The above is the second part of my posting. I did post the first part but somehow it went missing. May be because I am new the blog is tricking me!
s. Chintana wrote:
Sure! The principle that operates behind any guru is that - one must pick ONE guru and follow that person's teachings till the end.
Beyond a point scriptural teachings cease to resemble academic texts. In other words one can read any number of texts but after one is convinced about the value of the words by a certain author/guru then one must try and make that person his/her guru.
One can usually have a clearer understanding of scriptures, their connections with yoga, varna and guna (and all else) if one begins to deepen one's understanding by practicing the words of one's guru.
As someone who has dabbled rather seriously in these matters, understanding our scriptures is NOT an academic exercise. The depth of meaning involved requires assimilation of concepts in incremental stages. One's understanding deepens in direct proportion to one's effort in building listening skills - and eventually 'seeing' skills (which is what Raja-Yoga-based meditation teaches).
To me, this is the reason that ancient schools in India were the way they were - the students had to have a personal relationship with their guru and the quality of training was usually decided by the guru - largely because certain levels of understanding are not possible by all souls. It was the job of the guru to help the student maximize his potential in developing deeper understanding and conquering disturbing karmic influences.
I guess I am trying to say that there are two levels to your question. The spiritual part and the social part. You seem to want answers to the social part from the spiritual part. And that is very much possible. But to completely understand what the spiritual part is about one needs a guru.
Others may be able to give you answers to the social part by pointing to references given by such gurus (which is what I am doing). But for anybody, to get that information first hand, one needs a guru.
Wow, Chintana! I agree with you on every word you have written re: Guru.
Folks,
Isa Upanishad (one of the major 10 Upanishads) is the shortest (only 18 verses), but contains ALL one should know when discussing about Dharma and Karma. Below is a translation by Swami Nikhilananda:
Invocation
Om. That is full; this is full. This fullness has been projected from that fullness. When this fullness merges in that fullness, all that remains is fullness. Om. Peace! Peace! Peace!
1 All this—whatever exists in this changing universe—should be covered by the Lord. Protect the Self by renunciation. Lust not after any man's wealth.
2 If a man wishes to live a hundred years on this earth, he should live performing action. For you, who cherish such a desire and regard yourself as a man, there is no other way by which you can keep work from clinging to you.
3 Verily, those worlds of the asuras are enveloped in blind darkness; and thereto they all repair after death who are slayers of Atman.
4 That non—dual Atman, though never stirring, is swifter than the mind. The senses cannot reach It, for It moves ever in front. Though standing still, It overtakes others who are running. Because of Atman, Vayu, the World Soul apportions the activities of all.
5 It moves and moves not; It is far and likewise near. It is inside all this and It is outside all this.
6 The wise man beholds all beings in the Self and the Self in all beings; for that reason he does not hate anyone.
7 To the seer, all things have verily become the Self: what delusion, what sorrow, can there be for him who beholds that oneness?
8 It is He who pervades all—He who is bright and bodiless, without scar or sinews, pure and by evil unpierced; who is the Seer, omniscient, transcendent and uncreated. He has duly allotted to the eternal World—Creators their respective duties.
9 Into a blind darkness they enter who are devoted to ignorance (rituals); but into a greater darkness they enter who engage in knowledge of a deity alone.
10 One thing, they say, is obtained from knowledge; another, they say, from ignorance. Thus we have heard from the wise who have taught us this.
11 He who is aware that both knowledge and ignorance should be pursued together, overcomes death through ignorance and obtains immortality through knowledge.
12 Into a blind darkness they enter who worship only the unmanifested prakriti; but into a greater darkness they enter who worship the manifested Hiranyagarbha.
13 One thing, they say, is obtained from the worship of the manifested; another, they say, from the worship of the unmanifested. Thus we have heard from the wise who taught us this.
14 He who knows that both the unmanifested prakriti and the manifested Hiranyagarbha should be worshipped together, overcomes death by the worship of Hiranyagarbha and obtains immortality through devotion to prakriti.
15 The door of the Truth is covered by a golden disc. Open it, O Nourisher! Remove it so that I who have been worshipping the Truth may behold It.
16 O Nourisher, lone Traveller of the sky! Controller! O Sun, Offspring of Prajapati! Gather Your rays; withdraw Your light. I would see, through Your grace, that form of Yours which is the fairest. I am indeed He, that Purusha, who dwells there.
17 Now may my breath return to the all—pervading, immortal Prana! May this body be burnt to ashes! Om. O mind, remember, remember all that I have done.
18 O Fire, lead us by the good path for the enjoyment of the fruit of our action. You know, O god, all our deeds. Destroy our sin of deceit. We offer, by words, our salutations to you.
End of Isa Upanishad
The Peace Chant
Om. That is full; this is full. This fullness has been projected from that fullness. When this fullness merges in that fullness, all that remains is fullness. "
Please pay particular attention to verses #1, #2, #6, #10 through #14. In a way the last stanzas are depressing and are recited at the time of Hindu funerals, but this Upanishad, in my opinion, teaches us the essence of our Vedas.
We will next talk about what a 'Brahmin' dharma is from the viewpoint of Varnashrama.
Pranams,
KRS
Folks,
I often wondered about what a Brahmin's life would have been like in the old times. Even as recent as the beginning of the British rule the following seems to be the prescribed daily routine for a Brahmin Grahastha (From "A day in the life of a Brahmin" - Hindu Dharma, by Kanchi Maha Periaval):
"Let me now speak about a Brahmin's daily religious life according to the sastras. It is indeed a harsh routine. A Brahmin must get up five nadikas, or two hours, before sunrise. "Panca -panca-usatkale", so it is said. "Panca-panca" means five*five - "panca-panca usatkale"denotes during the 25th nadika". From sunset to sunrise is 30 nadikas. So a Brahmin must rise during the 25th nadika- from this time to sunrise is "Brahma muhurta".
After getting up, he cleans his teeth, bathes in cold water and performs sandhyavandana and japa. Next he goes through aupasana and agnihotra. These rites come under "devayajna", sacrifices to the gods. Next is "Brahmayajna", the daily study and chanting of the Vedas. As part of this rite there are some tarpanas or libations to be offered. (For people following certain sutras these come later). If daytime is divided into eight parts one part would have been over by now.
In the second part of the daytime, the Brahmin must teach his disciples the Vedas-this is adhyapana. Afterwards, he must gather flowers himself for the puja he is to perform. Since he is not expected to earn a salary- and if he does not own any land received as gift - he must beg for his food and also for the materials for the conduct of various sacrifices. The Brahmin has the right to beg, but it is a restrictive right because it means that he can take only the minimum needed for the upkeep and what is required for the performance of the rituals. A considerable part of what he receives as gifts is to be paid as daksina to the priests officiating at the sacrifices he performs.
Of the six "occupations" of the Brahmin one is "pratigraha" or accepting gifts. Another is "dana", making donations to others. It is asked why Brahmins alone have the right to receive gifts. The answer is that they are also enjoined to make gifts to others. Indeed, the Brahmin accepts gifts for the purpose of the charity he himself has to render. This apart, he has also to make gifts during the rites to be mentioned next, "atithya" and "bhutayajna".
After the second part of the day and a portion of the third have been spent thus, the Brahmin must bathe again and perform madhyahnika. Next he does pitr-tarpana, that is he offers libations to the fathers; and this rite is followed by homa and puja. In the latter rite he must dedicate to the deities all those objects that he perceives with his five senses(the five jnanendriyas). It must now be midday and the fourth part of the daytime will have been over and the Brahmin must have completed the rites meant for the deities, the Vedas and the fathers.
Of the five great sacrifices or panca-mahayajnas, two remain- manusyayajna or honouring and feeding the guests and "bhutayajna" which includes bali to the creatures of the earth and feeding the poor (vaisvadeva). Rice is offered in the sacrificial fire and also as bali( that is without being placed in the fire). In bali, food is placed in different parts of the house to the chanting of mantras- food meant for outcastes, beggars, dogs, birds, etc. In the manusya-yajna, guests are entertained and it is also known as atithya. The Brahmin has his mealtime only after going through these rites. Until then he must not take anything except perhaps some milk or buttermilk, but never coffee or any snacks. If he has any other sacrifices to conduct, paka, havir or soma, his mealtime will be further delayed. If he has a sraddha to perform also he will have to eat later than usual. A sraddha ceremony must be commenced only in the "aparahna": I will tell you what it means.
Daytime, we have seen, is divided into eight parts. But it can also be divided into five, each of six nadikas. If the sun rises at 6, 6 to 8. 24 is morning or "pratah-kala"; 8. 24 to 10. 48 is "sangava-kala"; and 10. 48 to 1. 12 is "madhyahnika". From 1. 12 to 3. 36 it is "aparahna"; and from 3. 36 to 6 (or sunset) is "sayam-kala". (The time close to sunset is "pradosa". "Dosa" means night, the prefix "pra" meaning "pre" or "before". The English "pre' is derived from "pra". Pradosa thus is the time before night).
I said that the time for sraddha is aparahna. Rites meant for the gods may be performed only after the completion of the sraddha. After his meal, the Brahmin must read the Puranas. Next he has the duty of teaching members of other castes their hereditary vocations, arts and crafts. He does not have a moment for rest or relaxation. For soon it will be time for his evening bath, sandhyavandana, sacrifices and japa. Vaisvadeva has to be performed at night also before the Brahmin has his meal and retires to bed. On most nights he takes only light food consisting of fruits, milk, etc. On Ekadasi he has to fast the whole day
.
There is not a moment without work. It is clear that, if the Brahmin created the sastras, it is not because he wanted to live a life of ease and comfort. On the contrary, the sastras impose on him a life of hardship and austerity, a life of utter physical and mental discipline."
And so it is written.......
Pranams,
KRS
Whose?
Life is tough for all those brahmanas who follow the rule book to the core.
Getting up at 2 AM ? Ekadasi fasting ??
