128-130

    • But then viewed in the context of the Vedanta shAstra which is parama-siddhAntam--supreme philosophy, it is seen as unnecessary. 'Will the shruti compel one who has no putra-kAmana--desire for a son, to perform the putrakAmeShTi yAgam?' asks BhagavadpADAL.

    नाकामतः क्रिया काचित् द्श्यते कस्यचित् क्वचित् ।
    यद्यद्धि कुरुते जन्तुः तत्तत्कामस्य चेष्टितम् ॥

    nAkAmataH kriyA kAchit dRshyate kasyachit kvachit |
    yadyaddhi kurute jantuH tattatkAmasya cheShTitam ||
    --manu smRti 2.4

    2.4. Not a single act here (below) appears ever to be done by a man free from desire; for whatever (man) does, it is (the result of) the impulse of desire.

    • In no place in the world does a man do something without a desire. In the nyAya-prakAra--manner of the NyAya, that every act of a prANin--living creature, happens only due to the urge of desire, for one who has no desire, there could be no pravRtti--activity (for him) in karma--rites, and that in kAmya-karma--action done by selfish motives?

    • Will a shruti compel us to perform putrakAmeShTi yAgam, whether we have the desire (for a son) or not! Therefore the tIrmAnam--(tam)conclusion is that the shruti-vAkyam नापुत्रस्य लोकोऽस्ति
    nAputrasya loko&sti is only an-arthavAda-vAkyam]--praise that occurred to praise the putrakAmeShTi yAgam.

    • Thus, when this Lekhaka exemplified the artha--meaning that is sthulam--literal, approving it, SannidhAnam taught us still more distinguished ideas.

    लोके व्यवायामिषमद्यसेवा नित्यास्तु जन्तोर्नहि तत्र चोदना ।
    व्यवस्थितिस्तत्र विवाहयज्ञसुराग्रहैरासु निवृत्तिरिष्टा ॥

    loke vyavAyAmiSha-madya-sevA nityAstu jantornahi tatra chodanA |
    vyavasthitistatra vivAha-yaj~ja-surA-grahairAsu nivRuttir-iShTA ||
    --shrImad bhAgavatam 11.5.11

    (In this world, seeking strI-bhogam--enjoyment of women, mAmsam--meat, madyam--liquor, as they arise naturally in the living creatures, there is no urge of the shAstram in this matter. The shAstra does-nirNayam--determines in such matters through vivAha-—by sacred marriage, yajna-—sacrificial offering, and surA-grahaiH-—acceptance of ritual cups of wine. The opinion of the shAstra is that apart from these occasions, these things should not be indulged in.)

    SannidhAnam took this bhAgavata shloka as SannidhAnam--of similar qualities, for this subject.

    • Only if a man is to suffer in the saMsAram--worldly life, he should get married, otherwise there is no compulsion. Similarly, only if he is to experience viShaya-sukham--sensual pleasures, he should get married, so it is not compulsory for others (who do not want it).

    • Another man might take to gRuhasthAshramam--family life, with a wish to do-anuShThAnam--peform with strict observance, either such smArta karmas--rituals prescribed by SmRti, such as aupAsanam and vaishvadevam, or the shrauta karmas--rituals prescribed by Shruti, such as agnihotram.

    No shruti-vAkyam has arisen to compel a virakta--dispassionate, who has no such abhilAShA--wish, to get married. It cannot be compelled too.

    • All that the shruti prescribes is a way to do-nivRtti-of--renounce any kAmana--desire, a man may have; it does not advise anywhere, to have desires or do-vRtti-of--sustain/practice, them.

    Would a mother save or encourage a child who is about to fall into fire or a dangerous pit? In the same way, vedamAtA--Veda, the Mother, only shows a good path to divert people going astray in many other ways, being urged by their desires, that's all.

    • That is, a niyama--restraint, check, called vivAham--marriage, has been created to turn a man towards a good path, when he, urged by his desire towards viShaya-bhogam--sensual enjoyment, in order to satisfy it, goes in many durmArga--bad ways.

    The shruti has no opinion that a man must get married. The opinion of the shruti stays pUrNam in lifting a man up from his desires that has arisen from the janmAntara vAsanas--impressions of past births, by (urging him towards) doing-nivRtti--renouncing, of them (gradually).

    • If it is all discipline to do-nivRtti-of the desires, no fruits will be attained it. Won't many apAyas--dangers/deaths, happen when after a pravAham--flood, it is sought to be controlled in a single stroke? The viveka--discretion, would lie in regulating to a single course, the floods that have already occurred.
    Last edited by saidevo; 04 September 2011 at 11:56 PM.
    रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
    ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥

    To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.

    --viShNu purANam

  2. #42
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    Re: guru kripA vilAsam (On the Greatness of the Guru)

    14: pp.124-243
    pages 131-133

    Only to regulate the kAma-pravAham--flow of lust, into the shAstrIya mArgam--path in conformity with scriptures, that the niyamas--restraints, such as vivAham--marriage, have arisen.

    • The opinion of the shruti is that doing-anusaraNam--following those niyamas, let the kAmanA-nivRtti--cessation of lust, be done. This is mentioned in the yoga vAsiShTha:

    शुभाशुभाभ्यां मार्गाभ्यां वहन्ती वासनासरित् ।
    पौरुषेण प्रयत्नेन योजनीया शुभे पथि ॥

    shubhAshubhAbhyAM mArgAbhyAM vahantI vAsanAsarit |
    pauruSheNa prayatnena yojanIyA shubhe pathi ||

    "The pravAham--stream, of the nadI--river called janmAntara vAsanA--impressions of former lives, runs through the paths of both good and bad. A man by his efforts should prevent its going in the path of bad and let it flow through the path of good."

    [I found this quote in the muktikA upaniShad 2.5. Any clarifications would be helpful.--sd]

    • Thus, describing the mano-vRttis--dispositions of the mind, and the vAsanAs--impressions, as a river in great flood, it is mentioned that the buddhishAlitvam--mark of wisdom, lies in directing it in the good path, as it is an impossible task to block it in all the paths of its course.

    • Let it not be thought that it is compulsory for even those with vivekam--discrimination, and vairAgyam--dispassion to get married.

    • If that be the case, wouldn't the shruti vAkyam--shruti statement, "यदि वेतरथा ब्रह्मचर्यादेव प्रव्रजेत्--yadi vetarathA brahmacaryAdeva pravrajet--Otherwise, one may become saMnyAsin--ascetic from brahmachArya--bachelorhood", go waste?

    If the vivAham is compulsory, would the jAbAla shruti thus do-goShaNam--proclaim aloud, that one can obtain saMnyAsam direct from the brahmachArya (Ashram)?

    • Therefore, vivAham is ordained for only those who have kAmana--sensual interests, in the viShayasukhAdis--pleasures of the senses. It is not compulsory for others.

    • This is what is mentioned in the bhAgavata shlokam as
    "नहि तत्र चोदना
    --nahi tatra chodanA". The reason why it is not compelled is also mentioned as "नित्यास्तु जन्तो--nityAstu janto".

    [The related bhAgavata shloka is as under:

    लोके व्यवायामिषमध्यसेव नित्या हि जन्तोर्न हि तत्र चोदना ।
    व्यवस्थितिस्तेषु विवाहयज्ञ सुराग्रहैरासु निव्त्तिरिष्टा ॥

    loke vyavAyAmiShamadhyaseva nityA hi jantorna hi tatra chodanA |
    vyavasthitisteShu vivAhayaj~ja surAgrahairAsu nivRttiriShTA ||
    --bhAgavatam 11.05.11

    "The urge of sex, flesh-hunger, and wine-thirst,
    Are ever there and need no stimulus.
    The institutions of the marriage bond
    And ceremonial sacrifice were made
    To limit them; better is abstinence."
    --Tr. BhagavAn Das--sd]

    This means that since the viShaya-pravRtti--attachment to objects, is rAgaprApta--gratifying the senses, the opinion is that there is no necessity for shruti to compel indulgence in it.

    • In that case the saMdeham--doubt, as to what for are the vidhis--rules, such as ऋतौ भार्यामुपेयात्--Rutau bhAryAmupeyAt might arise. Only to do-nivRtta--remove, that saMdeham, it is mentioned as आसु निव्त्तिरिष्टा--Asu nivRttiriShTA--"of these, cessation/abstinence is the desired end."

    • Except that the opinion of the shruti is that the kAmanas--sensual interests, arising on the balam--strength of the janmAnarIya vAsanAs--impressions of past births, should be destroyed, there is no vidhi--rule or compulsion to do Rtu-gamanam.

    • But then as to what is the tAtparyam--purpose/meaning, of upeyAt--let him approach,

    यदि उपेयात् तर्हि ऋतावेव भार्यामेव उपेयात्
    yadi upeyAt tarhi RutAveva bhAryAmeva upeyAt

    "A man who has the kAmana--sensual interests, should only seek his wife; and that only during her RtukAlam--time after her courses."

    the tAtparyam for shruti is in these two kinds of niyamas--restraints, and not in the vidhi--rule, upeyAt--must seek--this is known clearly.

    Even the mImAMsas--followers of the pUrva mImAMsA darshana, who don't do-anggIkaraNam--approve of saMnyAsa vidhi--regulations for ascetics, have agreed to this.

    • Some of them argue that the saMnyAsa-Ashrama is only for those who are blind, dumb, or deaf, and not for those who are dRDha-gAtras--firm-bodied. Even they do not say that vivAham--marriage, is only for viShaya-bhogam--enjoyment of sense objects.

    • As they have agreed that vivAham is a sAdhanam--means, for karmAnuShThAnam--religious practices, and prajA-vRddhi--increase of offspring, it amounts to their doing-anggIkaraNam--consenting, in a way, that the tAtparyam--purpose, for shruti lies in kAmanA-nivRtti--cessation of lust.

    • Haven't the mImAMsakas too have done by this vivAha niyama vidhi--regulatory rules of marriage, by which a man by the rise in him of the abhilASha--desire, for viShaya-sukha--pleasure of the senses, cannot go in some other durmArgam--bad ways, and get their iShTa--wish, fulfilled?

    • Therefore, haven't the mImAMsakas too agreed that, although they have their purpose sadA--always, in pravRtti mArgam--life in the three worlds (in this case), without their knowing it, as said in

    आसु निव्त्तिरिष्टा--Asu nivRttiriShTA--"of these, cessation/abstinence is the desired end.",

    for the vivAhAdi--marriage and allied regulations, the ultimate aim is only in kAmanA-nivRtti--cessation of lust?

    • That being the case, can't it be said that the vedAntins who always have their tAtparyam--purpose, in the nivRtti-mArgam--life of renunciation, would (readily) do-anggIkaraNam--consent to, (the truth) that the purpose of vivAhAdi is only in kAmanA-nivRtti?
    Last edited by saidevo; 12 October 2011 at 02:56 AM.
    रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
    ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥

    To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.

    --viShNu purANam

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