Isawra kaapathapaQuote:
Originally Posted by Idiappam
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Isawra kaapathapaQuote:
Originally Posted by Idiappam
:lol:
Quote :
/// It was written to teach moral values, dharma,adharma and last but NOT least the scientific Philosophy of life! ///
You got my point. Dharma and Adharma - correct. Moral values / Philosophy go inside / within Dharma.
Eventually Dharma and Adharma can be taken.
But you left out important thing, Ayya, :o
That is KARMA (KARUMAM) -destined to this birth : which was effected by good / wrong doings of yester birth : which was the main core of any 'Inthu' epics / stories / propoganta.
Karma is the primermost in Inthu ideology. Onething here we observe is 'karma' is nothing to do with science. Your 'karma' may induce 'scientific inventions' through some persons who destined to find out science. For that they have to undergo lot of agitations(sothanaikal) :!: .
However can you explain now how these three Karma,Tharma and Atherma propogated in MAHABHARATA if not part by part, through stories ?
It will help readers.
f.s.gandhi
Yes sir, I have missed the Karma(activities) in which dharma & adharma is consisted within, I would bring out the character of Karna, the greatest warrior, his character is given more importance in eth story of Mahabhartha more than any one, with the excemption of lord Krishna, will discuss say by tomorrow, not enough time now, sorry :DQuote:
Originally Posted by F.S.Gandhi vandayar
>>>>>scientific Philosophy of life!|<<<<<<<<<<
A starving person would not look for a choice in food, he will try to fullfill his basic of hunger by eating food that will satisfy his hunger (artha). If resources are plenty he will exercise choice of enjoying the food (kaama). If he is sensible then he will think about the good and bad effects of the choice on health (dharma). The first is tamasic, the kaama aspectsis rajasic and the thinking ofthe choices is satvic.
These three aspects are called gunas through which everything in life operates. But these still does not make the mind satisfied. But there is an ultimate satisfaction and that is Moksha.
Artha, kaama, dharma and finally moksha is the path through which every individual goes through. This journey is what given through mahabharat.
All characters in mahabharat fall into this three modes of tamsic, rajasic and satvic and its combination. Very few transcend these three gunas and they go into moksha.
Since these aspects are not easy to understand through the lives of mahabharata characters we can understand these aspects and makesour own choices in life.
Sage vyasa says "it is dharma (satvic mode of thinking) that always helps you and when you do not dothat yu are in trouble. So why not follow dharma?. But no one listen to me".
what is karma?. When people live their lifes without knowing to set priorities and know the "value of values", then they suffer. So through mahabharata and Gita we are made to think and reflect thatin our own lives.
It is an irony thatinstead of doing a self relfection general public is busy condemning and praising the characters of the epic.
The essence of the epic is Gita, where in all the above is discused. Conflicting thoughts inlifeis prevalent in all minds. When we are in situationslike that of Arjuna, this knowledge of Gita helps us.
Is it right to fight a war killing one's own blood relatives?. This is such an obvious question that will come to any mind. Only when we encounter in real life we can understand the depth of that situation and understand how gita can shed light on that matter.
In our modern lives we may be in the sitation of Arjuna (not in battlefield|) but will be in a court room forexample, over a dispute of land. Most common in India. Then how do we act (karma). What is right and wrong.
Time immemorial, these two epics have guided us. People have misunderstood the messageand then can wrongly interpret and make a hell out of it, which is also seen In India. All requires a satvic thinking (holistic mode of thinking). This has to lived as life rather than reading as an epic. Then we understand the "scientific philosophy of life".
Thanks Pradheep.
When I read the Gita when I was a school kid,i understood some meaning.re-reading it now gives me new meaning and I guess as one grows reading the Gita will give better and deeper insights.
Dear viggop
you are right...we understand based on our mental maturity. The truth of Gita is understood at different depths and our outlook in life. Generally people do not think (analyze). they take it for granted. This is a tamasic quality...ignorance and dullness. One who enquires is satvic.
Arjuna transcends from the rajasic quality to satvic quality and was the basis for teaching Gita.
Dhritarastra is stubborn, ignorant because he does not think beyond his body , his mind, his comfort and his children. His son duryodhan is highly tamasic. Vidhur is satvic and a tamasic one will not listen to a satvic, unless the tamasic starts his own enquiry, within.
The attachment to our beleif's will shut down the enquiring process. This is why we have to transcend attachment..atleast till we see the reality (truth).
Dear Pradheep
yes, you are right, as long as we indulge in 'Maya' , we will be performing Dharma & Adharma, and our karma will decide our destiny, to attain mukthi one must give up all of this mundane attachment realise the paramathma is the ultimate and surrendr unto maha Iswar, and give up our lust, greed, ignorance, ego and al possible human feelings and have only Iswar (or Isa, as it is called in the Gita) then only we can attain mukthi,
else we would be in the infinite loop of life, birth, old age, disease and death, no way out!
Karma is like getting into a quick-sand....every step will pull you deeper into it. This is why karma is futile ,but when karma performed with knolwedge will help the mind to purify and through gnana alone will one get moksha. This is the message of Gita and mahabharata.
Hi Pradheep
Gnana marga is not the only way.Bhkathi marga is also useful in Kali yugam