Dharma is the eternal path of a living being. What it is? Dharma - what is it? Dharma in Buddhism Sanatana-dharma
DHARMA(Skt. dharma, Pali dhamma) is one of the most important concepts of all Indian thought, unambiguously untranslatable into European languages due to its fundamental ambiguity, but in itself general view meaning "order", "paradigm", "norm" of the existence and development of both the cosmos and society; regulative spiritual, social and moral "law". The scope of the concept of "dharma" includes, therefore, the meanings of "religion", and "rights", and "morals". In the system of goals of human existence ( purusartha ) following the dharma is one of the four main tasks-orientations, the other three are “coordinated” in the perspective of dharma. Among the concepts closest to dharma, one can single out “truth” (satya), “merit” (punya), “good” (shreyas); its antonym is adharma . The origins of the concept of dharma go back to the Rig Veda (cf. dharman), namely, to the concept of “rita” (literally – set in motion), meaning the order and regulation of the universe, “guardianized”, in turn, by the deities Mitra and Varuna. In the Brihadaranyaka Upanishad, dharma is the essence of royal power, the highest principle, identical with truth or cognitive and moral truth (I.4.14; II.5.11). The Chandogya Upanishad distinguishes three "branches" of dharma, which means "duty": sacrifice, study of the Vedas, alms; asceticism; discipleship and austerity (II.23.1). In the Taittiriya Upanishad, dharma is compared with truth and goodness, and this is all the more important because the corresponding passage models the "root" concepts of Brahmanism (I.11).
Dharma becomes central concept Buddhism . In the Pali texts, dharma is one of the "three treasures" (triratna) of Buddhism, along with the Buddha and the community, and corresponds to Buddhist teaching as such. At the same time, dharma is the innermost part of this teaching, for example. the formula for the stage origin of the states of an individual ( pratitya-samutpada ). Dharma is identical and four noble truths Buddhas about suffering. Therefore, dharma is the whole practical aspect of Buddhism, including the three main components of wisdom (panna), moral behavior (strength) and meditation (jhana). Buddhist texts distinguish between dhamma (singular) - righteousness in general and dhamma (plural) - moral experiences and situations (Theragatha, Art. 30, cf. 304, etc.). Dharma in the edicts of Ashoka is close to the concept of natural morality. Buddhaghosa, in his commentaries on the Dighanikaya (I.99) and the Dhammapada (I.22), includes in the meaning of dharma also the collection of Buddhist texts, the cosmic law, and the whole preaching of the doctrine.
Fundamentals of interpreting dharma as a basic category Hinduism were laid already in the era of the Buddha - in the middle. 1st millennium BC in texts that were called dharmasutras, containing the rules of an individual's behavior depending on his being at a particular stage of life (ashrams of a student, householder, forest hermit, ascetic). Along with this "vertical" scheme, the compilers of the dharmasutras also developed a "horizontal" one - duties in accordance with the Varna (Brahmins, Kshatriyas, Vaishyas, Shudras). Therefore, in these monuments and the following dharmasha-fear, dharma corresponds to varnaashrama-dharma. The “vertical” and “horizontal” sections of dharma are combined into svadharma (literally, one’s own dharma). In the Bhagavad Gita, the appeal to svadharma becomes decisive: “better is one’s own dharma poorly performed than someone else’s well performed” (III.35, cf. XVIII.45, etc.). Already in the era of the "Laws of Manu" (1-2 centuries), the question of the sources of knowledge about the dharma arises. The "roots of dharma" are the Veda, tradition (smriti), the way of life of the experts of the Veda, the behavior of the virtuous and the inner consent of the soul with the prescriptions (II.6).
Among the Brahmin philosophical schools who studied the problems of dharma, stands out mimamsa . According to the Mimamsa Sutras, "dharma is an object defined through a specific connection with a precept" (I.1.2). The source of the knowledge of dharma cannot be perception, but only authoritative instruction (I.1.3-5). Commentators clarify this position in the sense that perception, logical inference and all sources of knowledge based on them ( pramanas ) deal with what is, not what should be, provide descriptive rather than prescriptive knowledge. Dharma is known from the Veda, which is authoritative due to its "uncreated".
In the Vaisesika Sutras, dharma is that by which progress (abhyudaya) and the highest good (I.1.2) are realized. In Prashastapada's Padarthadharmasangraha, dharma is a supersensible beginning and is realized depending on belonging to a varna and an ashram. In the Nyaya-bhashya of Vatsyayana, it is stated that with the destruction of one body, dharma and adharma somehow affect the matter that makes up the new body. Jayanta Bhatta in Nyaya Manjari argues with the Mimamsa thesis regarding the unknowability of dharma through perception: yogic perception can be the source of this cognition, and if cats see in the dark, then why can't sages-rishis see dharma?
The concept of dharma in advaita vedante developed in controversy with Mimamsa. Comprehending the difference between the very objects of Mimamsa and Vedanta - dharma and Brahman, Shankara in the Brahma-sutra-bhashya outlines a number of oppositions: the comprehension of dharma results in success, dependent on perfect actions, but not the final good, not dependent on actions; dharma is something that is relegated to the future, while Brahman is the ever-present; injunctions in connection with dharma "attach" the mind to certain desired objects, while instructions for the knowledge of Brahman awaken the understanding (I.1.1). Thus, mimamsa and vedanta are opposed to each other as "philosophy of action" and "philosophy of recognition". In his commentary to the Bhagavad Gita, Shankara emphasizes that the imperative to fulfill "one's own dharma" is relevant only for those who have not yet reached the knowledge of Brahman: the prescriptions of dharma are relativized due to differences in the levels of cognition.
In Jain ontology, dharma and adharma mean substances that provide opportunities for movement and rest in the world.
Literature:
1. Creel A.B. Dharma in Hindu Ethics. Calcutta, 1977;
2. Kalupahana D.J. Dhamma(l). - Encyclopedia of Buddhism (Colombo), 1988, v. 4, fast. 3.
(Sanskrit law, basis) - in ancient Indian thought, the spiritual basis of the world, the Highest Truth. In a life according to dharma, a person manifests righteousness, piety and morality; in knowledge, dharma appears as truth.
Great Definition
Incomplete definition ↓
DHARMA
(from the root "dhar" - to support) - something on which it rests (something - or the world, society) - the most important concept of ind. culture. Has no equivalent, contextually translated as "rule", "law", "morality", "morality", "religious duty", "law", "duties", "truth", "foundations", etc. Considered as a set of established rules, primarily ritual ones, the observance of which is necessary condition maintaining cosmic order. As the basis of the universe, D. is inseparable from Truth (mouth, satya). In relation to society, D. as a whole covers the sphere of supra-individual norms of life and is one of the concepts that make up the trivarga ("trinity") - along with benefit (artha) and satisfaction of sensual desires (kama). Hinduism is often defined as varna-ashrama-D., i.e., class-caste D. and D. stages life path person. Dr. the self-name of Hinduism is sanatana-D., i.e., the eternal D. D. is dedicated to an extensive Skt. lit-ra (primarily dharma-shastra). Sometimes a certain number of concepts are distinguished that make up the "general D. of people": truth, purity, good-naturedness, non-harm to living beings (ahimsa), etc. But the main. Attention is paid to the observance by each of his "own D.", depending on the origin, social status, age, etc. Accordingly, the content of the dharma-shastras, as a rule, is reduced to the presentation of D. varnas and ashrams - the stages of life. The Bhagavad Gita emphasizes that "the best thing is devotion to one's own dharma." This "own D." stands above the rules of universal morality. So, for the Brahmins above all - the study of the Vedas and teaching them, the administration of sacrifices and rituals themselves and by order, the acceptance and giving of gifts. D. kshatriyev - protecting the community from violence and managing it (by the way, it includes the obligation to fight, that is, directly violate the requirements of ahimsa). D. vaishev - agriculture, cattle breeding, trade. The individual is obliged to unquestioningly obey traditions. the norms of his team: D. caste, clan, local. In the first stage of his life, the aria of his D. is education; then, with the beginning family life, righteous earnings according to class and caste, family maintenance, rituals, respect for the brahmins; towards the end of social life. D.'s aspect is curtailed. Vedic D. is specially studied by Mimamsa, in Vaisheshika D. is defined as "the cause of prosperity and deliverance"; the second subsequently proceeds to the concept of moksha as an addition to trivarga. In general spiritual culture, there is a noticeable tension between D. and moksha; their alternativeness, comparative significance, stadiality are a frequently discussed problem. Int. the source of D. is recognized as a priest. revelation (Veda, shruti), a secondary source - sacred. tradition (smriti, dharma-shastra), as well as customs that have been preserved from generation to generation (and, according to Indian ideas, dating back to some lost Vedic text). D., in principle, is considered eternal and unchanging (although the severity of its execution by beings depends on the world period - yuga). The authority in the field of absolute D. is a collection of learned Brahmins, but if we are talking about a special D. of a caste, clan, or village, the elders who direct the correspondences. communities (panchayat). Non-compliance with D. is punishable by the imposition of penances, expulsion from the caste, or other forms of society, boycott. Guilty, according to Indian ideas, deserves the worst rebirth according to the law of retribution (karma). On the contrary, the best rebirth is ensured by the one who "accumulates D." as a kind of material substance of religions. debt. The term D. is also used in the restrictive meaning of "the foundations of such and such a spiritual and religious direction": D. Vishnuites, etc. It is also the self-name of Buddhism as a tradition and its content.
A. Vigasin
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A. Paribok
Buddhists paid great attention to the classification of dharmas. In the individual, they identified five groups (Skt. Skandh, Pali Khandh) of dharmas: rupa (material form), vedana (sensation), samjna (concept, recognition), samskara (karmic imprints) and vchjnana (consciousness). Another principle of classification - according to dhatus (elements) - has 18 types of dharmas: five sense organs, five sensory objects, manas, manas object, six types of consciousness (“visual”, “auditory”, “gustatory”, “olfactory”, “tactile and purely mental). The third well-known classification of dharmas - according to ayatans (bases) - includes six cognitive abilities: sight, hearing, etc., and six objects - “visible”, “audible”, etc. Other classification lists of dharmas are also known (they are especially replete with "Abhidhamma Pitaka").
Many Buddhist scholars interpret the concept of dharmas as a kind of phenomenology. However, this “phenomenology” is based not on ordinary psychic experience (if this were the case, then any person would have to have a natural ability to perceive everything that happens to him in terms of dharmas), but on a special, specially (with the help of meditation technique) developed skill to see oneself and the environment not as a whole, but as a combination of elements (for this, the classifications of dharmas were intended). Scholars suggest that the concept of dharmas originated from introspection, a person's self-observation of his own consciousness. However, it is one thing to observe the change of images and thoughts (like a landscape outside the window of a moving train), the other is the alternation of dharmas. In the latter case, we are dealing with the same images and thoughts, but only in an extremely impersonal, neutral and objectified form. The personality appears as an aggregate of elements, the joint functioning of which is governed by the law of dependent arising (pratitya-samutpada). But in order to have such a vision of oneself and the world, one must have an a priori attitude that devalues the direct content of ordinary experience. The psyche was of interest to Buddhists not as a subject of psychology in the modern scientific sense, but only as an object of "saving" transformation. Even the structure of the "clouded" consciousness is understood only as a machine of "enslavement" in the sensor and is described in negative terms ("obstacles"), i.e. Buddhists are concerned not so much with what the psyche actually is, but with what it should not or, on the contrary , must be in the perspective of the final liberation - nirvana.
Great DefinitionIncomplete definition ↓
In Western spiritual subcultures, the word "dharma" is used as often as the concept of "karma". The concept of Dharma is clearly misunderstood and needs detailed explanation.
Dharma does not exactly translate from Sanskrit into other languages, it is literally "what holds or supports" (from the Sanskrit root dhar - "to support"). Dharma plays a paramount role in the doctrines of Indian religions, the principle of Dharma includes a wide range of ideas depending on the context. The term can mean "the purpose of life", "moral principles", "religious and personal duty", "universal law of being", "daily duties", "calling" and so on.
From time immemorial, people have been looking for answers to questions: who am I, what is my mission in this life, what is the meaning. A life lived without answers to these questions is meaningless and is comparable to wandering in the forest without any guidelines. In order to become happy, to feel the fullness of life, we need to realize our duty, our purpose and have clear guidelines. To be able to distinguish what is truly valuable, what is worth fighting for and what to strive for. In this article, I will try to highlight and synthesize ideas and concepts about Dharma in an extremely simple, systematic and non-mystical way.
What is success. Modern world gives us a wide choice and freedom. With desire and diligence, anyone can get an education and master any profession, but modern society imposes perverted stereotypes of a successful person: Lawyer, Dentist, Top Manager, Pop and Movie Star. Demonstrating a desire to go to study at the Faculty of Philosophy or Pedagogics, young people are faced with misunderstanding and disapproval of their parents. Will you be poor? How are you going to feed your family? And many succumb to the onslaught of society and become mediocre lawyers, dentists and, even if they succeed, remain unsatisfied and unhappy.
How to make the right choice, find out your calling, mission of life? Many of you have heard of castes: the social groups into which Indian society has historically been divided. Castes - varnas are characterized by endogamy, hereditary consolidation and restrictions on the choice of profession. Indian society was divided into four main classes, varnas (Sanskrit "color"): brahmins (priests), kshatriyas (warriors), vaishyas (merchants, cattle breeders, farmers) and shudras (servants and workers). The fifth group were people outside traditional society- untouchables. They included criminals, gravediggers, tanners, laundresses and people professing non-traditional religions: the Shaivite tradition of Nath, the Tantrics of Aghora. Indian society, like Western society, is going through an era of decline and degradation, the Kali Yuga - the Iron Age. The system of castes - varnas, laid down during the Satya Yuga, the Golden Age, no longer works, has become obsolete and needs to be changed. We must realize and adapt the wisdom of the ancients for our time, discard the system of castes - varnas and use the system of "dharmic types".
The Dharmic type is conditioned by your nature, laid down by the samskaras, the imprints of experience, and the vasanas, the longing desires of previous incarnations. The universe gives each of us an ideal suitable body and its nature to fulfill our personal mission in life. In order to answer the questions: who am I and what is my purpose, you need to study your nature and the tendencies inherent in you.
3 laws of dharmic types
- Dharmic type is not inherited. We all know that a child born into the family of a poet, doctor or mechanic does not automatically inherit the vocation of his parents.
- There is no hierarchy of dharmic types. People of all types of Dharma have equal rights, all types are equally useful and significant for the well-being and health of society. Everyone realizes their life potential according to their unique vocation and predisposition.
- The Dharmic type is unchanged. The type is determined from birth and remains unchanged until the end of life.
5 dharmic types
- Enlightener: scientists, teachers, doctors, priests.
Calling: enlighten others
Qualities: compassion, wisdom, self-control
Element: air
Sanskrit: jnana - wisdom, daya - compassion, kshanti - unpretentiousness
Idealists, but not practical. Strong intellect, ability to perceive abstract concepts. Compliant nature, less physically hardy than other types. Good mentors, but often lack discipline and do not follow what they preach. Motivated by high ideas, not motivated by money.
Weaknesses: irritability, passion - promiscuity, excessive self-criticism.
The task of educators is to bring knowledge and guide society towards the ideal with their wisdom. Form pure, bright, progressive ideas, goals and archetypes. - Warrior People: military, politicians, lawyers, civil servants
Calling: to protect others
Qualities: courage, fortitude, insight
Element: fire
Sanskrit: virya - strength, viveka - ability to distinguish
Born leaders tend to dominate. Motivated to change themselves and society. An innate desire to protect the weak. Disciplined.
Weaknesses: excitement, passion for rivalry, pride.
Warriors are born to lead society by being natural leaders. Protect and preserve the highest values: morality, justice, freedom, purity. A warrior must serve society, guided by the principles of honor and be incorruptible. The lowest fall for the Warrior is when he is guided by the principles and ideology of the Merchant. - Dealer: entrepreneurs, businessmen, farmers
Calling: create, unite, revitalize
Qualities: character, charity, energy
Element: water
Motivated to secure and financially protect themselves and their families Surround themselves with people, like to organize parties, dinners. They feel lonely and empty without society. Beautifully spoken, charismatic, socially active, love company and entertainment. They are generous, but their generosity is first directed to family, friends, and only then to society. They love to give gifts. They understand how the business works and know how to profit.
Weaknesses: attachment, hoarding, pride.
The task of Merchants is to make people happy. To create goods and services that will bring joy, comfort and convenience. Open restaurants with a pleasant atmosphere, good service, and produce good quality goods. The merchant will find happiness and joy, seeing the satisfied faces of buyers and customers. If this is your Dharmic type, then your calling is to give. - Worker: workers, artisans, employees
Calling: Care and Serve
Qualities: devotion
performance, perseverance
Element: earth
Sanskrit: bhakti - devotion, seva - service, dhriti - endurance
Core values: family, friendship, faith, patriotism. solid life position They divide everything into white and black. Physically strong and hardy, not whimsical and simple. Ready to serve and capable of self-sacrifice. Good intuition, ingenuity and skillful hands.
Weaknesses: envy, inability to change their beliefs throughout life.
The vocation of the Worker is to help. Help others, take care of family, friends and loved ones, using your wits and skillful hands, and you will find great satisfaction in this. - Rebel
Calling: to innovate, break the foundations, fight for rights and freedoms
Qualities: empathy, love of freedom, renewal
Element: all 5 elements
Sanskrit: shakti - energy, rasa - juiciness, danam - alms
They are distinguished by their views, beliefs, hobbies, appearance, clothing. Travel to non-standard (strange, outlandish) places and countries. Accept, absorb the customs and views of other cultures. They easily adapt to the environment, change their image and play different roles. They do not accept the establishment, power, established norms, dogma. Not religious, but spiritual. They sharply feel the injustice in society and its vices. They are not attached and easily change their views, place of residence, partners, friends.
Main value: freedom
Able to imitate the image of other types.
Weaknesses: Self-deception, refusal to take responsibility, the temptation to blame the world and others for their problems.
The duty of the Rebels is to bring fundamentally new ideas, break stagnant ideas, renew vision - whether in art, social organization, politics. The ability of the Rebels to solve seemingly insoluble problems, adherence to principles and perseverance in protecting rights and freedoms, innovation cannot be overestimated. Without you, dear Rebels, progress in any sphere of society is impossible.
Realizing belonging to the Dharmic type, you need to realize your mission and strive for the realization of personal Dharma. Do not be afraid to radically change your life, profession and ideas, only on the way to realizing your life mission and by fully manifesting your dharmic type, you can find happiness.
"Much better man perform their duties, even if imperfectly, than others - perfectly. It is better to experience failure in your own duty than to do someone else's, for it is dangerous to follow someone else's path. Bhagavad Gita 3.35
Dharma is the first and main goal of life. Dharma is moral purity, righteousness and the fulfillment of one's duties in society. Dharma has always betrayed itself great importance, she is the basis happy life and public health. Examples of the personification of Dharma in the Vedic texts were Prince Rama (Ramayana) and Yudhishthira (Mahabharata), the son of Kunti, given to her by the god of death, Yama (the God of Justice and Righteousness).
The article uses materials from the books of Simon Chokoisky "5 Types of Dharma" and John Bennet "Long Pilgrimage - the life and teachings of Shiva Puri Baba".You can learn more about the dharmic concept by participating in
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A simple definition is duty, duties, inclinations, religion, principles. Literally means "that which sustains our existence." From the word dhri - support. dharma water must be liquid, stone must be solid, salt must be salty, and the tiger must eat meat. What kind of tiger is it if it cannot get prey, if it cannot kill and eat someone? If they bring you salt, but it is not salty, then this is already something else. So, everything has its purpose and its essential function .
Well, with salt it is clear, but what a person should be, what is the Difficult task. He can be like a beast, or he can be the son of God. Such variety. How to define a person? The Vedas help us. Man's duty is to be loving, wise and kind. None creature will not be able to give this, except for a person, to fill the world with the influence of these qualities. If a tiger doesn't eat meat and doesn't kill anyone, is it a tiger? No, it's some kind of domestic cat. If the stone is not solid, then who needs it? And if a person is not loving, not kind, not wise, this is still not a person. He has not yet reached the level of human consciousness. Dharma distinguishes us from others. By doing dharma, we become human. We are reclaiming the nature of greatness. How the great saints did it. They did things that will be remembered for thousands of years. By their actions, which elevated their consciousness and the consciousness of other people.
Dharma thing, more or less, constant in our lives. Our financial situation may change during life, marital status may also change, place of residence may change, etc., then dharma (inclinations) is the thing that will remain with us until the end of life. Therefore, dharma can be relied upon. This is a constant thing in our rapidly changing world.
What are the two dharmas: 1. eternal dharma is a service, it never changes. Whether we serve ourselves, our family, our homeland, etc., we continue to serve. AND 2) temporary dharma which corresponds to our conditioning in this world. How I will serve depends on this temporary nature of ours.
As a rule, people turn to an astrologer, a psychologist to solve problems. Basically, they ask three questions, which are basically rooted in the deep nature of the soul. The qualities of the soul are sat chit and ananda. People ask questions about health. This is the quality of sat - eternity, existence. Another popular question is the profession and finances. This is the quality of chit - knowledge. The third question relates to the field of relationships, love, happiness. This is the quality of ananda - bliss. And often people ask the question: What should I do? What is my purpose in life? What is my dharma?
We must know that there are 4 goals human life. Dharma-principles, religiosity, duties. Then artha- economic prosperity. Next comes Kama- desires, relationships. Then moksha- a person seeks relief from suffering.
Astrologically it looks like this:
1 house of the horoscope - dharma
2nd house - artha
3 house-kama
4 house-moksha. Then they repeat.
How to achieve goals?
Here you need to pay attention to the exact sequence of achieving goals.Dharma-artha-kama-moksha. Prosperity (artha) will not come to us if we do not act according to certain principles (dharma). Also, without using the principles of kama, we will not be able to enjoy a good relationship.
In astrology, these 4 goals are associated with certain lifestyles.
1 house - Dharma - religiosity . This house belongs to the students. They learn the rules, develop the qualities of character. An important goal of dharma is that we develop good character.
2 house - Artha - prosperity. Associated with family people. Family people should understand the principles of prosperity quite well. Prosperity does not come to the house where fools are worshiped, they do not know how to store grain (wealth used to be determined by the amount of grain), where the husband and wife quarrel. 2 house is associated with education, speech and finance. Artha allows us to decide on activities, what I will do in life, how to help others.
3rd house - Kama - pleasure. This is already for vanaprasthas, people who depart from family responsibilities for spiritual perfection. When we have helped others for 25 years, we develop good relationships with others. It brings joy and happiness.
4 house - Moksha - liberation from suffering. This is for renounced people.
In these 4 areas, we can accumulate good or bad karma. As a rule, if the karma is good, then the person experiences few problems, a lot of help, desires are fulfilled, the person is happy and satisfied. If we have accumulated bad karma, then difficulties, problems, obstacles, tensions, quarrels, breaks, etc. arise. And as a rule, we go to an astrologer, palmist, doctor, not when everything is fine with us, but when we have obstacles .
Dharma (duty, duties)
Let's start with some principles of personality formation, character education, with the definition of some value orientations. It is said that as soon as we are born, we immediately find ourselves indebted to various personalities: parents, teachers, rulers, etc. Often we mention the word “should”. The state owes me something, kindThe inhabitants owe this, the husband owes the fifth, the wife owes the tenth, nature owes something else. The word "duty" is used. Because someone's duties are the rights of another person. If every person in a society fulfills his duties, then this automatically ensures the rights of other citizens.
First of all, answer yourself the question:« What is life?"
There is one story. Actually, it's not even a story, it's a question. Once in St. Petersburg, a simple monk was invited to graduate from a theological seminary. Illiterate, who lived somewhere in the desert, in the forest. One way or another, he was respected, and he was asked to address the graduates of the theological seminary with a speech, so that he would admonish them, explain what they need to do and how they need to live. He began his speech with a very simple question that baffled everyone. He asked them what is life?
-Suffering.
- Suffering... There are some other answers
Pleasure.
There have been many answers to this question. Most people looked at this monk in bewilderment, not understanding what he wants from them. Someone said that life is a struggle, that you need to fight, to have some ideals. Another said that life is just a game, a drama in which we all participate, a tragedy or a comedy... Someone said that life is all suffering. But the monk looked around with a compassionate look and said that life is bliss and a person who could come into contact with God in this life will feel peace, silence, reverence, feel the inner pulse of life. In fact, he will be able to bliss in this life. It's not even enjoyment. Because pleasure actually means something very rough, carnal. Bliss is something else, at least in his mouth. It is joy, silence, grace, non-vanity. That, in essence, what a person should feel when he lives this life. Something that we are practically deprived of. We have everything: there is play, drama, struggle, passions, suffering, pleasure, austerities...
Let's take this moment as a starting point: "Life is bliss" . A person differs from an animal in the presence of a mind. Depending on the level of development of the mind, a person differs in the desire for certain things. If we are aware of ourselves at the level of the body, then there will be some interests, if at the level of the mind, then others.
Dharma (function) of the body- food, sleep, defense, copulation
Dharma of the mind accept the pleasant, reject the unpleasant
Dharma of the mind - knowledge, duty, duty
Dharma of the soul - love, bliss
There are 5 levels of development of the mind (or consciousness) of a person:
Anna Maya. A person is interested in food and everything connected with it. What does it mean? This is what we feel addicted to, what we are chained to. This is a certain level of consciousness. And here we are talking about Anna - food. I feel my dependence on food. I need an economy, I need to earn, buy, cook, eat. These people are satisfied that they have money and supplies, food. When I have eaten, I am happy. Feel calm.
2. Prana-maya - A person is interested in health, pranayama, he adheres to morality, because he understands that others also have some kind of life. Maya - energy, prana - life force. There is a word pranayama - correct breathing. You eat at this level not just food, but energy. You can eat sunshine. Yogis may take the sanjivani plant and may not eat for six months. At the same time, in meditation you do not even lose weight. Just breathe and get everything. Prana also means health. There are 5 important streams, pranas. People at this level are aware that health is more important than food. If you are healthy and strong, then you can earn your food. This includes food, so we depend on health.
When a person has already lived his whole life, he draws the following conclusion: The main thing is to be healthy. If there is health, then you can earn money, help others, eat well. Health is very important.
If someone is on the pranamaya level, then he does not care much about food. He knows it's on. Whether there is food or not, the main thing is to have strength and health.
3. Mano-maya- this is the level of philosophers, thinkers, thinking people.
The energy of the mind. If a person thinks correctly, then his prana will be strong and food will come. If you think right, then don't worry too much about your health. There are 3 causes of illness: malnutrition, impurity, and most importantly, restlessness of the mind. Now our mind is very restless. Extremely restless. If you calm the mind, you will immediately feel happiness. Happiness from yourself. You are a happy being. There is a musk deer. It releases an aromatic substance from the navel in the spring. This smell of musk gets into the nose of the deer himself, he begins to look for this smell. Runs through the forest, breaks branches, screams. Then he sees a deer and thinks: Here she is. He is stimulated by his own scent. The idea of happiness comes from us. And we try to attach somewhere, but they come from us. A restless mind does not understand where the source of happiness is. It turns out that I myself am a part of this happiness. I think that if I take this thing, I will be happy. If this person does not interfere with me, then I will be happier. I don't know that "I" is already this happiness. There are no obstacles to it, just restlessness of the mind. Mano maya. It organizes prana and food. On the scale of society, this is expressed in the form of the economy - anna maya, prana maya - in the form of medicine and defense, mana maya - an idea in society that would unite people in society. The idea of communism did wonders in terms of enthusiasm, faith.
Pr-r mano mayi. The journalist walked around the Krasnoyarsk hydroelectric power station. It was an enthusiast build. It was amazing work. The whole world was surprised at how selflessly they work in Russia. Subbotniks, weekends, without pay increase plans. A journalist came to interview. He asked a hundred people: “What are you doing?” Someone is blocking concrete, someone is carrying stones, etc. One of many hundreds said an amazing thing: “I am building the Krasnoyarsk hydroelectric power station.” A portrait of this man in a newspaper, an interview as well. Here's how to think. We need a common idea, then we become strong. These are three levels.
4. Vigyana maya- awareness of oneself as a soul, understanding of the eternity of the soul and the difference between the soul and the body. This is the energy of action. It is higher than thought. N-r, now everything more people becomes religious, although we were recently all atheists. We were staunch atheists. And now all people are almost believers. Good. At the level of thought, we say that God exists. Then the next question is: Why do you live as if there is no God? There is no Vigyan. There is no confirmation of your words. This is called duality, or hypocrisy. I think one thing, I say another, and I think a third. Not wholeness. Vigyan makes a person whole. Actions are necessary that correspond to thoughts and speeches. If a person has all this, then a whole personality is called. Whatever idea the mind comes up with will not bother anyone until it is put into practice.
There is an example from history. Muhammad once said... There were about 300 Gods in Kaba, Gods of goods, trade, and so on. And there, too, there was one God among them. Muhammad declared that there was one God. That is the truth. He was told: “There is such a God among 300 other Gods.” At the level of thought, this did not bother anyone, but when Muhammad made a practical conclusion, then arose a big problem. What did it mean? If we have one God and we are all children of the One God, then there should be no slaves, and women should be equal with men. At that time, girls, if they were born, were buried alive in the ground. Girls are not needed, she was just exploited in that culture. And Muhammad declared that women and men are equal. No one from the nobility accepted this, wars began.
The practical application of thought is the problem. Do you know what is the most famous philosophy now? I am God. So the man thinks. This develops permissiveness. There will be no ethics or morality. Everything is one. good philosophy. I become God. I am starting to apply this concept in my life. One young man said to me: “Here I am God. Do you know about it?" - “I don’t know yet. And everyone agrees with this? - "No, no one accepts me."
Raskolnikov's philosophy is about the same. Pushkin also wrote: We all look at Napoleons. There are millions of two-legged creatures for us, one tool. This was Raskolnikov's philosophy. It was a popular philosophy among the youth. Then it led to Nazism, fascism. Terrible things began to happen. Where? A person does not think correctly. So you need to immediately establish the right actions so that a person thinks correctly. This is vijnana. If you find a person who acts, thinks and speaks in the same way, then this is great personality.
First you need to deceive yourself, then you can deceive others. Like a lie detector. He can also be deceived. How to do it? You have to believe your lies and the detector won't notice. You will deceive him, but first you must deceive yourself.
Actions betray the mind of a person. Sooner or later, what a man thinks about, he will do it. One officer told me how soldiers live in the barracks. It's hard to control them. Their psychology is interesting. When there is control, they behave well, obey. But when they are alone, I don't know what they can do. Uncontrolled. The science of self-discipline is lost. Behavior and thought are different. Therefore, we often do not trust each other.
What is Raskolnikov's mistake? He thought it was right, logical. He thought that I was a young, talented person, I could bring a lot of benefits to society. I would get an education. But this old woman is no more important than a louse. She is greedy and rich. He decided to kill her with an ax and take the money in order to benefit others. He had good intentions. The mistake is that high thoughts must be accompanied by high deeds. This proves that we think highly. We cannot achieve a high goal with low deeds. It is impossible to go to the holy goal by sinful deeds. This does not work. It didn't work psychologically or realistically. He was not even happy with this money, he suffered, and in the end he realized that he needed punishment, purification.
These actions may seem complicated, difficult, it may be a great austerity, but they lead to the last level.
5. Ananda Maya– realizing oneself as an eternal servant of God, this is the level of bliss. It's not just happiness, it's an ocean of happiness. It is easy for us to imagine, but sometimes the moon rises over the horizon of this ocean, it is the object of your love. In the presence full moon the ocean is even more agitated. There is an unlimited amount of happiness and energy in the world. But people cannot use them (energies) as sources of happiness.
This is exactly what this simple monk was talking about. He talked about himselfthe highest dharma of man is the dharma of love.
And so what is dharma, dharma is the path of righteousness and living life in accordance with the codes of conduct described in Hindu scriptures. Dharma is the moral law of the world.
The common law is the essence of dharma
Hinduism describes dharma as a collection of natural and universal laws, the observance of which allows a person to be content and happy, and enables him to save himself from ignorance and suffering. Dharma is a moral law coupled with a spiritual discipline that must be observed throughout life. Hindus consider dharma to be the very foundation of life. It is translated as “what holds” people in this world and all of God's creation as a whole. The law of being is that without which nothing can exist.
Scriptures on Dharma
Dharma refers to religious ethics. It was first mentioned and introduced by Hindu gurus in ancient Indian scriptures. Tulsidas, the author of Ramacharitamanas, identified the root of dharma as compassion. This principle was discussed by the Buddha in his immortal book of great wisdom, the Dhammapada. The Atharvaveda describes dharmas quite symbolically: Prithivim dharmana dhritam, that is, "this world is sustained by dharma." In the epic poem Mahabharata, the Pandavas personify dharma, and the life of the Kauravas is its opposite, adharma.
Good dharma is good karma
Hinduism supports the concept of reincarnation, that is, karma, which determines the position of a person in his next birth, which is due to his current actions, bodily, mental and spiritual. To achieve good karma, one must live in accordance with dharma, that is, perform righteous deeds. The concept of righteousness implies doing what is considered right within a given family, village, caste, universe, and so on. Dharma is like a cosmic balance, and if one goes against the balance, he himself loses his balance and acquires bad karma. And it, in turn, affects its future, for many years, hundreds of years to come. Therefore, one's dharmic path must be completed to the end in order to burn the bad karma of previous incarnations.
What will make you dharmic? dharma teaching. Adharma
Dharma is easy to distinguish from adharma: everything that helps a person to reach God is dharma, and everything that hinders is adharma. According to the Srimad-Bhagavatam, the righteous life or life of the dharmic path has four aspects:
– savings (tap)
– cleanliness (shauch)
- compassion (dayi)
- truthfulness (satya).
The essence of dharma lies in the possession of certain abilities, strength and spiritual stability. Dharma is a balancing act between spiritual and physical perfection.
10 rules of dharma
Manu-smriti, written by the ancient sage Manu, prescribes 10 basic rules for the observance of dharma:
1. Patience (dhriti)
2. Forgiveness (kshama)
3. Piety or self-control (lady)
4. Honesty (asteya)
5. Holiness (shauch)
6. Control of the senses (indriya-nigra)
7. Cause (dhi)
8. Knowledge (vidya)
9. Truthfulness (satya)
10. Absence of anger (krodha).
Manu writes: “Non-violence, truthfulness, absence of envy, purity of body and mind, control of the senses are the essence of dharma.” Thus, dharma regulates not only a single person, but the whole society as a whole.
Purpose of Dharma
The purpose of dharma is not only to achieve the union of the individual soul with the highest reality. The Dharma also offers a code of conduct that is designed to bring about worldly pleasures and supreme happiness.
Hinduism is a religion that offers man a variety of methods to achieve the highest, ideal and eternal bliss here and now on Earth. Not somewhere and sometime, not after death or another reincarnation, but in this second of time. For example, dharma includes the idea of getting married, starting a family, and providing that family with everything they need by any means. This practice of dharma allows the soul to experience this world, to feel joy, strength and peace within itself. In addition, such actions influence others, set an example for them and make life around disciplined.
