yajvan
09 December 2009, 12:08 PM
hariḥ oṁ
~~~~~
Namasté
This post appears in this folder as it is all about actions.
There is a general consensus that if one's actions does not harm another, then they are considered okay. That is , if I choose a behavior it is totally my choice, even if some way it harms me, that is okay as long as it does not harm another.
This IMHO is a serious miscalculation to take as a firm and confident truth.
Allow me to present a point of view¹ based upon the knowledge offered in the śāstra-s. I welcome other POV's on this matter , questions, comments and most importantly implications to this knowledge.
Idea 1
Abhinavagupta's commentary on Parā-trīśikā Vivaraṇa¹ offers one principle most intriguing and noteworthy. For those not familiar with Abhinavagupta-ji this would be a kaśmir śaivism approach. Yet to round this out I will offer the equivalent perspective from a vedantic point of view also.
Here is the principle or truth :
sarvaṃ sarvātmakaṃ
sarva सर्व - everything, all; whole, completely
ātmakaṃ or ātmaka आत्मक- belonging to or forming the nature of Hence :
sarva + sarva + ātmaka = everything + everything all + belonging to or forming the nature of; Or in prose , everything pervades everything else. This tells us that, even though we see diversity to the unaided eye, there is a underlying unity that is present.
Do we find this in the upaniṣads? In the chāndogya upaniṣad we have the Vaiśvānara vidya. It guides us with the knowledge that all things are connected together. There is no independent action in this Universe. Svāmi Kṛṣṇanānda's comments on this and says it this way, 'everything is all things and anything is everywhere'. My teacher called this infinite correlation.
Now is there another view of this also?
If we look in the bṛhadaraṇyaka upaniṣad, the Madhu (sweet or honey) Brāhmaṇa, calls out this infinite correlation with the earth, sun, waters, ākāśa, all beings, the devatā, etc. It agrees with the points made above.
We also find in the upaniṣads the principle of aṅga is no different then aṅgī ( that the part belongs to the whole).
Idea 2
I have thought about this knowledge a bit and its implications. Lets talk of 'harm'. Harm by others can happen directly or indirectly (and not obvious), yet over time one can measure the impact. Let me offer a few examples to insure I have stated the point in a comprehensive manner:
harm that happens directly - is felt by another physically, mentally, financially e.g. one robs from another, or fights with another. Or my dog bites the mail man, like that, there is straight cause-and-effect that happens in the blink of an eye.
harm that happens indirectly - I do not take care of myself, and my health problems are then cared for by a 'public' hospital and overall I am increasing the burden on the community in tax dollars.
Bad driving. I keep running off the road and smashing my car into a tree. The Insurance Co. fixes the auto, yet the overall 'burden' of cost is spread out to all the insured people of that company. Like that, a cause is there, yet the effect is not immediate to others.
I go hunting. I kill animals that are healthy and hearty ( vs. ill and about to die, just to offer the other POV). These animals are no longer available to procreate, or to consume the animals lower on the food chain. I , in my small way, affect the balance of nature . Again a simple example to make a point. Now scale this up to whale hunting, elephants killed for their tusks. I am not harming my neighbor, but upsetting an environmental balance that evolved over time.
Buying stolen goods - promotes bad behavior in the thief, yet I did not harm anyone.
There are tons of examples I am sure you can offer too.
Idea 3 - If I may, now a bit more esoteric.
Lets say the quality of one's consciousness is less then desirable. It is driven by greed, it tends to be more tamasic in nature. The selection of activities and the 'food' taken in by the mouth, the eyes, the ears, etc. are all unconducive to spiritual growth let alone fundamentally a unhealthy life style. These actions seemingly do not directly affect ones neighbor, but overall ( according to my teachings) it affects the total collective consciousness of society. Each choice is from a negative state of mind. This negativity goes with and is concealed ( and sometimes apparent when it comes to greed) within each action. Negative influences are set in place.
As mentioned, the chāndogya upaniṣad's vaiśvānara vidya is coaching us. It guides us with the knowledge that all things are connected together. there is no independent action in this Universe. Negative tendencies are then co-mingled and over time affect the collective whole. This IMO are how wars begin or are sustained. I want what you have and I am going to take it, I will kill accordingly to get it.
Kṛṣṇa ( some prefer Kṛṣṇ) also says, …unfathomable is the course of action (Bhāgavad gītā 4.17). That is, something occurs and we have some difficulty connecting the dots to its origin. From my POV this is apūrva¹, or unseen potency which brings about future events from past actions, either individually or collective actions of a family group or society.
On this earth we are compelled to action ( kriyā - doing , performing , performance ) . Even in inaction there is action (Bhāgavad gītā 3.5) Each of our acts influences the total environment. There is no independent action.
Idea 4 - What Then is the Point To Be Made?
Overall, society can compel, support or impede one's overall spiritual growth by the collective consciousness of the whole.
Overall, we affect this good earth, its weather, its 'feast and famine' times.
That overall, we get what we collectively deserve as a society.
And, that overall, we can make a difference by taking care of ourselves to advance the sattva¹ in society, by advancing those satvic and spiritual tendencies in ourselves.
I am of the belief that that the collective consciousness principle is the basis for the results and living conditions we experience in each of the 4 yugas.Any thoughts on this matter are welcomed.
praṇām
words and references
This POV was offered some time back. I have updated it to be worthy of one's consideration.
sattva - the quality of purity or goodness; vital breath , life , consciousness , strength of character , strength , firmness , energy , resolution , courage , self-command , good sense , wisdom , magnanimity
Parā-trīśikā Vivaraṇa¹ -or- That (Śrī Devī) who transcends and is Identical with trika. It also means That which speaks out (kāyati) the three (tri) śakti-s (śa) of the Supreme (parā). Vivaraṇa means the act of uncovering, opening, or explanation; This work , 36 ślokas,the essense of the Rudayamāla Tantra.
apūrva used as a noun is the remote or unforeseen consequence of an act ; a consequence not immediately preceded by its cause
~~~~~
Namasté
This post appears in this folder as it is all about actions.
There is a general consensus that if one's actions does not harm another, then they are considered okay. That is , if I choose a behavior it is totally my choice, even if some way it harms me, that is okay as long as it does not harm another.
This IMHO is a serious miscalculation to take as a firm and confident truth.
Allow me to present a point of view¹ based upon the knowledge offered in the śāstra-s. I welcome other POV's on this matter , questions, comments and most importantly implications to this knowledge.
Idea 1
Abhinavagupta's commentary on Parā-trīśikā Vivaraṇa¹ offers one principle most intriguing and noteworthy. For those not familiar with Abhinavagupta-ji this would be a kaśmir śaivism approach. Yet to round this out I will offer the equivalent perspective from a vedantic point of view also.
Here is the principle or truth :
sarvaṃ sarvātmakaṃ
sarva सर्व - everything, all; whole, completely
ātmakaṃ or ātmaka आत्मक- belonging to or forming the nature of Hence :
sarva + sarva + ātmaka = everything + everything all + belonging to or forming the nature of; Or in prose , everything pervades everything else. This tells us that, even though we see diversity to the unaided eye, there is a underlying unity that is present.
Do we find this in the upaniṣads? In the chāndogya upaniṣad we have the Vaiśvānara vidya. It guides us with the knowledge that all things are connected together. There is no independent action in this Universe. Svāmi Kṛṣṇanānda's comments on this and says it this way, 'everything is all things and anything is everywhere'. My teacher called this infinite correlation.
Now is there another view of this also?
If we look in the bṛhadaraṇyaka upaniṣad, the Madhu (sweet or honey) Brāhmaṇa, calls out this infinite correlation with the earth, sun, waters, ākāśa, all beings, the devatā, etc. It agrees with the points made above.
We also find in the upaniṣads the principle of aṅga is no different then aṅgī ( that the part belongs to the whole).
Idea 2
I have thought about this knowledge a bit and its implications. Lets talk of 'harm'. Harm by others can happen directly or indirectly (and not obvious), yet over time one can measure the impact. Let me offer a few examples to insure I have stated the point in a comprehensive manner:
harm that happens directly - is felt by another physically, mentally, financially e.g. one robs from another, or fights with another. Or my dog bites the mail man, like that, there is straight cause-and-effect that happens in the blink of an eye.
harm that happens indirectly - I do not take care of myself, and my health problems are then cared for by a 'public' hospital and overall I am increasing the burden on the community in tax dollars.
Bad driving. I keep running off the road and smashing my car into a tree. The Insurance Co. fixes the auto, yet the overall 'burden' of cost is spread out to all the insured people of that company. Like that, a cause is there, yet the effect is not immediate to others.
I go hunting. I kill animals that are healthy and hearty ( vs. ill and about to die, just to offer the other POV). These animals are no longer available to procreate, or to consume the animals lower on the food chain. I , in my small way, affect the balance of nature . Again a simple example to make a point. Now scale this up to whale hunting, elephants killed for their tusks. I am not harming my neighbor, but upsetting an environmental balance that evolved over time.
Buying stolen goods - promotes bad behavior in the thief, yet I did not harm anyone.
There are tons of examples I am sure you can offer too.
Idea 3 - If I may, now a bit more esoteric.
Lets say the quality of one's consciousness is less then desirable. It is driven by greed, it tends to be more tamasic in nature. The selection of activities and the 'food' taken in by the mouth, the eyes, the ears, etc. are all unconducive to spiritual growth let alone fundamentally a unhealthy life style. These actions seemingly do not directly affect ones neighbor, but overall ( according to my teachings) it affects the total collective consciousness of society. Each choice is from a negative state of mind. This negativity goes with and is concealed ( and sometimes apparent when it comes to greed) within each action. Negative influences are set in place.
As mentioned, the chāndogya upaniṣad's vaiśvānara vidya is coaching us. It guides us with the knowledge that all things are connected together. there is no independent action in this Universe. Negative tendencies are then co-mingled and over time affect the collective whole. This IMO are how wars begin or are sustained. I want what you have and I am going to take it, I will kill accordingly to get it.
Kṛṣṇa ( some prefer Kṛṣṇ) also says, …unfathomable is the course of action (Bhāgavad gītā 4.17). That is, something occurs and we have some difficulty connecting the dots to its origin. From my POV this is apūrva¹, or unseen potency which brings about future events from past actions, either individually or collective actions of a family group or society.
On this earth we are compelled to action ( kriyā - doing , performing , performance ) . Even in inaction there is action (Bhāgavad gītā 3.5) Each of our acts influences the total environment. There is no independent action.
Idea 4 - What Then is the Point To Be Made?
Overall, society can compel, support or impede one's overall spiritual growth by the collective consciousness of the whole.
Overall, we affect this good earth, its weather, its 'feast and famine' times.
That overall, we get what we collectively deserve as a society.
And, that overall, we can make a difference by taking care of ourselves to advance the sattva¹ in society, by advancing those satvic and spiritual tendencies in ourselves.
I am of the belief that that the collective consciousness principle is the basis for the results and living conditions we experience in each of the 4 yugas.Any thoughts on this matter are welcomed.
praṇām
words and references
This POV was offered some time back. I have updated it to be worthy of one's consideration.
sattva - the quality of purity or goodness; vital breath , life , consciousness , strength of character , strength , firmness , energy , resolution , courage , self-command , good sense , wisdom , magnanimity
Parā-trīśikā Vivaraṇa¹ -or- That (Śrī Devī) who transcends and is Identical with trika. It also means That which speaks out (kāyati) the three (tri) śakti-s (śa) of the Supreme (parā). Vivaraṇa means the act of uncovering, opening, or explanation; This work , 36 ślokas,the essense of the Rudayamāla Tantra.
apūrva used as a noun is the remote or unforeseen consequence of an act ; a consequence not immediately preceded by its cause