Varṇa (Sanskrit: वर्ण, romanized: varṇa), a Sanskrit word with several meanings including type, order, colour or class, is used to refer to social classes in most Hindu texts.
These Hindu texts classify the society in principle into four varnas:
- Brahmins (Brahmanas) : priests, scholars and teachers.
- Kshatriyas: rulers, warriors and administrators.
- Vaishyas (Vaisyas) : agriculturalists and merchants.
- Shudras (Sudras) : laborers and service providers.
The Mahabharata, Book 3: Vana Parva: Tirtha-yatra Parva: Section CLXXIX (extract) :
"Yudhishthira said, Those characteristics that are present in a Sudra, do not exist in a Brahmana; nor do those that are in a Brahmana exist in a Sudra. And a Sudra is not a Sudra by birth alone--nor a Brahmana is Brahmana by birth alone. He, it is said by the wise, in whom are seen those virtues* is a Brahmana. And people term him a Sudra in whom those qualities* do not exist, even though he be a Brahmana by birth.
* Note from KD : Here, those virtues and qualities are : truth, charity, forgiveness, benevolence, benignity, kindness and the Veda.
The Mahabharata, Book 3: Vana Parva: Markandeya-Samasya Parva: Section CCXI (extract) :
A man, O Brahmana, may be born in the Sudra caste, but if he is possessed of good qualities, he may attain the state of Vaisya and similarly that of a Kshatriya, and if he is steadfast in rectitude, he may even become a Brahmana.
The Mahabharata, Book 3: Vana Parva: Markandeya-Samasya Parva: Section CCXV (extract) :
For the Brahmana who is vain and haughty, who is addicted to vices and wedded to evil and degrading practices, is like a Sudra. On the other hand, I consider a Sudra who is always adorned with these virtues, (righteousness, self-restraint, and truthfulness), as a Brahmana. A man becomes a Brahmana by his character; by his own evil karma a man attains an evil and terrible doom.
The Mahabharata, Book 4: Virata Parva: Go-harana Parva: Section L (extract) :
A Brahmana, having studied the Vedas, should perform sacrifices himself, and officiate at the sacrifices of others. And a Kshatriya, depending upon the bow, should perform sacrifices himself but should never officiate at the sacrifices of others. And a Vaisya, having earned wealth, should cause the rites enjoined in the Vedas to be performed for himself*. A Sudra should always wait upon and serve the other three orders.
* Note from KD : It means : performed for himself by a Brahmana.
The Mahabharata, Book 5: Udyoga Parva: Section XXIX (extract) :
A Brahmana should study, offer sacrifices, make charities, and sojourn to the best of all holy places on the earth; he should teach, minister as a priest in sacrifices offered by others worthy of such help, and accept gifts from persons who are known. Similarly, a Kshatriya should protect the people in accordance with the injunctions of the law, diligently practise the virtue of charity, offer sacrifices, study the whole Veda, take a wife, and lead a virtuous householder's life. If he be possessed of a virtuous soul, and if he practises the holy virtues, he may easily attain the religion of the Supreme Being. A Vaisya should study and diligently earn and accumulate wealth by means of commerce, agriculture, and the tending of cattle. He should so act as to please the Brahmanas and the Kshatriyas, be virtuous, do good works, and be a householder. The following are the duties declared for a Sudra from the olden times. He should serve the Brahmanas and submit to them; should not study*; sacrifices are forbidden to him; he should be diligent and be constantly enterprising in doing all that is for his good.
* Note from KD : It may be understood that if he would study the Scriptures, it should be under a Spiritual Master's guidance. The sense of "study" is manifold.
The Mahabharata, Book 5: Udyoga Parva: Section XL (extract) :
That Brahmana who never omitteth to perform his ablutions, who always weareth his sacred thread, who always attendeth to the study of the Vedas, who always avoideth food that is unclean, who telleth the truth and performeth acts in honour of his preceptor, never falleth off from the region of Brahma. Having studied the Vedas, poured libations into fire, performed sacrifices, protected subjects, sanctified his soul by drawing weapons for protecting kine and Brahmanas, and died on the field of battle, the Kshatriya attaineth to heaven. Having studied the Vedas, and distributed in proper time, his wealth among Brahmanas, Kshatriyas, and his own dependents, and inhaled the sanctified smoke of the three kinds of fires, the Vaisya enjoyeth heavenly bliss in the other world. Having properly worshipped Brahmanas, Kshatriyas, and Vaisayas in due order, and having burnt his sins, by gratifying them, and then peacefully casting off his body, the Sudra enjoyeth the bliss of heaven. The duties of the four orders are thus set forth before thee.
The Mahabharata, Book 5: Udyoga Parva: Uluka Dutagamana Parva: Section CLXIX (extract) :
It hath been said that a Kshatriya acquireth eminence only through might, as Brahmanas acquire eminence through superiority in mantras, as Vaisyas through wealth, and Sudras through age.
The Mahabharata, Book 6: Bhishma Parva: Bhagavat-Gita Parva: Section XXXIII (Bhagavad Gita Chapter IX) (extract) :
(Krishna says :) Know, O son of Kunti, that none devoted to me is ever lost. For, O son of Pritha, even they who may be of sinful birth, women, Vaisyas, and also Sudras, even they, resorting to me, attain to the supreme goal. What then (shall I say) of holy Brahmanas and saints who are my devotees?
The Mahabharata, Book 13: Anusasana Parva: Section XLIV (extract) :
A Brahmana can take three wives*. A Kshatriya can take two wives*. As regards the Vaisya, he should take a wife* from only his own order. The children born of these wives should all be regarded as equal. Of the three wives of a Brahmana, she taken from his own order should be regarded as the foremost. Similarly, of the two wives permitted to the Kshatriya, she taken from his own order should be regarded as superior.
Notes from KD : As regards the Sudra, he should take only a wife from his own order.
* As explained in the following sections (XLVII, XLVIII), an additional wife from the Sudra order can be taken, but it is not sanctioned by the scriptures.
Tuesday, March 17, 2020
Friday, March 13, 2020
About KARMA
KARMA : Le karma est le reflet de nos actions antérieures qui se manifeste dans notre vie actuelle. Il faut constamment chercher à améliorer son karma, littéralement ses actions, par de bonnes actions et en respectant le dharma*. Le but est de sortir définitivement du cycle des morts et des naissances (saṃsāra) et d'atteindre la libération finale appelée moksha.
* Dharma: De façon générale, désigne l'ensemble des normes et lois, sociales, politiques, familiales, personnelles, naturelles ou cosmiques.
The Mahabharata, Book 3: Vana Parva: Markandeya-Samasya Parva: Section CCVII (extracts) :
"Markandeya continued, 'The pious fowler, O Yudhishthira, then said to that Brahmana, 'Undoubtedly
my deeds are very cruel, but, O Brahmana, Destiny is all-powerful and it is difficult to evade the consequence of our past actions. And this is the karmic evil arising out of sin committed in a former life.
But, O Brahmana, I am always assiduous in eradicating the evil. The Deity takes away life, the executioner acts only as a secondary agent. And we, O good Brahmana, are only such agents in regard to our karma. Those animals that are slain by me and whose meat I sell, also acquire karma, because (with their meat), gods and guests and servants are regaled with dainty food and the manes are propitiated...
... The Karma of a former existence never forsakes any creature. And in determining the various consequences of one's Karma, this rule was not lost of sight by the Creator. A person having his being under the influence of evil Karma, must always consider how he can atone for his Karma, and extricate himself from an evil doom, and the evil Karma may be expiated in various ways. Accordingly, O good Brahmana, I am charitable, truthful, assiduous in attending on my superior, full of respect towards regenerate Brahmanas, devoted to and free from pride and (idle) excessive talk. Agriculture is considered to be a praiseworthy occupation, but it is well-known that even there, great harm is done to animal life; and in the operation of digging the earth with the plough, numberless creatures lurking in the ground as also various other forms of animal life are destroyed.
The Mahabharata, Book 3: Vana Parva: Markandeya-Samasya Parva Section CCVIII (extracts) :
And, the best of the cherishers of religion, thou hast observed that those who have it in their power to enjoy
(the good things of this earth), are prevented from doing so from the fact of their suffering from chronic
bowel-complaints, and that many others that are strong and powerful, suffer from misery, and are enabled with great difficulty to obtain a livelihood; and that every man is thus helpless, overcome by misery and illusion, and again and again tossed and overpowered by the powerful current of his own actions (karma). If there were absolute freedom of action, no creature would die, none would be subject to decay, or await his evil doom, and everybody would attain the object of his desire...
... 'The spirit dies not, there being simply a change of tenement. They are mistaken, who foolishly say that all creatures die. The soul betakes itself to another frame, and its change of habitation is called its death. In the world of men, no man reaps the consequences of another man's karma. Whatever one does, he is sure to reap the consequences thereof; for the consequences of the karma that is once done, can never be obviated.
The virtuous become endowed with great virtues, and sinful men become the perpetrators of wicked deeds. Men's actions follow them; and influenced by these, they are born again.'...
... This mystery seems to belong to the subject of procreation, but I shall briefly describe to you, O good
Brahmana, how the spirit is born again with its accumulated load of karma, the righteous in a virtuous, and the wicked in a sinful nativity. By the performance of virtuous actions it attains to the state of the gods, and by a combination of good and evil, it acquires the human state; by indulgence in sensuality and similar demoralising practices it is born in the lower species of animals, and by sinful acts, it goes to the infernal regions. Afflicted with the miseries of birth and dotage, man is fated to rot here below from the evil consequences of his own actions. Passing through thousands of births as also the infernal regions, our spirits wander about, secured by the fetters of their own karma. Animate beings become miserable in the next world on account of these actions done by themselves and from the reaction of those miseries, they assume lower births and then they accumulate a new series of actions, and they consequently suffer misery over again, like sickly men partaking of unwholesome food; and although they are thus afflicted, they consider themselves to be happy and at ease and consequently their fetters are not loosened and new karma arises; and suffering from diverse miseries they turn about in this world like a wheel. If casting off their fetters they purify themselves by their actions and practise austerities and religious meditations, then, O best of Brahmanas, they attain the Elysian regions by these numerous acts and by casting off their fetters and by the purification of karma, men attain those blissful regions where misery is unknown to those who go there.
The Mahabharata, Book 13: Anusasana Parva: Anusasanika Parva: Section I (extract) :
"Kala said, 'Neither Mrityu, nor this serpent, nor I, O fowler, am guilty of the death of any creature. We are merely the immediate exciting causes of the event. O Arjunaka, the Karma of this child formed the exciting cause of our action in this matter. There was no other cause by which this child came by its death. It was killed as a result of its own Karma. It has met with death as the result of its Karma in the past. Its Karma has been the cause of its destruction. We all are subject to the influence of our respective Karma. Karma is an aid to salvation even as sons are, and Karma also is an indicator of virtue and vice in man. We urge one another even as acts urge one another. As men make from a lump of clay whatever they wish to make, even so do men attain to various results determined by Karma. As light and shadow are related to each other, so are men related to Karma through their own actions. Therefore, neither art thou, nor am I, nor Mrityu, nor the serpent, nor this old Brahmana lady, is the cause of this child's death. He himself is the cause here.
The Mahabharata, Book 13: Anusasana Parva: Anusasanika Parva: Section VII (extract) :
As the young calf is able to recognise its dam from among a thousand cows, so does the previous acts of a man pursue him (in all his different transformations). As the flowers and fruits of a tree, unurged by visible influences, never miss their proper season, so does Karma done in a previous existence bring about its fruits in proper time.
The Mahabharata, Book 13: Anusasana Parva: Anusasanika Parva: Section XIII :
"Yudhishthira said, 'What should a man do in order to pass pleasantly through this and the other world.
How, indeed, should one conduct oneself? What practices should one adopt with this end in view?'
"Bhishma said, 'One should avoid the three acts that are done with the body, the four that are done with
speech, the three that are done with the mind, (also called) the ten paths of action. The three acts that are done with the body and should be wholly avoided are the destruction of the lives of other creatures, theft or
appropriation of what belongs to other persons, and the enjoyment of other people's wives. The four acts that are done with speech, O king, and that should never be indulged in or even thought of, are evil conversation, harsh words, publishing other people's faults, and falsehood. Coveting the possessions of others, doing injury to others, and disbelief in the ordinances of the Vedas, are the three acts done with the mind which should always be avoided. Hence, one should never do any evil act in word, body, or mind. By doing good and evil acts, one is sure to enjoy or endure the just consequences thereof. Nothing can be more certain than this.'"
The Mahabharata, Book 13: Anusasana Parva: Anusasanika Parva: Section LVIII :
Footnote from Kisari Mohan Ganguli : Heaven and Hell are places of only enjoyment and endurance. There can be no acts there leading to merit or demerit. This world is the only place which is called the field of acts.
* Dharma: De façon générale, désigne l'ensemble des normes et lois, sociales, politiques, familiales, personnelles, naturelles ou cosmiques.
The Mahabharata, Book 3: Vana Parva: Markandeya-Samasya Parva: Section CCVII (extracts) :
"Markandeya continued, 'The pious fowler, O Yudhishthira, then said to that Brahmana, 'Undoubtedly
my deeds are very cruel, but, O Brahmana, Destiny is all-powerful and it is difficult to evade the consequence of our past actions. And this is the karmic evil arising out of sin committed in a former life.
But, O Brahmana, I am always assiduous in eradicating the evil. The Deity takes away life, the executioner acts only as a secondary agent. And we, O good Brahmana, are only such agents in regard to our karma. Those animals that are slain by me and whose meat I sell, also acquire karma, because (with their meat), gods and guests and servants are regaled with dainty food and the manes are propitiated...
... The Karma of a former existence never forsakes any creature. And in determining the various consequences of one's Karma, this rule was not lost of sight by the Creator. A person having his being under the influence of evil Karma, must always consider how he can atone for his Karma, and extricate himself from an evil doom, and the evil Karma may be expiated in various ways. Accordingly, O good Brahmana, I am charitable, truthful, assiduous in attending on my superior, full of respect towards regenerate Brahmanas, devoted to and free from pride and (idle) excessive talk. Agriculture is considered to be a praiseworthy occupation, but it is well-known that even there, great harm is done to animal life; and in the operation of digging the earth with the plough, numberless creatures lurking in the ground as also various other forms of animal life are destroyed.
The Mahabharata, Book 3: Vana Parva: Markandeya-Samasya Parva Section CCVIII (extracts) :
And, the best of the cherishers of religion, thou hast observed that those who have it in their power to enjoy
(the good things of this earth), are prevented from doing so from the fact of their suffering from chronic
bowel-complaints, and that many others that are strong and powerful, suffer from misery, and are enabled with great difficulty to obtain a livelihood; and that every man is thus helpless, overcome by misery and illusion, and again and again tossed and overpowered by the powerful current of his own actions (karma). If there were absolute freedom of action, no creature would die, none would be subject to decay, or await his evil doom, and everybody would attain the object of his desire...
... 'The spirit dies not, there being simply a change of tenement. They are mistaken, who foolishly say that all creatures die. The soul betakes itself to another frame, and its change of habitation is called its death. In the world of men, no man reaps the consequences of another man's karma. Whatever one does, he is sure to reap the consequences thereof; for the consequences of the karma that is once done, can never be obviated.
The virtuous become endowed with great virtues, and sinful men become the perpetrators of wicked deeds. Men's actions follow them; and influenced by these, they are born again.'...
... This mystery seems to belong to the subject of procreation, but I shall briefly describe to you, O good
Brahmana, how the spirit is born again with its accumulated load of karma, the righteous in a virtuous, and the wicked in a sinful nativity. By the performance of virtuous actions it attains to the state of the gods, and by a combination of good and evil, it acquires the human state; by indulgence in sensuality and similar demoralising practices it is born in the lower species of animals, and by sinful acts, it goes to the infernal regions. Afflicted with the miseries of birth and dotage, man is fated to rot here below from the evil consequences of his own actions. Passing through thousands of births as also the infernal regions, our spirits wander about, secured by the fetters of their own karma. Animate beings become miserable in the next world on account of these actions done by themselves and from the reaction of those miseries, they assume lower births and then they accumulate a new series of actions, and they consequently suffer misery over again, like sickly men partaking of unwholesome food; and although they are thus afflicted, they consider themselves to be happy and at ease and consequently their fetters are not loosened and new karma arises; and suffering from diverse miseries they turn about in this world like a wheel. If casting off their fetters they purify themselves by their actions and practise austerities and religious meditations, then, O best of Brahmanas, they attain the Elysian regions by these numerous acts and by casting off their fetters and by the purification of karma, men attain those blissful regions where misery is unknown to those who go there.
The Mahabharata, Book 13: Anusasana Parva: Anusasanika Parva: Section I (extract) :
"Kala said, 'Neither Mrityu, nor this serpent, nor I, O fowler, am guilty of the death of any creature. We are merely the immediate exciting causes of the event. O Arjunaka, the Karma of this child formed the exciting cause of our action in this matter. There was no other cause by which this child came by its death. It was killed as a result of its own Karma. It has met with death as the result of its Karma in the past. Its Karma has been the cause of its destruction. We all are subject to the influence of our respective Karma. Karma is an aid to salvation even as sons are, and Karma also is an indicator of virtue and vice in man. We urge one another even as acts urge one another. As men make from a lump of clay whatever they wish to make, even so do men attain to various results determined by Karma. As light and shadow are related to each other, so are men related to Karma through their own actions. Therefore, neither art thou, nor am I, nor Mrityu, nor the serpent, nor this old Brahmana lady, is the cause of this child's death. He himself is the cause here.
The Mahabharata, Book 13: Anusasana Parva: Anusasanika Parva: Section VII (extract) :
As the young calf is able to recognise its dam from among a thousand cows, so does the previous acts of a man pursue him (in all his different transformations). As the flowers and fruits of a tree, unurged by visible influences, never miss their proper season, so does Karma done in a previous existence bring about its fruits in proper time.
The Mahabharata, Book 13: Anusasana Parva: Anusasanika Parva: Section XIII :
"Yudhishthira said, 'What should a man do in order to pass pleasantly through this and the other world.
How, indeed, should one conduct oneself? What practices should one adopt with this end in view?'
"Bhishma said, 'One should avoid the three acts that are done with the body, the four that are done with
speech, the three that are done with the mind, (also called) the ten paths of action. The three acts that are done with the body and should be wholly avoided are the destruction of the lives of other creatures, theft or
appropriation of what belongs to other persons, and the enjoyment of other people's wives. The four acts that are done with speech, O king, and that should never be indulged in or even thought of, are evil conversation, harsh words, publishing other people's faults, and falsehood. Coveting the possessions of others, doing injury to others, and disbelief in the ordinances of the Vedas, are the three acts done with the mind which should always be avoided. Hence, one should never do any evil act in word, body, or mind. By doing good and evil acts, one is sure to enjoy or endure the just consequences thereof. Nothing can be more certain than this.'"
The Mahabharata, Book 13: Anusasana Parva: Anusasanika Parva: Section LVIII :
Footnote from Kisari Mohan Ganguli : Heaven and Hell are places of only enjoyment and endurance. There can be no acts there leading to merit or demerit. This world is the only place which is called the field of acts.
Saturday, March 7, 2020
About GUNA
Guṇa in the Hindu philosophy context means "quality, peculiarity, attribute, property".
The gunas are a key concept in nearly all schools of Hindu philosophy. There are three gunas, according to this worldview, that have always been and continue to be present in all things and beings in the world. These three gunas are called: sattva (goodness, constructive, harmonious), rajas (passion, active, confused), and tamas (darkness, destructive, chaotic). All of these three gunas are present in everyone and everything, it is the proportion that is different, according to Hindu worldview. The interplay of these gunas defines the character of someone or something, of nature and determines the progress of life.
Notes from Kisari Mohan Ganguli in the Mahabharata translation:
- The commentator explains (about Santi Parva: Mokshadharma Parva: Section CLXXXVIII) that the words expressive of hue or colour really mean attributes. What is intended to be said is that the Brahmanas had the attribute (white) of Goodness (Sattwa); the second order (Kshatriyas) had the attribute (red) of Passion (Rajas); the third (Vaisyas)(yellow) got a mixture of the two, i.e., both goodness and passion (Sattwa and Rajas); while the lowest order (sudras) got the remaining attribute (black), viz., Darkness (Tamas).
- The three attributes of Rajas, Tamas, and Sattwa do not spring from any different thing but from their own counterparts existing in a previous state of existence or life. They arise from their respective states as they existed with the Chitta or understanding in a previous life. Hence Chitta, and the objects of the senses and the senses also arising from it, are all affected by these three Gunas.
- Prakriti is regarded as something in which Sattwa, Rajas, and Tamas reside in exactly equal proportion. All the principles of Mahat, etc. which flow from Prakriti, are characterised by these three attributes in diverse measure.
The Mahabharata, Book 3: Vana Parva: Markandeya-Samasya Parva: Section CCXI (extract) :
The Brahmana said, 'Do thou truly describe to me, who now duly ask thee, the respective virtues of the qualities of sattwa, rajas, and tamas.' The fowler replied, 'Very well, I shall tell thee what thou hast asked. I shall describe separately their respective virtues, do thou listen. Of them tamas is characterised by illusion (spiritual), rajas incites (men to action), sattwa is of great grandeur, and on that account, it is said to be the greatest of them. He who is greatly under the influence of spiritual ignorance, who is foolish, senseless and given to dreaming, who is idle, unenergetic and swayed by anger and haughtiness, is said to be under the
influence of tamas. And, O Brahmana rishi, that excellent man who is agreeable in speech, thoughtful, free from envy, industrious in action from an eager desire to reap its fruits, and of warm temperament, is said to be under the influence of rajas. And he who is resolute, patient, not subject to anger, free from malice, and is not skilful in action from want of a selfish desire to reap its fruits, wise and forbearing, is said to be under the influence of sattwa... Know that sattwa, rajas and tamas, are the attributes of all life and that life is the attribute of spirit, and that the latter again is an attribute of the Supreme Spirit.
The Mahabharata, Book 12: Santi Parva: Mokshadharma Parva: Section CCXLVII (extract) :
Delight, cheerfulness, joy, equanimity, contentment of heart, due to any known cause or arising otherwise, are all effects of the attribute of Sattwa. Pride, untruthfulness of speech, cupidity, stupefication, vindictiveness, whether arising from any known cause or otherwise, are indications of the quality of Rajas. Stupefaction of judgment, heedlessness, sleep, lethargy, and indolence, from whatever cause these may arise, are to be known as indications of the quality of Tamas.
The Mahabharata, Book 12: Santi Parva: Section CCCIII (extract) :
Through Tamas one goes to hell*. Through Rajas one attains to and remains in the status of humanity.
Through Sattwa, people ascend to the regions of the deities and become sharers of great felicity.
*NB: Hell here means "intermediate orders or beings like animals, plants, etc.(continue P. 4615)
The Mahabharata, Book 12: Santi Parva: Section CCCIX (extract) :
When Jiva succeeds in knowing Prakriti which is unintelligent and subject to the action of the three
attributes of Sattwa, and Rajas and Tamas, he then becomes destitute of attributes himself. In consequence of his thus understanding the Unmanifest (to be something different from him), he succeeds in acquiring the nature of the Supreme Soul. The learned say that when he is freed from the attributes of Sattwa and Rajas and Tamas and united in the nature with the Supreme Soul then does Jiva become identified with that Soul.
The Mahabharata, Book 12: Santi Parva: Section CCCXIV (extract) :
Patience, joy, prosperity, satisfaction, brightness of all faculties, happiness, purity, health, contentment, faith, liberality, compassion, forgiveness, firmness, benevolence, equanimity, truth, acquittance of obligations, mildness, modesty, calmness, external purity, simplicity, observance of obligatory practices, dispassionateness, fearlessness of heart, disregard for the appearance or otherwise of good and evil as also for past acts,--appropriation of objects only when obtained by gift, the absence of cupidity, regard for the interests of others, compassion for all creatures, these have been said to be the qualities that attach to the attribute of Sattwa. The tale of qualities attaching to the attribute of Rajas consists of pride of personal beauty, assertion of lordship, war, disclination to give, absence of compassion, enjoyment and enduring of happiness and misery, pleasure in speaking ill of others, indulgence in quarrels and disputes of every kind, arrogance, discourtesy, anxiety, indulgence in hostilities, sorrow, appropriation of what belongs to others, shamelessness, crookedness, disunions, roughness, lust, wrath, pride, assertion of superiority, malice, and calumny. These are said to spring from the attributes of Rajas. I shall now tell thee of that assemblage of qualities which springs from Tamas. They are stupefaction of judgment, obscuration of every faculty, darkness and blind darkness. By darkness is implied death, and by blind darkness is meant wrath. Besides these, the other indications of Tamas are greediness in respect of all kinds of food, ceaseless appetite for both food and drink, taking pleasure in scents and robes and sports and beds and seats and sleep during the day and calumny and all kinds of acts proceeding from heedlessness, taking pleasure, from ignorance (of purer sources of joy) in dancing and instrumental and vocal music, and aversion for every kind of religion. These, indeed, are the indications of Tamas.
The Mahabharata, Book 12: Santi Parva: Section CCCXV (extract) :
Listen now to me, O king, as I speak to thee of the intermixture or compounds of the three attributes of Sattwa, Rajas, and Tamas. Sometimes Rajas is seen existing with Sattwa. Tamas also exists with Rajas. With Tamas may also be seen Sattwa. Then also may Sattwa and Rajas and Tamas be seen existing together and in equal proportions. They constitute the Unmanifest or Prakriti. When the Unmanifest (Purusha) becomes endued with only Sattwa, he attains to the regions of the deities. Endued with both Sattwa and Rajas, he takes birth among human beings. Endued with Rajas and Tawas, he takes birth among the intermediate order of Being. Endued with all three, viz., Sattwa and Rajas and Tamas, he attains to the status of humanity. Those high souled persons that transcend both righteousness and sin, attain it is said, to that place which is eternal, immutable, undecaying, and immortal.
The Mahabharata, Book 12: Santi Parva: Section CCCXL (extract) :
Sattwa, Rajas and Tamas, are said to be the three (original) attributes. These dwell and act in the bodies of all creatures. The Jiva-soul, called Kshetrajna, enjoys and endorse the action of these three attributes. He,
however, transcends them and they cannot touch Him. Freed from these attributes, He is again their enjoyer and endorser. Having created them Himself, He is above them all.
The gunas are a key concept in nearly all schools of Hindu philosophy. There are three gunas, according to this worldview, that have always been and continue to be present in all things and beings in the world. These three gunas are called: sattva (goodness, constructive, harmonious), rajas (passion, active, confused), and tamas (darkness, destructive, chaotic). All of these three gunas are present in everyone and everything, it is the proportion that is different, according to Hindu worldview. The interplay of these gunas defines the character of someone or something, of nature and determines the progress of life.
Notes from Kisari Mohan Ganguli in the Mahabharata translation:
- The commentator explains (about Santi Parva: Mokshadharma Parva: Section CLXXXVIII) that the words expressive of hue or colour really mean attributes. What is intended to be said is that the Brahmanas had the attribute (white) of Goodness (Sattwa); the second order (Kshatriyas) had the attribute (red) of Passion (Rajas); the third (Vaisyas)(yellow) got a mixture of the two, i.e., both goodness and passion (Sattwa and Rajas); while the lowest order (sudras) got the remaining attribute (black), viz., Darkness (Tamas).
- The three attributes of Rajas, Tamas, and Sattwa do not spring from any different thing but from their own counterparts existing in a previous state of existence or life. They arise from their respective states as they existed with the Chitta or understanding in a previous life. Hence Chitta, and the objects of the senses and the senses also arising from it, are all affected by these three Gunas.
- Prakriti is regarded as something in which Sattwa, Rajas, and Tamas reside in exactly equal proportion. All the principles of Mahat, etc. which flow from Prakriti, are characterised by these three attributes in diverse measure.
The Mahabharata, Book 3: Vana Parva: Markandeya-Samasya Parva: Section CCXI (extract) :
The Brahmana said, 'Do thou truly describe to me, who now duly ask thee, the respective virtues of the qualities of sattwa, rajas, and tamas.' The fowler replied, 'Very well, I shall tell thee what thou hast asked. I shall describe separately their respective virtues, do thou listen. Of them tamas is characterised by illusion (spiritual), rajas incites (men to action), sattwa is of great grandeur, and on that account, it is said to be the greatest of them. He who is greatly under the influence of spiritual ignorance, who is foolish, senseless and given to dreaming, who is idle, unenergetic and swayed by anger and haughtiness, is said to be under the
influence of tamas. And, O Brahmana rishi, that excellent man who is agreeable in speech, thoughtful, free from envy, industrious in action from an eager desire to reap its fruits, and of warm temperament, is said to be under the influence of rajas. And he who is resolute, patient, not subject to anger, free from malice, and is not skilful in action from want of a selfish desire to reap its fruits, wise and forbearing, is said to be under the influence of sattwa... Know that sattwa, rajas and tamas, are the attributes of all life and that life is the attribute of spirit, and that the latter again is an attribute of the Supreme Spirit.
The Mahabharata, Book 12: Santi Parva: Mokshadharma Parva: Section CCXLVII (extract) :
Delight, cheerfulness, joy, equanimity, contentment of heart, due to any known cause or arising otherwise, are all effects of the attribute of Sattwa. Pride, untruthfulness of speech, cupidity, stupefication, vindictiveness, whether arising from any known cause or otherwise, are indications of the quality of Rajas. Stupefaction of judgment, heedlessness, sleep, lethargy, and indolence, from whatever cause these may arise, are to be known as indications of the quality of Tamas.
The Mahabharata, Book 12: Santi Parva: Section CCCIII (extract) :
Through Tamas one goes to hell*. Through Rajas one attains to and remains in the status of humanity.
Through Sattwa, people ascend to the regions of the deities and become sharers of great felicity.
*NB: Hell here means "intermediate orders or beings like animals, plants, etc.(continue P. 4615)
The Mahabharata, Book 12: Santi Parva: Section CCCIX (extract) :
When Jiva succeeds in knowing Prakriti which is unintelligent and subject to the action of the three
attributes of Sattwa, and Rajas and Tamas, he then becomes destitute of attributes himself. In consequence of his thus understanding the Unmanifest (to be something different from him), he succeeds in acquiring the nature of the Supreme Soul. The learned say that when he is freed from the attributes of Sattwa and Rajas and Tamas and united in the nature with the Supreme Soul then does Jiva become identified with that Soul.
The Mahabharata, Book 12: Santi Parva: Section CCCXIV (extract) :
Patience, joy, prosperity, satisfaction, brightness of all faculties, happiness, purity, health, contentment, faith, liberality, compassion, forgiveness, firmness, benevolence, equanimity, truth, acquittance of obligations, mildness, modesty, calmness, external purity, simplicity, observance of obligatory practices, dispassionateness, fearlessness of heart, disregard for the appearance or otherwise of good and evil as also for past acts,--appropriation of objects only when obtained by gift, the absence of cupidity, regard for the interests of others, compassion for all creatures, these have been said to be the qualities that attach to the attribute of Sattwa. The tale of qualities attaching to the attribute of Rajas consists of pride of personal beauty, assertion of lordship, war, disclination to give, absence of compassion, enjoyment and enduring of happiness and misery, pleasure in speaking ill of others, indulgence in quarrels and disputes of every kind, arrogance, discourtesy, anxiety, indulgence in hostilities, sorrow, appropriation of what belongs to others, shamelessness, crookedness, disunions, roughness, lust, wrath, pride, assertion of superiority, malice, and calumny. These are said to spring from the attributes of Rajas. I shall now tell thee of that assemblage of qualities which springs from Tamas. They are stupefaction of judgment, obscuration of every faculty, darkness and blind darkness. By darkness is implied death, and by blind darkness is meant wrath. Besides these, the other indications of Tamas are greediness in respect of all kinds of food, ceaseless appetite for both food and drink, taking pleasure in scents and robes and sports and beds and seats and sleep during the day and calumny and all kinds of acts proceeding from heedlessness, taking pleasure, from ignorance (of purer sources of joy) in dancing and instrumental and vocal music, and aversion for every kind of religion. These, indeed, are the indications of Tamas.
The Mahabharata, Book 12: Santi Parva: Section CCCXV (extract) :
Listen now to me, O king, as I speak to thee of the intermixture or compounds of the three attributes of Sattwa, Rajas, and Tamas. Sometimes Rajas is seen existing with Sattwa. Tamas also exists with Rajas. With Tamas may also be seen Sattwa. Then also may Sattwa and Rajas and Tamas be seen existing together and in equal proportions. They constitute the Unmanifest or Prakriti. When the Unmanifest (Purusha) becomes endued with only Sattwa, he attains to the regions of the deities. Endued with both Sattwa and Rajas, he takes birth among human beings. Endued with Rajas and Tawas, he takes birth among the intermediate order of Being. Endued with all three, viz., Sattwa and Rajas and Tamas, he attains to the status of humanity. Those high souled persons that transcend both righteousness and sin, attain it is said, to that place which is eternal, immutable, undecaying, and immortal.
The Mahabharata, Book 12: Santi Parva: Section CCCXL (extract) :
Sattwa, Rajas and Tamas, are said to be the three (original) attributes. These dwell and act in the bodies of all creatures. The Jiva-soul, called Kshetrajna, enjoys and endorse the action of these three attributes. He,
however, transcends them and they cannot touch Him. Freed from these attributes, He is again their enjoyer and endorser. Having created them Himself, He is above them all.
Friday, March 6, 2020
About Caturvyūha
Caturvyūha or Chatur-vyūha ("Four emanations"), is an ancient Indian religious concept initially focusing on the four earthly emanations (Vyūhas) of the Supreme deity Nārāyaṇa (or Vishnu). The first of these emanations is the hero-god Vāsudeva (or Vāsudeva-Krishna), with the other emanations being his kinsmen presented as extensions of Vāsudeva himself.
The four earthly emanations, or "Vyuhas", are identified as Vāsudeva-Krishna (son of Vasudeva* by Devaki), Samkarshana (Balarama-Samkarshana, son of Vasudeva* by Rohini), Pradyumna (son of Vāsudeva-Krishna by Rukmini), and Aniruddha (son of Pradyumna).
* Vasudeva Anakadundubhi, king of the Vrishnis in the region of Mathura.
The Chatur-vyūha forms of Vishnu are related to four of the six causes of creation which six are God Himself as the final cause of creation and His five aspects – Narāyana ('thinking'), Vāsudeva ('feeling'), Samkarśana ('willing'), Pradyumna ('knowing') and Aniruddha ('acting') successively; each divinity controls its specific creative energy.
The Mahabharata, Book 12: Santi Parva: Rajadharmanusasana Parva: Section XLVIII (extract) :
Thou art the Lord of those that are bound to thee in faith. O God, thou art adored (by the faithful) under four excellent, high, and secret names*.
* Note from Kisari Mohan Ganguli : The four names under which the Supreme Being is adored by the faithful are Vasudeva, Sankarsana, Pradyumna, and Aniruddha.
The Mahabharata, Book 12: Santi Parva: Section CCCXL (extract) :
That illustrious one, viz., Vasudeva, who is called Kshetrajna, and who is freed from attributes, should, O king of kings, be known as the puissant Sankarshana, when he takes birth as Jiva. From Sankarshana arises Pradyumna who is called 'He that is born as Mind.' From Pradyumna is He who is Aniruddha. He is Consciousness, He is Iswara (Supreme Lord).
Note from Kisari Mohan Ganguli : This cosmogony is agreeable to the Vaishnava scriptures. Above all, without beginning is Vasudeva. From Vasudeva is Sankarshana. From Sankarashana is Pradyumna. From Pradyumna is Aniruddha.
The Mahabharata, Book 12: Santi Parva: Section CCCLII (extract) :
The person who realises that inconceivable Purusha and comprehends his subtile existence in the quadruple form of Aniruddha, Pradyumna, Sankarshana, and Vasudeva, and who, in consequence of such comprehension, attains to perfect tranquillity of heart, succeeds in entering into and identifying himself with that one auspicious Purusha.
The four earthly emanations, or "Vyuhas", are identified as Vāsudeva-Krishna (son of Vasudeva* by Devaki), Samkarshana (Balarama-Samkarshana, son of Vasudeva* by Rohini), Pradyumna (son of Vāsudeva-Krishna by Rukmini), and Aniruddha (son of Pradyumna).
* Vasudeva Anakadundubhi, king of the Vrishnis in the region of Mathura.
The Chatur-vyūha forms of Vishnu are related to four of the six causes of creation which six are God Himself as the final cause of creation and His five aspects – Narāyana ('thinking'), Vāsudeva ('feeling'), Samkarśana ('willing'), Pradyumna ('knowing') and Aniruddha ('acting') successively; each divinity controls its specific creative energy.
The Mahabharata, Book 12: Santi Parva: Rajadharmanusasana Parva: Section XLVIII (extract) :
Thou art the Lord of those that are bound to thee in faith. O God, thou art adored (by the faithful) under four excellent, high, and secret names*.
* Note from Kisari Mohan Ganguli : The four names under which the Supreme Being is adored by the faithful are Vasudeva, Sankarsana, Pradyumna, and Aniruddha.
The Mahabharata, Book 12: Santi Parva: Section CCCXL (extract) :
That illustrious one, viz., Vasudeva, who is called Kshetrajna, and who is freed from attributes, should, O king of kings, be known as the puissant Sankarshana, when he takes birth as Jiva. From Sankarshana arises Pradyumna who is called 'He that is born as Mind.' From Pradyumna is He who is Aniruddha. He is Consciousness, He is Iswara (Supreme Lord).
Note from Kisari Mohan Ganguli : This cosmogony is agreeable to the Vaishnava scriptures. Above all, without beginning is Vasudeva. From Vasudeva is Sankarshana. From Sankarashana is Pradyumna. From Pradyumna is Aniruddha.
The Mahabharata, Book 12: Santi Parva: Section CCCLII (extract) :
The person who realises that inconceivable Purusha and comprehends his subtile existence in the quadruple form of Aniruddha, Pradyumna, Sankarshana, and Vasudeva, and who, in consequence of such comprehension, attains to perfect tranquillity of heart, succeeds in entering into and identifying himself with that one auspicious Purusha.
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