Thanks for sharing! Karya,karyakarya and Karyakarya 5 definitions - The Desire to know the Right Action (karma-jijn̄āsā)
kiṃ karma <https://www.wisdomlib.org/definition/karma#vaishnavism> kim akarmeti kavayo 'py atra mohitāḥ | —Gītā <https://www.wisdomlib.org/definition/gita#vaishnavism> (4.16). This is wrt the nature to be worshipped or used or misused opr abused etc ;and nature is for our use and not abuses; and so nature will perish in human hands and vice versa; nature will become food for us ; and we will become food for the nature; so learn to use and misuse and abuse the nature and avoid the latter two if possible. KR IRS 151122 “What is doable (right action), and what it is not-doable (wrong action or inaction) is a question which puzzles even sages” 2 The critical position in which Arjuna <https://www.wisdomlib.org/definition/arjuna#vaishnavism> had found himself in the commencement of the Bhagavadgītā <https://www.wisdomlib.org/definition/bhagavad-gita#vaishnavism>, as a result of being caught between two mutually contradictory paths of duty and become doubtful about bis proper duty is not something unique. The cases of persons who, taking up Asceticism (saṃnyāsa <https://www.wisdomlib.org/definition/samnyasa#vaishnavism>), give up the world and live in the woods, or of self-centred weaklings who meekly submit to all kinds of injustice in the world without a murmur, are different. But those great and responsible persons, who have to live in society and to do their duties consistently with righteousness and morality often find themselves in such circumstances. Whereas Arjuna got confused and was filled with this desire to know his proper duty in the commencement of the war, Yudhiṣṭhira <https://www.wisdomlib.org/definition/yudhishthira#vaishnavism>, was in the same position when he was later on faced with the duty of performing the śraddhā <https://www.wisdomlib.org/definition/shraddha#vaishnavism> ceremonies of the various relatives who had been killed in the war; and the Śāntiparva has come to be written in order to pacify the doubts by which he was then puzzled. Nay, great writers have written charming poems <https://www.wisdomlib.org/definition/poem#hinduism> or excellent dramas <https://www.wisdomlib.org/definition/drama#history> based on such puzzling situations of duty and non-duty which they have either found in history or imagined. 3 For instance, take the drama <https://www.wisdomlib.org/definition/drama#history> Hamlet of the well-known English dramatist Shakespeare. {because the words used TO BE OR NOT TO BE} The uncle of the Prince of Denmark, named Hamlet had murdered his ruling brother, that is, the father of Hamlet, and married his widow and seized the throne. This drama has portrayed in an excellent manner the state of mind of the young and tender-hearted Hamlet, who on this occasion was faced with the puzzle as to whether he should put to death his sinful uncle and discharge his filial obligations towards his father, or pardon him, because he was his own uncle, his step-father, as also the ruling king <https://www.wisdomlib.org/definition/king#history>; and how he later on became, insane because he did not find any proper path shower and guardian like Śrī Kṛṣṇa <https://www.wisdomlib.org/definition/shrikrishna#hinduism>; and how ultimately the poor fellow met his end while vacillating between "to be" and "not to be". 4 Shakespeare has described another similar occasion in a drama of his called Coriolanus. Coriolanus was a brave Roman <https://www.wisdomlib.org/definition/roman#hinduism> potentate, who had boon driven out of Rome by the citizens of Rome and on that account had gone and joined hands <https://www.wisdomlib.org/definition/hand#hinduism> with the enemies of Rome, whom he promised never to forsake. After some time, the camp <https://www.wisdomlib.org/definition/camp#hinduism> of the hostile army under his command came to be placed outside the gates of Rome itself, he having attacked and defeated the Romans <https://www.wisdomlib.org/definition/roman#hinduism> and conquered territory after territory. Then, the women of Rome put forward the wife and the mother of Coriolanus and advised him as to his duty to his motherland, and made him break the promise given by him to the enemies of Rome. There are numerous other similar examples of persons being puzzled as to duty and non-duty in the ancient or the modern history of the world. 5 But it is not necessary for us to go so far. We may say that our epic <https://www.wisdomlib.org/definition/epic#hinduism> Mahābhārata <https://www.wisdomlib.org/definition/mahabharata#vaishnavism> is a mine of such critical occasions. In the beginning of the book (Ā. 2), while describing the Bhārata <https://www.wisdomlib.org/definition/bharata#vaishnavism>, Vyāsa <https://www.wisdomlib.org/definition/vyasa#vaishnavism> himself has qualified it by the adjectives "sukṣmārtha-nyāyayutam" (i.e., filled with the discrimination between subtle positions) and "aneka <https://www.wisdomlib.org/definition/aneka#hinduism> samayānvitam" (i.e., replete with numerous critical occasions), and he has further praised it by saying that, not only does it contain the philosophy of Ethics ( dharma-śāstra <https://www.wisdomlib.org/definition/dharmashastra#hinduism>), the philosophy of wealth (artha-śāstra <https://www.wisdomlib.org/definition/arthashastra#vaishnavism>) and the philosophy of Release (mokṣa- śāstra <https://www.wisdomlib.org/definition/mokshashastra#hinduism>) but that in this matter, "yad ihāsti tad anyatra <https://www.wisdomlib.org/definition/anyatra#history> yan nehāsti na tat kvacit", i.e., "what is to be found here, is to be found everywhere and what cannot be found here can be found nowhere else". (Ā. 62.53). It may even be said that the Bhārata has been expanded into the 'Mahābhārata' for the sole purpose of explaining to ordinary persons in the simple form of stories how our great ancient personages have behaved in numerous difficult circumstances of life <https://www.wisdomlib.org/definition/life#history>; for, otherwise, it would not be necessary to write 18 parvas <https://www.wisdomlib.org/definition/parva#hinduism> (cantos) for describing merely the Bhārata war or the history known as 'Jaya <https://www.wisdomlib.org/definition/jaya#vaishnavism>'. 6 Some persons may say:–"Keep aside the case of Śrī Kṛṣṇa <https://www.wisdomlib.org/definition/krishna#vaishnavism> and Arjuna; why is it necessary for you or us to enter into such deep questions? Have not Manu <https://www.wisdomlib.org/definition/manu#vaishnavism> and the other writers of the Smṛtis <https://www.wisdomlib.org/definition/smriti#vaishnavism> laid down in their own books, clear rules as to how persons should behave in worldly life? If one follows the ordinary commandments prescribed for everybody in all religions, such as: 'Do not commit murder', 'Do not hurt others', ' Act according to moral principles', 'Speak the truth', 'Respect your elders and your preceptors', 'Do not commit theft or adultery', etc., where is the necessity of entering into these puzzling questions?" But I will in reply ask them:–"So long as every human being in this world has not started living according to these rules, should virtuous people, by their virtuous conduct, allow themselves to be caught in the nets spread by rascals or should they give measure for measure by way of retaliation and protect themselves?" Besides, even if these ordinary commandments are considered as unchanging, and authoritative, yet responsible persons are very often faced with such situations, that two or more of these commandments become applicable simultaneously; and then, the man is puzzled as to whether he should follow this commandment or that commandment, and loses his reason. 7 The situation into which Arjuna had found himself was such a situation; and the Mahābhārata contains in several places critical descriptions of similar circumstances having engulfed other illustrious persons besides Arjuna. For instance, let us take the precept of "Harmlessness" (ahiṃsā <https://www.wisdomlib.org/definition/ahimsa#hinduism>) which is one of the five eternal moral principles enjoined by Manu (Manu-Smṛti <https://www.wisdomlib.org/definition/manusmriti#hinduism> 10.63) as binding on all the four castes <https://www.wisdomlib.org/definition/caste#hinduism> namely, "ahiṃsā satyam asteyaṃ śaucam indriya <https://www.wisdomlib.org/definition/indriya#hinduism>-nigrahaḥ <https://www.wisdomlib.org/definition/nigraha#hinduism>" i.e., Harmlessness (ahiṃsā), Truth (satya <https://www.wisdomlib.org/definition/satya#vaishnavism>), Not-stealing (asteya), Purity <https://www.wisdomlib.org/definition/purity#hinduism> of the body <https://www.wisdomlib.org/definition/body#hinduism>, the mind, and of speech (śauca <https://www.wisdomlib.org/definition/shauca#hinduism>), and Control of the organs (indriya-nigraha <https://www.wisdomlib.org/definition/nigraha#hinduism>). "ahiṃsā paramo dharmaḥ <https://www.wisdomlib.org/definition/dharma#vaishnavism>" i.e., "Harmlessness is the highest religion" (Śriman Mahābhārata Ā. 11.13.), is a principle which has been accepted as preeminent not only in our Vedic religion but in all other- religions. The religious commandments given in the Buddhistic and Christian sacred books have given the first place to the commandment 'Thou shalt not kill' as has been done by Manu. 'Hiṃsā <https://www.wisdomlib.org/definition/himsa#hinduism>' does not mean only destroying life but also includes, harming the minds or the bodies of others. Therefore, 'ahiṃsā' means 'not harming in any way any living being'. Patricide, matricide, homicide, etc. are the most terrible forms of hiṃsā and this religion of Harmlessness is looked upon as the highest, religion according to all people in the world. But, assuming for the sake of argument that some villain has come, with a weapon <https://www.wisdomlib.org/definition/weapon#hinduism> in his hands to kill you, or to commit rape on your wife or daughter, or to set fire to your house, or to steal all your wealth, or to deprive you of your immoveable property; and, there is nobody there who can protect you; then should you close your eyes and treat with unconcern such a villain (ātatāyin <https://www.wisdomlib.org/definition/atatayin#hinduism>) saying:–"ahiṃsā paramo dharmaḥ?" or should you, as much as possible, punish him if he does not listen to reason? 8 Manu says:– guruṃ vā bālavṛddhau vā brāhmaṇaṃ vā bahuśrutam | ātatāyinam āyāntaṃ hanyād evāvicārayan || I.e., "such an ātatāyin that is, villain, should be killed without the slightest compunction and without considering whether he is a preceptor ( guru <https://www.wisdomlib.org/definition/guru#vaishnavism>) or an old man or a child or learned Brahmin <https://www.wisdomlib.org/definition/brahmin#history>".{ kr only such shall be hammered and not all who plucked the flowers calling him anti-nature} For the Śāstras <https://www.wisdomlib.org/definition/shastra#vaishnavism> say:–on such an occasion, the killer does not incur the sin of killing, but the villain is killed by his own unrighteousness (Manu-Smṛti <https://www.wisdomlib.org/definition/smriti#vaishnavism> 8.350). Not only Manu, but also modern criminal law has accepted the right of self-defence with some limitations. On these occasions, self-protection is considered to be of higher importance than Harmlessness. The killing of tender infants (bhrūṇa-hatyā) is considered to be the most objectionable of murders; but, if the child is being born by transverse presentation, is it not necessary to cut the child and deliver the mother? The slaughter of animals for the purposes of ritualistic sacrifice (yajña <https://www.wisdomlib.org/definition/yajna#vaishnavism>) is considered blameless even by the Vedas <https://www.wisdomlib.org/definition/vedas#hinduism> (Manu-Smṛti 5.31); yet, that at least can be avoided by making an animal of flour for purposes of sacrifice (Śriman Mahābhārata Śān. 337; Anu. 115.56). But how are you going to stop the killing of the numerous micro-organisms with which the air, water <https://www.wisdomlib.org/definition/water#hinduism>, fruit etc., and all other places are filled? On Tue, 15 Nov 2022 at 07:41, Markendeya Yeddanapudi < [email protected]> wrote: > > > -- > *Mar*From Macro Cognition to Paradigmatic Cognition to Non-Cognition > > > > When nature was not under the murderous economic attack, when nature was > totally free and when the Biosphere lived as one organism, cognition was > automatic understanding, where the internal hormonal communication of every > organism, fused with the troposphere, converting understanding as the > understanding flow of nature. Even today, though every organism, is under > the terror of economic invasion, where the troposphere is carrying the > smells of fear, in just a patch of nature one experiences the revelation > from nature, the macro cognition and macro understanding where the pleasant > feeling is beyond the mind which needs basic paradigms to connect. One gets > the spirit of nature (Spirit simply means pleasant and revelation carrying > air), in spite of the horrible poisoning of land, water and air, though not > as wonderfully as one was feeling in the once totally free nature. It was > Gaia which was doing the understanding and the air functioned as her > hormonal communication, on the basis of which every organism lived, just > like the cells in our body which obey our hormonal instructions. Just > imagine how wonderful it will be when nature automatically guides you in > your life via your breathing. The Paradise is lost, thanks to economics, > mechanization and the techno-logic and our slide into the dictatorship of > Robots. In that paradise, self was nature. Today we are in ego prisons. > > From our participation in macro understanding, we gradually lost our > breathe based cognition connect with nature, and we needed concepts or > paradigmatic bases to connect to experience understanding. The paradigm > dependent understanding divorced one’s own remaining body and also nature > and the entire burden of thinking and understanding, fell on the Brain. We > now work with our brain only to understand, and actually we have jokes and > ridicules when one is discounted, that he/she has no brain but thinks with > hand or leg. But once when nature was doing the main understanding, that > hand or leg also participated in the thinking as every pore of the skin > breathes, smells and as a result directly interacted with nature. > > Compare the situation when the gigantic nature itself was thinking and > understanding and when you were breathing, smelling and sensing and when > the brain mainly was receiving revelations, to the present situation where > the Brain has to perform the function of the whole nature. As the Brain > obviously cannot do the very big work which nature as a whole performed, it > divided perception into faculties, laid definition paths, repudiating the > basic fact that nature cannot be divided into faculties and that Holistic > approach is the correct approach. The very basic feature of perception > based on breathing, smelling, and sensing has been jettisoned. > > Today, we cannot breathe, smell, sense, and perceive. The Brain too unable > to substitute for the whole nature, is surrendering to technology and AI of > Robots is taking over.We are sliding into the era of cognition by Robots > only. > > Is there any hope for nature or God, which needs a big stop to economic > destruction of nature? Non-cognition is taking us over. > > Can one University out of the thousands of Universities in the world > today, take to the cause of nature and macro understanding? > > YM > > > -- 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/CAL5XZor6XNu%2BfO8igL-u-RzfksZG1q3zAKX3Tw%3D42GB7XkPZ%3DA%40mail.gmail.com.
