Two Different Spiritual Paths

Posted on Feb 11th, 2009 by

Eli

Hinduism offers two major spiritual paths, one for householders and the other for monks. They are called Pravritti Marga, the Way of the World, and Nivritti Marga, the Path of Return. The path for householders (Pravrittas) is Pravritti Marga while the path of monks (Nivrittas) is called the Nivritti Marga.

The Pravrittas, or people of the household life, were not regarded as inferior to the Nivrittas. They have their purpose and function to fulfil. Although the householders bow to the feet of monks, the Hindu Dharma recognized that both had an important part to play. A man was not regarded as inferior just because he could not renounce his worldly life (In fact, many of the spiritually-illumined sages during ancient times such as King Janaka and Ashvapati were family men). Instead, a practical outlook required him to give sufficient attention to religious life -- no matter how dual it might be -- and to enjoy life to the full.

Hinduism has always maintained that that there are four legitimate aims in life, for which the householder should strive. Collectively they are called the Purusarthas. They consist of

Dharma (Righteousness and Duty)
Artha (Pursuit of Wealth and Property)
Kama (Sensual desires) and
Moksha (Liberation).

He who finds the balance and harmony between these four is one who finds the real rhythm of life.

Chapter 8 of "Mahanirvana Tantra" describes the Pravritti Marga (duties of the householder) in detail.

The path of for all-renouncing monks, Nivritti Marga, is quite different from that of the householders. A monk, avowed to celibacy, should be physically and mentally pure. He should view every woman as his own mother. He should lead a life of simplicity, spend most of his time in the contemplation of God, and study the scriptures. He should not own any home, wealth or property. He should live in a hut, a temple, or under a tree. He should be truthful and full of compassion for all beings. He should be totally indifferent to blame, praise, pleasure or pain. His only goal in life should be the realization of God.

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What was the last hint you were given of your purpose?

Posted on Feb 11th, 2009 by

Eli

This is in Response to the Questions and Reflections for February 11, 2009:

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Tagged with: QaR, calling, purpose, life, living, meaning

Duties of the Householder - Mahanirvana Tantra

Posted on Feb 13th, 2009 by

Eli

Manu Smriti, the Law-Book of Sanatan Dharma (Hinduism), is considered the most authentic and ancient scripture discussing each and every aspect of life in great details. Manu Smriti holds the role of the householders as the highest of all roles. Verse 78 of Chapter 3 clearly states "Because men of the three (other) orders are daily supported by the householder with (gifts of) sacred knowledge and food, therefore (the order of) householders is the most excellent order."
(Note: The three other orders are "Brahmacharya" or Studenthood, "Vanaprastha" or Retired life and "Sanyasa" or Monkhood).
Furthermore. it also states that to be a householder is not for the weak minded person (Manu Smriti 3:79).

However, with the passage of time, the wise men realized that the ancient Vedic practices no longer applied to the changed circumstances and hence many "Tantras" were written between the 10th and 14th centuries CE. it is notable that throughout the Tantras, such as the Mahanirvana Tantra, they align themselves as being natural progressions of the Vedas.

Chapter 8 of "Mahanirvana Tantra" describes the Pravritti Marga (duties of the householder) in detail.

Following are some verses from Mahanirvana Tantra which describe the duties of the householder.

General:

A man becomes a householder the moment he is born. It is by Samskara that he enters upon any of the other stages of life. For this reason, one should first be a householder, following the rules of that mode of life (8:14).
When, however, one is freed of worldly desires by the knowledge of the Real, it is then that one should abandon all and seek refuge in the life of an ascetic (8:15).
In childhood one should acquire knowledge; in youth, wealth and wife. The wise man in middle age will devote himself to acts of religion, and in his old age he should retire from the world (8:16).

Duties towards Parents, Elders, Guests, and Relatives:

No one should retire from the world who has an old father or mother, a devoted and chaste wife, or young and helpless children (8:17).
He who becomes an ascetic, leaving mothers, fathers, infant children, wives, agnates and cognates, is guiltyof a great sin (8:18).
He who becomes a mendicant without first satisfying the need of his own parents and relatives is guilty ofthe sins of killing his father and mother, a woman, and a Brahmana (8:19).
A householder should not tell an untruth, or practise deceit, and should ever be engaged in the worship of the Devatas and guests (8:24).
Regarding his father and mother as two visible incarnate deities, he should ever and by every means in his power serve them (8:25).
According to their requirements, one should offer seats, beds, clothes, drink, and food to mother and father. They should always be spoken to in a gentle voice, and their children’s demeanour should ever be agreeable to them. The good son who ever obeys the behests of his mother and father hallows the family (8:28-8:29).
If one desires one’s own welfare, all arrogance, mockery, threats, and angry words should be avoided in the parents’ presence (8:30).
The son who is obedient to his parents should, out of reverence to them, bow to them and stand up when he sees them, and should not take his seat without their permission (8:31).
Even if the vital breath (Prana) were to reach his throat, the householder should not eat without first feeding his mother, father, son, wife, guest, and brother (8:33).
The man who, to the deprivation of his elders and equals, fills his own belly is despised in this world, and goes to Hell in the next (8:34).
The householder should cherish his wife, educate his children, and support his kinsmen and friends. This is the supreme eternal duty (8:35).
The body is nourished by the mother. It originates from the father. The kinsmen, out of love, teach. The man, therefore, who forsakes them is indeed vile (8:36).
For their sake should an hundred pains be undergone. With all one’s ability they should be pleased. This is the eternal duty (8:37).

Duties towards wife:

The householder should never punish his wife, but should cherish her like a mother. If she is virtuous and devoted to her husband, he should never forsake her even in times of greatest misfortune (8:39).
The wise man, whilst his own wife is living, should never with wicked intent touch another woman, otherwise he will go to hell (8:40).
The wise man should not, when in a private place, live and sleep or lie down close to other men’s wives. He should avoid all improper speech and braggart boldness in their presence (8:41).
By riches, clothes, love, respect, and pleasing words should one’s wife be satisfied. The husband should never do anything displeasing to her (8:42).
The wise man should not send his wife to any festival, concourse of people, pilgrimage, or to another’s house, except she be attended by his son or an inmate of his own house (8:43).

Duties towards children:

A father should fondle and nurture his sons until their fourth year, and then until their sixteenth they should be taught learning and their duties (8:45).
Up to their twentieth year they should be kept engaged in household duties, and thenceforward, considering them as equals, he should ever show affection towards them (8:46).
In the same manner a daughter should be cherished and educated with great care, and then given away with money and jewels to a wise husband (8:47).

Some Other Advices:

The householder should thus also cherish and protect his brothers and sisters and their children, his kinsmen, friends, and servants (8:48).
He should also maintain his fellow-worshippers, fellow-villagers, and guests, whether ascetics or others (8:49).
The householder should not be inordinately addicted to sleep, idling, care for the body, dressing his hair, eating or drinking, or attention to his clothes (8:51).
He should be moderate as to food, sleep, speech, and sexual intercourse, and be sincere, humble, pure, free from sloth, and persevering (8:52).
Chivalrous to his foes, modest before his friends, relatives, and elders, he should neither respect those who deserve censure nor slight those who are worthy of respect (8:53).
Men should only be admitted to his trust and confidence after association with them and observation of their nature, inclination, conduct, and friendly character (8:54).
Even an insignificant enemy should be feared, and one’s own power should be disclosed only at the proper time. But on no account should one deviate from the path of duty (8:55).
A religious man should not speak of his own fame and prowess, of what has been told him in secret, nor of the good that he has done for others (8:56).
A man of good name should not engage in any quarrel with an unworthy motive, nor when defeat is certain, nor with those who are superior or inferior to himself He should diligently earn knowledge, wealth, fame, and religious merit, and avoid all vicious habits, the company of the wicked, falsehood, and treachery (8:58).
Ventures should be undertaken according to the circumstances and one’s condition in life, and actions should be done according to their season. Therefore, in everything that a man does he should first consider whether the circumstances and time are suitable (8:59).
The householder should employ himself in the acquisition of what is necessary and in the protection of the same. He should be judicious, pious, good to his friends. He should be moderate in speech and laughter, in particular in the presence of those entitled to his reverence (8:60).
He should hold his senses under control, be of cheerful disposition, think of what is good, be of firm resolve, attentive, far-sighted, and discriminating in the use of his senses (8:61).
The wise householder’s speech should be truthful, mild, agreeable, and salutary, yet pleasing, avoiding both self-praise and the disparagement of others (8:62).
He whose aim is truth, whose charity is ever for the poor, who has mastered lust and anger, by him are the three worlds conquered (8:65).
The wise man who in his conduct with his fellow-men looks with an equal eye upon friend and foe, by him are the three worlds conquered (8:69).

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What have you learned about love?

Posted on Feb 13th, 2009 by

Eli

This is in Response to the Questions and Reflections for February 13, 2009:

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Tagged with: QaR, valentines, love, life, loving

How do you know when you're on the right path?

Posted on Feb 16th, 2009 by

Eli

This is in Response to the Questions and Reflections for February 15, 2009:

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Tagged with: QaR, flow, path, calling, life

He that is slow to anger

Posted on Feb 17th, 2009 by

Eli

Anger is caused by our inability to mentally cope with some situation. There is a perceived loss of control over factors affecting important values. The values might be pride, getting someplace on time, someone we love, money, or being treated "fairly", etc. etc.

With anger, we may hope that a burst of energy aimed at the threat will defeat it. While it is true that anger can be used constructively at times to give us energy we need to fight back if physically attacked, for most situations it merely clouds our judgement and creates extra stress. If anger prompts aggressive behavior toward other people, it can permanently harm relationships--especially with those we love.

Much has been said about anger. In this post, it is my humble attempt to offer a collection of specific verses related to anger from Bhagwad Gita, the ancient Hindu Scripture.

atha kena prayuktoayam papam charati purusah
anichchannapi vashneya baladiva niyojitah
                                                                                Bhagwad Gita 3:36

Arjuna said:— Impelled by what, does a person commit sin, much against his wishes, O Varshneya (another name of Lord Krishna), almost compelled as it were, by force?

kama esha krodha esha rajoguna samudhbhava
mahashano mahapapma viddhyemaniha vairinam
                                                                                Bhagwad Gita 3:37

Lord Krishna said:— It is desire, it is anger, born of the mode of passion (Rajo-Guna), all devouring, most sinful; know this as the foe here (in this world).

krodhadbhawati sanmohah sanmoshatsmritivibhramah
smritibhranshad buddhinasho buddinasatpranasyati
                                                                                Bhagwad Gita 2:63

From anger comes delusion, from delusion confusion of memory; from confusion of memory the destruction of discrimination (loss of reason); from destruction of discrimination the angry person perishes.

trividham narakasyedam dwaram nashanamatmanah
kamah krodhastatha lobhastasmadetattrayam tyajet
                                                                                Bhagwad Gita 16:21

Triple is the gate of this hell, destructive of the Self—lust (desire), anger, and greed, therefore one should abandon these three.

shaknotihaiva yah sodhum prakshariravimokshanat
kamakrododbhavam vegam sa youktah sa sukhi narah
                                                                                Bhagwad Gita 5:23

He who is able to resist the impulse arising out of desire and anger even before he quits his body—he is a Yogi, and he is a happy man.

kamakrodhaviyuktanam yateenam yatchetasam
abhito brahmanirvanam vartate viditatmanam
                                                                                Bhagwad Gita 5:26

Those who are free from desire and anger, and who have subdued their minds and realised themselves—around such austere men lies the beatitude of God (Brahmic bliss).

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What is one thing that there are no words for?

Posted on Feb 20th, 2009 by

Eli

This is in Response to the Questions and Reflections for February 20, 2009:

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Sant Kabir

Posted on Feb 25th, 2009 by

Eli

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A weaver by profession, Kabir ranks among the world's greatest poets. He is one of the most quoted author in India. The Holy Guru Granth Sahib contains many verses by Kabir. The Sikh community in particular and others who follow the Holy Granth, hold Kabir in very high reverence.

Kabir openly criticized all sects and gave a new direction to the Indian philosophy. This is due to his straight forward approach that has a universal appeal. It is for this reason that Kabir is held in high esteem all over the world.

Kabir's basic religious principles are simple. According to him, all life is an interplay of two spiritual principles. One is the personal soul (Jivatma) and the other is God (Paramatma). In Kabir's view salvation is the process of bringing into union these two divine principles. The social and practical manifestation of Kabir's philosophy represented a synthesis of Hindu, and Muslim concepts. Kabir accepts the concept of reincarnation and the law of Karma from Hinduism. From Islam he takes the outer practices of Indian Sufi ascetics and Sufi mysticism. Not only has Kabir influenced Muslims and Hindus but he is one of the major inspirations behind Sikhism as well.

His greatest work is the Bijak (that is, the Seedling), an idea of the fundamental one. His collection of poems demonstrates an universal view of spirituality. He often advocated leaving aside the Qur'an and Vedas and to simply follow the Simple/Natural Way to oneness in God.

Some poems:

What a music of the flute!
It fills me with bliss.
No wick yet
a lamp lights up,
no roots yet
a lotus blossoms,
and myriad flowers
nod their heads.
As moon-bird
cries for the moon,
and rain-bird
pines for the rain-drop,
so longing for God,
I live forever with saints.
The restless mind
is put at rest, and
the heart is illumined.
In the forms I beheld
the Formless,
along with the Friend.
Breaking the shackles,
You set me free
from all the bondage.
Now Inaccessible
is accessible,
and soaked in love is Kabir.

***

Like seed contains the oil,
Fire in flint stone
Your inner temple seats the Divine,
Realize if you can

***

Slowly slowly O mind,
Everything in own pace happens
Gardner may water a hundred times,
Fruit arrives only in its season

***

I searched for the crooked,
But did not find a single one
When searched my own self,
I found the crooked one

***

When you were born in this world,
Others smiled as you cried,
Do such deeds in your life
That people cry when you die.

***

Desire remains even if one dies.
A person who expects pleasures
Through his wealth is tied in a bondage.
Whoever spends his wealth
For the well being of others
Is liberated from the bondage.

***

If you want to establish
A place in the minds of others
Be egoless, full of love
And without malice.

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