Yama and Niyama:Brahmacarya

[Arjuna]

Thanks for references. By the way Maitrayaniya Upanishads lists 6 angas which are same as Shaiva and very similar to Buddhist.

[yajvan]

Hari Om
~~~~~

Namaste Arjuna
I am sure these restraints can be found elsewhere, as I see them reading the Mahabharata also.

Thought to call out the 8 virtues that Vidura mentions to the King as I was just reading them:

'Sacrifice, study, charity, asceticism, truth, forgiveness, mercy, and contentment constitute the eight different paths of righteousness. The first four of these may be practised from motives of pride, but the last four can exist only in those that are truly noble.'

Mahabharata, Udyoga Parva, Section XXXV


pranams

[Arjuna]

Hari Om
~~~~~



Thought to call out the 8 virtues that Vidura mentions to the King as I was just reading them:

'Sacrifice, study, charity, asceticism, truth, forgiveness, mercy, and contentment constitute the eight different paths of righteousness. The first four of these may be practised from motives of pride, but the last four can exist only in those that are truly noble.'

Mahabharata, Udyoga Parva, Section XXXV


pranams

Thanks, Yajvan.

Does "different paths" imply that following just one of named eight is enough? Or it is a fault of translation and original meaning is smth like "aspects"?

[yajvan]

Hari Om
~~~~~

Thanks, Yajvan.

Does "different paths" imply that following just one of named eight is enough? Or it is a fault of translation and original meaning is smth like "aspects"?

Namsate Arjuna,
a most excellent question... The author has used righteousness as an ~ equal~ to dharma. It is my assessment (IMHO) that many of the virtues called out are the result of sattva being infused, vs. trying to practice the 8 as a point of effort. Its said success (or skill) in action is born of sattva, it is not the means...

So what does one do in the interim? we practice these the best we can as one continues to infuse sattva via establishing pure consciousness into ones daily life. That is, we make effort for best behaviors, we 'practice'. Yet the blooming of all these virtues come to fruition upon samāveśa (Divine infusion).


Now, do I think any one practiced will lead the the frution of all? IMHO I do not think so i.e. I do not think these are 8 different paths. The key comes in as to the authors definition of 'truly noble'. For me, truly noble is being established in the SELF.


pranams

[Arjuna]

Namaste Yajvan.

Hinduism makes difference between dharma (righteousness) and moksha (liberation, knowledge of the Self). And i wouldn't agree that practicing of any virtues necessarily leads to samAvesha, though it seems to be true that the path to samAvesha *usually* brings virtues alongside.

Regarding sattva, two different things are named with this word which results in common confusion. Sattva as BEING (Sat-tva) or presence of Consciouness is one and sattva as a guna of prakriti is another. Sattva-guna is not "better" than rajas or tamas, but basically stands for balance between these two. Neither of gunas can exist in isolation, since prakriti is triple. Sattva as presence of Consciousness (sometimes designated as shuddha-sattva) includes all three gunas and is beyond them.

I agree with U that it makes little sense to consider named virtues as separate. I was just surprised by a strange figure "eight different paths", which is probably due to imperfect translation.

[yajvan]

Hari Om
~~~~~

Namaste Yajvan.

Hinduism makes difference between dharma (righteousness) and moksha (liberation, knowledge of the Self). And i wouldn't agree that practicing of any virtues necessarily leads to samAvesha, though it seems to be true that the path to samAvesha *usually* brings virtues alongside.

Regarding sattva, two different things are named with this word which results in common confusion. Sattva as BEING (Sat-tva) or presence of Consciouness is one and sattva as a guna of prakriti is another. Sattva-guna is not "better" than rajas or tamas, but basically stands for balance between these two. Neither of gunas can exist in isolation, since prakriti is triple. Sattva as presence of Consciousness (sometimes designated as shuddha-sattva) includes all three gunas and is beyond them.

I agree with U that it makes little sense to consider named virtues as separate. I was just surprised by a strange figure "eight different paths", which is probably due to imperfect translation.

Namaste Arjuna,
Points well made... Yes the sattva सत्त्व you mention is of great importance i.e. on one side we see essence, Reality, the Supeme, and on the other, part of the triad of the gunas as you have mentioned.
I see why the wise say success comes from sattva, as one becomes established in Being, then resistence to actions are no longer.

thank you for your post.

pranams,

[Eastern Mind]

Vannakkam:

YAMA 4 — Brahmacharya, Divine Conduct

Practice divine conduct, controlling lust by remaining celibate when single and faithful in marriage. Before marriage, use vital energies in study, and after marriage in creating family success. Don't waste the sacred force by promiscuity in thought, word or deed. Be restrained with the opposite sex. Seek holy company. Dress and speak modestly. Shun pornography, sexual humor and violence.

I'm just continuing down the list of 10 yamas/niyamas as I indicated earlier. http://veda.wikidot.com/yama-niyama

This type of conduct is difficult when there are so many forces going against it. Even in India it is harder than in the old days, especially in urban areas. Its a difficult transition especially for westerners. Shows like "Sex in the City" movies, books all portray promiscuity as normal behavior. Whereas from the Hindu [point of view it plainly isn't. One wonders why the Indian (and other Asian) raised in tradition do so well in school.

Think about the 3 hours after school before working parents come home. (otherwise known as trouble time) An Indian raised kid goes home and studies his daily lessons because he has the tools to go for the goal of becoming a doctor when he/she grows up. Energy is put towards that. Then the western kid goes to his friend's' place to smoke up, play video games, and once the hormones are raging, engage in sexual activity.

Westerners (especially in the new age movements) like to redefine brahmacarya. Why? In my personal opinion, it is because they cannot face that their own instincts are taking over, so rather than deal with that in some organized fashion such as distraction into other more useful areas, they choose to redefine it so there is no guilt. This is not bad as in Christian bad, but it does show a lack of self control known by souls not yet able to practice some more of it.

Aum Namasivaya