Hamsa vahana purushothama.

 He is actually opening his eyes and enjoying the veda parayanam, the throngs of devotees and virtual viewers. Amazing no words to describe the lords beauty. Floured in devotion. 

Smile.

 https://photos.app.goo.gl/hm1GLX9srXSXxjtt8

D ma

 In Hinduism, dharma is one of the four components of the Puruṣārtha, the aims of life, and signifies behaviours that are considered to be in accord with Ṛta, the order that makes life and universe possible. It includes duties, rights, laws, conduct, virtues and "right way of living".

In Buddhism, dharma means "cosmic law and order",as expressed by the teachings of the Buddha. In Buddhist philosophy, dhamma/dharma is also the term for "phenomena".

Dharma in Jainism refers to the teachings of Tirthankara (Jina) and the body of doctrine pertaining to the purification and moral transformation of human beings.

In Sikhism, dharma means the path of righteousness and proper religious practice And one's own moral duties toward God.

The concept of dharma was already in use in the historical Vedic religion, and its meaning and conceptual scope has evolved over several millennia. As with the other components of the Puruṣārtha, the concept of dharma is pan-Indian. The ancient Tamil moral text of Tirukkural is solely based on aṟam, the Tamil term for dharma. The antonym of dharma is adharma.

The word dharma has roots in the Sanskrit dhr-, which means to hold or to support, and is related to Latin firmus (firm, stable). From this, it takes the meaning of "what is established or firm", and hence "law". It is derived from an older Vedic Sanskrit n-stem dharman-, with a literal meaning of "bearer, supporter", in a religious sense conceived as an aspect of Rta.

In the Rigveda, the word appears as an n-stem, dhárman-, with a range of meanings encompassing "something established or firm" (in the literal sense of prods or poles). Figuratively, it means "sustainer" and "supporter" (of deities). It is semantically similar to the Greek themis ("fixed decree, statute, law").

In Classical Sanskrit, and in the Vedic Sanskrit of the Atharvaveda, the stem is thematic: dhárma- (Devanāgarī: धर्म). In Prakrit and Pāli, it is rendered dhamma. In some contemporary Indian languages and dialects it alternatively occurs as dharm.

In the 3rd century BCE the Mauryan Emperor Ashoka translated dharma into Greek and Aramaic he used the Greek word eusebeia (εὐσέβεια, piety, spiritual maturity, or godliness) in the Kandahar Bilingual Rock Inscription and the Kandahar Greek Edicts. In the Kandahar Bilingual Rock Inscription he used the Aramaic word קשיטא (qšyṭ’; truth, rectitude)

There is no equivalent single-word synonym for dharma in western languages.

According to Pandurang Vaman Kane, author of the authoritative book History of Dharmasastra, the word dharma appears at least fifty-six times in the hymns of the Rigveda, as an adjective or noun. According to Paul Horsch, the word dharma has its origin in the myths of Vedic Hinduism. The hymns of the Rig Veda claim Brahman created the universe from chaos, they hold (dhar-) the earth and sun and stars apart, they support (dhar-) the sky away and distinct from earth, and they stabilise (dhar-) the quaking mountains and plains. The gods, mainly Indra, then deliver and hold order from disorder, harmony from chaos, stability from instability – actions recited in the Veda with the root of word dharma. In hymns composed after the mythological verses, the word dharma takes expanded meaning as a cosmic principle and appears in verses independent of gods. It evolves into a concept, claims Paul Horsch, that has a dynamic functional sense in Atharvaveda for example, where it becomes the cosmic law that links cause and effect through a subject. Dharma, in these ancient texts, also takes a ritual meaning. The ritual is connected to the cosmic, and "dharmani" is equated to ceremonial devotion to the principles that gods used to create order from disorder, the world from chaos. Past the ritual and cosmic sense of dharma that link the current world to mythical universe, the concept extends to ethical-social sense that links human beings to each other and to other life forms. It is here that dharma as a concept of law emerges in Hinduism.

Dharma and related words are found in the oldest Vedic literature of Hinduism, in later Vedas, Upanishads, Puranas, and the Epics; the word dharma also plays a central role in the literature of other Indian religions founded later, such as Buddhism and Jainism.According to Brereton, Dharman occurs 63 times in Rig-veda; in addition, words related to Dharman also appear in Rig-veda, for example once as dharmakrt, 6 times as satyadharman, and once as dharmavant, 4 times as dharman and twice as dhariman.

Indo-European parallels for "dharma" are known, but the only Iranian equivalent is Old Persian darmān "remedy", the meaning of which is rather removed from Indo-Aryan dhárman, suggesting that the word "dharma" did not have a major role in the Indo-Iranian period, and was principally developed more recently under the Vedic tradition. However, it is thought that the Daena of Zoroastrianism, also meaning the "eternal Law" or "religion", is related to Sanskrit "dharma"

Ideas in parts overlapping to Dharma are found in other ancient cultures: such as Chinese Tao, Egyptian Maat, Sumerian Me.

Eusebeia and dharma

The Kandahar Bilingual Rock Inscription is from Indian Emperor Asoka in 258 BC, and found in Afghanistan. The inscription renders the word dharma in Sanskrit as eusebeia in Greek, suggesting dharma in ancient India meant spiritual maturity, devotion, piety, duty towards and reverence for human community.

In the mid-20th century, an inscription of the Indian Emperor Asoka from the year 258 BC was discovered in Afghanistan, the Kandahar Bilingual Rock Inscription. This rock inscription contains Greek and Aramaic text. According to Paul Hacker,^[40] on the rock appears a Greek rendering for the Sanskrit word dharma: the word eusebeia. Scholars of Hellenistic Greece explain eusebeia as a complex concept. Eusebia means not only to venerate gods, but also spiritual maturity, a reverential attitude toward life, and includes the right conduct toward one's parents, siblings and children, the right conduct between husband and wife, and the conduct between biologically unrelated people. This rock inscription, concludes Paul Hacker, suggests dharma in India, about 2300 years ago, was a central concept and meant not only religious ideas, but ideas of right, of good, of one's duty toward the human community.

Rta, maya and dharma

The evolving literature of Hinduism linked dharma to two other important concepts: Ṛta and Māyā. Ṛta in Vedas is the truth and cosmic principle which regulates and coordinates the operation of the universe and everything within it. Māyā in Rig-veda and later literature means illusion, fraud, deception, magic that misleads and creates disorder, thus is contrary to reality, laws and rules that establish order, predictability and harmony. Paul Horsch suggests Ṛta and dharma are parallel concepts, the former being a cosmic principle, the latter being of moral social sphere; while Māyā and dharma are also correlative concepts, the former being that which corrupts law and moral life, the later being that which strengthens law and moral life.

Day proposes dharma is a manifestation of Ṛta, but suggests Ṛta may have been subsumed into a more complex concept of dharma, as the idea developed in ancient India over time in a nonlinear manner. The following verse from the Rigveda is an example where rta and dharma are linked:

O Indra, lead us on the path of Rta, on the right path over all evils...

The word dharma comes from the Sanskrit root word dhri, which means “to hold,” "to maintain," or "to preserve." In the early Vedas and other ancient Hindu texts, dharma referred to the cosmic law that created the ordered universe from chaos. Later, it was applied to other contexts, including human behaviours and ways of living that prevent society, family and nature from descending into chaos. This included the concepts of duty, rights, religion and morally appropriate behavior, and so dharma came to be understood as a means to preserve and maintain righteousness.

On an individual level, dharma can refer to a personal mission or purpose. Traditionally, an individual’s dharma is thought to be pre-determined. Depending on karma, a soul is born into a particular caste or social group, either as a reward or a punishment for actions in their past lives. Their path in life is set by universal laws, and the only way to progress is to live within this path and work toward their destined purpose. According to the Bhagavad Gita, it is better to do your own dharma poorly than to do another's well.

It is said that all beings must accept their dharma for order and harmony to exist in the world. If an individual is following their dharma, they are pursuing their truest calling and serving all other beings in the universe by playing their true role.

To Hindus, all entities have their own dharma: even the sun must shine and the bees must make honey. In Buddhism, dharma additionally means acting in accordance with the teachings of the Buddha and the Four Noble Truths.

The result of living in this “right way” is believed to be self-realization and enlightenment. Above all, when your life is aligned with your dharma, it brings a sense of joy and fulfilment.

 to be continued.

another view.

In his Thirumandiram, Thirumoolar talks of the greatness of the Vedas, said R. Narayanan in a discourse. Thirumoolar says some talk of righteous things, not mentioned in the Vedas. But, according to Thirumoolar, there are no dharmas that are not spoken of in the Vedas. Good scholars shun debates, which do not refer to the Vedas, says Thirumoolar. The Supreme Brahman is shown by the Vedas. There are some who study the Vedas, but their focus is on the Karma Kanda portion, which deals with rituals. They learn the relevant mantras required for rituals, but ignore the Jnana Kanda. The Jnana Kanda shows us the Supreme One, who is the embodiment of jnana. He who does not study the Jnana Kanda section, but merely recites mantras, will never realise the nature of Brahman. His external appearance may suggest a life of piety and learning, but it will not take him close to Brahman. One should meditate on Lord Siva, and think beyond the world of cit (sentient) and acit (non sentient). One should immerse oneself in Siva bhakti. There are those who worship the devas seeking boons of various kinds. Seldom do they praise Siva. This is due to their karma.

Thirumoolar says the Vedas have six angas. These are — Siksa (phonetics); Vyakarana (grammar); Nirukta (etymology); Kalpa (rules regarding rituals); Chandas (prosody); Jyotisha (astronomy and astrology). Some study all these aspects of the Vedas well, and yet do not reap the benefits of such study, because they fail to worship Siva, says Thirumoolar. Literature, music and dance impart good qualities to people. But some people use their skills in the fine arts to make money. Similarly, some who study the Vedas use their knowledge to earn money. The purpose of Vedic study is the realisation of Siva, says Thirumoolar. 

death matters.

 In the Bhagavad Gita, Lord Krishna tells Arjuna about the three qualities — sattva, rajas and tamas. Sometimes it happens that sattva is the dominant quality in a person. In such a case, rajas and tamas are suppressed. The same can happen in the case of the other two qualities. And so, if rajas dominates, then sattva and tamas remain subdued. If tamas dominates, then sattva and rajas are subdued.

All three qualities are present in prakrti. A jivatma experiences sorrow, joy etc, because of its association with prakrti. Whether a person has sattva as the dominant quality, or one of the other two as the dominant quality depends on his karma, and also the food he consumes. We can come to a conclusion about what guna is foremost in a person by observing his behaviour, explained Valayapet Ramachariar in a discourse.

When a person’s jnanendriyas reflect pure, unconfused knowledge, then we can conclude that in the case of that person, sattva predominates. A person in whom rajas dominates, exhibits certain characteristics. He is unwilling to spend his money. He will not give even to a deserving man, even though he has the means to give. He indulges in aimless activities. He does things with a view to reaping rewards in future in this life and in the next life too. He is restless. The man with rajas also exhibits sprha — a desire for sense objects. As for the person with tamas predominating, he lacks knowledge. Excess sleep being a characteristic of a person with tamas, how can he be expected to devote time to learning? He is lazy, and lacks concentration. He cannot distinguish between good and bad, right and wrong. What a person will experience in his next birth is determined by which quality is foremost in him at the time of his death.

similarity.

 Kulasekhara Azhvar in his Thillai Thiruchitrakootam pasurams, says that Lord Rama heard His entire story from sage Agastya. He also listened to the narration by Lava and Kusa, His sons, said Akkarakkani Srinidhi, in a discourse. When Lava and Kusa sang the story of Rama, the people of Ayodhya were so mesmerised by the musical narration, that they did not notice that Rama had left His throne and had moved to sit among them.

Rama’s name and Rama’s story have a pull that even Rama in the flesh did not have! Hanuman was so taken with Rama and His name, that he was not interested in accompanying Rama to Sri Vaikuntha, where worship of the Lord in the form of Rama was not possible. Hanuman, instead, chose to stay back on earth, declaring that he would be present wherever Rama’s name was uttered.

Like Hanuman, Tondaradippodi Azhvar and Thiruppaan Azhvar also did not express a keenness for Sri Vaikuntha. Tondaradippodi Azhvar said he would far rather be in Srirangam, feasting his eyes on Lord Ranganatha, than go to Sri Vaikuntha. Tondaradippodi Azhvar’s use of the phrase “Indira lokam” is not a reference to svarga loka, which he would not at all be interested in. He is talking about Paramapada. To Tondaradippodi Azhvar, even Parampada is not as desirable as being in Srirangam. Thiruppaan Azhvar, likewise, said that his eyes which had seen Lord Ranganatha, would see nothing else.

Perhaps, this similarity in thought is the reason why idols of Tondaradippodi Azhvar, Thiruppaan Azhvar and Hanuman are in close proximity in the Srirangam temple. Kulasekhara Azhvar, too, can rightly be placed in this category.

PPKAANO.

 

Nature affords many lessons to us, which we often fail to grasp. Whether it is rain or a pleasant breeze, it is for all. No discrimination is shown by Nature. A man who deserves to be admired is one to whom generosity towards all comes easily, said Malayaman, in a discourse.

Pari, Pegan, Kari, Ai, Adhiyaman, Nalli and Ori were kings of the Sangam age, who covered themselves with glory, through their virtuous conduct. Sangam era works like Sirupanatrupadai and Purananuru sang their praises. There were also other kings known for being generous, like Nannan, Kumanan and Nalliyakodan, who lived 2000 years ago in Tamil Nadu.

Pari used his royal chariot to support a jasmine creeper. Pegan gave his royal cloak to a peacock dancing in the rain. Adhiyaman gave to poet Avvaiyar a gooseberry believed to confer longevity on anyone who consumed it. Tamil literature lauds selfless people. The Jain work Naladiyar says that he who only cares for his body is worthless. Only a person who helps others reaches heaven. Thiruvalluvar used examples from Nature to show the ways in which we can be generous. There are people who inherit property, accumulated over generations. But they do not hoard their wealth, but give gladly to others. Thiruvalluvar compares them to public tanks, which are useful to everyone in a village.

A mango tree’s fruits drop to the ground, thereby benefiting many creatures. A man who earns wealth through his hard work, but gives a portion of his money to others, is like a mango tree, which yields its fruits to many. Every part of a neem tree has medicinal value, and the tree lets people use its bark, its leaves, its flowers and its fruits. A man worthy of respect uses his wealth for others. Such people are compared to the neem tree by Thiruvalluvar.